There the 〈…〉 or 〈◊〉 as do their cruell creditors and hard task-masters There that is in the state of the dead whether by land or sea the 〈◊〉 or 〈…〉 the miserable captives â—est such as were those poor Christians shut up so close by Barbâ—rusâ—a the Turkish Generall returning toward Constantinople under hatches among the excrements of nature that all the way as he went Turk hist 750. almost every houre some of them were cast dead over-board Such were many of the Martyrs kept fast shut up â—n â—ollards Tower in the Bishop of London cole-house a dark and ugly prison said Mr. Philpot as any is about London but I thank the Lord I am not alone but have six other faithfull companions who in our darknesse do lightsomely sing Psalms and praises to God for his great goodnesse Acts Mon. 1669 1670. but especially for this that I am so near the apprehension of eternall blisse God forgive me mine unthankfulnesse and unworthinesse of so great glory What pitifull hard usage Gods poor prisoners met with in the late troubles at Oxford especially from which death God graciously delivered me when I was in their hands and in the Western parts pag. 38. see Mr. Râ—nas Sermon called Jâ—b in the West where he compareth the enemies cruelty to that of the American Cannâ—bals who when they take a prisoner seed upon him alive and by degrees to the unutterable aggravation of his horrour and torment They hear not the â—ice of the oppressors Their harsh and hard speeches Jude 15. that were as a murthering weapon in the poor prisoners bones Psal 42.10 Send me back to my frogs and toads again where I may pray for you conversion said one of the Martyrs to his raiâ—â—g adversaries Art thou come thou villain how darest thou look me in the face for shame said Sâ—even Gâ—râ—iner to Dr. Tayloâ— the Martyrâ— who told him his own freely Acts Mon. but fairely for the spirit of grace is 〈…〉 Est autem Saranâ— poctus 〈…〉 saith Luthex the divell and his agents are bitter railers fetching their words as farre as hell to breaâ— the hearts of Gods prisoners Psalm 69.20 But besides that they have their cordiall of a good conscience by them 2 Cor. 1.12 in the grâ—ve they heare not the voice of the oppressor nor the barking of these dead dogs any more Verse 19. The small and the great are there In Calvary are sculls of all sizes say the Hebrewes Stat sun cuique dies It is appointed for all once to die Virg. Aeneid lib. 10. be they great or small low or high Mors sceptra liganibus aequat death makes no difference Kings and captives Lords and losels come then under an equall parity death takes away all distinctions William the Conquerours corps lay unburied three dayes his interment was hindred by one that claimed the ground to be his Daniel King Stephen was interred at Fever sham Monastery but since Speed 498. his body for the gain of the lead wherein it was coffined was cast into the river where at length it rested as did likewise the dead corps of Edward the fifth and his brother smothered in Speed 935. the Tower by Richard the third and cast into a place called the black deeps at the Thames mouth The servant is free from his Master Servant is a name of office he is not his own to dispose of but the masters instrument saith Aristotle and wholly his till he please to manumit him if he do not yet death will and by taking away his life give him his liberty his body resteth from all servile offices for a season howsoever and if with good will hee hath done service as to the Lord and not to men he shall receive of the Lord the reward of inheritance even a childs part Colos 4.24 Verse 20. Wherefore is light given to him that is in misery Job hath not done yet though he had said more then enough of this matter but for want of the oyle of joy and gladnesse his doors move not without creaking his lips like rusty hinges open not without murmuring and complaining Good therefore is that counsel given by David Cease from anger and forsake wrath take up in time before it hath wholly leavened and sowred you fret not thy self in any wise to do evill Psal 37.8 Hee shall not chuse but do evil who is sick of the fret David had the sad experience of this when he had carted the Ark and thereupon God had made a breach upon Vzzah David was displeased saith the Text and how untowardly spake hee as if the fault were more in God then in himself though afterwards he came to a sight of his own error 1 Chron. 13.11 with 15.2 And so did Job no doubt when come to himself but here he proceeds to expresse his peevishnesse and impatience yea against God himself though not by name forsan sese cohibens ob bonae mentis reliquias saith Mercer out of his good respect to God which he still retained and calls for a reason why the miserable should be condemned to live since death would be much more welcome to them How apt are men to think there is no reason for that for which they can see no reason Verse 21. Which long for death and it cometh not The bitter in soul long for death those that are in paine or penury are apt to desire to be dispatch'd upon any terms and would freely pardon them they say that would give them their pasport But these for most part consider not the unsupportablenesse of the wrath to come that eternity of extremity in hell that death usually haleth at the heeles of it so that by death whereof they are so desirous they would but leap out of the frying-pan into the fire as Judas did they do as the asse in the fable who desired to die that he might be no more beaten at post mortem factus est tympanum but when he was dead he was made a drum-head of and so was ten times more laid on then ever in his life-time before And dig for it more then for hid treasures Covetousnesse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all-daring saith an Ancient and men for love of wealth will dig to hell light a candle at the divel as they say With such an eagernesse of desire do some that have little reason for it all things reckoned long and labour after death not to bee rid of sin or to bee with Christ as Phil. 1.23 but to bee freed from misery incumbent or impendent Thus Cato having first read Plato's book of the souls immortality laid violent hands on himselfe that hee might not fall into the hands of the conqueror Thus Adrian the Emperour having lain long sick and could get no help by Physicians but was the worse for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he complained at his death would gladly have slaine himselfe if those about him would have suffered
and confesse themselves to have been in an errour Hence right or wrong their laws must stand and if any demand a reason Sic vol◠sic jubeo must stop his mouth And Quod ego volo pro Canone sit Let my will be your reason and rule as Constantius said to the Orthodox Bishops refusing to communicate with the Arrians But God who tameth the fiercest creatures had for his poor peoples sake brought Ahashuerus to a better bent so that rather then contract the staine and sting of such barbarous cruelty he will run the hazard of being accounted inconstant and not care though a Retraxit be entred against him as is usually against the Plaintiffe when he cometh into the Court where his plea is and saith he will not proceed In the Kings name an t seale it with the Kings ring He was well perswaded of their fidelity piety and prudence Otherwise it had been too great weaknesse in this Prince who had been so lately abused by Haman to have trusted his whole power in the hands of strangers But natural conscience cannot but stoop to the image of God wheresoever it meeteth therewith and have high thoughts of such as Pharaoh had of Joseph Nebuchadnezzar of those three Worthies Darius of Daniel c. Surely when men see in the Saints that which is above ordinary or beyond their expectation they are afraid of the Name of God which is called upon by them Deut. 28.10 and will entrust them more then any other whatsoever It is a Probleme in Aristotle why man is credited more then other creatures The answer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he alone reverenceth God therefore you may trust him ◠honesty floweth from piety For the writing which is written in the Kings name c. Therefore you must not take it amisse that I reverse not Hamans letters for I also am under a Law whatever my Predecessour Cambyses held to the contrary neither need you doubt but that what you write in my name and signe with my seal will be authentick and passe for a current countermand feare it not Verse 9. Scu'tet Then were the Kings Scribes called This verse is noted to be the longest in all the Bible It was Robert Stevens the Printer I trow that first distinguished the chapters by verses and this he hath done not so well in some places as were to be wished These Scribes were as ready at Mordecai's call as before they had been at Hamans chap. 3.12 neither cared they much what they wrote so that they might be sure it was the Kings pleasure they should do it As for their Religion it may seem to be the same with that of Gallio the Pro-consul Act 18.17 a meer irreligion their Motto Mihi placet quicquid Regiplacet Whatsoever pleaseth the King shall please me and if their hearts could be ripped up there would be found written therein The god of this present world At that time So soon as the word was out of the Kings mouth delay might have bred danger Habent aulae suum citò citò Courtiers are quick of dispatch as they carefully observe their mollissima fandi tempora so when once they have got a grant they lose no time they know that opportunities are headlong and once lost irrecoverable Hannibal Plutarch when he could have taken Rome would not when he would could not Vincere scis Hannibal victoriâ uti nescis said one to him Mordecai made use of the present the nick of time Esther could tell him by experience that a well chosen season is the greatest advantage of an action which as it is seldome found in haste so it is too often lost in delay It is not for Mordecai to drive off any longer the whole Church was in heavinesse and needed comfort and some might be slain ere notice came to the contrary Ad opem brevis hora ferenda est Orid-Metam l. 4. In the third moneth Two moneths and more the poor Jewes lay under the sentence of death in a forelorn condition God loves to help such as are forsaken of their hopes to help at a dead lift to comfort the abject 2 Cor. 7.6 Though Jacob be a worm yet God will not crush him but cherish him And I will restore health unto thee and I will heal thee of thy wounds saith the Lord because they called thee an out-cast saying This is Zion whom no man seeketh after Jer. 30.17 The seasonablenesse of Gods mercies doth much commend them These poor wretches cried and the Lord heard them and saved them out of all their troubles Psal 34.6 This is the moneth Sivan That is May when all things are in their prime and pride and the earth checkred and entrailed with variety of flowers and God is seen to be Magnus in minimis great in the smallest creatures Then did the Sun of righteousnesse arise to these afflicted exiles with healing in his wings Mal. 4.2 Like as the Sun-beams did to the dry and cold earth calling out the herbes and flowers and healing those deformities that Winter had brought upon it On the three and twentieth day thereof The precise time is thus noted not only to set forth the certainty and truth of the history but also to let us see what was the present state of the Church and what is Gods usual dispensation and dealing with his people For two moneths and more they were in a very low and as it might seem a lost condition Now they have eight moneths space of breathing and preparing themselves to their just and lawful defence yet are they not without divers difficulties and discouragements until God had given them a full and final victory over their enemies The Saints prosperity here like checker-work is inter-woven with feares and crosses They must not look for a perpetual serenity till they come to heaven I shall die in my nest said Job I shall never be moved said David How apt are the holiest to be proud and secure to settle upon their lees unlesse God poure them from vessel to vessel This the wise God well knoweth and therefore exerciseth them with interchanges See the circle that he goeth in with his Davids Psal 30.5 to 10. and reckon upon this that if our sorrows be long they are light if sharper the shorter as thunder the more violent the lesse permanent Flebile principium melior fortuna sequetur And it was written according to all that Mordecai commanded Had he not been a man of singular parts he had not been fit for such a service It could not otherwise be but that many eyes were upon him and some evil eyes that would more curiously pry into his proceedings then Laban once did into Jacobs stuffe It behooved him therefore to look to his behaviour and to weigh well his words in dictating such a ticklish edict as this to the Kings Secretaries But God who had called him to this high emploiment did likewise gift him for it He was
one of them I must of necessity blame both parties however I come off with them Thy three friends have had their share in the former Chapter and now comes thine which shall be found though sharp of matters weighty and important as Psal 78.2 Habebis sermonem serium de re gravi for so much the Hebrewes intend by this expression of opening the mouth In the Revelation where-ever we read that heaven opened some great matter followed so when such open their mouthes as have the Law of God in their hearts Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Lucianâ— Aristophane dicunâ—ur 37.32 Prov. 31.26 Fools indeed have their mouthes ever open blustring out whatsoever lies uppermost rashly and without consideration But a wise man weigheth his words before he uttereth them and speaketh not but for some good purpose My tongue hath spoken in my mouth Heb. In my palat or under my palat which are two chief of those mine Iâ—struments of speech none of which can well be wanting Let God be glorified for and with that peculiar facultie and let our praises proceed not from the palate only or roof of the mouth but from the root of the heart The voice which is made in the mouth is nothing so sweet as that which cometh from the bottom of the brest One Interpreter saith That by these words My tongue hath spoken in my mouth Elihu meaneth that he would not speak clamorously but as it were whisperingly to his eare in secret Verse 3. My words shall be of the uprightness of my heart i.e. Out of the uprightnesse of my heart I will deal fairely and faithfully with thee I will carve thee a piece of my heart without doubling or dissembling and why should not downright truth please thee better then a smooth supparasitation Bees passe by Roses and Violets and sit upon Time so should men rather heed sound rebukes though hot and biting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then flattering discourses which Solomon fitly calleth The song of fools Eccles 7.5 a Syrens Song And another calleth a flatterer a courteous murderer that killeth in kindnesse kisseth and killeth Cavete vobis ab osculo hoc Iscarioticâ— Beware of this sweet poyson and covet rather those faithful wounds of a friend Prov. 27.6 as David did Psal 141 5. And as Vespasian who carrieth this commendation that he was Patientissimus veri and as Alphonsus King of Arragon who complained of this that whereas of every thing else he had enough of truth he was very much scanted there being few about him that would deal candidly and faithfully without flattery or partiality And my lips shall utter knowledg clearly i e Simply and sincerely plainly and perspicously I will shew my meaning without either gall or guile My Discourse shall be clear and pure from all drosse of deceit as the Original word signifieth This is a praise proper to Gods holy Word Psal 9 9 10 11. Prov. 30.5 And they that handle it Tophshe Torah Jer. 2.8 may here learn not to obtrude their own conceits or conjectures for doctrinal truths but to utter demonstrative things not to huâ—kster the Word of God or corrupt it with their own mixtures as Vintners do their Wines but as of sincerity but as of God in the sight of God c. 2 Cor. 2.17 Let them not preach one thing and practise another sed animentur moribus praecepta lest some Hillary complain as once That there were many heavenly Doctrines in the peoples eares that never yet had beene in the Preachers heart Verse 4 The Spirit of God hath made me That is I am Gods Creature no lesse then thou art made and maintained by the Word of his power by the breath of his mouth why then may not I utter pure and holy Doctrine sith I also am a rational Creature and if the Holy Spirit please to blow upon me I can turne about like the mill if to tune and touch me I can move to make Musick if to infuse good notions I can utter them Hear me therefore And the breath of the Almighty hath given me life This some will have to be a Metaphor taken from the blowing of glasses into this or that shape It hath been before noted Plat de Isid Ositid That the Egyptians worshipped a god whom they knew not under the shape of a man blowing an egg out of his mouth to signifie that he made the round world by his Word By the Word of the Lord were the heavens made and all the Host of them by the breath of his mouth Psal 33.6 Where some well note the mystery of the Trinity as others do not so well out of this text by God understanding the first person by Almighty the second and by the breath of the Almighty the third Sed 〈◊〉 subtilius saith Mercer Verse 5. If thou canst answer me Or If thou canst do thou answer me This bold challenge and the like confident expressions not unlike in appearance to that of Campian with his ten unanswerable Reasons as he accounted them or that of Sanders with his forty not probable Reasons De visib Monarch lib. i 8. but most solid demonstrations if men would believe him to prove That the Pope is not Antichrist hath caused one Interpreter following Gregory to censure Elihu for a palpable Bragadochian full of pride and vain-glory This is an hard saying and at the best reverenter glossanda as he said of the Potifician Lawes I think this good man is hereby no less mistaken and wronged than John Baptist was by Tertullian who falls foule upon him in three several places for that harmless question of his sent to our Saviour by two of his Disciples whom he sought to settle Art thou he that should come c. Matt. 11.3 as if himself had doubted of the person of the Messiah Sâ—â— thy words in order before me stand up A metaphor from Military matters muster up and marshal thine Arguments in good array and then stand to it make good thy ground like a valiant souldier who will rather die for it than stir an inch An expression not unlike this is that of David Psal 5. 3. In the â—urning wiâ—l I direct or marshal up my prayers and then look uâ— be as a Spy upon a watch-tower to see what speed and whether I get the day Military terms they are both Verse 6. Behold I am according to thy wish Heb. according to thy mouth If the Saints do but open their mouths wide God will fill them he will give them not only the desires of their hearts but the request of their lips Psal 21.2 fulfil all their counsel Psal 20.4 in that very way by that very means they wished it he fitteth his mercy ad cardinem desiaâ—rii and lets it be to his even as they will Was it not so with Joâ— here In Gods stead Heb For God to act and plead for him and to shew how thou hast dealt with him So
subsist in the feeling of thy favour as 1 Sam. 25.6 And keep thy word For which end only I desire life See the like Psal 118.17 Non peto vitâ—m propâ—â—r deliâ—â—◠〈◊〉 Kimchi Non aliter pelit vitam quam ut prastet se fidelem Dei 〈◊〉 saith 〈◊〉 David doth no otherwise desire life than for this that hee may faithfully serve God Vers 18. Open thou mine eyes Heb. Vnveil theâ— velumen umâ—ot 〈◊〉 evolve give sight and light irradiate both organ and object In spirituals wee are not only dim-sighted but blind as Beetles 1 Cor. 2.14 Oh pray for that precious eye-salve Rev. 3.17 for that supernal light 2 Cor. 4.6 and whensoever wee open the Bible to read say as here open thou mine eyes c. as when wee close it up again say I have seen an end of all perfection but thy Commandement is exceeding broad vers 96. Wondrous things Mâ—rabilia magnalia mysteria such as none can understand and unriddle but such as plow with Gods own heifer 1 Cor. 2.11 Vers 19. I am a stranger in the earth And therefore apt to lose my way without a guide I shall surely else bee wildred and lost Hide not thy Commandements from mee viz. In the spirituall sense and effectuall operation of them Philosophers observe that lumen est vehiculum influentiae light is the convoy of influence as it begets the flower in the field the pearl in the earth c. so the foundation of all renovation is Illumination Hence David so earnestly beggeth it here and vers 17. Vers Comminuitâ—r 〈◊〉 20 My soul breaketh The Seventy render it My soul hath desired to desire thy Judgements How many broken spirits do even spend and exhale themselves in continuall sallies as it were and egressions of affection to God and his judgements The stone will fall down to come to its own place though it break it self in many peeces so the good soul Vers 21. Thou hast rebuked the proud c. Thou chidest them threatenest them plaguest them and so settest it on as no creature can take it oft And this is one reason why I love and observe thy laws ne paria patâ—ar lest I should suffer in like sort sith men must do it or dye for it Vers 22 Remove from mee reproach and contempt Cast upon mee by those proud haughty scorners vers 21. and that for nothing but because I keep thy Statutes therefore it is that they despise and defame mee but do thou Lord take an order with them behold I put them into thine hands and my self upon thy care to clear mee and set mee right for I am well resolved Vers 23 Princes also did sit c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By publick invectives such as were those of our Henry the eighth and of Lewis King of Hungary and Bohemia two very potent Princes against Luther Denotat continuum clamâ—rem Kimchi Vers 24. Thy Testimonies are my delight In mediâ—â— crucibus to them I run as to my cordiall they are my pleasure and pastime And my Counsellours My learned Counsel by whose advice I do all here I am sure to find consolationem consultissiâ—am directionem counsell and comfort in all my necessities Vers 25 My soul cleaveth unto the dust Those Princes my Persecutors Sauls counsellors have brought mee to deaths-doore as Psal 44.25 22.15 I am in a forlorn condition as far below hope as they are above â—ear Theodoret expoundeth it of humility and Theodosius the Emperor used these words when reproved by Ambrose for the slaughter at Thessalonica Theod. Eccleâ— hist l. 5. c. 18. hee lay on the ground and humbly begged pardon Vers 26 I have declared my wayes My sins and troubles those thou hast remitted and these thou hast remedied Teach mee thy Statutes Shew mee how I may walk worthy of such a love and live up to my mercies Vers 27 Make mee to understand c. Give mee a mouth and wisdome that I may not talk at random of thy word and works but understandingly and fruitfully Vers 28 My soul melteth Heb. Droppeth away like water I weep out my life together with my grief Strong thou thee mee 〈◊〉 to thy word Support â—â—ee by thy promise Vers 29 Remove from mee the way of lying A sin that David through diffidence fell into frequently See 1 Sam. 21.2 8. where hee roundly telleth three or four lyes and the like he did 1 Sam. 27.8 10. this evil he saw by himself and here prayeth against it And grant mee thy Law For a preservative from this soul sin herein gratfie â—â—ee good Lord. Vers 30 I have chosen the way of Truth I am fully bent against lying and am resolved to speak truth though I have done otherwise sometimes through frailty Thy Judgements have I laid before mee Thereby to fright my conscience that I might not so much as equivocate Some render it judicia tua 〈…〉 I have kept pace with thy judgements scil in the bent and bias of my heart at least Vers 31 I have stuck unto thy Testimonies Hitherto I have done so let mee not now shrink from them or hang loose to them lest I lose the things that I have wrought and shame my self for ever by my recidivation Vers 32 I will run the way Do thy work with utmost diligence and delight come off roundly and readily therein take long strides towards heaven When thou shalt inlarge my heart By thy free Spirit and by the joy of faith when thou shalt have oyled my joynts and nimbled my feet then shall I run and not be weary walk and not faint Isa 40.31 our promises of obedience must be conditional sith without Christ we can do nothing Joâ— 15.5 Vers 33. Teach me O Lord the way of thy statutes Which is both hard to hit and dangerous to miss teach me therefore And I shall keep it Lex jubet gratia juvat O beg of God that we may persevere sith the evening crowneth the day c. Vers 34. Give me understanding Wee can neither know nor do Gods will without Divine light and aid as appears clearly by this fifth Octonary which therefore Austin made so great use of against the Pelagians Vers 35. Make me to go in the path Which I shall soon forsake if thou guide me not Te duce vera sequer te duce falsa nego For therein do I delight After the inward man Rom. 7.22 Thou hast given me to will give me also to work what is wel-pleasing in thy sight Vers 36. Incline my heart Through the exercises of thy Word and the working of thy Spirit And not â—o câ—vetousness Which draweth away the heart from all Gods testimonies and is the â—opt of all evil 1 Tim. 6.10 Some think it is put here for all other vices The Chaldâ—e hath it And not to Mammon that mammon of iniquity as Christ calleth it the next odious name to the Devil Now to good God inclineth mans heart
very cold and for the other four it was Winter Vers 8 Neither do they which go by say c. As they use to do to harvest men Ruth 2. 3 Joh. Christianity is no enemy to curtesie yet in some cases saith not God speed PSAL. CXXX VErs 1 Out of the depths have I cryed unto thee i. e. Ex portis ipsis desperationis from the very bosom and bottom of despair caused through deepest sense of sin and fear of wrath One deep calleth to another the depth of misery to the depth of mercy Basill and Beza interpret it Ex intimis cordis penetralibus from the bottom of my heart with all earnestness and humility Hee that is in the low pits and caves of the earth seeth the stars in the firmament so hee who is most low and lowly seeth most of God and is in best case to call upon him As spices smell best when beaten and as frankincense maximè fragrat cum flagrat is most odoriferous when cast into the fire so do Gods afflicted pray best when at the greatest under Isa 19.22 26.16 27.6 Luther when hee was buffeted by the Devill at Coburgh and in great affliction Joh. Manâ— loc com 43. said to those about him Venite in contemptum diaboli Psalmum de profundis quatuor vocibus cantemus come let us sing that Psalm Out of the depths c. in derision of the Devill And surely this Psalm is a treasury of great comfort to all in distress reckoned therefore of old amongst the seven Penitentiâ—â— and is therefore sacrilegiously by the Papists taken away from the living and applyed only to the dead for no other reason I think saith Beza but because it beginneth with Out of the Depths have I cryed a poor ground for Purgatory or for praying for the souls that are there as Bellarmine makes it Vers 2 Lord hear my voice Precum exauditie identidem est precanda Audience must be begged again and again and if hee once prepare our heart t is sure that hee will cause his ear to hear Psal 10.17 as when wee bid our Children ask this or that of us it is because wee mean to give it them Vers 3 If thou Lord shouldest mark iniquities This and the next verse contains saith one the summe of all the Scriptures Twice hee here nameth the Lord as desirous to take hold of him with both his hands Extremity of Justice hee depreâ—â—â—h hee would not bee dealt with in rigour and rage Extrema fateor commeritus sum Deus Quid enim aliud dixers It is confessed I have deserved the extremity of thy fury but yet let mee talk with thee as Jer. 12.1 or reason the case O Lord who shall stand Stand in Judgement as Psal 1.5 and not fall under the weight of thy just wrath which burneth as low as Hell it self How can any one escape the damnation of Hell which is the just hire of the least sin Rom. 6.23 and the best mans life is fuller of sins than the Firmament is oâ— stars or the furnace of sparks Hence that of an Ancient Vâ— homiuâ—â— vitâ— quantumvis laudabili si reâ—â— miscericordiâ— judicetur Woe to the best man alive should hee bee strictly dealt withall Surely if his faults were but written in his forehead it would make him pull 〈◊〉 hat over his eyes Vers 4 But there is forgiveness with thee This holds head above water that we have to do with a forgiving God Neb. 9.31 none like him for that Mic. 7.18 For hee doth it naturally Exod. 34.6 abundantly Isa 55.7 constantly as here there is still is forgiveness and propitiation with God so Job 1.27 the Lamb of God doth take away the sins of the World t is a perpetuall act and should be as a perpetuall picture in our hearts That thou mayest bee feared i. e. Sought unto and served It is a speech like that Psal 65.2 O thou that hearest prayer unto thee shall all flesh come If there were not forgiveness with God no man would worship him from his heart but flye from his as from a Tyrant But a promise of pardon from a faithfull God maketh men to put themselves into the hands of justice in hope of mercy Mr. Perkins expoundeth the words thus In mercy thou pardonest the sins of some that thou mightest have some on earth to worship thee Vers 5 I wait for the Lord I wait and wait viz. for deliverance out of misery vers 1. being assured of pardoning mercy Feri Domine feri à peccatis enim absolutâ—◠〈◊〉 said Luther strike Lord while thou wilt so long as my sins are forgiveâ— I can bee of good comfort I can wait or want for a need And 〈…〉 viz. Of promise that ground of hope unfailable Rom. 5.5 of 〈◊〉 unfeigâ—â—ed 1 Tim. 1.5 Vers 6 My soul waiteth for the Lord Or Watcheth for the Lord Heb My soul to the Lord an eclipticall concise speech importing strong affection as doth also the following reduplication Prae custodibus ad mane prae custodibus ad manâ— I say more than they Or More than they that watch for the morning wait for the morning wherein they may sleep which by night they might not do Vers 7 Let Israel hope in the Lord Hope and yet fear as vers 4. with a filiall fear fear and yet hope Plenteous Redemption Are our sins great with God there is mercy matchless mercy Are our sins many with God is plenteous redemption multa redemptiâ— hee will multiply pardons as wee multiply sins Isa 55.7 Vers 8 And hee shall redeem Israel By the value and vertue of Christs death by his merit and spirit 1 Cor. 6.11 PSAL. CXXXI VErs 1 Lord my heart is not haughty Though anointed and appointed by thee to the Kingdome yet I have not ambitiously aspired unto it by seeking Souls death as his pick thanks perswaded him nor do I now being possessed of it proudly domineer as is the manner of most Potentates and tyrannize over my poor subjects but with all modesty and humility not minding high things I do condescend to them of low estate Rom. 12.16 Now Bucholc in alto positum non altum sapere difficile est omnino inusitatum sed quanto inusitatius tanto gloriosius It is both hard and happy not to bee puffed up with prosperity and preferment Vespasian is said to have been the only one that was made better by being made Emperour Nor mine eyes lofty Pride sitteth and sheweth it self in the eyes as soon as in any part Ut speculum oculus est artis ita oculus est naturae speculum Neither do I exercise my self in great matters Heb. I walk not manes intra metas I keep within my circle within the compass of my calling not troubling my self and others by my ambitious projects and practices as Cleâ—n did Alchibiades Cesar Borgia and others Ambitionists Or in things too high for mee Heb. Wonderfull high and hidden things that pass nay
so maketh it very fruitfull say Philosophers In which respects the Rabbines say that one day of Snow doth more good than five of Rain Hee scattereth the houre frost like 〈◊〉 When blown about by the winde It heateth also and dryeth as ashes the cold and moist earth nippeth the buds of trees c. â—mis monet â—em subesse â—â—m foveaâ— Vnde 〈◊〉 dicitur a 〈◊〉 saith 〈…〉 Vers 17 Hee casteth out his Ice like morsels Or Shivers of bread It is a 〈◊〉 saying of One from this text The lee is bread the Rain is drink the Snow is wool the Frost a Fire to the earth causing it inwardly to glow with heat teaching us what to do for Gods poor 〈…〉 Who can 〈◊〉 it when and where it is extreme especially as in Russia Freesland c. Vers 18. Hee sendeth out his word and melteth them See vers 13. Of the force of Gods word of command are given all the former instances Hee can as easily melt the hardest heart by his word made effectual to such a purpose by his holy Spirit If that wind do but blow the waters of penitent tears will soon flow as in Josiah 2 Chron. 34.27 See Zech. 12.10 Vers 19 Hee sheweth his word unto Jacob The Jews were Gods library keepers and unto them as a speciall favour were committed those lively and life giving oracles Rom. 3.2 there is a chiefly set upon it like as Luk. 12.48 to know the Masters will is the great talent of all other there is a much in that His Statutes and his Judgements unto Israel Even right Judgements true 〈◊〉 good Statutes and Commandements Neh. 9.13 See Rom. 9.4 5. Prospers conceit was that Judaei were so called because they received jus Dei the Law of God Vers 20 He hath not dealt so with any Nation He had not then but now blessed be God hee hath dealt so with many Nations in these last happy days of Reformation especially wherein the knowledge of Gods holy Word covereth the earth as the waters cover the Sea and of England it may bee said as once of the Rhodos somper in Sole situ est Rhodos that it hath the Sun ever shining upon it This wee should prize as a precious treasure and praise the Lord for it â—orde ore operâ— And as for his Judgements they have not known them And therefore lye in deadly darkness wherein though they wander wofully yet not so wide as to miss of hell PSAL. CXLVIII VErs 1 Praise the Lord And again Praise yee the Lord and so often in this and the rest of the Halelujaticall Psalms In praising God the Saints are unsatifiable and would bee infinite as his perfections are infinite so that they make a circle as one phraseth it the beginning middle and end whereof is Halelujah From the Heavens praise him in the heights Or high places As God in framing the World began above and wrought downward So doth the Psalmist in this his exhortation to all creatures to praise the Lord. Vers 2 Praise him all his Angells Whose proper office it is to adore and praise God Job 38.7 Isa 6.3 Heb. 1.6 which also they do constantly and compleatly as those that both perfectly know him and love him Jacob saw them 1 Ascending to contemplate and praise the Lord and minister to him Luk. 2.13 Dan. 7.10 Mat. 18.10 Psal 103.20 2 Descending to execute Gods will upon men for mercy to some and for Judgement to others which tendeth much to his praise And David by calling upon these heavenly courtiers provoketh and pricketh on himself to praise God Praise yee him all his Hoasts i e. His Creatures those above especially which are as his cavalry called his Hoasts for their 1 Number 2 Order 3 Obedience Verse 3. Praise yee him Sun and Moon These do after a sort declare the glory of God Psal 19.1 2. Habak 3.3 not with mind and affection as if they were understanding creatures as Plato held but by their light influences admirable motions and obedience whereby quasi mutis vocibus by a dumb kind of eloquence In Epimeniâ— saith Nazianzen they give praise to God and bid check to us for our dulness and disorders Praise him all yee stars of light A light then they have of their own besides what they borrow of the Sun which they with-hold at Gods appointment Isa 13.10 and influences they have which cannot bee restrained or resisted Job 38.31 32. Vers 4 Praise him yee Heavens of Heavens Whereby hee meaneth not the lowest Heavens the air whereon wee breath and wherein birds flye clouds swim c. as some would have it but the highest Heaven called by St. Paul the third Heaven the habitation of the crowned Saints and glorious Angels called by Philosopher calâ—â—â— Empyreum and hereby the Psalmist the Heavens of Heavens as King of Kings song of songs c. by an excestency See Deut. 10.14 And the waters that â—ee above the Heavens i. e. Above the air and that do distinguish betwixt the Air and the Sky as the 〈…〉 doth betwixt the Sky and the highest Heavens Superius supensae aquarum forniâ— Vers 5 For hee commanded and they were 〈◊〉 His 〈◊〉 only made all this is celebrated by that heavenly quite Rev. 4.11 Vers 6 Hee hath also established them for ever viz. The course and appointed motions of the Heavens which hee hath setled by a Covenant and hath not falsified with them Jer. 33.25 much less will hee with his faithfull people Vers 7 Praise the Lord from the earth The Psalmist proceedeth to factour for God among the inferiour creatures beginning with the lowest in the waters beneath as the Dragons oâ— great whales and then comming to Rain and Snow c. which are made out of the waters above Yee Dragons and all deeps Of Sea-Dragons See Aelian lib. 4. Animal cap. 12. they live partly in the Sea and partly on the land as do Crocodiles These also yeeld matter of Gods praise Vers 8 Fire and Hail Snow and Vapour This latter is the matter of those former meteors which hee purposely mingleth with those forementioned miracles of land and waters the more to set forth the power of God because these seem to have no setledness of subsistence and yet in them hee is made visible Stormy winds fulfilling his word The winds blow not at randome but by a divine decree and God hath ordered that whether North or South blow they shall blow good to his people Cant. 4.16 Hee saith to all his Creatures as David did to his Captains concerning Absolom Handle them gently for my sake Vers 9 Mountains and all hills These praise God by their form hugeness fruits prospects c. Fruitful trees These by the variety of their natures and fruits do notably set forth the wisdome power and goodness of the Almighty whilst they spend themselves and the principall part of their sap and moisture in bringing forth some pleasant berry or the like for the use of
Chaldee rendereth it such as was found in Araunah that famous Jebusite 2 Sam. 24.23 with Zech. 9.7 and is a quickening Spirit in every good soul causing them to make riddance as Baruc did Nehem. 3.20 Gen. 29. Ambrose and to take long strides toward heaven as Jacob did toward Padan-Aram for Nescit tarda molimina Spiritus sancti gratia The Spirit of grace knoweth no slow paces Mantuan but is quick of dispatch Up get these Chieftains when once they hear Surge age Summe Pater as one said once to the Bishop of Rome exciting him to make warre upon the Turk And the Priests and the Levites Fit it was that these should be of the first and forwardest at Temple-work whose proper employment is was to teach Jacob Gods judgements and to put incense before him continually Deut 33.10 to wait at the Altar and to be partakers with the Altar 1 Cor 9.13 With all them whose spirit God had raised up Not of Judah and Benjamin onely those best of the Tribes and truest to their Princes and principles but also of Ephraim and Manasseh 1 Chron. 9.3 with Ezek. 37.16 17 21 22. even as many of the Israelites as were acted by Gods Spirit of judgement and of burning Isa 4.4 firing them up to an holy contention in so noble and necessary a businesse and leading them into the land of uprightnesse Psal 143.10 The fruit of this good Spirit is in all goodnesse and righteousnesse and truth Ephes 5.9 the work of it upon the sonnes of God who are led by it Rom. 8.14 is not onely an external invitation by the Word and Sacraments or a meere moral perswasion Cyrus his Proclamation here would have availed but little with this people if God had not moved their hearts but an effectual drawing of the heart whereby operating irresistibly the sinner is converted and whereby cooperating infallibly he persevereth in grace unto the very end John 6.44 This conduct of the holy Spirit we must both earnestly beg with David Psal 14.10 and as carefully observe and obey his motions as ever David did the out-goings of God in the tops of the mulberry trees 1 Chron. 14.15 for these are the sound of his goings and the footsteps of his Anointed Psal 89.51 To build the house of the Lord This was that they aimed at rather then their owne liberty Choice and excellent spirits can easily drowne all self-respects in the glory of God It was the care of those good people in Joels dayes that there might be a meat-offering and a drink-offering unto the Lord their God what-ever became of their owne Carcasses Joel 2.14 And when the daily sacrifice ceased by the tyranny of Antiochus they looked upon it as an abomination of desolation Dan. 9.27 The Jewes at this day are very earnest to be rebuilding the destroyed Temple at Jerusalem out of their blinde zeale but they have neither any Cyrus to encourage them Julian the Apostate once did in spight to the Christians but it came to nothing nor the Spirit of God to excite them to such an unwarrantable work Verse 6. And all they that were about them Both their countrymen the Jewes that thought not good to go themselves or not yet till they should see further there is none so wise as the sluggard Prov. 26.16 and others of the neighbourhood for the Egyptians may lend Jewels to the Israelites dogs may lick Lazarus his ulcers and the earth may help the woman by opening her mouth and swallowing up the stood cast out after her by the Dragon to drown her Rev. 12.16 Strengthened their hands Which else for want of such support would have hung down and their feeble knees buckled under them ere they had come to their countrey neither could they without such supplies have so comfortable carried on the work they went about For if wisdome be a defence or a shadow to those that have seene the Sunne as in the former verse and are scorched with the hear of it so is money too saith Solomon Eccles 7.12 and though Wisdome without wealth is good yet it is better with an inheritance verse 11. which is not only an ornament but an instrument of vertue When men go on Virtute duce comite fortunâ then it is well with them as it was with good Josiah Jer. 22.15 16. But Agur would not be poor lest he should be put upon ill courses Prov. 30.9 put to his shifts Poor Hagar when the water was spent in the bottle cast the childe under the shrubs Gen. 21.15 With vessels of silver with gold with goods and with beasts See the Note on Verse 4. These are things that men do not usually so easily part with to others till they needs must Euclio in the Comedian sits abrood upon his heaps and hoards and will not be drawn off Shall Nabal take his bread and his flesh and give it to those he knows not 1 Sam. 25 Misers will as soon part with their blood as their good whence the Chaldees call their money Dam that is blood Many a man shewes himself like the Cornish-chough which will steale a piece of money and hiding it in some hole will never help her self or any other with it afterwards Hermocrates being loth that any man should enjoy his goods after him made himself by his Will heir of his own goods Athenaeus telleth of one that at his death devoured many pieces of Gold and sewed the rest in his coat commanding that they should be all buried with him But these in the text seeme to have beene of the race of those Persians spoken of Isa 13.17 which regarded not silver and as for gold they cared not much for it Or if they were Proselytes to the Church then they had learned with Tyrus now also converted to give over heaping and hoarding of wealth and therewith to feed and cloath Gods poor Saints and so to furnish them for their journey to their Fathers house that they may eat sufficiently and have durable cleathing Isa 23.18 This was Gods work upon their hearts And Quando Christus magister quà m citò discirur quod decetur Augustine Whereunto may be added that Cyrus who set forth this Edict as he was an absolute Sovereigne and so his word went for a law so he was a gracious and courteous Prince it a ut Patris nomen meruerit so that he merited the name and title of Father of his Countrey and might command any thing of them And with precious things Even the very best of the best they had The word signifieth praestantissimum pretiosissimum in quocunque genere fructuum metallorum gemmarum vestium the choycest and chiefest of all kinde of commodities Such as Eleazar gave to Rebecca and her brother Gen. 24. such as Jehosaphat gave his younger son◠2 Chron. 21.3 For the purchase of the pearle of price the wise Merchant makes a thorough sale of all Barnabas parteth with his lands Zacheus with his goods Matthew
they be yet they must not look to be yokelesse lawlesse awlesse but to serve God with reverence and godly fear Heb. 12.28 As it is written in the book of Moses Moses then was the Pen-man of the Pentateuch and not Ezra as some have said grounding upon that Apocryphal Esdras Verse 19. And the children of the captivity So the returned captives are called First to keep still afoot the remembrance of their late misery lest they should despise the chastening of the Lord Heb. 12.5 Secondly to inmind them of that signal mercy of their returne to their owne Countrey Hence doth the Evangelist Matthew so oft mention their transportation to Babylon and rings it in the eares of his ungrateful Countrey-men Mat. 1.11 12 17. Kept the Passeover In remembrance that the punishing Angel passed over their Ancestours in Egypt Exod. 12. and for confirmation of their faith in Christ the true Paschal Lamb. Hast thou escaped a danger offer a Passeover Hath Christ delivered thee from the wrath to come keep the Feast with the unleavened bread of sincerity and truth 1 Cor. 5.8 Vpon the fourteenth day of the first moneth See Exod. 12.2 with the Note Verse 20. Were purified together Misery had framed them to unanimity See 2 Chron. 29.34 All of them were pure Ritually at least if not really And killed the Passeover i. e. The Paschal Lamb whereof see Exod. 12. with the Notes For all the children See the Note one verse 19. And for themselves For they also were sinners and needed a Saviour Heb. 7.27 That Popish Postiller was utterly out when from Exod. 30.31 32. he will needs inferre that Priests when once anointed with the holy oile were thenceforth Angels Spirits not having humane flesh or infirmities Verse 21. And the children of Israel The whole community of what Tribe soever And all such as had separated themselves Who were the better to like because not Prosperity-proselytes such as came in not a few in Solomons time but the Jewes were very careful how they received them as Josephus relateth From the filthinesse of the heathen Who had filled the Land from one end to the other with their uncleannesses Ezra 9.11 Great sins do greatly pollute To seek the Lord God of Israel To seek not his omnipresence for that none need to do sith he is not farre from any one of us Acts 17. but his gracious presence And such a seeker is every good soul Psal 24.6 This is the generation of them that seek him that seek thy face that is Jacob. Did eate Edebant id est credebant for even Christ their Passeover was sacrificed for them 1 Cor. 5.7 Verse 22. And kept the feast of unleavened bread See 1 Cor. 7.8 and Exod. 12.35 with the Notes Seven dayes This began on the fifteenth day and lasted till the one and twentieth day Num. 28.16 17. Exod. 34.25 With joy See the Note on verse 16. For the Lord had made them joyful Given them cause of joy and an heart enlarged accordingly a mind right set for the purpose Saint James his word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 5.13 shewes that all true mirth is from the rectitude of a mans minde which God onely giveth And turned the heart of the King c. It is He alone that gives favour that frameth mens opinions and affections that maketh a good mans enemies to be at peace with him To strengthen their hands As verse 8. And this did more ennoble him then all his warlike atchievements CHAP. VII Verse 1. Now after these things AFter that Zerubbabel had done his devoir in building the Altar and Temple Ezra according to the notation of his name began his and became a singular helper of the afflicted Church of God as appeareth in this Chapter and those that follow In the reigne of Artaxerxes sc Longimanus Esters sonne and the same that thirteene years after sent Nehemiah to Jerusalem Nehem. 2. whilest Ezra was yet alive Nehem. 8.1 Ezra the sonne of Seraiah That is the grand-sonne for Seraiah was slaine when Jerusalem was last taken 2 Kings 25.18 21. Verse 2. The sonne of Shallum See 1 Chron. 6.7 8 9 10. Of those two books of Chronicles this same Ezra is held to be the Pen-man and it is not improbable Verse 3. The sonne of Meraioth Here 's a great heap six of Ezra's ancestours likely for brevity sake being overskipped Verse 4. The sonne of Zeraiah c. These might be as one saith of Jesse the father of David Viri boni honesti minùs tamen clari good men but obscure Verse 5. The sonne of Aaron the chief Priest Ezra then was ex genere pontificio as those Acts 4.5 non tamen pontifex The title of chief Priest is never given unto him Verse 6. This Ezra went up from Babylon Together with many others who were moved thereunto by his example and authority He was as one saith of Tiberius imperio magnus exemplo major Paterc Great men are Looking-glasses according to which most men dresse themselves let them look to it therefore and shine as Lamps And he was a ready Scribe Or a nimble Text-man his office was to write out copies of the Law and to interpret it He wrote say some the Hebrew Bible out in Chaldee letters the same that we now call Hebrew the ancient Hebrew characters remained with the Samaritans for the use of his Countrey-men returned out of Chaldea He first ordained say others the Vowels Accents and Masoreth A great Scholar he was and excellently well seene in Scripture-learning to which all other skill is but straminea candela a rush-candle a small light that serveth but to light men into utter darknesse Be wise be learned saith the Psalmist but withall Serve the Lord with feare Kisse the Sonne c. Psal 2. Balt. Exner. Otherwise ye may be as learned as Varro that general Scholar as Albertus magnus quem nihil penitùs fugit omnia perfectè novit who knew whatsoever was knowable Bonosius as one saith of him or as Tostatus otherwise called Abulensis qui omnium scientiarum doctrinarumque arca fuit emporium saith he that writeth his life who was a living library and yet ye may perish everlastingly The Jewes called their learned men Scribes as the Persians did theirs Magi the French Druides the Indians Brachmanni c. But he that is not a Scribe instructed and instructing others to the Kingdome of heaven Matth. 13.52 shall hear Where is the wise Where is the Scribe Where is the disputer of this world Sapientes sapientèr in infernum descendent 1 Cor. 1.20 Aug. Which the Lord God of Israel had given The Moral Law with his owne immediate mouth so that he might say with Joseph Gen. 45.12 Behold your eyes see that it is my mouth that speaketh unto you the other Lawes he ordained by Angels in the hand of a Mediatour i. e. of Moses Gal. 3.19 Hence Josephus calleth the Jewish politie a Theocratie and
and prayer we can seek of God direction and protection as here we shall speed of both And for our little ones These should be a main part of our care to lay up prayers for them to commend them to Gods safe-keeping forasmuch as puerilitas est periculorum pelagus Little ones are liable to a thousand deaths and dangers And for all our substance Our stock and our store all the goods that we have got and gathered together Our English word Riches answereth to the Hebrew Recush Vers 22. For I was ashamed Heb I blusht and was abasht I knew not how to put on the face to do it neither could I bring my mind to crave a convoy though it might have been of great use to us lest the name of God should thereby be dishonoured and his excellencies questioned It is the ingenuity of Saints to study Gods ends more then their own and to be far more troubled when any thing crosseth him then when themselves are crossed or disappointed Propter te Domine propter te is the good mans Motto Choice and excellent spirits are all for God whatever becometh of themselves Vers 22. Because we had spoken to the King saying They had spoken good of Gods Name and amply set forth his power providence goodnesse and other Attributes being no whit ashamed so to do before Kings as Psal 119.46 so did Chrysostome Basil Latimer Lambert John Colet Dean of Pauls and Founder of the Free-school there He for the bold and faithful discharge of his duty in a Sermon before Hen. the eighth at the siege of Tournay was called to his trial by the Kings Counsellours but the issue proved happy for he gave so great content to the King M. Clark in his Life that he taking a cup of Wine said Deane I drink to you let every one take whom he will for his Confessour you shall be my Doctour Holy Ezra found no lesse favour with this might Monarch whom he had well informed in the manifold excellencies of God as appeareth by this and sundry other preceding passages The hand of our God is upon all them c. To hide them in the hollow of it till the indignation be overpast to hold them by their right hand and so to guide them by his Counsel that he may afterwards take them to his glory Psal 73.23 24. But his power and his wrath Id est His powerful wrath his anger armed with power for vanae sine viribus irae Psal 90.11 Jam. 4 10. But who knoweth the power of thine anger saith Moses even according to thy fear so is thy wrath Let him fear thee never so much he is sure to feel thee more if once he fall into thy fingers into that mighty hand of thine as St. James stileth it before which ten thousand Kings cannot stand Let God-forsakers therefore do as those Elders of Israel did 2 Kings 10.3 4 5. Is against all them that forsake him Such are all they 1. That forsake not their sins Job 20.17 Isa 55.7 2. That know not God Isa 1.3 4. Eph. 4.18 3. That trust to idols or creature-comforts arm of flesh 1 Kings 9.9 Josh 24.20 Jer. 2.13 4. Church-forsakers and Apostates Heb. 10.25 38. God hath against all these and will consume them after that he hath done them good Josh 24.20 Psal 73.27 1 Chron. 28.9 Jon. 2.8 Jer. 17.13 Deut. 31.16 2 Chron. 12.5 and 15.2 and 24.20 Verse 23. So we fasted They put their holy resolution into execution purpose without practise is like Rachel beautiful but barren And besought our God for this And they had it 2 Sam. 1.22 Verse 31. For fasting and prayer are like Jonathans bow and Sauls sword that never turned back or returned empty God is a liberal Rewarder of all such as in this sort diligently seek him Heb. 11.6 2 Chron. 15.2 He will turn their fasting into feasting their prayers into praises Ezek 36.37 Zech. 8.19 They shall have out their prayers either in mony or monies-worth either in the very thing they desired or at least strength to stay themselves upon God with good assurance that his grace shall be sufficient for them and that he will be their shield and their exceeding great reward Verse 24. Then I separated twelve I singled them and set them apart for this great trust vide cui fidas Sherebiah Hoshabiah Heb. With Sherebiah Hoshabiah men of known integrity Vers 18.19 and ten of their brethren with them four and twenty in all a complete company of faithful Trustees Verse 25. And weighed unto them Heb. I scaled it out unto them Cyrus taled it out to Zerubbabel Chap. 1.8 9 c. And his Lords Called Mighty Princes Chap. 7.28 see Isa 10.8 And all Israel there present Heb. There found at that time or that had found in their purses found in their hearts Verse 26. Six hundred and fifty talents of silver That is 243750 pounds sterling An hundred talents That is 37500 pounds sterling Verse 27. Of a thousand drammes 312 pounds and 10 shillings The Hebrew or rather Chaldee word here rendred a Dramme seemes to be taken from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And two vessels of fine Copper Ex orichalco praestante Of some choyce mixt mettle Auro contrâ non caro Verse 28. Ye are holy to the Lord Heb. Ye are holinesse unto the Lord and must sanctifie the holy God in righteousness Esa 5.16 The vessels are holy also Id est set apart to sacred uses and therefore to be kept carefully used respectively The Turks spare and keep better then ordinary Grand Sign Serag those very Asses of theirs that have been used for carriage to Mecha where their Mahomet lyeth buried Neither will they put paper to any base use because that both the Name of God and the Mahometan Law are written upon the like Verse 29. Watch ye with utmost care and solicitude as the word signifieth How much more should we watch and trebble watch as Luk. 12.37 38 43. to keep our vessels bodies in sanctification and honour Not in the lust of concupiscence c especially since Aug. Adversus majora vigilantibus quaedam in cautis minutiora surrepant and Satan worketh strongest on the fancy when the soul is sleepy or a little drowsy Watch ye therefore and keep This lesson had need to be often rung in our ears Verse 30. So took the Priests and the Levites The great charge committed to them and laid upon them did not weaken but waken their heroik spirits Tu non crede malis sed contrà audentior ito Verse 31. And of such as lay in wait by the way Enemies they had not a few when was it otherwise but some that purposely way-laid them M Clarks Lives but were defeated by a gracious providence So were the Manichees who lay in wait for Austin and those that pursued Jewel about the beginning of Q. Maries Raign as he was going from Oxford to London Both
exorcism to conjure down our rebellious wills and as cords or chains to hamper our treacherous hearts that they backslide not like back sliding heifers Moist bodies as water must be put into close Vessels so must mans heart be bound together by strongest helps and resolutions Neither cast we any new snare hereby upon ourselves 1 Cor. 7.35 but rather a new provocation to the payment of an old debt we owe to God Such was that of Jacob Gen. 28.20 and 31.13 of David Psal 119.106 Of the Nazarites Num. 6.2 3. Rechabites Jer. 35.6 This shewes a very earnest desire to obey it sharpneth also our prayers and dishearteneth the Devil who seeing us thus peremptory and resolute will despair and depart Then Ezra rose up from before the House of God Where God had promised to hear prayers for Christs sake whereof that house was a type See ver 1. And went into the chamber of Johanan As a fit meeting-place where they might consider consult and give counsel Over the Counsel-chamber at Venice is written Let nothing be done here against the Weal-publike A Professour of the Turks Law proclaimeth before they advise or attempt ought That nothing be done against Religion Over the Town hall in Zant are set these two Verses in letters of gold Hic locus odit amat punit conservat honorat Nequitiam pacem crimina jura bonos Think the same we must needs of this holy Conclave or Council-chamber where the Sanhedrin was present and Ezra President He did eat no bread nor drink no water Though fasting and faint with much mourning yet no food would down with him till he had gone thorough-stitch with the work It was his meat and drink to do the will of his Heavenly Father So it was good Jobs chap. 23.12 and our Saviours Matth. 21.17 23. It was then when disappointed of a breakfast at the barren Fig-tree and coming hungry into the City he went not into a Victualling-house nor into a Friends house to refresh himself but into Gods House where he continued teaching the people all that day For he mourned because of the transgression It was not then a natural abstinence arising from sicknesse nor a civil for healths sake or for some other wordly respect but a Religious fast which is usually to be held out a whole day usque dum Stellae in Coelo appareant as an old Canon hath it till the Stars appear in the sky yet so as that nature be chastised not disabled for duty Verse 7. And they made proclamation Heb. They caused a voyce to passe viz. by an Herald or Cryer That they should gather themselves together And so the guilty might be brought to their answer in that general assembly Verse 8. And that whosoever would not come c. Lawes if they be not penal and compulsory will soon be slighted by lawlesse awelesse persons Howbeit Flies must not be killed upon mens browes with beetles peccadillo's must not be punished as haynous crimes Draco made it capital to be idle to steal pot hearbs c. Of his Lawes Aristotle saith that they were not worthy remembrance but onely for their over-great severity Ezra's Laws were more mild All his substance shall be forfeited This to men of their mettle was a forcible motive When some have a losse in their riches it is as it were raked out of their bellies a piece of their very heart goes with it Job 20.15 and they are filled with unmedicinable sorrowes Eccles 5. And himself separated from the Congregation Banished the Land or at least cast out of the Church Wo be to those that separate themselves Jude 19. Cainites you may call them Gen. 4.16 Our Church-forsakers Worship-scorners that last brood of Beelzebub Verse 9. Within three dayes They durst not outstand their time because their estates were at stake Why is there not the like care taken and speed used to make peace with God sith for ought we know 't is now or never to day or not at all Is it nothing to lose an immortal soul why then cry we Cras Domine why stand we trifling and baffling from day to day till it be all-too-late Remember the foolish Virgins and be wiser It was the ninth Moneth Which was the Moneth of May saith Diodate counting September for the first after the manner of the Persians Esth 2.16 and this great rain being out of the accustomed season was somwhat prodigious seemed to portend Gods wrath as 1 Sam. 12.17 Others make it to be in December the deep of Winter which though it be an ordinary time of raine whence in Greek also it hath its name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latine Hyems yet these showers were extraordinary more like spouts then showers and thence the peoples fear much increased by their guilt for as no body is without its shadow so is no sin without its fear quia nec sine conscientia sui Tertul. because it cannot shake off conscience Verse 10. We have trespassed We have disloyally or rather sacrilegiously trespassed by transgressing the Covenant Other mens sins are rebellions against God but the Saints sinnes are treacheries Let the Philistins bind Sampson it will be nothing so grievous to him as that his brethren should do it Mens offences are much increased by their obligations To increase the trespasse of Israel To adde to the heap which thereby is grown as high as Heaven chap. 9.6 and calls hard for fire from thence Psal 11.6 to revenge the quarel of the Covenant Draw water therefore before the Lord as those did 1 Sam. 7.6 Yea poure out your hearts before him God is a refuge for us Psal 62.7 Verse 11 Now therefore make confession This is the souls vomit which is the hardest kind of Physick Vomitus sordiū animae Naz. but healthsomest This the Devil knowes viz. that there is no way to purge the sick soul but upwards by casting out the vicious humour wherewith it is clogged and therefore he holds the lips close that the heart may not disburden it self by so wholesome evacuation Confession must follow upon conviction as here and be followed by reformation And do his pleasure and separate c. For they that confesse and forsake not their sins are onely dog-sick When they have disgorged their stomacks and got a little ease they will be as bad as before Wicked people make account of confession as drunkards do of vomiting that they may adde drunkennesse to thirst But the man that shall have mercy must both confesse and forsake Prov. 28.13 Open a veyn and let out his bad blood Verse 12. Then all the Congregation answered and said with a loud voyce But not with a true heart Heb. 10.22 For within a few years they returned to their vomit again As thou hast said so must we do These were good words and not unlike those of Laelius in Lucan spoken to Caesar Jussa sequi tà m velle mihi quà m posse necesse est But many of
warily Jerusalem lyeth wast Id est open to the spoyler as the Pope made account this Land was in Henry the eighth his time when he had given it primo ocoupaturo to him that should first invade and seize it Come and let us build c. With forces united with one shoulder Multorum manibus grande levatur onus That we be no more a reproach Quà m multa quà m paucis How much in a little said Tully of Brutus his Laconical Epistle and the like may we say of this pithy and pathetike speech Those that love to hear themselves talk saith a reverend Man upon this Text and with many words to colour their ill meaning may here learn how a simple ttuth plainly told in few words B. Pilkington worketh more in good mens hearts then a painted tale that hath little truth and lesse good meaning in it An honest matter speaketh for it self and needeth no colouring and he that useth most flattering and subtle words maketh wise men mistrust the matter to be ill A few words well placed are much better then a long unsavoury tale Thus he Verse 18. Then I told them of the hand of my God Id est of his gracious providence in prospering me in all As also the Kings words Which were likewise very gracious and comfortable Now he that hath both God and the King on his side what would he have more And they said Let us arise and build So forcible are right words delivered in a mild and moderate manner as here Let us rise say they Let us linger no longer but speedily fall to labour and recover that with our diligence that our Fathers lost by their disobedience So they strengthened their hand for this good work They took courage and went an end with it So much good may one man of place power and zeal do for the Church by â—â—irring up to love and good works It is said of the precious stone Pyrites that it puts not sorth its fiery power till well rubbed and then it is so hot that it burneth ones fingers Verse 19. But when Sanballat the Horonite c. At first these men were sad but now mad with malice Wicked men grow worse and worse in pejus proficiunt but they shal proceed no further for their madness shall appear to all men And Geshem the Arabian Lieutenant of Arabia for the King of Persia He also joyns himself to the two former to hinder the work in hand Such opposition met Luther with when he began to reform The Pope excommunicated him the Emperour proscribed him Henry King of England and Lewis King of Hungary wrote against him but the work went on neverthelesse because it was of God They laughed us to scorn and despised us As a company of Fools that could never effect what we attempted So Erasmus and Sr. Tho. Moor thought to have mockt the Lutherans out of their Religion Notum est Erasmi dicterium Qualem a se decimuÌ„ Capito fore sperat c. This the Scripture calleth Cruel mocking and ranketh it with bloody persecution Indeed the favourablest persecution saith One. of any good cause Hâ—b 11 36. is the lash of lewd tongues whether by bitter taunts or scurrilous invectives which it is as impossible to avoyd as necessary to contemn c. Bravely contemn saith another Worthy all contumelies and contempts for thy conscience taking them as crowns and confirmations of thy conformity to Christ And said what is this thing that ye do Scoffingly they said it like as Pilat said to our Saviour What 's truth Oh how easie is it to wagge a wicked tongue Nibil tà m volucre quà m maledictum nibil faciliùs emittitur Cic. One while they charge this people with folly another while with treachery If to accuse a man onely were sufficient to make him guilty none should be innocent Will ye rebel against the King This was ever saith Lipsius Vnicum crimen eorum qui crimine vacabant The onely and ordinary charge laid upon the most innocent In Tacit. Elias is a Troubler Jeremy a Traytour Paul a Pest Luther a Trumpet of rebellion all the Orthodox Antimagistratical To colour the massacre of Paris and to excuse it to the World there was coyn stamped in the forepart whereof together with the Kings picture was this inscription Virtus in Rebelles Valour against the Rebels and on the other side Pietas excitavit Justitiam Piety hath excited Justice Verse 20. Then answered I them and said unto them He would not honour them so farre as to tell them of the Kings licence but shapes them a sharp answer Camd. Elis Fol. 163. and shakes them up as having nothing there to do This was true Christian courage this was right and much better then rayling for rayling for that were but lutum luto purgare to wash off one dirt with another The God of heaven Who doeth whatsoever he pleaseth in Heaven and earth who looketh and laugheth at your malice He will prosper us He will break his Heavens and come down amongst us and give good successe O the force of an heroick faith Though sense sayes It will not be Reason it cannot be yet Faith gets above and sayes It shall be God will prosper us It eates its way thorough the Alpes of whatsoever difficulties But you have no portion Nothing to do here neither ought you to interpose in aliena republica as busy braggers and quarellers meddle where you have command Nor right Sc. Of interest or any good desert Nor memoriall Or enrollement there as free denisons therefore we neither accept you as Friends nor fear you as Enemies c. CHAP. III. Verse 1. Then Eliashib the high Priest rose up HE was first as fit he should for example sake Ministers must be patternes of piety they have many eyes upon them and every thing in their practise should be worthy imitation This Eliashib was grand-child to Joshuae chap. 12.10 With his brethren the Priests Who were before fearful or forgetful Plut. till inminded and excited by Nehemiahs who as a Lyon became Captain to this Host of Harts and atchievd great matters So strong and so sweet an operation hath a seasonable exhortation when it falleth on a prepared heart and it set on by God And they built the Sheep-gate And reason it was saith an interpreter that as they were Shepherds to the people so they should build the Sheep-gate which was at the East-end of the City where the Temple was where the Sheep came in that were offered in sacrifice B. Pilkington and whereof they had their parts according to the Law This Gate may well be compared to Christ Jesus who sought the lost Sheep and was sacrificed as a Lamb and is the Gate whereby onely we enter and his Shepherds must be the builders of it and bring the people into the fold They sanctified it Id est beautified it and then consecrated it by their prayers and devotions
against the Enemy in an entire body mean while Nehemiah walketh the round and watcheth the Enemies motions so that of him might be said as once was of Hannibal Nullo labore aut corpus fatigari aut animus vinci poterat he was indefatigable insuperable or as of Fabius Maximus Liv. decad 3. lib. 1. Hic patria est murique urbis stant pectore in uno Siâ—â—tal Our God shall fight for us Courage therefore my hearts He is the Lord Strong and Mighty the Lord Mighty in battel Psal 24.8 and may far better say then Henry the eighth did Cui adhaereo prae est he whom I fight for is sure to prevail Verse 21. So we laboured in the work Their fear of the enemy did not weaken them but waken them rather to a redoubled diligence From the rising of the Sun till the Stars appeared Time was precious and they redeemed and improved it The common complaint is We want time but the truth is Non parùm habemus temporis sed multùm perdimus We do not so much want as waste it The good man is perdius pernox night and day at his businesse and his thoughts are the same with those of Rabbi Simeon Dies brevis est opus multum operarii pigri paterfamilias urget The time is short the task large the workmen lither the master of the house urgent Verse 22. Likewise at the same time I said unto the people He had a saying to every one and having ordered the work of the day he appointeth a watch for the night season also for they had many false friends within themselves too Caesars vigilancy did ever equal his valour so did Nehemiahs Verse 23. So neither I He said not to his men Ite but eamus as Caesar did Go ye but go we and as Abimelech Judg. 9.48 What ye see me do make haste and do accordingly Velleius flattered when he said Tiberius imperio maximus exemplo major Nehemiah was so in very deed Saving that every one put them off for washing To keep themselves cleanly and from being nasty or otherwise to wash themselves from legal pollutions CHAP. V. Verse 1. And there was a great cry SUch as seditious ones use to set up in their outragious uproares or such as is the expression of great grief and anguish of heart Significat clamorâ—m vel querulum vel imperiosum iracundumm inacem Of the people The ignobile vulgus a most dangerous and heady water when once it is out And of their wives Who being pincht with penury made piteous out-cries Invalidum omne naturâ querulum Seneca James 2.6 Against their brethren the Jewes The richer sort who oppressed them and drew them before the judgement seats as Saint James hath it of the Jews of his time for they were no changelings Let the Philistins bind Sampson and he can bear it but do not you lay hands on me saith he to his Countrey-men Scipio had rather Annibal should eat his heart with salt then Laelius give him a crosse word Had it been mine enemy saith David I could have digested it So could these poor creatures far better have born the insolencies of strangers then the oppressions of fellow-brethren Tacitus tells us Misericordia in promptu apud suos c. that in his time the Jews were very merciful to those of their own Nation and cruel to all others But here their owne complaine and this was doubtlesse a great grief to good Nehemiah Verse 2. We our sonnes and our daughters are many That 's mercy Epist 7. had we but keeping for them Their wives were very fruitful sed luctuosâ foecunditate as Hierome saith of Laeta for they had more mouths then meat for them The young children asked for bread and no man brake it unto them Lam. 4.4 Therefore we take up corn for them Corn upon use to keep us from starving and that by pawning or selling our dear children to the rich Creditours for servants till we can redeem them which we are never like to do ver 5. That we may eat and live Meerly to keep us alive for else we would never have made our poor children bondslaves But Necessitas durum telum Hunger is so pinching a pain that a Woman will eate her own child as in the siege of Jerusalem Samaria Saguntum yea a man his own flesh rather then dye with hunger Hitherto the poorest sort Followes now another cry Verse 3. We have morgaged our Lands Vineyards c. Lands they had but were little the better for them Husbandry they had neglected to give attendance upon buildings neither were they able to stock and store their grounds and so are forced to part with them at an under-rate This is many a poor mans case amongst us who yet are little pitied or relieved Jam. 2.15 16 unlesse it be with a little mouth-mercy as in S. James his dayes chap. 2.15 16. Oppressours will be but as Friends at a sneeze the most you can get of them is God blesse you like they are many of them to Darius who prayed God to help Daniel but sent him to the Lions den Verse 4. There were also that said Here was a third complaint to good Nehemiah to whom whosoever lamented were sure to have redresse and remedy He did not serve these poor people as that mercilesse Bishop of Mentz in Germany did who to rid his hands of them in a time of famine in horreo conclusos jussit concremari shut them up altogether in a barn Hatto Archiep. Mogunt Anno 923. and there burnt them He was afterwards eaten to death by Rats non sine maxima divinae vindictae suspicione saith mine Author by a just hand of God upon him for his cruelty to those poor whom he would not relieve with his corn but let the Rats eat it and of whom he said when they were burning in his barn that they cryed like a company of Rats We have borrowed money for the Kings tribute They did not deny payment and rise up in armes Speed 1012. making Poverty their Captain as the Suffolk-men did here in Henry the eighths time Neither did they answer the King of Persia's officers as the men of Andros once did Themistocles He being sent by the Athenians to them for tribute told them that he came unto them on that errand accompanied with two goddesses Eloquence to perswade Plutarch and Violence to enforce them Their answer was that they also had on their side two goddesses as strong Necessity for they had it not and Impossibility for they knew not how to raise it These men pawn their lands to pay tribute but it went to their hearts and caused this complaint Verse 5. Yet our flesh is as the flesh of our brethren i. e. Neverthelesse we are men as well as they though poor men and therefore slighted but why should they hide their eyes from their own flesh Isa 58.7 Have we not all
earth with his tears Also the hundreth part of the money That is all that they had received for interest whether money or else It appeareth by this text that they took twelve in the hundred for so much the hundreth part monethly amounteth to as at this day in Italy and elsewhere the Jewes are permitted to straine up their usury to eighteen in the hundred upon the Christian for among themselves they now use it not which causeth many of those Pseudo-Christians to use those Jews under-hand Sands his Survey in improving their unlawful rents to the utmost proportion Verse 12. Then said they We will restore them This was well said and Nehemiah took course it should be as well done ne dicta factis erubescerent as Tertullian phraseth it that their saying and doing might be alike We will require nothing of them But be of those that lend looking for nothing againe Luke 6. no not the principal So will we do as thou hast said Denying our selves and all worldly lusts that we may get and keep a good conscience that most precious Jewel that ever the heart of man was acquainted with Then I called the Priests As fittest to tender so solemne an oath and to bear witnesse in a case of that nature And took an oath of them That is of them that had promised restitution that they might not start back nor repent them of their good resolutions Our hearts are deceitful and must be by all good means held up to duty Quo teneas vultus mutantem Protea nodo else they will slip collar as those slippery Jewes Jer. 34.10 11. retracted and repealed their vow It was therfore well and wisely done of Nehemiah to bind them thus to the good abearance as Asa and Josiah had done before him An oath is an hedge which a man may not break which yet that great Heteroclite of Rome maketh a sport of For when the Cardinals meet to chuse a new Pope they make him swear to certain Articles And Sleydan saith that no sooner is he chosen but he breaks them all and checks their insolencies as if they went about to limit his power to whom all power is given in heaven and earth Is not this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lawlesse yokelesse masterlesse monster Saint Paul speaketh of 2 Thes 2.8 Verse 13. Also I shook my lap By this rite running into their senses this holy man runs with terrours into the eyes and hearts of all that should perfidiously forswear themselves by a direful denunciation of divine vengeance In all lawful oaths there is an imprecation though it be not alwayes exprest Gen. 14.23 Heb. 3. So God cast out every man from his house See Zech. 5.4 5. with the Note And from his labour i. e. From his layings-up the fruit of his labour his lands and estate got by a diligent hand The Hebrew word signifieth labour even to lassitude and fainting And all the Congregation said Amen In token of hearty assent and assurance And praised the Lord There was a general joy and many an humble chearful and thankful heart lifted up to God for sinne so redressed and poor people relieved And the people did according to this promise This was real thankfulnesse It is not the fumbling out of a few good words as God I thank thee praised be God c. that will passe Thanksdoing is the proof of Thanksgiving and the good life of the thankful is the life of thankfulnesse Offer unto God thanksgiving and pay thy vowes unto the Most High Psal 50.14 Verse 14. From the time that I was appointed to be their governour He was not ambitious of the office nor usurped it but was commanded to it as the word signifieth by the King of Persia and clearly called to it by God Almighty Otherwise he could have shrouded himself in willing secrecy as good corn lieth in the bottome of the heap and as good balsam sinketh to the bottome of the vessel I and my brethren have not eaten the bread c. Rulers as they are nursing-fathers to the people Isa 49.23 so by them they are to be nourished and their state maintained See 1 Kings 4.7 It is also observed that although our Saviour Christ wrought many miracles yet he never wrought any about honour or money but that about tribute rather then that should go undischarged he commanded a fish to pay it Hence also he saith not Date Matth. 22. Rom. 13.6 but Reddite Give but Render unto Caesar the things that are Caesars And Saint Paul saith ye pay tribute as being a due debt Neverthelesse in this great necessity Nehemiah le ts go his own right and leaveth it to others like as the Eagle is said Tostat ex Plin. when she seeketh her prey to leave a good part thereof to the birds that follow her for the same end Verse 15. But the former Governours Those that had been betwixt Zorobabel and Nehemiah Ezra was no Governour These had been strict in exacting their five pounds a day or for the head of every family so much besides bread for necessity and wine for delight Not so Nehemiah he would not use his power to over-burden those poore whom these Usurers oppressed This he here instanceth for their further conviction Yea even their servants bear rule over the people Exacting what they please of them this their masters should have seene to and not suffered for the servants sinne is the masters reproach When Charles the fifth resolved to lay down the Empire some of his Courtiers and Counsellours advised him to retaine still the name and authority of Emperour and to govern the Kingdome by his under-officers His answer to them was Ah me praesente ita res administratis c. Alas now that I am amongst you things are so ill carried that ye are complained of by all what then would you do if I should not have an eye upon you Val. Max. Christ p. 197. and how would you domineere like so many Sultans the word here used and follow the administration of Justice as a trade only with an unquenchable and unconscionable desire of gaine But so did not I because of the fear of God The best retentive from sinne certainly a spur to good a curb from evil Hence David calleth it a cleane feare Psal 19.9 and the fear of the Lord is to depart from evil saith Solomon And Aristotle hath this Probleme Why are men credited more then other creatures The answer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because man alone holdeth and feareth God therefore you may trust him But where this fear is not no good is to be expected but the contrary Gen. 20.11 See the Note on verse 9. Verse 16. Yea also I continued in the work He meaneth saith Lyra that he wrought with his own hands to draw on others the more when they should see their Governour himself so intent to the work He was constant at it and held out till all was
is your strength Or your fortification Bernard and place of defence against sin and al the ill fruits of it Lati igitur sitis sed non securis gandeatis in Domino sed caveatis a recidivo A merry heart grounded upon a good conscience doth good like a medicine Prov. 17.22 It is as marrow to the bones as oil to the wheels as a bait by the way to a generous horse as a back of steel to a bended bow c. Surely as true gold strengtheneth the heart that Alchymy-gold doth not so doth spiritual joy much more making a man insuperable under sufferings and unsatisfiable in performance of duties It is such a precious commodity as that no good can match it no evil overmatch it It beareth all things beleeveth all things hopeth all things endureth all things as St. Paul saith of charity 1 Cor. 13. ver 7. And as a man that hath plenty of good blood and fresh spirits in his body being well-lined within as we say can better endure heat and cold c. then another that hath not so in like sort he that hath his heart full of Heaven his conscience full of comfort is in case to do and suffer much for and from God and men The peace of his conscience will appear in his countenance as Stevens did and as the Martyrs in Severus the Emperour his dayes who being released for a time seemed to come è myrotheca non ergastulo out of a perfumed palace Divinum nescis quid in valtibus ipsis praeferentes Euseb lib. 5. cap. 12. and not out of a stinking prison looking more like Angels of Heaven then men on Earth as in Eusebius relateth The crosse to such is anointed as Bernard hath it and by the joy of the Lord that oil of gladness it is made not only light but sweet not onely tolerable but desireable and delectable Verse 11. So the Levites stilled all the people Made them hold their tongues and forbear their groanes and moanes the expressions of their great grief conceived for their sins making a wayling like the Dragons mourning as the owles and saying Look away from me I will weep bitterly labour not to comfort me c. But these holy Levites did comfort them Mic. 18. Isai 22.4 and quiet them Saying Hold your peace Or S'â— Peace and be still For the day is holy And God loves not the bread of mourners for a sacrifice is like as none might come into the Court of Persia in mourning-weeds Esth 4. ver 4. See ver 9. Neither be ye grieved It seems their hearts were even leavened and sowred with sorrow as Davids was Psal 73.21 Verse 12. And all the people went their way to eat To do all that they were directed to do They had been in the Furnace of mortification and now they were willing to be cast into the mould of Gods Word and to be whatsoever the Lord would have them to be They were only his clay and wax a willing people wayting for his Law And to make great mirth i.e. All kind of honest jollity for the better exciting their hearts to true thankfulnesse Because they had understood the words Not the threatnings only to the refractary but the promises also to the penitent and obedient The Levites had taught them doubtlesse as the truth is in Jesus that God therefore threateneth that he may not punish and desireth to be disarmed Amos. 4.12 that he giveth to do what he commandeth to be done that his mercy is from everlasting to everlasting to them that fear him to them that keep his Covenant and that think upon his Commandements to do them qui faciunt praecepta etsi non perficiant that are doing at it though they are farre from perfection Psal 103.18 This was very comfortable this put into them that joy of the Lord which was their strength this more cheared them then all their good chear of their peace-offerings Verse 13. And on the second day The next day after they had heard the Law expounded but were not so well satisfied in some points or cases they follow on to know the Lord Hos 6.3 Divine knowledge is as a great Lady that will not easily be acquainted with us but upon further suit Prov. 2.3 4. Were gathered together the chief of the Fathers c. Aeneas Sylvius was wont to say of knowledge Popular men should esteem it as silver Noblemen as gold Princes prize it as pearles The Priests and Levites These Teachers of others took no scorn to learn of Ezra that perfect Scribe The wisest here know but in part because we prophesie but in part 1 Cor. 13. ver 9. that is we are taught but imperfectly and those that should shew us the way are themselves to seek to teach us to run to Ithiel the Arch-prophet as that great Wiseman did Prov. 30.1 The greatest part of those things which we know is the least part of the things which we know not as that Father saith Vnto Ezra the Scribe Who was well instructed to the Kingdome of God and no lesse ready to throw out of his treasury c. Matth. 13.52 It is said of Tacitus that he knew all that he should know of the affaires of the World and that he was primus in Historia Scalig. and that ex ejus ore nil temerè excidit Think the same of Ezra and much more he was an able Teacher of the ablest Teachers a sacred oracle a living library the argutest and accuratest of men after the Prophets as Austin is said to have been after the Apostles in contemplation and disputation Even to understand the words of the Law Which he had the day before expounded and in some passages whereof they had a desire to be better resolved and satisfied No man can possibly speak al at once or deliver the mind of God so clearly and fully but that there may be place left for Cases and Queries Verse 14. And they found written in the Law And therefore in no wise to be neglected sith there God had written for them great things Hos 8.12 Excellent things Prov. 22.20 marvellous things Psal 119.18 There is a mountain of sense hangeth upon every apex or title of it say the Rabbines who do therefore prescribe to their disciples not to write any Letter of it Schiâ—kard but by a Copy not to read it but in a clean place not to touch it but with the right hand not to carry it about him but next his heart c. That the children of Israel should dwell in Boothes See Ezra 3.4 with the Note For this the Law was clear Lev. 23.34 Deut. 16.13 But this they had not so fully observed sc by dwelling in Boothes till now that they were returned from Babylon where they had been lately and for a long time Strangers This to professe and set forth was the intent of that feast and of this rite of it of dwelling in Boothes or Bowers This is
or of Instructions upon conviction And therein was found written Perquà m durum est so it might seeme to Ammonites and Moabites sed ita lex scripta est Ulpian p. The Law was perpetual and indispensable a signe of great wrath That the Ammonite and the Moabite Lots by-blowes and the Churches constant enemies Into the Congregation of God i. e. Assemblies of Gods people whether sacred or civil unlesse proselyted Ver. 2. Because they met not the children of Israel A bare omission of observance subjected them to divine vengeance As God requiteth the least courtesie done to his people be it but a cup of cold water so he repayeth the least discourtesie or but neglect of them to whom the glorious Angels are ministring spirits and may not think themselves too good to serve them Heb. 1. ult But hired Baalam against them With the rewards of divination Num. 22.7 the wages of wickednesse Jude 11.2 Pet. 2.15 which he greedily ran after and not so much as roving at God made the world his standing-mark till he had got a sword in his guts Howbeit our God turned the curse into a blessing So he did the Popes curse to Queen Elizabeth Tom. 1 Epist and before her to Luther Quò magis illi furunt eò ampliùs procedo saith He in a certain Epistle the more they rage and ban me the more I proceed and prosper The Pope excommunicated him Scultet Annal. the Emperour proscribed him c. Omnium animi tum erant arrecti quid illa Caesaris pontificis fulmina essent effectura All mens minds were then set an end and stood on tip-toes as it were to see what would be the issue saith mine Author A wonderful work of our God surely and worthy to be chronicled Luther is conveyed out of the way by the Elector of Saxony for ten moneths till he would be hid no longer Mean-while Pope Leo dieth the Emperour Charles the fifth is first called into Spain to suppresse seditions there and afterwards is so busied in his wars with the French King that he hath no leisure to look after Luther After this when the French King was beaten by the Emperour and carried prisoner into Spain he was released and sent home again upon condition that the Emperour and He should root out the Lutheran Heresie as they called it But our God broke their designes and turned this curse also into a blessing For the French King returning home and conceiving that the conditions that he had yeelded unto to get off were unequal entereth into a League with the Pope and the State of Venice against the Emperour The Pope that he might cover his false dealing with the Emperour sends abroad his Bull and therein calleth knave first The Emperour on the otherside complaineth of the Popes malice and double-dealing exhorteth him to peace and concludeth that it were fitter for them to unite against the Lutherans And when he could prevaile nothing by writing he abolisheth his authority throughout all Spain sends his armies against him under the Duke of Burbon claps him up prisoner in Saint Angelo proclaimes open war against the French c. So that Religion got ground and all things fell out rather unto the furtherance of the Gospel Phil. 1.12 Let them curse thy Church Lord but do thou blesse when they arise let them ever be ashamed but let thy servants rejoyce Psal 10 â— 28. and speed the better for their ill wishes So be it Verse 3. Now it came to passe when they had heard the Law And were transformed into the same image therewith by the Spirit of grace who had made their flinty hearts to become fleshy c. We use to say As hard-hearted as a Jew But they that relent not repent not at the hearing of the Word are worse then these Jewes and it may be feared that the Lord hath a purpose to destroy them The Law of the Lord when but read only is perfect converting the soul Psal 19.7 but woe to the irreformable 2 Corinth 4.4 And they separated from Israel all the mixed multitude Vulgus promiscuum the rabble of strangers wherewith this people were haunted and pestered from the very first Exod. 12.38 Num. 11.4 These moved with miracles removed with them out of Egypt but for a mischief to them for they drew them into sinne then as those here did also and were therefore worthily put away as the Law required Verse 4. And before this Before the Commandment came as a Lamp and the Law a Light as Prov. 6.23 causing a Reformation As Toads and Serpents grow in dark and dirty sellars so do sinful disorders in ignorant places and persons Eliashib the Priest The High-Priest but such an one as from whom profanenesse went forth into all the land Jer. 23.15 The sinnes of Teachers are Teachers of sins Having the oversight of the chamber i. e. Of all the chambers of the Temple by vertue of his office and therefore thought belike he might do what he listed with them now in Nehemiah's absence without controul Was allied unto Tobiah A bitter enemy to Gods people but sly and subtile seeking to insinuate by alliances and letters of perswasion such as Cardinal Sadolet wrote to the Genevenses in Calvins absence and Cardinal Lorraine to the Protestant Princes of Germany that he and his brethren the Guises those sworn swordmen of the Devil would embrace the reformed Religion Verse 5. And he had prepared for him a great chamber Called chambers verse 9. for he had laid many chambers into one saith Junius by taking down the partitions and furnishing the same for his friend and ally Tobiah Verse 6. But in all this time was not I at Jerusalem And thence it was that things grew so farre out of order So when Moses was gone into the Mount the people set up the golden Calf they turned aside quickly saith God Exod. 32.8 So were the Corinthians and Galatians so sooâ—â— as Saint Pauls back was but turned upon them Gal. 1.6 Levitate prorsus desultoriâ And so were these Jewes notwithstanding their better purposes promises Covenants yea and beginnings of Reformation See chap. 10.30 And after certaine dayes Heb. At the end of dayes that is at a years end as Vatablus and Genebrard expound it No longer then a year was Nehemiah away from his Government to shew his dutiful respect to his Master the King of Persia and to negotiate for his Nation but all things were out of frame so well had the Devil and his instruments bestirred them But Junius rendereth the text exactis aliquot annis certaine years being past and Lyra thus at the end of his dayes or of his life when he now waxed old he had a desire to go and reforme things amisse at Jerusalem and to die and lay his bones there So likewise Funccius the eighth year after his returne to Artaxerxes which was also the last year of his reigne And indeed one would wonder how in
cared for nor called for unlesse it be to shew tricks and do miracles for a pastime Luke 23.8 The Kings and Courtiers of Persia must see no sad sight lest their mirth should be marred and themselves surprized with heavinesse and horrour But if Mourners might not be suffered to come to Court why did those proud Princes so sty up themselves and not appear abroad for the relief of the poor oppressed How much better the moderne Kings of Persia whom I have seen saith a certain Traveller to alight from their horses to do justice to a poor body How much better the great Turk who whensoever he goeth forth by land doth alwayes ride on horseback upon the Friday especially which is their Sabbath when he goeth to the Temple At which times they that go along by his Stirrup have charge to take all Petitions that are preferred to his Majesty and many poor men who dare not presume by reason of their ragged apparel to approach near stand afar off with fire upon their heads holding up their Petitions in their hands the which the grand Signior seeing who never despiseth but rather encourageth the poor sends immediately to take the Petitions and being returned home into his Seraglio reades them all and then gives order for redresse as he thinks fit By reason of which complaints the King oft-times taketh occasion suddenly to punish his greatest officers either with death or losse of place Grand Sign Serag 148. Which maketh the Bashaws and other great Officers that they care not how seldome the grand Signior stirres abroad in publike for fear lest in that manner their bribery and injustice should come to his eares 'T is probable that Haman had got this also to be decreed that none should enter into the Kings gate clothed in sackcloth lest passion might be moved thereby in any of the Courtiers or that be a meanes to make a complaint to the King of his cruelty Verse 3. And in every Province Heb. In every Province and Province c. not only in Susan which say the Hebrewes was called Elam Hammedina but throughout the Kings dominions Whither soever the Kings Commandment and his Decree The latter was irrevocable and therefore more dreadful There was great mourning among the Jewes Not murmuring or mutinying or meditating revenge against the King and Haman Not casting away their confidence in God or committing all to fate and blind fortune Not crying out of Religion as unhappy to the Professours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said he in the story O miserable vertue O practice of no profit Brutus apud Diâ—â— c. Not taking up armes or betaking themselves to flight how should poor gally slaves at this day flie out of the middle of Turkie prayers and tears were the weapons of these condemn'd captives caitives It troubled them exceedingly as well it might that through fearfulnesse and negligence they had not ere this gone back to their own countrey with Zerubabel or some other when they had good leave to have gone with their brethren and God himself cried out unto them Hoc hoe come forth c. Zach. 2.6 Michâ— 10. Arise 〈…〉 your rest because it is polluted it shall destroy you even with a sore destruction This was now a 〈◊〉 their hearts like as it shall be one day to those in hell to think we might have been delivered And fasting The word signifieth an abstinence from food and sustenance either à toto as 2 Sam. 12.16 Or at least à tanto à tali as Dan. 10.2 3. Hence it is called a day of restraint Joel 2.15 Hence Zech. 8.19 they separated themselves viz. from work meat and delights for the furtherance of their repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the enforcing of their prayers Preces nobis jejunits alendum quasi saginandum saith one our prayers must be pampered and corne-fed with fasting A practice in use not among Jewes and Christians only but among Egyptian Priests Persian Magi and Indian wizards of old and Turks to this day when they are in any great feare or pressure And weeping and wailing This was the way to get in with God though they might not come crying to the Court Oh the divine Rhetorick and omnipotent efficacy of penitent teares Psal 6.8 Weeping hath a voice Christ turned to the weeping women when going to his Crosse and comforted them He shewed great respects to Mary Magdalene that weeping Vine she had the first sight of the revived Phoenix though so bleared that she could scarce discerne him and held him fast by those feet which she had once washed with her tears and wherewith he had lately trod upon the lion and adder Psal 91.13 And many lay in sackcloth and ashes As many as were more deeply affected with their sins and the sad consequents thereof David lay on the bare ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 12.16 these and those Joel 1.13 lodged in sackcloth and ashes that they might watch as well as fast see how they go linked together Mark 13.33 See verse 17. Verse 4. So Esthers maids came and told it her She her self say Interpreters was kept in a closer place then they not having the liberty of going abroad as others had because the Persians that were of highest quality used so to keep in their wives and if they went forth at any time they were carried in a close chariot so as that none could see them Then was the Queen exceedingly grieved Dolens exhorruit So Tremellius The Hebrew is She grieved her selfe scil for Mordecai's heavinesse as our Saviour when he heard of the death of his friend Lazarus groaned in spirit and troubled himself Joh. 11.33 And here we see that of Plautus disproved Mulier nulla cordicitus dolet ex anime that is No woman can grieve heartily for any thing Holy Esther is here sick at heart of grief as the word importeth and yet as one saith of the Lady Jane Grey she made grief it self amiable her night-clothes becoming her as well as her day-dressings by reason of her gracious deportment And she sent raiment to clothe Mordecai That he might be fit to come unto her and make known the cause of his grief for she yet knew nothing of the publike calamity And although she were so highly advanced above Mordecai yet she condoleth with him and honoureth him as much as ever This was true friendship Ego aliter amare non didici said Basil to one that disliked him for stooping so low to an old friend And to take away the sackcloth c. To change his saccum in sericum sackcloth into sattin c. See verse 2. But he received it not Such was the greatnesse of his grief which he could not dissemble such was his care of community that he could not minde his own private concernments whiles it went ill with the publike Rom. 2.7 Such also was his patient continuance in well-doing that he would not give
also peradventure be the custome and fashion of Persia saith Diodate Merlin noteth here that Haman maketh no mention of rewards or gifts to be conferred upon him because he had wealth enough already and desired only more honours instancing the utmost that could be done to any subject in seeking whereof he miserably failed Verse 9. And let this apparel and horse be delivered c. All must be done in amplest manner and if it had been done to himself as he desired Fortè ampliâ—â—uisset nisi vâ— riâ—as esset reâ— suspicione nâ— tiquà m careâ— Lavat what had all that been but a magnum nihil as one saith a great nothing a glorious fancie a rattle to still his ambition for a while He simple man had wrought himself into the fooles paradise of a sublime dotage like as the Spaniards have in their dream of a Catholick Monarchy divinitus debita saith one sed in Vtopia They were laughed at a good by Captain Drake and his company when they took Sancta Domingo Anno 1585. and in the Town-Hall found the King of Spaines armes and under them a Globe of the world out of which arose a horse with his fore-feet cast forth with this Inscription Non sufficit orbis Pyrrhus that ambitious King of Epirotes had the like thought but was slain at last with a tilestone thrown upon his head by a woman And a like evil end befel Caesar Borgia who in imitation of Julius Caesar would needs be aut Caesar aut nullus and soon after proved to be Et Caesar nullus Had Haman but contented himself with his present condition too good for such a Caitiffe he might have lived in the worlds account happily and have called himself as that French King did Tresheureuse thrice blessed but that insatiable thirst after honour that gluttonous excessive desire after more and more greatnesse undid him So true is that Proverb of the Ancients Turdus ipse sibi malum cacat Of the black birds dung is made the lime wherewith he is taken so out of the dung of mens sinnes doth God make his lime-twigs of judgement to take them withal To one of the Kings most noble Princes Principibus majoribus paratimis This would be no small addition to the honour of the man and splendour of the day like as it was here in England when Henry the second at the Coronation of his eldest sonne renounced the name of a King for that day and as Sewer served at the Table That they may aray the man withal Setting him forth to the greatest advantage as our Henry the sixth did when he crowned the Lord Beauchâ—mp King of the Isle of Wight and as Xerxes did Demaratus Sen. l. 6. deâ— when for honours sake he granted him to enter into Sardis the chief City of Asia arayed like himself with a straight Tiare upon his head which none might wear but Kings only Through the street of the City Of Susa that he might be seen and cried up by mamy for Honor est in honorante As the Meteor liveth in the aire so doth honour in the breath of other men Plato reckoneth it among those dei ludibria quae sursum ac deorsum sub coelo feruntur like tennis-balls bandied up and down from one to another Verse 10. Then the King said to Haman The King had no intent herein to ensnare Haman or crosse his humour but God had a hand in it for the effecting of his own ends which cannot but be ever exceeding good sith his will is not only recta but regula Make haste and take the aparel and the horse c. Here was no time left him of deliberation or liberty of contradiction dispute he must not but dispatch what was given him in charge Had he had but the least breathing-while that stepping out of the presence he might have considered with himselfe or consulted with his friends he would either have fained himself sick or found some other excuse that he might not have done his enemy this honour But God had so ordered it and the King commanded it to be done forthwith it was not therefore for Haman vel responsare velrepugnare to chat or chafe unlesse he would run the hazard of all for Where the word of a King is there is power and who may say unto him What dost thou And do even so to Mordecai the Jew This word stabb'd Haman to the heart who had run many great hazards doubtlesse to dominere in his undeserved dignities and now must perforce honour him whom he had hoped to have hanged cloath him whom he hoped to have stripped help him up to his horse upon whose grave he hoped to have danced prepare a triumph for him for whom he had prepared a tree make Proclamation before him as a Crier lead his horse as a Lacquey do all offices for him as a slave or underling Oh what a cut what a Cordolium was this to a man of his metal and making It was wonder his heart burst not as did Achitophels for pride so swelleth the soul many times that it breaketh the case the body I mean and endeth the life but this had been here to have saved the Hangman a labour But base spirits will buckle and fall down to rise crouch and creep to mount c. That sitteth at the Kings gate There you shall have him and see that you mistake him not Haman knew him well enough by his stiffenesse and stoutnesse and wished him of all the men in the world out of the world Let nothing faile of all that thou hast spoken Perquà m hoc durum est sed ita lex scripta est saith the Civil Lawyer this was an hard saying and as hard meat to Hamans stomack that would ill go down but there was no help for it himself had advised it and must therefore speedily execute it Lata negligentia dolus est sayes the Lawyer remisseness is a kinde of perfidiousnesse Excuses would have been construed for refusals delayes for denials c. Verse 11. Then took Haman the aparel c. Full sore against stomack be sure But how could he help it Thus God compelleth the devil and his limbes sometimes though against their wills to serve him and his servants Canes lingunt ulcera Lazari Saul pronounceth David more righteous then he Judas and Pilate give testimony to Christs innocency These are the servants of the High God which shew unto us the way of salvation said the Pythonisse concerning Paul and his companions Acts 16.17 And arayed Mordecai Whose heart he could rather have torne out and eaten it with salt But Courtiers are usually notable Dissemblers cunning Politicians c. How busie is Haman now about Mordecai to aray him to mount him and to attend upon him whom yet he hated and inwardly cursed to the pit of hell Cavete ab osculo Iscariotico ab officio Hamanitico Beware of men Matth. 10. Josephus telleth us that when Haman came to do these
things to Mordecai he thinking that he had mocked him answered with indignation Thou most wicked man doest thou thus insult over the miserable But when he had told him that indeed it was the Kings pleasure he suffered him to do it But what shall we say to reconcile those crosse passions in Ahashucrus Before he signed that decree of killing all the Jewes he could not but know that a Jew had saved his life and now after that he had enacted the slaughter of all the Jewes as rebels 〈◊〉 Hall he giveth order to honour a Jew as his Preserver It were strange saith a right Reverend Writer hereupon if great persons in the multitude of their distractions should not let fall some incongruities And brought him on horseback Whom before he could not endure to see sitting at the Court-gate A great trouble it was to Haman to lead Mordecai's horse which another man would not have thought so the moving of a straw troubleth proud flesh c. Thorough the streets of the City Where all men were now in an amazement at that sudden glory of Mordecai and study how to reconcile this day with the thirteenth of Adar And proclaimed before him Not without an honourable mention made of his loyalty and fidelity to the King the cause of that great honour This Haman was forced to proclaim and that on foot as a servant when Mordecai as a Prince in his state was on horseback It is probable that Haman thought within himself that he should shortly have his penniworths of that vile varlet whom now he thus far honoured and that haply ere night yet at the feast he might prevaile with the King to do by Mordecai as once he did by his Steersman when he came back with shame and losse from his warres with Greece He was forced saith the History to flie back in a poor Fishers boat which being over-burdened had sunk all if the Persians by casting away themselves had not saved the life of their King the losse of which noble spirits so vexed him that having given the Steersman a golden Coronet for preserving his own life he commanded him to execution as a Co-Authour of the death of his servants Verse 12. And Mordecai came again to the Kings gate No whit over-joyed of his new honour or puffed up thereby as many would have been a small winde bloweth up a bubble only he conceiveth hope thereby of a better condition and taketh every former mercy for a pledge of a future this experience breedeth confidence He doth not rush into the Court at his return and reach after an higher room but came again to the Kings gate where his office was and his businesse lay he took up also as some think his old habit again the Kings apparel and horse being restored to the right owner he had as little delight in it as David once had of Sauls armour but it is rather probable saith an Expositour that he now left that off being full of hope that as God had heard his prayers to bring him out of danger and to high honour so he should now be able to help his brethren the Jewes out of theirs also Mean-while he doth not envie his superiours insult over his inferiours trouble his equals threaten his enemies c. but committeth himself and all his affairs to Gods good pleasure and Providence and this is the guise of a godly man Psal 131.1 2. But Haman hasted to his house mourning Or vexed at heart fretting within himselfe that he was so very much disappointed Merrily he made account to have gone to the Queens feast when he had first trussed up Mordecai Of which not only missing but made to do him publike honour in that sort and that by his own direction this gall'd him and grieved him above measure so bladder-like is the foul of an unregenerate man that filled with earthly vanities though but winde it growes great and swells in pride but if prick't with the least pin of piercing grief it shriveleth to nothing And having his head covered With his cap pulled over his eyes as ashamed to look any one in the face See 2 Sam. 15.30 Jer. 14.4 Verse 13. And Haman told Zeresh his wife and all his friends Expecting comfort and counsel from them but they read him his destiny and adde to his grief and desparation letting him know that his state was such as that there was neither hope of better nor place of worse a just hand of God upon such an hard-hearted wretch that had plotted the ruine of so many innocents And this his wife and friends had they done well should have minded him of and stirred him up to repent of his wickednesse against God the cause of his present wretchednesse to be reconciled to Mordecai whom he and they plainly saw to be Gods Favourite and now the Kings also to take down that ugly Gallowes that there were no further notice taken of it the evidence and ensign of his insufferable pride and their unsavoury counsel to get the decree for the Jewes Massacre reversed or countermanded c. But not a word find we of any thing this way tending Gracelesse people neither have God in their heads Psal 10.4 nor hearts Psal 14.1 nor words Psal 12.4 nor wayes Tit. 1.16 but stand in a posture of distance nay defiance walking contrary to him and therefore he also to cry quittance walketh contrary to them Lev. 26. shewing himself as froward as they for the hearts of them Psal 18.26 Every thing that had befallen him The sad accidents of that day nothing now as once chap. 5.11 boasteth he to them of the glory of his riches and multitude of his children and how the King had advanced him above all his other Courtiers Hamans â—rowing was now turned into crying c. Then said his wife men Wizards haply such as he made use of when he cast Pur for a luckie day and into whose mouthes the devil might put this answer It is his use to bring his impes into the briars and there to leave them as he did Saul whose Funeral Sermon he preached and Judas Julian Valens and others And Zeresh his wife said unto him She is noted for a prudent woman but here she proves as cold a comforter as before she had been an evil counsellour If Mordecai be of the seed of the Jewes A Nation noted for dear to God often delivered by him and that had also the faculty of gaining the good-will of Princes by their excellent vertues as it had been seen in Daniel and his companions in Jechoniah Zerubbabel Ezra Nehemiah and the whole Nation so graciously licensed by Cyrus to return into their own Countrey It is a good Note that one gives here A Jew may fall before a Persian and get up and prevail but if a Persian or whosoever of the Gentiles begin to fall before a Jew he can neither stay nor rise c. Thou shalt not prevaile against him But why did
man slayer had so contrived it for the greater mischief Verse 16. Whiles he was yes speaking See here we may that miseries many times stay not for a mannerly succession to each other Aliud ex alio malum Terent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acistoph but in a rude importunity throng in at once Fluctus fluctum trâ—â—â—â— one deep calleth to another and as one shower is unburthened another is brewed Eccles 12.2 It must not seeme strange but be joyous to Saints when they fall or be precipitated plunged into divers â—emptations Jam. 1.2 For crosses seldome come single There came also another and said Before Job could recollect and recover himself or take breath this was a sore trial It is a mercy that we have some lucida intervalla that the rod of the wicked doth not alwaies rest on the lot of the righteous that there are any interspiriâ— and Halcyons sith here they must have it or no where Rev. 21.4 The fire of God This was more terrible then the former because God seemed to sight against Job with his own bare hand by fire from heaven as once he did against Sodâ—â— Be not 〈…〉 unto we O Lord saith Jeremy chap. 17.17 And then I care nor though all the world set against me If Marriners in a tempest have sea room enough their is no fear so if men in afflictions can see and say 〈…〉 and on the contrary Heb. 10. it is fearfull to fall into the hands of the living God And hath 〈◊〉 up 〈◊〉 wherewith Job was wont to offer sacrifice It was great joy to those in Joel that God after a sore and long famine would yet leave a blessing behind him even a meat-offering and a drink offering c. Joel 2.14 And thy servants Those souls of men as they are called Rev. 18.13 This was a worse losse then that of his sheep And I only c. See the Note on Verse 15. Verse 17. While he was yet speaking See on Verse 16. The Chaldâ—ans A base and obscure people from the beginning subject to the Assyrians but yet more potent then the Sabaans as appeareth by the three bands they made out The Sabaeaâ—s are noted by Strabo to be an idle and effeminate people The Chaldeans are set forth in the Scripture to be a bitter and hasty Nation terrible and dreadfull fiercer then the evening wolves c. Hab. 1.6 7 8. Satan proceeds by degrees to afflict Job that he may at length over-turn him but beyond expectation he held out all assaults Instar rupis qua in mari vadoso horridi Jovu irati ut it a dicam Neptuni fervidis assultibus undique verberata non cedit aut minuitur sed obtendit assuetum luctibus latus firmâ duritie tumentis unde impetum sustiâ—â—â— ac frangit Jâ—an Wower Polymath Made out three bands Which were marshalled and set in array by the Divel who was their Commander in chief Sic sape loâ—â—catus incedit Satan cataphractus as Luther speaketh he hath his Legions among men also who like those vulturine Eagles Job 39.30 do glut-glut blood as the Hebrew word there soundeth and signifieth And fell upon the Camels Heb. Spread themselves over them rushed and ran violently making an impression upon the Camels And have carryed thâ—m away Heb. Have taken them to themselves though Job had never dealt discourteously with these Chaldeans nor had his Camels trespassed them but were carefully kept by the servants Innocency is no target against injury neither doth Victory alwayes argue a just Cause Yea and slain the servants c. See the Note on Ver. 15. Verse 18. While he was yet speaking See Vers 16. Thy sons and thy daughters were eating and drinking wine This was the last but not the least of Satans assaults reserved purposely to the last to crush him quite when he was now spent and spiritlesse as he hoped Let us look for like dealing for a tough bout at death howsoever and be alwayes ready prepared for another and a worse encounter Seneca It is said of Caesar that he sometimes put up but seldom or never put off his Sword It is said of Qui Elizabeth that in the greatest calm she provided for a storm It is said or the bâ—rd Onocrotalus that she if so well practised to expect the Hawk to grapple with her that even when she shutteth her eyes she sleepeth with her beak exalted as if she would contend with her adversary Should not we stand constantly upon our Guard who have so restlesse and pitilesse an enemy Thy sons and thy daughters c. Men may die then with the meat in their mouthes and in the midst of their mirth and jollity as did Amnon Elah Balshazzar Wâ—ether therefore we eat or drink c. do all to the glory of God 1 Cor. 10.31 Let there be holinesse to the Lord written upon our pots Zech 14.21 Let us eat and drink and sleep eternal life as a reverend Scotch Divine was said to do Jobs good heart aked and quaked likely at the hearing of this sad newes of so sudden a death of his children amidst their merriments for he used to say when there was no such danger It may be my sons have sinned and cursed God in their hearts Me thinks I hear him saying or rather sighing out those sorrowfull words of Cratisicâ—â—â— in Plâ—tarch Plut. in vit Cleomenis when she saw her dear children slain afore her Quò pueri est â—â— profecti Poor souls what 's become of you See more on Verse 13. Verse 19. And behold there câ—me a great wind The Divel doubtlesse was in this wind as he is by divine permission the Prince of the power of the air Eph. 2.2 and can thereby do much mischief what wonder then though it were a great wind sith spirited by him and 〈…〉 came on amaine and with a 〈◊〉 as being driven on by the Divel It was a wonderfull wind belike a whirlwind and hath therefore a Behold set upon it such a wind as the Relator had never known before The Rabbins say that he was so affrighted with it that no sooner had he made an end of his report of it to 〈…〉 Sure it is that he relateth the matter 〈◊〉 and graphically with 〈…〉 and without that moderation and making the best of things at first as in such cases is usuall when parents are first made acquainted with the sudden death of their children or other sad accidents that have befallen theâ— This messenger clâ—ttereth out all at once being thereunto set on and suborned by Satan as Lavaâ—er thinketh to stirre up Jobs stomack and to make him break off that so well-twisted thred of his patience From the wildernesse of Idumea or Arabia called deserta The divel who haunteth dry and desert places was the Aeolus that sent it Let us blesse that God the maker and master of these Meteors and of all things else who bindeth up such an enemy and boundeth such
wisely have withstood his Wives motion to blaspheme Hitherto certainly God had helped him It was the uncouth and unkind carriage of his friends concurring with the increase of his bodily paine besides the eclipse of inward comforts that drew from him those passionate expressions chap. 3. Ver. 11. And when Jobs three friends His familiar friends that did eat of his bread as Psal 49.9 that were as his own soul Deut. 13.6 his bosome friends and therefore precious Jewels such as could both keep counsel and give counsel Of such there are but few to be found Friends there is no friend said Socrates Faithfull friends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Another are in this age all for the most part gone in pilgrimage and their return is uncertain A Friend is a changeable creature saith a Third all in changeable colours like the Peacock as often changed as moved Job complaineth of these his chief and choice friends that they were miserable Comforters Physicians of no value chap. 16.2 c. Amicitia sit tantùm inter binos eósque bonos such as were Jonathan and David Corporibus geminis spiritus unus erat Heard of all this evil Whether by the ministry of the good or bad Angels or of neither it skilleth not Ill newes is swift of foot saith the Greek Proverb and like ill weather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes ere it be sent for The sins and miseries of good people are much talked of and soon bruited abroad The Chaldee Paraphrast here telleth of strange businesses viz. that these three here mentioned besides the report they heard of Jobs calamity were moved to visit him by the wonders that fell out with them at the same time for their trees suddenly withered in their Ort-yards their bread at their table was turned into raw flesh their wine into bloud c. But this may well passe for a Jewish fable The Author of that Paraphrase was R. Joseph Cacus nothing so ancient or authentick as he who paraphraseth upon the historical books but exceeding full of mistakes and seldome cometh he near the right meaning of the Text all along the Hagiographa They came every one from his own place More then these came to such a sight no doubt but these out of a desire and designe to condole with him and comfort him But it fel out far otherwise for they tormented Job well nigh as much as Satan himself though it were of ignorance and unwittingly rather then of ill will or malice fore-thought Their very silence and gesture before ever they spake a word did so torment his mind that at last he cryes out in that bitter manner as chap. 3. like a frantick man which through some grievous sicknesse hath lost his wits Eliphaz the Temanite and Bildad the Shuhitt c. Idumeans all likely and men of much estimation for wisdome Jer. 49.7 Is Wisdom no more in Teman and godlinesse as descended all of Abraham whose care was to catechise his whole Family and to teach them the wayes of God Gen. 18.19 Their following disputations shew as much wherein they admonish him to repent assuring him that he could be no lesse then a grosse sinner and an hypocrite because so grievously afflicted Job answereth their severall speeches tormented in body perplexed in mind but stoutly defending his own innocency and seeming to tax the Lord also like as dogs in a chase bark at their own Masters To this his friends reply sharply from chap. 15. to 22. and he answereth them again with greater boldnesse and courage then before Hereupon they begin a second reply and here Eliphaz and Bildad onely spake The third man fainted and spake no more for that Job was invincible c. till at length Elihu moderateth censuring both parties and God determineth to Jobs conviction and finall commendation For they had made an appointment together to come Not by accident or at adventure as Origen will needs have it against the Text but by solemn agreement it was a pitcht meeting Neither staid they till they were sent for but came as friends to do Job all friendly offices like as in a fright the blood and spirits run to the heart to relieve it A friend loveth at all times and a brother is born for adversity Prov. 17.17 See the Note there To mourn with him Heb. To shake the head or other parts of the body in token of commiseration to bewail his condition as Cyprian did the persecuted Saints of his time Cum singulis pectus meum copulo saith he Moeroris pondera luctuosa participo c. Who is offended and I burn not 2 Cor. 11.29 And to comfort him This they intended but proved miserable comforters too by reason of the deceitfulnesse of their hearts fitly therefore compared to a broken or a deceitfull bow that carrieth the arrow a clean contrary way So Jonah prayed unto the Lord. chap. 4.2 He thought to have prayed but it proved that he brawled Psal 78.57 The word rendred to comfort signifieth likewise to mourn with the mourning of repentance to teach us here to begin our pity to others to bewail their and our owe sins see the Note there These mens words were as a murthering weapon in Jobs bones pious they were and divine all along but much mis-applied It is said of them that they handled an ill matter well and Job a good cause as ill especially when once he came to be wet through Verse 12. And when they lift up their eyes afarre off Hence some conclude that Job lay abroad as lepers used And knew him not for they had never seen him before but in a splendidous fashion now then to see him in such a pickle that he hà d lost all form and fashion more like a dead beast then a living man this amazed and amused them they might also by this so sad a spectacle be admonished of their own mutable and miserable condition Aut sumus aut fuimus aut possumus esse quod hic est and have the same thoughts as the Psalmist afterwards had Man being in honour abideth not Psal 45.12 he is like the beasts that perish pecoribus morticinis saith Tremellius the beasts that die of the murraine and so become carrion and are good for nothing Job was now no otherwise to be seene then as a stinking carcasse full of sores more like then a living man as he painteth out himself in most lively colours They lifted up their voice and wept Good men are apt to do so saith the Poet faciles motus mens generosa capit we are bound to weep with those that weep and to be both pitifull and courteous 1 Pet. 3. To him that is in misery pity should be shewed from his friend it was so to Job here at first but he forsaketh the fear of the Lord Job 6.14 Jobs friends did so when amazed with the greatnesse of his calamity they therehence concluded him an arrant hypocrite unworthy of any one
siege c. There is a promise that the Lions shall lack and suffer hunger but so shall not any such as seeke the Lord Psalm 34.10 There shall bee speciall provision made for such and God shall redeeme them from this evil by a wonderfull separation as he did in another case Exod. â— 22 either he will send them in meat or take away their stomacks as shee once said Fides famem non formidat Faith feareth no famine having trusted God for a crowne she will not distrust him for a crust And in warre from the power of the sword Here is the Saints safety or their writ of protection True it is that the sword devoured one as well as another 2 Sam. 11.25 and pale death cutteth its way oftentimes through a wood of men out of the mouth of a murdering piece without distinction But though the Saints with Josiah bee 〈◊〉 in battel yet they dye in peace 2 Kings 23.29 with chap. 22.20 for their eyes see not the evil that God bringeth upon others that out live them as it followeth there Besides they are gathered to their fathers who enjoyed peace Redeemed they are from the power or hands of the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may kill them but cannot hurt them take away their head but not their crown Verse 21. Thon shalt be hid from the scourge of the tongue That is from reproaches and slanders which is a tongue smitting Jer. 18.18 as smart as any hand-smiting and drawes blood Ezek 22.9 The divel is both a liar and a murtherer John 8.44 Back-biting is back-beating Speed Humphrey Duke of Glocester was by the people of England thought to be doubly murthered saith the Chronicler viz. by detraction and deadly practise Plato commendeth that law of the Lydians that punished detracters like as they did murtherers because their words are swords and their breath as fire divoureth Isai 33.10 Now from such pests the Lord promiseth to hide his people that either the Traducer shall not find them Dabhar is the Hebrew for a word Dabher for a Pest Drus or not fasten upon them their names shall bee so oyled that slanderous aspersions shall not stick to them Some render the text thus Hee shall hee hid cum vagabitur lingua when the tongue wandereth or walketh about Their tongue walketh through the earth Psal 73.9 it runs all the world over and like a mad dog snaps at every one Hence the Hebrew word Ragal to defame or slander Psal 15.3 properly noteth a fooling it up and down a going to and fro to carry tales and rumours 2 Sam. 19.27 Now from such a mischiefe from the lash of such lewd tongues God will hide his people under the hollow of his hand because hee knowes that many a good heart is more afflicted with words then with blowes Psal 42.3 Saint Paul reckoned that it were better for him to die then that nay man should make his glorying void that is take away his good name and so disable him from doing good by his Ministery 1 Cor. 9.15 Neither shalt thou be afraid of destruction when it cometh Much lesse at the rumour of it Matth. 24.6 Luke 24.9 Thou shalt walk about the world as a conquerour being above fear then when others are below hope Noah-like thou shalt be modiis stanqillus in undis and not as Magor-missabib a terrour to thy self and all about thee Jer. 20.3 Verse 22. As destruction and famine thou shalt laugh viz. by the force of thy faith which like perfect love casteth out sinsull feare as grounding upon Gods infallible promises and knowing that all the pathes of the Lord are mercy and truth unto such as keepe his covenant and his testimonies Psalm 25.10 All the passages of his providence 〈◊〉 are to such not only mercy but truth they come to them in a way of a promise as bound to them by covenant and hence their holy courage lifteth them up so farre above dangers and seares that they even laugh at them as Leviathan laugheth at the shaking of the speare Job 41.29 They famish famine and destroy destruction it self like as Christ Jesus the Captaine of their salvation swallowed up death in victory and as many of the Martyrs baffled it deriding their tormentors Neither shalt thou be afraid of the bests of the earth i.e. wilde beasts that devour men and cattel as Lions Beares Bores Wolves c. whereunto we may adde those Cannibals man-eating persecutors who eat up Gods people as they eat bread Psalm 14.4 Such Lycanthrope or beasts in the shape of men Paul fought with at Ephesus and God had delivered him out of the mouth of that Lion Nero 2 Tim. 4.17 Who yet afterwards martyred him But the viper at Malta did him no hurt no more did the Lions Daniel neither would they meddle with some of the primitive Martyrs cast before them to be devoured Verse 23. For thou shalt be in league with the stones of the field Thou shalt not dasâ—â—thy â—oaâ— against them the Latines east a stone lapidem à laedendo pede from hurting the soot that hiâ—teth against them Psal 91.12 They were wont of old to go barefoot as Vatablus here noteth And our Chronicler telleth us of King Henry the second that for a perâ—dnee going to Canterbury to the shrine of Thomas Becket his bare feet with the hard stones were forced to yeild bloody tokens of his devotion on the way or thus The stones of the field shall not hinder thy harvest as Marth 13.6 Or being picked up for a mound or wall they shall not fall upon thee and braine thee 1 King 20.30 as the 〈◊〉 of the wall of Aphek did the blasphemous Syrians as the towne-house did the insisting Philistines Judg. 10.30 as the house did Jobs children c. or the Homes out of the wall shall not cry out against thee as Hab 2.11 but all creatures shall be thy confederates not only not hurting but helping thee all that may be For as they are all armed against the wicked as rebels and traitors to the divine Majesty so God hath promised to make a covenant for his Saints with the beasts of the field and with the foules of heaven c. Hos 2.18 Rebellis facta est quiz home numini creatura homini Aug. See the Note there And the beasts of the field shall be at peace with thee The tame beasts shall not only not mischieve thee as some they have done Euripides the Poet was torn in pieces with dogs horses have been the death of many c. but shall be serviceable and profitable unto thee some alive not dead as the dog horse some dead not alive as the hog some both as the oxe sheep c. Ambrose hath a very strange story of a man slain at Antioch by night by a souldier in hope of spoile this mans dog would not away from his masters dead corps but lay howling by it till day-light many came in the
morning to see that sad sight and the murtherer among the rest came that he might be the lesse suspected The dog no sooner saw this souldier Amb. in Hexâ—em but he ran fiercely at him and would never give over barking and baiting at him till he saw him apprehended and carried to prison where he confessed the fact and was for the some deservedly executed Verse 24. And thou shalt know Thine owne eyes shall see it and thine experience seale to it thou shalt be well assured of it this is a sweete mercy it is the sweet-meates of the feast of a good conscience saith Latimer to know that all shall go well with us here and that our names are written in the book of life to be able to conclude from temporal blessings to eternal as David doth Psal 23.5 6. to have not only sustentation but suavities spiritual as one speaketh That thy Tabernacle shall be in peace i.e. thy house houshold and houshold-stuffe shall be in safety and all shall be as well with thee as heart can wish Or thy Tabernacle shall be peace Thou shalt bee free from domestical dissensions It is a sign of a Christian-family if the son of peace be there and peace rest in it Luke 10.6 This turneth water to wine and the contrary where envying and strife is there is confusion or unquietnesse and every evil work Jam. 3.16 such a tabernacle is more like to a kennel of hounds then a family of Christians And thou shalt visit thy habitation As a busie bishop within thine own diocesse thou shalt carefully enquire into the state of thy family and take an account of all that are under thy roofe that God be sincerely served there and all things well husbanded Prov. 27.26 27. And shalt not sinne viz. by too much indulgence to children and servants Elies sin who brought up his children to bring down his house Or thou shalt not bee found guilty sc of thy families faults imputed unto thee or thou shalt not miss so of thy desire and expectation but all shall go as well within doores as heart can wish Verse 25. Thou shalt know also that thy seed shall be great Thou shalt live to see thy children whereof thou art now bereft not only restored but increased Children are the seed parents are but the husk as it were to have these multiplied is no small mercy Psalm 128.3 especially when the wife is as the vine and the children like olive-plants two of the best fruits the on for sweetnesse the other for fatnesse Judg. 9.13 when they prove to be as arrowes of a strong man such as whose naturall knottinesse is reformed and smoothed by grace such as for the workmanship of grace and holinesse in their hearts and lives are become like the graving of a Kings palace Psalm 144.12 What can better preserve Jacob Job from confusion or his face from waxing pale than if he might see his children the work of Gods hands framed and fitted by the word in regeneration and the duties of new obedience this would make religious parents of sanctifie Gods name even to sanctifie the Holy One and with singular encouragement from the God of Israel Isa 29.22 23. And thine off-spring as the grasse of the earth Thy Nephewes shall be not onely numerous but innumerable they shall also flourish as grasse in its prime Verse 26. Thou shalt come to thy grave in a full age In a good old age or as the Hebrew hath it Gen. 25.8 with a good hoare head in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thou hast even a satiety of life and art as willing to die as ever thou wast to dine or to rise from table after a full meale The Hebrewes made a feast when they were past 60 yeares of age and some of them observe that the numerall letters of Chelaâ—h thâ—word here used make up threescore but that 's not a full old-age rather it is the beginning of it Thou shalt aye in lusty old age so Broughton rendreth it old and yet healthy and comfortable as was Moses Deut 34.7 And Mr. Dod that Moses of our times Of Mr. Samuel Crook likewise it is recorded that when he saw no more ability for labours In his life by W.G. he desired to die in a satiety and fulnesse of life not as a meat loathed as many times naturall men do but as a dish though well liked that he had fed his full of sew men having ever run so long a race without cessation or aespitatâ—â—â— so constantly so unweariably so unblameably Lo such an hoary head was a crown of glory as being found in the way of righteousnesse Prov. 16.31 But so are not all that yet are long-lived A sinner may do evill an hundred times and yet have his dayes prolonged Bccles 8.12 Manasseh had the longest reigne of any King of Judah 〈◊〉 Joâ— 22 held the mortality of the soule and was otherwise erroneous and vitious yet he lived longest of any Pope and died richest Anno Dom. 13.35 howbeit he died tempore non suo too soone for himself Eccles 7.17 He went not to his grave in a good old age ripe and ready As a shock of corn cometh in in his season As corn when ripe is reaped shockt up and carried into the barn for the masters use Dei frumentum ego sum I am Gods bread-corn said that ancient Martyr Verse 27. Lo this we have searched it so it is Wee are sure that all this is true and may be trusted to for we have tryed it wee have it not by tradition neither take we it up upon trust from others but we believe and know as Peter spake Job 6 69 we believe and therefore speak it as Paul after David 2 Cor. 4.13 Psal 116.10 Thou majest write upon this whole chapter as those Ancients did upon their Oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God God or as John the Divine did upon his Revelation These sayings are faithful and true Rev. 22.6 Vera tanquam â—x tripode as true as Gospel as we say Those that take upon them to teach others should goe upon sure ground and be masters of what they teach how else will they teach with authority those also that come to heare must strive to find out that which St. Luke calleth the certainty of things Luke 1.4 and not be led by conjectural suppositions or the Tenents of their teachers but be fully perswaded verse 1. Heare it With utmost attention of body intention of mind retention of memory and practice also all is lost And know thou it for thy good Make thy best use of this our diligence and experience so freely and friendly communicated unto thee Let not all this that hath beene spoken be spilt upon thee but prove every whit as profitable to thee as I conceive it seasonable for thee Some knowing men are not a button the better for all they know The divels are full of objective knowledge but they get no good by it no more
form'd to a pitcht battel against him and this was truly terrible for who saith Moses knoweth the power of his wrath sith the apprehension and approach of it was so terrible to an upright-hearted Job to an heroicall Luther upon whom Gods terrors were so heavy for a time In epist ad Melanc ut nec calor nec sanguis nec sensus nec vox superesset that neither heat nor blood nor sense nor voice remained but his body seemed dead as Justus Jonas an eye-witnesse reporteth agreeable whereunto is that memorable speech of Luther Nihil est tentatio vel universi mundi totius inferri in unum conflata c. The temptation and terrour of all the world nay of all hell put together is nothing to that wherein God setteth himself in battle-array against a poore soule In which case that is excellent counsel that one giveth in these words When thy sins and Gods wrath meeting in thy conscience make thee deadly sick as Isai 33. then powre forth thy soul in confession and as it will ease thee as vomiting useth to do so also it will move God to pity and to give thee cordials and comforts to restore thee Verse 5. Doth the wilde ass bray when he hath grasse q. d. Sure they doe not As if these creatures wilde or tame want necessary food you give them leave to fill the aire with their out-cryes yea you supply their wants but for me ye will do neither such is your tendernesse and love toward me Nay ye condemne me for that which is naturally common to all creatures Ye must needs think I am not without aylement that make such great lamentations unlesse ye conceit that I am fallen below the stirrup of reason nay of sense It is easie for you who want neither grasse nor fodder or mixt meat as the word signifieth who lie at rack and manger as it were and have all that heart can wish or need require it is easie I say for you to rest contented and to forbeare complaints But why am I so severely censured for impatient who am stript of all and have nothing left me praeter coelum coenum as he said but only aire to breath in and a dung-hill to sit on not to speak of my inward troubles c. Verse 6. Can that which is unsavory be eaten without salt Or can that which is unsavory for want of salt be eaten Hunger will downe with unsavory or unpleasant food though salt or sawce be wanting but when meat is putrified for want of salt and full or maggots it will hardly be eaten unlesse it be in extreme famine it is as if he should say a man doth with no good will feed upon unsavory or loathsome meats how then can I use such moderation as you desire I should my evils being extreme sweetned with no kind of comfort nor seasoned with any thing that is any way toothsome or wholesome that I speake not of your tastelesse and insulse speeches which are no small vexation to me Verse 7. The things that my soul refused to touch c. I suffer such torments even in my very soule as the very thought of them would heretofore have affrighted me Thus Mr. Dioâ—ate Others take soule here for the appetite and so make this the sense Those things which I exceedingly loathed and would once have thought scorn to have touched are now my sorrowful meat I am forced with an heavy heart to feed upon them for want of better and they go down the worse because you vex me with your hard words who have little need of such choke-peares and will not allow me the liberty of a needfull lamentation which yet I must needsly take lest heart should breake and say as before chap. 3. though with some more respect to God the object of my present prayer Verse 8. O that â— might have my request How heartily begs Job for death as a medicine of all his maladies and miseries as that which would bring him mâ—lâ—rum ademptioâ—em â—â—â—orum adeptiâ—nem freedome from all evil fruition of all good By the force of his faith he lookes upon death as the best physician that would cure him of all infirmities inward and outward and of all at once and for ever Job might likely be of the same mind that Chaâ—cer was who took for his English motto Farewell Physick and for his Latine one Mors arumnarum requies death will be a sweet rest from all my labours the same â—o a believer death is that mount Ararat was to Noah where his ark rested after long tossing or as Michel was to David a meanes to shift him out of the way when Saul sent to slay him or as the fall of the house was to Samson an end of all his sorrowes and sufferings hence it is that he rejoyceth under hope and with stretcht out neck looks and longs for deaths coming as dearly as ever Siseâ—a's mother did out of a window for the coming of her son laden with spoiles from the battel As when death is come indeed he welcometh it as Jael did the fame Sisena but much in one heartily with Turn in my Lord turn in to mee Judg. 4.18 and further bespeaketh it as Jacob did his brother Esau at their interview Surely I have seen thy face as the face of God who hath made thee to meet me with kisses in stead of frowns and hath sent thee to guard me safe home to my fathers house And that God would grant me the thing that I long for Or have long looked for Heb. my hope or my expectation as that which will put a period to my miseries and possesse me of heavens happinesse as that which will be a postern to let out temporall life but a street-door to let in eternal Verse 9. That â—t would please God to destroy me That is to dispatch me out of this world and fend me to a beâ—ter A dissolution would be far more acceptable to Job then that restitution which Eliphâ—z seemed to promise him chap. 5.24 It s as if Job should say Take you the world amongst you sith you like it so well I have move then enough of it I am neither fond of life nor afraid of death but the cleane contrary I had rather die then dine and crave no greater favour then to have more weight laid upon me that I may die out of hand Feri Domine feri â—nam à peceatis 〈…〉 Luther once said strike Lord strike deepe for thou hast pardoned my sins and wilt save my soule That he would let loose his hand That now seemeth tied or hound behind him Manus ligata videâ—uâ— quando parcit saith Vatablus God had chained up Satan and strictly charged him not to take away Jobs life but this is it that Job would fain have done Mortality he would account no small mercy he desired nothing more then to be dissolved and to be with Christ he might do it because he knew that his
Redeemer lived c. So might Simeon because he had seen Gods salvation and so might Paul who had fought a good fight and kept the faith But how could Plato say in the eighth of his lawes The communion of the soule with the body is not better then the dissolution as I would say if I were to speak in earnest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato His master Socrates when to die was nothing so confident for he shut up his last speech with these words as both Plato himself and Cicero tell us Tempâ—â— est jam hinc abireâ— It is now high time for us to go hence for me to die and for you to live longer and whether of these two is the better the gods immortall know hominem quidem arbirâ—or sciro neminem it is above the knowledge I believe of any man living Thus he but Job was better perswaded otherwise he would have been better advised then thus earnestly to have desired death And cut me off Avidè me absumat quasi ex morte mea ingens lucrum reportaturâ—â— Let him greedily cut the 〈◊〉 so the word signifieth even as if he were to have some great gain Piâ—eda or get some rich booty by my blood Verse 10. Thou should I 〈◊〉 have comfort yea I would harden my self in sorrow c. I would take hard on and beaâ— what befalleth me as well as I could by head and shoulders had I but hopes of an end by death as having this for my comfort I have not concealed the words of the Holy One. I have boldly professed the true Religion Ps 40.10 116.10 119.43 not â—â—ared to preach the truth sincerely to others for Gods glory and their good however you may judge of me I never rejected the word of God but have highly honoured it so that my desire of death is not desperate as you may conceive but an effect of good assurance that by death heaven advanceth forward that happy term when all my miseries shall end at once and hence it is that I am so greedy after the grave Verse 11. What is my strength that I should hope q. d. Thou hast told me O Eliphaz that if I frame to a patient and peaceable behaviour under Gods chastisement I shall go to my grave in a good old age c. but alasse it is now past time of day with me for that matter my breath is corrupt my dayes are extinct the graves are ready for me chap. 17.1 Were I as young and lusty as ever I have been some such things as ye have promised me might be hoped for but alasse the map of age is figured on my forehead the calenders of death appeare in the furrowes of my face besides my many sores and sicknesses which if they continue but a while will certainly make an end of mee And what is mine end i.e. The later part of my life what is that else but trouble and sorrow see this elegantly set forth by Solomon Eccles 12.2 3 4 c. That I should prolong my life That I should desire my life to be prolonged or eeked out to that De re râ—st lib. 1. cap. 1. Rather let it be my â—are with Varro ut sarcinas colligam antequà m proficiscar è vita to be ready for death which seemeth so ready for mee Verse 12. Is my strength the strength of stones Or Is my flesh of brasse Is it made of marble or of the hardest metal as it is said of one in Homer that hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of brazen bowles and of Julius Scaliger that he had a golden soule in an iron body he was a very Iron sides but so was not Job he had neither a body of brasse nor sinewes of iron to stand out against so many stormes and beare so many batteries he felt what he endured and could not long endure what he felt As for the damned in hell they are by the power of God upheld for ever that they may suffer his fierce wrath for ever which else they could never do And as for those desperate Assasines Baltasar Gerardus the Burgundian who slew the Prince of Orange Anno Dom. 1584. and Ravilliac Ferale illud prodigium as one calleth him that hideous helâ—hound who slew Henry the fourth of France in the midst of his preparations and endured thereupon most exquisite torments this they did out of stupidity of sense not solidity of faith and from a wretchlesse desperation not a confident resolution Verse 13. Is not my help in me Have I not something within wherewith to sustaine me amidst all my sorrowes viz. the testimony of my conscience that in simplicity and godly sincerity I have had my conversation in the world 2 Cor. 1.12 â—o this is my rejoycing this is my cordial c. Innuit innocentiam suam aâ— vita integritatem saith Drusius he meaneth the innocency and integrity of his heart and this was the help Job knew he had in store this was the wisedome or right reason he speaketh of in the following words and is wisedome or vertue driven quite from me no no that holdeth out and abideth when all things else in the world passe away and vanishâ— as the word Tushijah importeth Job had a subsistence still for his life consisted not in the abundance which he had possessed but was now bereft of The world calleth wealth substance but God giveth that name to Wisedome only The world he setteth forth by a word that betokeneth change for its mutability Prov. 3.8 and the things thereof he calleth Non-entia Prov. 23.5 Wilt thou set thine eyes saith he upon that which is not and which hath no price but what opinion setteth upon it Grace being a particle of the divine nature is unloosable unperishable Virtus post funera venit Verse 14. To him that is afflicted Heb. melted viz. in the furnace of affliction which melteth mens hearts and maketh them malleable as fire doth the hardest metals Psal 22.15 Josh 7.5 Pity should le shewed from his friend By a sweet tender melting frame of spirit such as was that of the Church Psal 102.13 and that of Paul 2 Cor. 11.29 Who is weakâ— and I am not weak sc by way of sympathy who is offended and I burne not when others are hurt I feele twinges as the tongue complaineth for the hurt of the toe and as the heart condoleth with the heele and there is a fellow-feeling amongst all the members so there is likewise iâ— the mysticall body From his friend who is made for the day of adversity Prov. 17.17 and should shew â—ove at all times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et cum fortuna statque cadisque fides and especially in evil times but poor Job bewaileth the want of such faithfull friends David also complaineth to God his onely fast friend of those that would be the causes but not the companions of his calamity that would fawn upon him in his flourish but forsake him in his misery
My lovers and friends stand aloof c. they looked on him and so passed by him as the Priest and the Levite did the wounded passenger Luke 10.32 But God takes it ill that any should once look upon his afflicted unlesse it be to pity and relieve them Obad. 12.13 and hath threatned an evil an only evil without the least mixture of mercy to such as shew no mercy to those in misery Jam. 2.13 But he hath forsaken the fear of the Almighty Which wheresoever it is in the power of it frameth a man to all the duties both of piety and charity Oâ—adiah feared God greatly and it well appeared by his pity to the persecuted Prophets Cornelius feared God and as a fruit of it gave much almes Acts 10.2 Not so Nabal that saplesse fellow whose heart was hardened from Gods holy fear nor Judas the traitor who had no bowels of compassion toward his innocent master and therefore he burst in the midst wâ—â—h an huge crack and all his bowels gusht out by a singular judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 1.18 There are many other readings of this text as that of the â—igurine translation It were fit for friends to shew kindnesse to their friend that is in misery but the feare of the Almighty hath forsaken me as you please to say See what Eliphaz had said to this purpose chap. 4.6 with the Note Others read it thus to him that is afflicteâ— should reproach be given that he hath forsaken the feare of the Almighty q.d. Must a man therefore be reviled as irreligious because he is calamitous The vulgar translation runnes thus He that taketh away pity from his friend hath forsaken the fear of the Almighty c. Verse 15. My brethren have dealt deceitfully as a brooke Even you whom I esteemed as my brethren for to them he applyeth this speech verse 21. prove hollow and helplesse to me like the river Araris that moveth so slowly that it can hardly be discerned saith Caesar whether it flow forward or backward or rather Cas de bell Gal. l. 1. to a certaine fish in that river Araris called Scolopidus which at the waxing of the Moon is as white as the driven snow and at the wayning thereof is as black as a burnt coal Job here elegantly compareth them not to a river which is fed by a spring and hath a perennity of flowing but to a brook arising from rain or melted snow the property whereof is in a moisture when there is least need of them to swell in a drought when they should do good to fail It is reported of the river Novanus in Lombardy that at every mid-summer-solstice it swelleth and runneth over the bankes but in mid-winter is quite dry Such were Jobs deceitfull brethren good summer-birds c. The same Author telleth us that in that part of Spaine called Carrinensis Plin. lib. 2. cap. 103. Idem ibid. there is a river that shewes all the fish in it to be like gold but take them into thine hand and they soon appeare in their natural kinde and colour Job found that all is not gold that glistereth And as the stream of brooks they passe away i. e. as an impetuous land-flood they faile me and now that I have most need of their refreshments they yeild me none but the contrary rather like as land-floods by their sudden and violent overflow doe much hurt many times to corn and cattle I can goe to these streames of brookes saith Job and shew my friends the face of their hearts in those waters Verse 16. Which are blackish by reason of the ice Or frost a black-frost we call it which deceiveth those that tread upon it Or if hard enough to beare up passengers it promise to be a store-house of preserving snow and water against the scortching time of Summer yet there 's no trusting to it for these waters as they are in winter lock'd up with frosts so they will be in Summer exhaled and dried up by the Sun Verse 17. What time they wax warm they vanish when it is hot c. Lo such is the fruit of creature-confidence of making flesh our arme of trusting in men or meanes whereas Deo coâ—fisi nunquan confusi they that trust in the Lord shall never be disappointed This thou canst never do unlesse unbottomed of thy self and the creature thou so lean upon the Lord as that if he fail thee thou sinkest and not otherwise Verse 18. The paths of their way are turned aside i. e. They being as it were cut into divers small rivers running here and there by little and little Beza and being resolved into vapours at length quite vanish away They go to nothing and perish Metaphâ—ra insignis Hieroglyphicum saith an Interpreter this is an excellent metaphor and a lively picture of the vanity of such as make a great shew of piety and charity which yet floweth not from the spring of true faith and therefore cannot but after a while go to nothing and perish A failing brook saith another is a cleare emblem of a false heart both to God and man Lavatâ—r thus explaineth the comparison 1. As brookes run with waters then when there is least need of them so falfe friends are most officious when their courtesie might best be spared 2. As the ice of such brooks is so condensed and hardened that it beareth men horses and other things of great weight so counterfeit friends promise and pretend to be ready to doe their utmost to suffer any thing for our good and comfort 3. But as those brookes are dried up in summer and frozen up in winter so that we can set no sight on them in like sort these are not to be found when we are in distresse and affliction 4. As brooks in winter are covered with snow and ice so these would seem to be whiter then snow when their aâ—fections towards us are colder then ice 5. Lastly as the ice that was hard and firm upon a thaw breaketh and melteth so false friends leave us many times upon very small or no dislikes as being constant only in their unconstancy Verse 19. The troopes of Tema looked the companies of Sheba waited for them The troops that is the travellers the Caravan or company of merchants from those parts passing through dangerous and dry deserts expected reliefe from those brooks which they had marked out for themselves against summer But with what successe Verse 20. They were confounded because they had hoped c. Heb. They blushed or they were abashed because disappointed and defeated of their hope and expectation See Jer. 14.3 4. Joel 1.10 11. Gods people have a promise that hoping in him they shall never be ashamed Joel 2.26 Rom 9.23 Their hope is unfallible Rom. 5.5 because founded upon â—aith unfained 1 Tim. 1.5 Hence they are commanded to rejoyce in hope Rom. 12.12 and to conceive gaudium in re gaudium in spe gaudium de possessiâ—e
and were but of late time And know nothing Neque experti sumus saith Tremellius the greatest part of our knowledg is but the least part of our ignorance how can we know much when our abode here is so short our experience so little Ars long vita brevis said Hippocrates life is short and art is long Themistocles though he lived an hundred and seven years yet at his death complained saying Now I am to die when I begin to be wise Solon said that though old yet he thought not himself too old to learn and Julian the Lawyer was wont to say that when he had one foot in the grave yet he would have the other in the School Because our dayes upon earth are a shadow Fluxa instabilis ipsa ultro abiens saith Junius unsubstantial unsetled uncertain there is no hold nor tack in it Psalm 102.11 1 Chron. 29.15 What is man but a dream of a shadow saith Pindarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsillah umbra ipsius â— a shadow of smoke saith Sophocles a shadow of a shadow saith Aeschylus He is therefore not a man but a shadow of man as Lamechs second wives name was Zillah a shadow of a wife and as Menander calleth a false friend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shadow of a friend he hath not so much as shadow of reason or true understanding who by spending the span by wasting the shadow of this short life after the wayes of his own heart bereaveth himself of a room in that city of pearls and loseth the comforts of that life which lasteth for ever Verse 10. Shall they not teach thee and tell thee They that is the forefathers verse 8. these though dead and gone yet by their records and monuments by their Apopthegmes and Oracles for the words of dying men are living oracles do still teach us and tell us their minds as if they were yet living Heb. 11.4 Luke 16.29 Books are mute matters silent voices The way to be wise said an Heathen is to converse with the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Histories are faithful Counsellors and by the reading of them many young men have attained to more understanding then their elders as Augustus Theodosius Macaâ—ius who was sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oldyouth for his wisedom and gravity above his years gotten by reading and prayer as saith Nicephorus And utter words out of their hearts Discourses digged out of their own hearts things new and old è cordibus non è codicibus thrown out of that good treasure they were egregiè cordati homines hearty-good men and their speeches were heart-sprung dipt in their hearts and there recalled ad limam priusquam ad lingâ—am weighed before uttered They spake not as thou dost Job rashly and at random but judiciously solidly oraculously consult them therefore and as they speake from their own heart so let them speak to thine With the ancient is wisedom and in length of dayes understanding chap. 12.12 Verse 11. Can the rush grow up without mire Jam subjungit quod illi exploratum habuerant perspectum sed eleganti similitudine saith Mercer That is here Bildad setteth forth what the fathers had observed taught and told them and this he doth by three elegant similitudes which was a way of teaching usual among the ancients ut quod per simplex praeceptum teneri non possit per similitudines teneretur Hieron in cap. 19. Matth. that that which could not be remembred by simple precepts might be retained by similitudes drawn from natural things which are as shadows to us of spiritual And first from the rush which hath its name from drinking because it lives in liquor it loves and delights in a moorish soyle Can the rush or bul-rush Exod. 2.3 Isai 18.2 grow up Heb. peirk and pride it self bear the head aloft shoot up amain without mire or moisture such as are the fennes chap. 40.21 The meaning hereof is saith Ferus Look how the rush and flag grow not but in miry places remove them to dry and firm ground and they soon wither So the wicked hypocrite in prosperity maketh a great shew of piety but in adversity he loseth that very shew and by his impatiency maketh the hollownesse of his heart appear to all men and herein Bildad aimed at the making of Jobs case odious whom he now held for an hypocrite Can the flag Or grasse of the meadow Gen. 41.2 it hath its name from brotherhood because many piles of grass or sedg grow from one and the same root Sic mala quaedam olitores Germanitatis vocant but not without water See 1 Kings 18.5 Verse 12. Whilst it is yet in his greennesse c. And so withereth not through age as being but in its shooting up And not cut downe Or cropt off either by the hands of men or teeth of beasts It withereth for want of water without store whereof it cannot live The Hypocrite is a sensuallist Judg. 18.19 Job 21.11 Hos 4.11 he liveth in such miry places as cannot be healed by the waters of the Sanctuary Ezek. 47.11 He saith as the Vine and the Olive in Jothams parable I cannot leave my wine my fat and sweet sins take away my liquor you take away my life He serveth not the Lord Jesus Christ whatever he pretendeth but his own belly Rom. 16. He followeth Christ for the loaves only Before any other herb That is of lesse shew but better rooting these retain their verdure and look on as it were to see the rush wither so David did by Doeg Psalm 52.5 6 8. Ver. 13. So are the paths of all that forget God To remember God is as necessary as to draw breath saith Chrysostome This the wicked man doth not Psalm 9.17 He will neither have God in his head Psalm 10.4 nor heart Psalm 14.1 nor words Psalm 12.2 nor wayes Tit. 1.16 What wonder then though his paths wither though his life health wealth power perish sith he is in such a posture of distance from and defiance with the fountaine of living waters the Father of all mercy and consolation by whose favour such flourish for a time sed exoriuntur ut exurantur And the hypocrites hope shall perish Every wicked man is an hypocrite and if there were nothing else to evince it yet his very hope and groundlesse confidence in the mercies of God without warrant of a promise would undoubtedly prove it Praesumendo sperai sperando perit saith an Ancient he presumptuously hopeth and by hoping perisheth he layes his own shadow for a bridg and so must need fall into the brook Trust thou in the Lord and do good saith David Psalm 37.3 But this man though he cannot tell of one tear for sin nor one hour spent in the practice of mortification yet he affirmeth deeply of going to heaven and is ready to rap yea bounce at heaver-gate with Lord Lord open unto us Psal 125.5 But what saith the
as was noted before on verse 5. But he is said to remember us when he relieveth us Psalm 136.23 and 9.18 1 Sam. 1.19 That thou hast made me c. viz. in those Protoplasts my first parents formed out of the ground Gen. 2.7 whence the Heathen Philosopher could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arian in Epict. that man is nothing else but a piece of clay weakly made up or thou hast wrought me like clay sc in the womb where thou hast framed and formed my body as the potter worketh his clay well-tempered into an earthen vessel Here then Job in-minds the Lord by the matter whereof he was made of the frailty vility and impurity of his nature Lutum enim conspurcat omnia sic caro to move him to a mitigation of his misery See Psal 103.14 and 78.39 Wilt thou bring me into the dust again viz. By those grievous torments Or And that thou wilt bring me into dust againe for so thou hast said to dust shalt thou return Gen. 3.19 And it is appointed for all men once to die Heb. 9.27 Oh therefore that I might have some small rest and respite before I go hence and be no more seen Psal 39.12 13. Verse 10. Hast thou not poured me out as milk Or melted me that is made me of some such thing as liquid and white milke Generationem hominis describit Man is a very mean thing in his first conception modestly here set forth by the making of cheeses Vatab. Vnde superbit homo cujus conceptâ—o turpis Nasci poena labor vitâ— necesse morâ— Concerning mans formation in the womb see the Naturallists and Lactantius de Opificio Dei cap. 12. but especially Psalm 139. where and in this text there is enough spoken to satisfie us about this great natural mystery saith Mercer that is a good Moral that one maketh of it God strains out the motes of corruption from a godly-man while his heart is poured out like milk with grief and fear whereby the iniquity of Jacob is purged and this is all the fruit to take away his sinne Isa 27.9 And crudled me like cheese Siccastissimo ore elegantibus metaphoris saith an Interpreter Bodin theat natur 434. Arist de gen anim cap. 20. i. e. Thus in a most modest manner and with elegant metaphors doth Job as a great Philosopher set out mans conception in the womb Aristotle whose manner is obscurioribus obscura implicare as Bodin observeth hath some such expression as this but nothing so clear and full Verse 11. Thou hast clothed me with skin and flesh Out of that soft and liquid substance the slime of my parents loins grossed first into a rude fleshy masse and consolidated Thou hast made not only a thin skin and firm flesh but also hard bones and knitting nerves and all this for a garment or guardment to those more noble inward parts the brain heart liver c. which Job here accounts to be the man when he saith Thou hast clothed me that is my vital parts with the upper garment of skin and with the under-garment of flesh all which and the rest of the parts both similar and organical are in their original but the same matter which God hath thus diversified and all by the book Psalm 139.16 Had he left out any member in his common-place-book thou hadst wanted it saith one And hast fenced me with bones and sinews Bones are the pillars of the body giving it stability straightnesse and forme The Rabbines say there are as many of them in mans body as there are affirmative precepts in the law that all his bones may say Lord who is like unto thee c Psal 35.10 By the sinews are the bones knit together that upon them man may move from place to place as he pleaseth Sense also and Motion is by these in their wonderful and inexplicable conjugations conveyed to the rest of the parts It is God alone that knoweth how the bones think the same of the sinews arteries veins gristles flesh and blood c. do grow in the wombe of her that is with child Eccles 11.5 The Anatomists find out every day almost new wonders and an Ancient stileth Man the miracle of miracles Besides what is seen Mr. Caryl God hath pack many rarieties mysteries yea miracles together in mans chest And surely saith one if all the Angels in heaven had studied to this day they could not have cast man into a more curious mould or have given a fairer or more 〈◊〉 edition of him Verse 12. Thou hast granted me life i. e. Into my body thus formed and organized thou hast infused a soul Vatab. that principle of life quickned me in the womb and brought me alive out of it which because it is a miracle of mercy therefore 〈◊〉 addeth favour thou hast granted me Heb. thou hast wrought with me life and favâ—â—â— Thou hast dealt life and goodnesse unto me that is thou hast given me life accompanied with thy goodnesse and blessings so Beza senseth it Some understand it of the reasonable soul others of the beauty of the body according to Isa 40 6. And thy visitation hath preserved my Spirit i. e. Thy good providence hath safe guarded me from innumerable deaths and dangers Puerilitas est periculorum pelagus children are apt to run into mischief and those of riper years are subject to a thousand disasters and evil-occurrences Gods special care is exercised over his as is sweetly expressed Psalm 121. and Psalm 23. Davids pastoral and Psalm 3. where David doubteth not of safety though asleep and in the midst of enemies because God sustained him when as Samson and Ishbosheth a sleep in the midst of friends were circumvented because deserted by him oh pray pray that the Lord Jesus Christ would be ever with our spirits visit him in duty that he may visit us in mercy Verse 13. And those things hast thou hid in thine heart Legendum hoc cum stomachâ— saith Mercer And hast thou indeed hid these things in thine heart What things meaneth Job his afflictions which God was long before preparing for him and now took his time to lay load upon him to be revenged on him at unawares and at greatest advantage If this be the fense of Jobs words as some would conclude from the next verses he was mightily mistaken and this was atrox querimonia a grievous complaint and unworthy of God who lieth not at the catch nor pretendeth fair when he intendeth otherwise A Cain may do so to Abel Esau to Jacob Absolom to Amnâ—n Joab to Amasa c. The Creator needs not daub or prevaricate thus with his creatures if Job thought he did with him Job was utterly out though for confirmation he adde I know that this is with thee I am sure that thou hast dealt thus closely and covertly with me and that thy plagues have surprized me O these still revenges Merlin and others understand by those thing hid
Sedom and her sisters were not only consumed with fire from heaven Gen 19. but thrown forth for an example suffering the vengeance of eternal fire Jude 7. some Nations were ejected and others substituted Deut 2.10 12 20. Some utterly wasted and rooted out as the Edomites Ammonites Moabites c. that live by fame only others not so much as by fame their very names being blotted out from under heaven The cities be wasted without inhabitant and the houses without man and the land is utterly desolate Isai 6.11 Now all this is the Lords own doing and should be marvellous in our eyes Hee plants and plucks up hee builds and breakes downe Jerem. 31.28 He enlargeth the Nations and straitneth them again Or That he may straiten them again so in the former clause That he may destroy them This if he may justly do to whole nations why should it seem so strange that he suffereth particular persons though wicked to prosper for a season and though righteous for a while to suffer hardship Verse 24. He taketh away the heart of the chiefe of the people That is of the greatest part of the people of the world say some these God suffereth to walk in their own wayes Acts 14.16 To become vain in their imaginations and their foolish heart is darkned professing themselves to be wise they became fools Rom. 1.21 22. As the Philosophers of old and the Chineses at this day who are known to be ingenious and use to say of themselves that all other nations of the world see but with one eye they only with two yet continue they grosse Idolaters Descrip of the world of China and Cataia meer heathens having no lesse then an hundred thousand gods which they worship one while and whip another if they come not at a call But the most Interpreters by chief or heads of the people here understand their Governors of whom though Job had said as much in effect before 17 viz. that God dispiriteth and besotteth them for a plague to the people who follow their Rulers and fall with them as the body of a beast followeth the head yet because few observe and improve this truth therefore he repeateth and illustrateth it by three elegant Similies And first He causeth them to wander in a wildernesse c. Not knowing which way to extricate themselves they beat their brains about it but to no purpose they are so bewildered and puzzled as if they were treading a maze and this God causeth he is active in it whiles he with-draweth his light and delivereth them up to their own foolish hearts and to the Prince of darknesse to be further benighted 2 Cor. 4.4 Verse 25. They grope in the dark without light This is the second Similie setting forth this judiciary act of God in taking away the heart of the heads of the earth grope they do and would fain find out a way by feeling but they feel darkness and not light so the Hebrew hath it they try to help themselves and their people out of misery as the last Greek Emperour did notably but it would not be Turk hist 345. And he maketh them to stagger like a drunken man Who having lost the use of reason knoweth neither where he is nor what he was but reeleth and falleth oft and cannot rise again much lesse go forward So fareth it with evil rulers when God smiteth them with a spirit of giddinesse and of slumber See Isa 19.24 and 04.20 CHAP. XIII Verse 1. LO mine eye hath seen all this sc All those effects of Gods providence declared in the former chapter I have not discoursed of Gods powerful and wise dispensations by rote or without book I have not blurted out what I believe not or am not able to prove as you have accused me but I have spoken both that which I have seen and what more sure then sight and that which I have heard and received from our Ancestors and Doctors to whom you have frequently referred me for better information mine ear that sense of discipline by which not learning only but life also entreth Isai 55.3 hath heard it and understood it too which he addeth for further assurance Job was a Weighing Hearer Mr. Clark in his life as Mr. Bradshaw was called the Weighing Divine let us learn by his example heedfully to observe Gods works laying up experiences and diligently to listen and learn the things that are taught us or written for us by others that we may grow to a right and ripe understanding of divine truths and be able confidently to commend the same to others as being upon sure grounds See Matth. 13.51 52. Verse 2. What y◠know the same do I know also Heb. According to your knowledg I also know this may seem an unbeseeming boast which if his friends had taxed him for he might have answered as Paul did in a like case Ye have compelled me 2 Cor. 11.5 The Rule is let nothing be done through strife or vain-glory but in lowlinesse of mind let each esteem other better then themselves Philip. 2.3 Non est tamen prodenda Dei veritas aut integritas nostra c. Neverthelesse Merlin in loc no man ought to betray the truth or his own integrity lest he should he counted contentious See chap. 12.3 where we have the same in effect as here whence some do gather that Jobs friends had a very high opinion of their own knowledg and a very low one of Jobs He that is thus proud of his knowledg the divel careth not how much he knoweth Verse 3. Surely I would speak to the Almighty It were far better for me to speak to God then to you and much fairer dealing from him I might expect a God of truth and without iniquity just and right is he Deut. 32.4 But ye are Jorgers of lies and ye load me with false accusations depraving my speeches as thou Zophar especially hast done wishing withall that God himself would speak with me face to face which if it should come to passe thou saidst my misery and affliction would be redoubled But oh that I might commune with the Almighty surely and seriously I would rather do it then with you my friends and should hope so to defend mine innocency against your slanderous accusations yea to maintain Gods justice against you in the presence and judgment of God himself O the confidence of a good conscience see it in Abimelech Gen. 20.5 but much more in David Psal 7.3 4. And Psalm 139.23 24. In Jeremiah chap. 12.1 in every strong believer 1 Pet. 3.21 Those that walke uprightly and speake uprightly Isai 33.15 Not so every 〈◊〉 Christian or profligate professor verse 14. The sinners in Zion are afraid fearfulness surprizeth the hypocrites c. but good Job was none such and God knew it to be so what if to the wicked he be a devouring fire yet to those that fear his name he is a reviving Sun Mal. 4.1 2. And
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
rather handled him tenderly considering his condition and desired him to explain such of his speeches as he thought not so well and wisely uttered Or with speeches where with he can do no good This is but the same with the former and indeed this whole verse is but a saying of that plainly which in the foregoing verse he had said figuratively Varse 4. Yea thou castest off fear Heb. Thou makest void sear that is Religion whereof the fear of God is both the beginning Prov. 1.7 and the end Eccles 12.1 This is an heavy charge indeed as if Job by saying the extreme miseries of this life are common to the godly and the wicked had by consequence taught men to cast off all Religion as unprofitable which none but such a shamelesse man as thy self saith Eliphaz would ever have averred It cannot be denyed but that Job through the bitternesse of his grief and the unreasonablenesse of his adversaries was somewhat carried beyond the bounds of that reverence which is doe unto God and reasoneth the matter somewhat hotly with God but that thereby he bewrayed his manifest contempt of his Majesty casting off all awful regard and recourse thereto by Prayer as the wicked who call not upon God Psal 14.4 This was a meet â—avil or rather an unsufferable injury done to the good man who gave sufficient testimony of his searing God and estsoons poured out his prayer in his presence All which notwithstanding he heareth in the next words And restrainest prayer before God Thou forbearest to pray thy self and thou discouragest others If this had been true it had been a foul fault indeed for whiles Prayer standeth still the whole Trade of godlinesse standeth still likewise and to cast off Prayer is to cast off God Jer. 10.25 We must take heed of falling from the affections of Prayer though we continue doing the Duty As vessels of Wine when first tapped are very smart and quick but at last grow exceeding flat so do many Christians through unbelief and worldly cares an businesses or domestical discords or some other distempers whereby prayers are hindred 1 Pet. 3.7 either they pray not frequently or not fervently but in a customary formal bedulling way And this Eliphaz might suspect Job of and assigne it as the cause of all his miscarriages in word and deed Sure it is that as sleep composeth drunkennesse so doth prayer the affections a man may pray himself sober again Dr. Preston as a Reverend man gathereth out of this Text. Verse 5. For thy mouth uttereth thine iniquity Heb. Thy crooked wry disposition that standeth acrosse to God and goodnesse Psal 51.5 Homo est inversus decalogus Solomon speaketh of perverse lips as if the upper lip stood where the neather should Prov. 4.24 And Saint Jude speaketh of hard speeches uttered by ungodly sinners Jude 15. such as Job was none whatever Eliphaz by mis-interpreting made of him wresting his words to a wrong sense as Psal 56.5 and by a spiritual unmannerlinesse making the worst of that he spake there being not any thing that may not be taken with the left hand Now if this befel Job from his friends and those godly persons what wonder though the like and worse be done to us by wicked enemies Qui ià quod boni est excer punt dicunt quod mali est Terent. Phorm Nibil est quin malè narrando possit depravarier And thou chusest the tongue of the crafty Then the which nothing is a greater enemy to piety saith an Interpreter Politicians formallize and enervate the power of truth till at length they leave us a heartlesse and saplesse Religion saith another Such an one Eliphaz makes Job to be q.d. Thou wast wont to speak prayer but now thou speakest Policy yea Thou chusest to do it thou lovest evil more then good and lying rather then to speak right Psal 523. Thou hast as many turnings and windings in thy mind as the Serpent hath in his body so the Hebrew word seemeth to signifie Gen. 3.1 Thus he heightneth his charge and layeth on yet more load Verse 6. Thine own mouth condemneth thee and not I. Yes you and none but you Jobs heart condemned him not and thence his confidence toward God 1 John 3.21 much lesse his month had not his words been misconstrued But as charity maketh a good sense of doubtful speeches and passages so prejudice and displeasure takes all things though well meant at the worst and as Logicians do Sequitur partem deteriorem Eliphaz diggeth up evil Prov. 16.27 and is like Achilles of whom Homer saith that he was a great find-fault 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad l. 9. Yea thine own lips testifie against thee Heb. Answer against thee For Witnesses ordinarily answer to Interrogatories So the pride of Israel breaking forth as a great master-pock in his fore-head testified to his face Hos 5.5 and the Heretick is condemned of himself Tit. 3.11 Virtually he doth so though not formally But Job did neither good Eliphaz Verse 7. Art thou the first man that was born Or Wast thou made before Adam Out of the mouth of Adâ—m Ut vox Rishon non significet primus sed prius Lavat Bucholc as from a fountaine flowed whatsoever profitable Learning Skill or Wisdom is found in the world saith the divine Chronologer Job had taxed Zophar for a young puny and a Novice chap 12. This Eliphaz kindleth at and taketh upon him to answer in Zophars behalf As indeed these three speakers Eliphaz Zophar and Bildad stood to one another as much as any one of them did for himself as if they had all entred bond and given security for reciprocal assistance Here then Eliphâ—z asketh Art thou the first man born that is Art thou the wisest man alive and must we all be taught by thee as Adams Nephewes were by him in things divine and humane Or wast thou made before the bills i.e. Before the Angels as some sense it But take it literally for the Mountaines called for their Antiquity the everlasting hils Gen. 49.26 Hab. 3.6 because they were from the beginning and shall continue to the end These appeared first at the separation of the waters Gen. 1. And Christ to set forth his eternity saith Prov 8.25 Before the mountains were setled before the hills was I brought forth So Psal 90.21 Verse 8. Hast thou heard the secret of God Thus he goes on to jear Job and to accuse him of insolent Arrogancy as if he had taken himself to be of Gods Cabinet-Councel Biliefi bellicosi and so to have known more of his mind then any other Now this never came into Jobs heart but these hot spirited people when their choler is once up wil not stick to say any thing against another whom they desire to gall and to make the worst of his words when as themselves cannot take a reproof though never so just And dost thou restrain wisdom to thy self Hast thou engrossed all
what are to be found in the grave Verse 16. They shall go down to the bars of the pit That is I and my things or I and my hopes of prosperity verse 15. and they that will see the good I hope for most passe through the gates of death to behold it and lye down in the grave with me Per irrisionem baec dicta sunt and then it shall appear Cajetan thinks that this is spoken ironically to his friends and by way of irrision q.d. Belike you think I shall be rich in the grave who promise so much to me and make me such overtures of an happinesse here for I have no hope to be rich in this world And the Septuagint seem to favour this sense rendring it Shall my goods go into the grave with me See 1 Tim. 6.7 with the Note When our rest together is in the dust Or When I shall rest alone in the dust as chap. 34.29 and then Modo quem fortuna fovendo De Annibal Sil. Ital. Congestis opibus donisque refor sit opimis Nudum tartareâ portabit â—â—vita cymbâ CHAP. XVIII Verse 1. Then answered Bild ad the Shuhite and said NOT so much disputing as inveying against Job in a sharp and angry Oration wherein he elegantly describeth the woe of a wicked man but wrongfully wresteth the same against good Job who might well say with him in Tacitus Tu linguae ego aurium dominus If I cannot command thy tongue yet I can command mine own ears Or with Another Didicit ille maledicere ego contemnere This man hath learned to reproach and I to slight his contempts and contumelies unlesse I should yeeld that wicked men only are grievously afflicted in this life present that they are not to be reckoned wicked who prosper in their way but those only who sufer extremely Verse 2. How long will it be are you make an end of words First he taxeth Job of talkativenesse when himself talked much but spake little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Alcibiade Plutarch save only what he had spoken before chap. 8. Though Job had sufficiently refuted him But as nothing in the world is more unreasonable then an ignorant person who thinketh nothing well done but that which he doth himself so those that bear themselves over-bold upon their owne knowledg and over ween their own abilities account it a great injury if any dissent from them in opinion and judgement And such a one here Bildad sheweth himself to be by his exordium ex abâ—â—pto as Junius phraseth it his abrupt beginning as if he could beare no longer with Jobs prittle prattle who if he were more prolix then his friends he had greater reason as being heavily afflicted and falsly accused Quando tandem finem loquendi seu nugandi potius facies Lav. Among the Romans the Plaintiff was allowed but three hours the Defendant six But why doth Bilà nd bespeak â—ob here in the Plural Number Was it for Honours sake as Cajetan holdeth I scarce think it Was it because he thought Job to be possessed by an evil spirit as Philip after Bode No neither But this he seemeth to do either as bending his speech to the by-standers who seemed to favour Job and sometimes to put in a word for him whom therefore Bildad looked upon as his fellow hypocrites or else by an irony he speaks unto Job as unto many Vos ô Calliope precor Virg. because he seemed to set up his opinion above all theirs and would needs have his counter to stand for a thousand pounds mark and afterwards we will speak Let thy words be henceforth dipped and died in thy heart before they be uttered let our words also be duly weighed that some end may be put to these altercations and disputes Verse 3. Wherefore are we counted as beasts c Here he taxeth Job of pride and arrogancy grounding upon those words of his taken at the worst chap. 12.7 and 17.4 10. and not considering his case that he was full of paine which maketh wise men tetchy as oppression maketh them mad Eccles 7.7 and that they had sorely provoked him by their bitter taunts and scurrilous invectives which called for so sharp a curry-comb Pessime antem habes by poâ—risin si contemnatur Hypocrisie loves not to be sighted faith Brentius here And Gregory upon this Text faith Thus in Bildad Hereticks are set forth who stomack it much that the faithful take upon them to reprove them as carried away by errour as if the knowledge of the truth resided in themselves only and all others had no more understanding then beasts This people which know not the Law are cursed say those Pharisees John 7.49 John 11.49 Ye know nothing at all saith Caiaphas to his Assessors The Gnosticks and Illuminates gave out themselves to be the only knowing men c. But if Bildad had been right set he would neither have so far misconstrued Jobs words nor yet have been behind to befool and be beast himself as Asaph in like case did Psal 73.22 Where he useth the Plural of the word here used in the Singular calling himselfe Behemoth id est magnaâ— crassam bestiam a great and a grosse beast And reputed vile in your sight Heb. Polluted or unclean that is as beasts unfit for food much lesse fit for sacrifice The same Hebrew word signifieth polluted and vile Every wicked man is a vile man be he never so high and honourable in the worlds account as Antiochus Dan. 11.21 is called a vile person and yet he was the great King of Syria firnamed Epiphanes or Illustrious and by the flattering Samaritans he was stiled Antiochus the mighty God See Psal 15.4 Verse 4. He teareth himself in anger Here he chargeth Job with desperate madnesse as if through extreme impatience he fell soul upon his owne flesh as did that Demoniack in the Gospel Bajazet the great Turk in his iron Cage Pope Boniface the eighth when clapt up close Prisoner in Saint Angelo and as they say the Tyger doth when he heareth a dram struck up he teareth his own flesh with his teeth or at all ravenous Deasts teare in pleces the prey which they have taken Many read the Text thus O the man which teareth his soul in his anger Or. O thou which tearest thy self Labia mirdet caput quassat vestimenta scindis se in cotumnas impingit Senâ—â— c. The Moralist describeth an angry man forcibly held by his friends biting his own lips rending his cloathes and dashing himself against the pillars c. Such a one Bildad maketh Job to be 〈◊〉 or Mankind as we say and he takes occasion likely from those word of his chap. 13.14 But love would have thought no evil Bildad herein sinned against the Law of love las likewise he doth much more in the following vehement interrogation charging Job with insolent boldnesse against God Shall the earth be forsaken for thee Shall God
a castaway who am sorely afflicted indeed so that my very raines are consumed within me my graces also haply are somewhat deflourished and it is little better with me then with a tree in winter and as a Tyle tree whose say is in the root Isai 6.13 But so long as the root of the matter is in me that radical grace of faith and fith I do utter as ye have heard the words of truth and sobernesse as some fruits of a sound faith sure you should handle me with more tendernesse as one that hath some sap and substance in him Verse 29 Be ye afraid of the sword Heb. Be ye afraid for your selves form the fact of the sword Gods sore and great and strong sword Isai 27.1 that hangeth over your heads as it were by a twined thred O tremble at Gods judgements whilst they hang in the threatâ—ings He that trembleth not in hearing shall be cut to pieces in feeling in that Marâ—yâ— said Gods sword 〈◊〉 the reâ—â— Ezek. 21.13 If Job be under his rod they that persecute him under what pretence soever shall feel the dint of his Sword of his deep displeasure Now it is a fearful thing to fall into the punishing hands of the living God And cruelty toward others toward his own especially he will be sure to punish for he is gracious Exod. 22.27 Fugite ergo à facie gladii flee therefore from the face of the sword so the vulgar rendreth this text The sword is an instrument of death it hath its name in Hebrew from laying waste and the face or faces of the sword shew that divine vengeance is near at hand Aug in Ps 30. It is a mercy to men that God whets his Sword before he smites and first takes hold on judgement before his judgements take hold on us Deut. 32. 41. For wrath bringeth the punishment of the sword It is from displeased love that God chastizeth his children but from fierce wrath that he plagueth his enemies Some of these God punisheth here lest his providence but not all lest his patience and promise of judgement should be called into question That we may know that there is judgement Wherein they that rashly judge others shall be judged by God Math. 7.1 And this Jobs friends knew well enough but well weighed not to fright themselves from rash censurings He minds them therefore of their danger and labours to prevent their sorrow who had so much caused his See the like in Jeremy chap. 26.15 in our Saviour in St. Stephen c. and learn to be like charitable though your success be no better than Jobs was upon whom in lieu of this love they fell more foul than before as will appear by their following discurses CHAP. XX. Verse 1. Then answered Zophat the Naamathite and said IF a wise man contendeth with a foolish man whether he rage or laugh there is no rest Prov. 29.9 Christ piped to that crooked generation Jobs mourned to them but all to no purpose absurd and unreasonable people will never be satisfied or set down say what you can to them such is their pertinacy and peevishness Job had utterred himself in such passionate expressions as might have moved stony hearts Sed surdo fabulam Vbi babent sere singulae voces aliquid ponderis Merl. He had set forth his own misery begged their pity made an excellent confession of his Faith every word where of had its weight each sylable its substance He had lastly terrified them with the threats of Gods Sword but nothing would do Zophar here though he had little to say more then what he had said chap. 11. yet he takes occasion from Jobs last words though full of love to rough hew him again and makes as if he were necessitated thereunto for his own and his fellows necessary defence Vatablus thinks that Zophar here maketh answer not to the preceding words but to those in the 12 Chapter where Job had complained that wicked Oppressors live commonly in greatest peace and prosperity Whatever it is Zophar henceforth will say no more either he had said what he could or was satisfied with Jobs Reply in the next Chapter or lastly quia lusurum se operans credebat as Mercer observeth because he thought he should lose his labour which no wise man would do Verse 2. Therefore do my thoughts cause me to answer q. d. Whereas I had thought O Job to have spoke no more to thee for I see I do but lose my sweet words thy last Comminatory expressions have altered my resolution So nettled I am that I must needsly interrupt thee And yet think not that I shall speak what soever lyeth uppermost for I have dipped and dyed my words in my thought which do now prompt me what to answer and bid me make haste And for this I make haste Lavat Lest I should forget the particulars of thy speech whereto I am to answer Munster rendreth it thus Et ob is promptitudo mea est intra me as if Zophar had boasted of his ready elocution as in the next verse of his ripe understanding Some render it Eâ—â— this I delight in inspiring Verse 3. I have heard the check of my reproach Zophar conceived himself disgraced as well as menaced by Job and this kindled him Some are of so testy a nature saith one so skittish and unquiet humour that a little offensive breath a disgraceful word blows them up into rage that will not be laid down with out revenge or reparation of their credits Jobs reproofs were by this man construed for reproaches and what was spoken to them all he applieth to himself It appeareth that he was sick of a Noli me tangere when being touched so gently nettle-like he stingeth him who handled him And the Spirit of my understanding causeth me to answer This I shall do with reason and understanding not with passion and recrimination Spiritus Dei nec mendax nec mordax meekness of wisdom is a fruit of Gods Spirit by the which and not by his reasonable soul only Zophar seemeth to himself to be carried on And surely they are holy Truths all along that he uttereth but wrested and misapplyed as to Job whom he will needs have to be wicked because wretched Interim observemus saith Lavater mean-while let us observe that these things sc the state and portion of the wicked the greatness and suddenness of their punishments is therefore by Gods appointment so oft propounded and pressed in this whole Book whereof this is almost the sole Argument that we might be right in that point fear to offend and not fret at the wicked mans prosperity which is but momentany The Tigurinâ—s translate this clause thus Tametsi me conscientia hîc consolabitur Albeit herein my conscience shall comfort me Verse 4. Knowest thou not this of old Whether Zophar intended his own Conscience or not before he here appeareth to Jobs and secretly taxeth him of going against it or at
and biteth it off with great delight then she conceiveth her young ones which eat out her belly So the Oppressour getting the poor mans goods they seem sweet unto him but at the last his sin findeth him out for it biteth like a Serpent and stingeth like an Adder as Sermon saith of drunkennesse which Austin calleth dulce vemenum a sweet poyson Prov. 23.32 Verse 17. Mercer He shall not see the Rivers the floods c. that is that plenty and abundance of all good things that cometh in to the righteous Velut confertim certatim affatiâ—â— a confluence of all manner of comforts and contentments These the Oppressour shall have none of for being insatiable and vexed with the furies of an evil conscience they enjoy not any thing though they abound with all things being worse then Tantalized and if after his fall he seek to recruit himself he shall never be able to effect it He shall not see the Rivers c. The Seventy and others after them render it by an elegant Apostrophe Ne spectes rivos Let him never look after the Rivers c. for it will never be He may please himself in hope and expectation of a better condition but God will surely crosse him For his hoped for riches he shall have poverty for pleasure pain for health sicknesse for nourishment poison for dignity disgrace for the favour of God his wrath and hatred for life destruction A further account of the wicked mans non-enjoyment of what he had wrongfully wrested from others Zophar giveth us in the next verse Verse 18. That which he laboured for shall he restore Great paines he hath taken to small purpose in hope to make him self happy the result whereof is Reddet laborem he shall restore his labour either by regret and remorse of conscience or by Law or by force he shall be made to restore his ill-gotten goods which he had laboured for even to lassitude for wicked men are sore work-men and oppressours are great pains-takers Nazian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in getting wealth unweariable And shall not swallow it down Or if he do as vers 15. it shall be but as the fish swalloweth the hook or as the Whale swallowed Jonah ill at ease till he had laid up again According to his substance Ball the restitution be hebr According to the substance fo his exchange Opes compensationis the riches of his recompence so the word is rendred chap. 15.31 The Oppressor is so infatuated that he looks upon his cursed hoards as the reward of his labour and rejoyceth in that where of he hath more reason to repent as Leah said at the birth of her son Issachar but not well God hath given me my hire because I have given my maiden to my husband Gen. 30. 18. Felix scèlus virtus vocatur Dionysius gloryed that the Gods disliked not his Sacriledge because they punished him not presently But what faith Zophar here He shall not rejoyce therein Or if he do for a while yet the tryumphing of the wicked is but short ver 5. as a blaze of thornes under a pot or as a flash of lightning which is followed by rending and roaring he shall be filled with unmedicinable sorrowes when his Gold his God is taken from him when he parteth with that whereon he had set his heart and built his felicity Verse 19. Because he hath oppressed and forsaken the poor Hebr. Because he hath crushed or broken in pieces The Original word importeth as One well observeth Tyrannical Oppression without mercy or moderation without ho or hold some give full scope to their rage and wrath they put neither bond nor bridle upon their covetousnesse and cruelty such are characterized by this word And forsaken the poor Or Left men poor viz. by letting them without a livelyhood and so as good as without life A poor man in his house is like a snail in his shell crush that and you kill him They which read it And for saken the poor give us this good Note That as it is sinful to forsake the poor though we have never oppressed them Matth. 25.35 36. Not to do Justice is Injustice not to shew mercy is cruelty Mark 3.4 so to oppresse and then forsake them is far more sinfull Because he hath violently taken away Violently and in open view in an impudent manner He pulleth down mens houses but never thinketh of repairing them so some read this Text. Let our Depopulators look to it who build themselves desolate places and desire to live alone in the earth This hath been noted as a great fault in our Nation And therefore Goropius thinketh the English were called Augli because they were so good Anglers having skil to lay diverse baits when they fished for other mens livings Verse 20. Surely he shall not feel quietnesse in his belly i. e. Peace in his conscience satisfaction in his soul but as he is still coveting more being sick of a Dropsie or Bulimy as it were so he hath many inward gripings and grabbings worse then any belly ache or sicknesse of the stomack he never eateth to the satisfying of his soul as the righteous man doth but the belly of the wicked shall want Prov 13.25 His meat is so sawced and his drink so spiced with the wrath of God that he hath no joy of it His belly is pained his mind is in perpetual turmoile whiles like a Ship laden but not filled up he hath enough to sink him but not enough to satisfie him He shall not save of that which he desired Which he coveted with strong desire and had as lief have been knockt on the head as parted with as his Plate Wardrobe Jewels c. neither can he save them nor they him Broughton rendreth By that which he desired he shall not be safe and to like purpose the Septuagint Verse 21. There shall none of his meat be left Zophar still pursueth the Allegory of the belly and in all striketh at poor Job who had scarce a bit of bread to eat but yet was not without the hidden Manna the feast of a good conscience which made him say with Luther Mendecato pant hic vivamus c. Let us take up with course fare here sith we have better within and better yet we shall have in heaven in our Fathers house is bread enough c. Therefore no man shall look for his goods Heb. His goods or goodnesse It was well said That he that first called riches Bona Goods was a better husband then Divine But it may be thought that the most are such husbands The common cry is Who will shew us any good The Lord answereth Exod. 33.19 I will make all my good passe before thee and I will proclaim the Name of the Lord before thee The Prophet answereth Mic. 6.8 He hath shewed thee O man what is good viz. to do justly and to love mercy and to walk humbly with thy God Nevessen But most men
open a way to his hard heart by his glistering sword which accordingly befel him Terrors are upon him Heb. the terrible upon him which some interpret of Divels hell-hags The Vulgar rendreth it Then horrible outs shall come upon him The word is used for Gyants Deut. 2.10 The Emins shall fall upon him that is men of fierce and cruel spirits But better take it for terrors as we render it and so the sense is That the wicked when he sees he must needsly dye is surprized with greatest anxieties and perplexities of spirit as beholding that threefold dreadful spectacle Death Judgement Hell and all to be passed through by his poor soul Verse 26. All darknesse shall be bid in his secret place That is saith Diodate wheresoever he shall think to find a place of safeguard there shall he meet with some horrible mischance Men that are proscribed and sought for to death usually hide themselves as divers Jewes did in Privies at the last destruction of Jerusalem and were thence drawn out to the slaughter The Duke of Buckingham in Richard 3 his time was betrayed by his servant Bannister Appianus telleth of a Roman hid by his wife De Bell. Civ Rom. and then discovered by his wise to the Murtherer to whom she soon after also was married Others render and sense the words thus The wicked shall come into darknesse propter abscondita for his secret sins And others thus R. Sel. All darknesse is laid up for his hid treasures that is God or men have taken order that hee shall lose his riches as well as his life though he hide them never so secretly A fire not blowne shal consume him i. e. say some calamities whose causes shall be unknowne and shall proceed immediately from God See Isai 30.33 Many of the Greeks interpret this Text of Hell with its unquenchable fire Matth. 3.12 which being created by God and kindled by its breath that is by his Word it burneth everlastingly Albeit God many times punisheth wicked men here with fire from heaven as he did Sodom Nadab and Abihu those Captiances of fifties with their companies 2 King 1. Tremellius rendreth it thus A fire consumeth him non accensum flatu I say Him not kindled by blowing but burning of his own accord Vt stipule aut stupae Ut cremium aut arefactum liguum as stubble fully dryed or hurds or sear wood See Nab 1.10 with the Note It shall go ill with him that is left His posterity shall never prosper but be rooted out Eliphaz and Bildad had said the same thing and all to pay poor Job whose family was now ruined It shall surely go ill with him or He shall be wringed saith Broughton alluding belike to the sound as well as the sense of the Hebrew word Verse 27. The heaven shall reveal his iniquity Job had called heaven and earth to record of his innocency chap 16.17 18. This is not to do now saith Zophar for all creatures have conspired thy ruine and contributed thereunto Wind Fire Sabeans c. so that he that hath but half an eye may see thee to be a wicked person Such as are wicked indeed not only secundum dici as Job but secundum esse as Ahab cannot look to heaven above or to earth beneath without horrour to think even these if other witnesses faile shall bring to light their secret sinnes and come to give testimony against them before the great Iudge at the last day And the earth shall arise up against him Night will convert it self into Noon against the evil-doers and silence prove a speaking evidence Earth cryed Cain guilty the Stars in their courses fought against Sisera as a Traytor and Rebel to the highest Majesty Yea Servi ut taceant jumenta loquentur the Asse hath a verdict to passe upon Balaam A Bird of the Aire shall carry the voice that but whispereth Treason Eccles 10.20 Yea if nothing else will reveal iniquity it will reveal it selfe It will prove like the Oyntment of the right hand of which Salomon saith that it wrayeth it self Prov. 27.16 Verse 28. The increase of his house shall depart All his posterity shall be destroyed and so shall his prosperity too even all at once with a sudden ebb in the day that God visiteth him with his wrath and righteous judgements All the wicked mans wealth and revenue shall be wretchedly wasted and embezelled by one meanes or other And his goods shall flow away As waters The Apostle saith The fashion of the world passeth away viz. as a hasty headlong torrent or as a Picture drawn upon the ice Thou carriest them away both persons and things as with a flood Psal 90.5 Verse 29 This is the portion of a wicked man from God A portion God alloweth the wicked in this life Psal 17.14 As a King when he reprieveth a Traytor alloweth him a subsistence prisoners pitance at least Yes the worst of men divide the wealth and honors of the world between them for a time Nebuchadnezzar had Tyrâ—s as pay for his paines in Egypt And the whole Turkish Empire is nothing else but a crust cast to his dogs by the great house keeper of the world saith Luther But besides this God hath provided a far other portion for them saith One and that by way of inheritance never to be parted from them viz. all the forementioned miseries and many more all torments here and tortures in hell This is the inheritance Quam nunquam deserere non magis quam seipsos pottrunt which will stick to them as close as the skin to the flesh or the flesh to the bones it falls to them as the inheritance doth to the heir chap. 27.13 and 31.2 or as the mess of meat doth to the invited Guest Misery is the heritage of the wicked as they are children of disobedience and their wages as they are workers of iniquity their present prosperity also is a piece of their punishment Isai 1.5 Prov. 1.32 The words of Zophar are ended Let others reply as they please but he hath done Prastat herbam dare quam turpiter pugnare No surer sign of an evil cause then a powerlesse pertinacy CHAP. XXI Verse 1. But Job answered and said Disproving and refuting that Proposition of theirs concerning the infelicity of the ungodly by Reason by Experience and by Divine Authority All which evince and evidence that neither is prosperity a proof of mens innocence nor adversity a mark of their wickednesse as Zophar and his fellowes would have it And that they might not any more interrupt him nor think him too rough he useth a gentle Preface craving attention and pressing them thereunto by many Arguments in the six first verses Verse 2. Hear diligently my speech Heb. In hearing hear The Greek hath it Hear hear that is hear me out have so much patience with me as not to interrupt me any more yea hear with understanding Let your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉
Death as did Antiochus Herod Philip 2 of Spain c. Dionysius the Tyrant is said to have envyed a beast whose throat he saw cut because he dyed so soon Julius Caesar wished he might dye speedily saith Suetonius Pliny commendeth sudden death as the chief felicity of life Mâ—rs jucunda cujus nulla pracesses expectatio aut meâ—â—â— That 's a good death to nature which is neither feared nor expected yet that is the best death which hath been longest expected and prepared for Happy is he that after due preparation is passed through the gates of death ere he be aware Happy is he that by the holy use of long sicknesse is taught to see the gates of death afar off and addresseth for a resolute passage The one dyeth like Eliah the other like Elisha both blessedly Verse 14. Therefore they say unto God Depart from us Lest any should think saith Merlin here that Job speaks of such wicked as used a moderation in sinning and as the Historian said of the Emperour rather wanted vice then were vertuous Magis extra vitia quam cuâ—â— virâ—utibâ—m Tacit He describeth their great impiety by a rhetorical imitation expressing the language of their heart which is most base and blasphemous For first they bespeak God as if he were some low-prized scoundrel Apage Be packing thus they reject his acquaintance and would be rid of his company Porro rejiciunt Deum quot quot verbum eâ—us contemnunt saith Brentius here Now they reject God who slight his Word and cast his commands behind them Psal 50.17 Hence it follows by way of explication For we desire not the knowledge of thy wayes Lo they prosesse themselves to be of the number of those Qui us liberius peccent libenter ignorant who are wilfully ignorant and like not to retain God in their knowledge Rom. 1.28 or if they professe to know him yet in works they deny him being abominable disobedient and to every good work reprobate Tit. 1.16 Wicked men cannot abide God such is their evil heart of unbelief Heb 3.12 they get as far from him as they can with Cain and not only desire him to depart out of their coasts with those swinish Gergefires but churlishly say unto him as here Avaunt Room for us They will neither have God in their heads Psal 10.4 nor hearts Psal 14.1 nor words Psal 12.4 nor works Tit. 1.16 See this exemplified in those perverse Jewes lying children children that would not hear the Law of the Lord which said to the Seers see not Get ye out of the way turn aside out of the path i.e. out of this tract of truth in dealing so plainly and reproving us so roundly Cause the Holy One of Israel to cease before us let us henceforth hear no more of him Isai 30.10 11. Now for such miscreants as these who can say it is otherwise then righteous that God should regest one day upon them Depart from me ye wicked He loves to retaliate And that they who now say unto him We desire not the knowledge of thy wayes should hear from him I tell you I know you not Luke 13.27 Verse 15. What is the Almighty that we should serve him Here the rottenesse of their hearts blistereth out at the lips of these rich wretches these fat Bulls of Basan such as was Pharaoh that sturdy rebel who asked this very question in the Text What or Who is the Almighty He seemeth to rehearse the very words of Pharoah Diod. c Exod. 5.2 and had a large Reply made him by one plague upon another till he was compelled to answer himself The Lord is righteous Forced he was to speak fair whiles held upon the Rack if for nothing else yet that he might get off Such Queryings as this carry greatest contempt in them and would lay the Almighty quite below the required duty as if Almighty were but an empty title and that he could do neither good nor evil Zeph. 1.12 that it was to no purpose or profit to serve him that the gaines would not pay for the paines c. And what profit should we have if we pray unto him Hebr. If we meet him viz. by our prayers Jer. 7.16 Am. 4.12 see Mal. 3.14 with the Note Children will not say their prayers unlesse they may have their Breakfast nor hypocrites pray but for some profit They pretend sometimes to meet God but they draw not near with that true heart mentioned Heb. 10.22 in seeking God they meerly seek themselves as Spira said he did In Parabola ovis capras suas quaerunt No penny no Pater Noster And as the Wolfin the Fable having spelled Pater and being bid put together said Agnus so when these pray their hearts are upon their halfe penny Ezek. 33. They follow Christ for the loaves and serve him no longer then he serves their turnes Rarae fumant soelicibus arae Verse 16. Lo their good is not in their hand that is They are not inriched by their own industry Prudence Piety c. but God hath exalted them thus that he may bring them down again with the greater poise So some sense the Text. Others thus Their good is not in their hand that is they are not Masters of them but are mastered by them they are servants to their wealth as the Persian Kings were to their Wives or Concubines Plut. Captivarum suarum caprivi And as those stall-fed beasts in the Gospel the Recusant Guests I mean that had bought Farmes Oxen c or rather were bought of them Difficile est opibus non tradere mâ—res Others make this the sense and I concur with them These wicked rich men buried in a bog of security contemne God as if they had their happinesse in their own hands and were petty-gods within themselves But they are deceived All is in Gods hand who can take away their wealth when he pleaseth These men may fall sooner then whey rose sith they subsist meerly by Gods manutension and he may do with his own as he listeth The counsell of the wicked is far from me I am so far from envying their prosperity that I cannot approve of their course of life for all their wealth I am not of their judgment I like not of their way Oh my soul come not thou into their secret Let their money perish with them said that noble Italian Convert to a Jesuit Caracciolâ—â— who tempted him with a great sum who esteem all the gold in the world worth one dayes society with Jesus Christ and his Holy Spirit and cursed be that Religion for ever c. Verse 17 How oft is the candle of the wicked put out q.d. Diod. I confesse that which you say concerning Gods judgements upon the wicked to be sometimes true in this world yet it is not so continually nor ordinarily but very oft their lamp is extinguished their comforts damped and hopes of better dashed they are all on the sudden left
to be but where Noahs dog lies And now Sirs you that were such men of Renown Gen. 6.4 you that were the brave Gallants of the earth now tell me who is the fool and who is the wise man now Thus he Piscator takes the next verse Where as or though our substance is not cut down but or yet the remnant of them the fire consumeth to be spoken in the person of Noah whom he makes the innocent man here mentioned and adds Saying in the beginning of the next verse As if Noah coming out of the Ark should wash his feet in the blood of those wicked and say God hath preserved me and mine our sincerity hath prevailed for our safety and in his wrath destroyed the ungodly But I rather concur with Tremellius and Merlin and others who make this verse coherent with and preparatory to the following famous Exhortation to Repentance Verse 21 22 23 c. Acquaint thy self now with him and be at peace c. But be sure thou do it now that is speedily and timously Verse 20. When as our substance is not cut down that is Whiles life lasteth and whiles it is called to day before death cometh and after death judgement when the remnant of the wicked fire shall consume Where we have a forcible motive to repent because we must either â—urn or burn Aut poenitendum aut pereundum See Acts 17.31 2 Cor. 5.10 11. Heb. 12.28 29. Eliphaz seemeth here on purpose to have mentioned that fire wherewith wicked men shall be tormented at the last day and before for every mans deaths-day is his doom-day and to have changed the person The remnant or excellency of them the fire consumeth That it might the more effectually move men to repent that they may be delivered from the wrath to come And here I could willingly take up Chrysostomes wish Vtinam ubique de Gehenna dissereretur Oh that men would talk more every where of hell fire unquenchable intolerable and the fuel thereof made of the most tormenting temper Isai 30.33 It was a speech of Gregory Nyssen He that does but hear of hell is without any further labour or study taken off from sinful pleasures and set upon the practice of mortification But mens hearts are grown harder now adayes and he that shall observe their impiety and impenitency may well say to them as Cato once did to Cesar Credo quae de inferis dicuntur falsa existimas I believe thou thinkest all but a fable that is said concerning hell Esse aliquos Manes c. Nec pueri credunt nisi qui nondum aere lavantur Juven Sat. 2. Verse 21. Acquaint now thy self with him Accommoda 〈◊〉 nune illiâ— assâ—esce cum illo Converse with God in an humble familiarity set him at the right hand Psal 16.8 be ever at his hand Vt famulus son accensus as Attendant upon his person In all thy wayes acknowledge him and let him direct thy paths Prov. 3.6 Ask counsel at his mouth aime at his glory be thou in his fear all the day long Prov. 23.17 Account it thine happinesse to be in communion with him and conformity to him in all parts and points of duty The Lord is with you if you be with him 2 Chron. 15.3 And be at peace Return to him by repentance from whom thou hast so deeply revolted and against whom thou hast so shamefully rebelled For Eliphaz here takes it for granted Acquiesce ei that Job had estranged himself from God and therefore could not possibly be at peace till better acquainted with him and acquiescing in him as the Vulgar here hath it No creature is more fearful then a fish flying at the shadow of a man yet it feareth not the roaring Ocean which yet Lions and other fierce creatures feare because it is of its own nature and acquaintance A sheep feareth not his shepherd nor shall we God if once acquainted with him Peâ—â—e shall be within thy walls and prosperity within thy Tabernacles Thereby good shall come unto thee Happy shalt thou be and it shall be well with thee Psal 128.2 A Coruncopia a confluence of all manner of comforts and contentments shall betide thee but then thou must humble thy self to walk with thy God Miâ— 6.8 by faith walk with God and by reflection walk with thy selfe Compone emenda vias tuâ—â— coram Domino and then thou needest not say with the worldling Who will shew us any good Psal 4.6 for God himself will say unto thee as once he did to Moses when he gave him but a glimpse of himself and his glory Ostendam tibiomne bonum I will make all my goodnesse passe before thee Exâ—d 33.19 Verse 22 Receive I pray thee the Law from his mouth Now he speaks Job fair whom before he had sufficiently rippled up and rough-hewed without mercy or so much as truth That which he here perswadeth him to is to depend upon God for direction and successe in all his enterprizes to consult with him upon all occasions and not to do ought without his warranty and approbation Gods testimonies were Davids delight and his Counsellors Psalm 119.24 All that advise not with these must needs be without understanding a Nation void of counsel Deut. 32.28 And lay up his words in thine heart Heb. Put his word as the Tables were put in the Ark mingle Gods Word with faith in thine heart as in a vessel Cor autem sit carnenâ— fide the flinty heart is made flashly by faith and capable of divine impressions Verse 23. If thou return to the Almighty thou shalt be built up By sin men run from God by repentance they return to him Break off thy sins by repentance and put away iniquity far from thy Tabernacle for iniquity and repentance cannot cohabit and he is no true Penitentiary that reformeth not his family that setteth not up God wherever he hath to do so shalt thou be built up that is thou shalt be restored and all thy losses in wealth and Children shall be made up again prorsus erigeris qui â—am collapsus es thou who art now down on all four shalt be new set up and made to stand in thy former strength Only thou must return usque ad Omâ—potentem all out as far as to the Almighty thou must not give the half-turn only as hypocrites do but with thy whole heart and as Joel 2.12 see the Note there Thus Eliphaz discourseth very well and handsomly of the business in hand Only he was out in this That he looked upon Job as an impenitent person and upon his family as ill-ordered As also in that he conceived that true repentance is ever rewarded with outward and inward prosperity whereas a penitent person may continue under crosses though God will surely save the humble as he saith afterwards verse 29. and repentance can turn crosses into comforts and like the Philosophers stone make golden afflictions 1 Pet. 1.7 As scarlet pulls out the teeth of
â—e He perfectly understandeth that there is no way of wickedness in me Psal 139.24 no sin that I do favour allow and wallow in but that the way that is called â—loby is my delight and endeavour that I am upright for the main that my heart is not turned back neither have my steps declined from his way Psal 44.18 I cannot see him but he seeth me and mine uprightness When he hath tryed me sc With favour and not with rigour for then who should abide it Psal 143.2 God promiseth to refine his People but not as silver Esa 48.10 that is not exactly lest they should be consumed in that fiery tryal This David knew and therefore prayed Examine me O Lord and prove me try my reins and my heart Psal 26.2 and 139.23 I shall come forth as Gold Which is purged in the fire shines in the water as on the other side clay is scorched in the fire dissolved in the water Verse 11. My foot hath held his steps I have followed God step by step walking as I had him for an example and pressing his footsteps This Job speaketh of himself not as vaunting but as vindicating and defending his own innocenty and as giving Eliphaz to know that he had already done and still continued to do as he had in the former Chapter exhorted him verse 21 22. Acquaint now thy self with God c. That 's not now to do saith Job for my foot hath held his steps Be at peace I am so saith he for his way have I kept and not declined Now can two walk together and they not be agreed Receive I pray thee the Law from his mouth What else have I done faith Job when as I have not gone back from the commandment of his lips Lay up his words in thine heart this I have done ex instituto saith he vel pre demenso more than my necessary food have I esteemed the words of his mouth So exact a pattern of the rule was Job so consonant to Eliphaz his good counsel Plain things will joyn in every point one with another not so round and rugged things so do plain spirits close with holy counsels not so such as are proud and unmortified Let these be touched never so gently nettle-like they will sting you Deal with them roughly and roundly they swagger as that Hebrew did with Meses saying Who made thee a man of Authority c Exod. 2.14 Good Job was of another spirit with God as it is said of Caleb Numb 14.24 and followed him fully ornavit doctrinam coelestem piis â—fficiis heavenly doctrine was as the mould and he as the metal which takes impression from it in one part as well as another His constant endeavour was to express God to the world and to preach forth his vertues or praises by a sutable practise 1 Pet. 2.9 Gressum ejus retinuit pes mens His way have I kept and not declined sc In excess or defect and therefore I am no such flagitious person as thou Eliphaz wouldst make of me Verse 12. Neither have I gone back from the commandement of his lips i.e. Ab ip sissimo Dei verbo from the very word of God that sure Cynosura which he that holdeth straightly to may truly say Lord if I be deceived thou and thy word hath deceived me But of that there is no danger sith the Scripture is the invariable Canon or Rule of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Reg. 3. saith Irenaeus the Cubit of the Sanctuary the Touchstone of Errour the divine Beam and most exact Balance as Austin and Chrysostom stile it yea the very heart and soul of God as Gregory And if Job lived before the word was written yet not before the Law of Nature and the Traditions of the Patriarchs which whiles they remained uncorrupted were the commandement also of Gods lips as having been received from his very mouth and might far better be called ipsissimum Dei verbum than the Popes pronunciata which Cardinal Hosius prophanely and blasphemously pronounceth to be the very Word of God I have esteemed the words of his mouth more than my necessary food I have preferred Heb. I have hiâ— or laid up as men do precious things as house-keepers do Provision for their Family them before my bodily food my daily bread and we see what pains men take what shift they make Vâ— bene sit ventri ut lateri for food and raiment and other things requisite to the preservation of this life present Now Job knew that Gods holy word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Athanasius calleth it the Souls nourishment and that the promises are pabulum fidei the food of Faith as another calleth them that we may better want bread than that bread of life Hence he esteemed it more not only than his dainties or superfluities but then his substantial food without which he could not live and subsist more than his appointed portion so some render it set out for him by the divine Providence which cutteth out to every man his allowance I had rather be without meat drink light any thing every thing saith One then that sweet Text Come unto me all ye that are weary und heavy laden c. I would not for all the world saith Another Selneccer Mr. Baxters Saints everlasting Rest p. 24. that that one verse John 17.24 Father I will that they also whom thou hast given me be where I am that they may behold my glory which thou hast given me for thou lovedst me before the foundation of the world had been left out of the Bible And again There is more worth saith the same Authour in those four Chapters John 14 15 16 17. Ibid. 708. then in all the Books in the world besides Luther said Tom. 4. Oper. Lat. p. 424. He would not live in Paradise without the Word as with the Word it were no hard matter to live even in hell it self Of old they were wont to say It were better for the Church that the Sun should not shine then that Chrysostome should not preach to the people The Jewes at this day will not omit prayers for their meat or labour They divide the day even the working-day in three parts the first ad Tephilla for prayer Weensie the second ad Tara for the reading of Gods Law and the third ad Malacca for the works of their Calling And when they have read one Section they begin another lest they should seem to be weary of their task Whereas if we read but a Chapter not a quarter so long as one of their Sections or Paragraphs O what a wearinesse is it his neither begin we till we have looked over the leaf to see how long it is so soon sated are we with this heavenly Manna Verse 13. But he is in one mind and who can turn him He is ever like himself not mutable inconstant or various as men who are as Tertullian saith of the Peacock all
himself how can his wisdom be but as well known unto him His infinite knowledg and understanding is in some sort shadowed out unto us in the words following Verse 24. For he looketh to the ends of the earth He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil all eye so that together and at once he beholdeth all things in the whole course of Nature and under the whole cope of heaven His eyes behold his eye-lids try the children of men Psal 11.4 Where the former pointeth out Gods knowledg the latter his judgment his critical descant saith One. And surely this All-seeing eye of God saith another Interpreter should keep us within the compasse of obedience as much as any thing sith he who is our Judge is a constant eye-witnesse of our cogitatious communication and whole conversation Cave spectat Cato Take heed Cato seeth you was an old watch-word among the Romans and a retentive from vice How much more should this be among Christians Ne pecces Deus ipse videt Be advised God beholdeth you Think not that he who is invisible cannot see or that because he is the high and lofty One that inhabiteth eternity therefore he cannot see so far as earth for he looketh to the ends and extremities of the earth his eyes run to and fro they are in every place beholding the evil and the good Pro. 15.3 The world is to him as a sea of glasse Rev. 4.6 He seeth through it and every man before him is all window he seeth the very entrals of the soule the heart of the heart All things are naked and open before him saith the Apostle Heb. 4.13 Naked for the outside and open for the inside of them the word signifieth dissected quartered and as it were cleft through the back-bone He searcheth the Raines those seats of Lust and most abstruse parts of the body so wrapt up in fat and flesh as if no eye should come at them And seeth under the whole heaven His providence like a well drawn picture looketh every way and extendeth to every the least and lightest occurrence governing all things wisely and powerfully and ordering the disorders of the world to his own glory Epicures and Atheists would shut him up in heaven as hath been before noted as if he did neither know nor do any thing here below but they will find it otherwise Verse 25 To make the weights for the wind He ordereth wind and water raine and thunder Pondere mensura numero facit omnia therefore wisdom is with him The winds he weigheth in a balance then when they seem to blow where they list piercing through the aire with their violent blasts God sets them their bounds and appoints them their proportion He sends them out as his Postes and makes them pace orderly And he weigheth the waters by measure Both the raine not a drop falls in vain in a wrong place or at randome but by a divine Decree as a witnesse of his Wisdome and Goodnesse Acts 17.14 and the sea and Rivers neither doe the winds blow nor the waters flow without the Lord who is the great Moderatour that measureth the waters in the hollow of his hand c. Isai 40.12 Verse 26. When he made a Decree for the rain And hence it is that it raineth upon one City and not upon another Am. 4.7 See the Note there The rise of rain out of vapours drawn up from the earth by the heat of the Sun and the generation of it in the clouds is no lesse wonderful then the use of it is necessary for the refreshing and fatning of the earth allaying the heat and nourishing the herb and tree c. These showres may seeme to arise and be carried up and downe at randome and without a Law but Job assureth us that God maketh a decree a Statute or a bound for them and that he gives or with holds rain at his pleasure And a way for the lightning of the thunder Or for the lightning and the thunder In both which there is much of God to be seen and heard these being the Harbingers as it were and Officers to make roome for him and to manifest his power which the greatest must acknowledg Psal 29 1 2. and the Saints must take comfort in verse 11. As for those impious wretches that slight these wonderful works of Almighty God speak basely of them as he of whom Mr. Perkins somewhere writeth that hearing it thunder said it was nothing but Tom Tumbrel a hooping his tubs was thereupon killed with a thunder-bolt and those old Italians that used in time of thunder to ring their greatest bells and shoot off their greatest Ordnance c. on purpose to drown the noise of the heavens As they are worse then Pharaoh and Caligula and other heathens who stiled their chief god Altitonans the high-Thunderer so they shall one day see the Lord Christ suddenly coming upon them as lightning and dreadfully thundering out that dismal Discedite Go ye cursed Verse 27 Then did he see it and declare it c. Or Then doth he see it and number it c. scil When he ordereth winds waters and other creatures he hath wisdom ready in numeratâ— as we say as well known and as familiar as men have those things they daily deal in Illa vero verborum congeries faith an Expositour This heap of words Merlin God saw it numbred it prepared it searched it out serveth but to shew how intimate wisdom is with God and how proper to him And lest any should say Hath God then communicated no heavenly wisdom to his creature Yes saith Job but such as is thus circumscribed Verse 28 But unto man he said c. q.d. Let him not curiously pry into Gods secrets Infignis est hic locus Mercer nor rashly censure others as you have done me but out of a reverential fear of God eschew evil and do good for this shall be his wisdom Deut. 4.6 and the contrary Jer. 8.9 See like exts Deut. 29.29 Eccles 12.13 Psal 111.10 Prov. 1.7 and 9.10 with the Notes CHAP. XXIX Verse 1. Moreover Job continued his Parable OR his sentence as Tremellius rendreth it his sententious and elegant oration his aurâ—um flumen orationis Tota oratio gravissimis sententiis verborum luminibus illustris est Merlin golden flood of grave discourse as we may better call it then Tully did Aristotles â—â—lâ—â—cks Here Job describeth graphically his former felicity as in the next Chapter his present misery The promise of Prosperity to Gods people is to be understood with exception of the cross wherewith if need be 1 Pet. 1.6 they are sure to be exercised and they shall take it for a favour too Heb. 12.6 by the armour of righteousness on the right hand and on the left By honour and dishonour by evil report and good report c. 2 Cor. 6.7 8. they must learn to be abased and to abound Vlpian to be full and to
and in the other their sins and that if those weigh down these they are â—aved as if otherwise they are damned But what saith an Ancient Vae hominum vitae etiamsi landabili c. Woe to the best man alive if God should weigh him in a balance of justice sith his sins would be found heavier than the sands of the Sea Job 9.15 10.15 Verse 7. If my step hath turned out of the way sc Of justice and equity in tâ—â—ding and trâ—ffacking to get the Mammon of unrighteousness No the Sun might sooner be turned out of his course as it was once said of Fabricius than Job out of the track of truth and honesty He had said laws upon his feet his eyes and his hands too binding them all to the good behaviour Witnesse the next words And mine heart walked after mine eyes As it doth too often to the coveting other men Goods which St. John casteth the lust of the eyes 1 Epist 2.16 Alexander the Great called the Persian Maids Dolores oculorum the griefs of the eyes The wedge of Gold and Babylonish Garment proved to be so to covetous Achan Josh 7.21 and Nabotâ— Vineyard to that Non-such Ahab 1 King 21.2 He was even sick of it and could not be cured but by a Sâ—llet out of it Hence the law flatly forbiddeth men to go after the sight of their eyes and the lust of their hearts for these are seldom â—undred Numb 15.39 Eccles 11.9 Unruly eyes like Jacobs sheep too firmly fixed on unlawful objects make the affections bring forth spotted 〈◊〉 Job would therefore set a guard upon them Oculus cor sunt proxeneta peccati Hebr. Proverb .. lest they should prove 〈◊〉 of wickedness to the heart as that hang by Hiram the Adâ—ttamâ—te was to Judah Gen. 38.20 There is an easie passage for evill through the eyes into the heart saith 〈◊〉 And if any blot hath cleaved to my hands If I have been fingering that which was not sit for me to meddle with viz. evil-gotten goods whether by bribery usury deceit or the like the very touching whereof will blot and benumb the hands as Pliny writeth of the fish Torpedo and as scholers know that Demosthenes a great Lawyer by poizing Harpalus his goblet was tempted and swayed to favour his Cause to the great danger of his Countrey and his own indeleble infamy Verse 8. Then let me sow and another eate God loves to retaliate and let him do so to me according to that he hath threatned Deut. 28 30 c. and as he executed upon Laban Nabal Saul Haman others The Greeks have a Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some sow that which others reape This Job wisheth may befal if he had been oppressive and injurious as Eliphaz had wrongfully accused him chap. 22.6 Yea let my off-spring be rooted out Or Let that which I have planted be pluckt up by the roots It is commonly seen that oppressours and unconscionable persons procure their own ruth and ruine and he that gathereth the fruits of another mans tree pulleth his own up by the roots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who spoyle houses which they builded not Job 20.19 shall when they cease to spoile be made a spoile and when they have made an end of dealing treacherously be treacherously dealt with themselves Isaiah 33.1 Verse 9. If my heart hath been deceived by a woman By a she-sinner as they call such a strange woman as the Scripture whose lips are snares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hinc 〈◊〉 persuadeo whose hands are bands whose words are cords to draw a man in as an Ox to the slaughter Prov 7.21 whose face is as a glass wherein whiles larks gaze they are taken in a day-net Here Job disavoweth and disclaimeth the sin of Adultery purging himself as it were by Oath as before he had done of fornication and of wrong-dealing These sins he reckoneth up either as they came to minde or else in such order as men are many times tempted to them Young people are prone to fornication Job when young had kept himself clear from that iniquity When men have got some yeares over their heads and are entred into the world as they call it they usually grow greedy and gripple they are set upon 't and will be rich however they come by it Job was none such neither verse 5.7 Afterwards when married they are sick of a Pluâ—isie and as the Devil who sets them a work they long to be sowing another mans ground Matth. 13.25 The temptation to fornication is strong but to adultery stronger God doth often punish fornication unrepented of Adulterium quasi ad alterius torum with strong and vexing honings and hankerings after strange flesh But Job either was never troubled in this kinde or else when the temptation came he was sure to be ever out of the way The Devils fire fell upon wet tinder and if he knockt at Jobs door there was no body at home to look out at the window and let him in for he considered the punishment both humane verse 11. and divine verse 12. due to this great wickedness Or if I have laid wait at my neighbours door Either as waiting the opportunity of his absence as Prov. 7.19 or as insinuating my self into her familiarity whiles she was standing in her door Of the Italian Women one giveth this Character That though witty in speech and modest in outward appearance yet they are magpies at the door Goats in the garden Devils in the house Angels in the streets and Syrens in the windows Jobs heart was not deceived by any such neither sought he to defraud his brother in any such matter 1 Thess 4.5 6. See the Note on Job 8.4 Verse 10. Then let my wise grind unto another i.e. Let her be his slave as Lam. 5.13 Exod. 11.5 Matth. 24.41 Or rather let her be his Where and may my sin Vatab. Alicnas Permolere uxores Horat. Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. molcre apud Theocrit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est coire which hath served her for example serve her also for excuse Not that Job would Hereby license his wise to commit filthiness as those Lituanians who have their Connubii adjutores coadjutors in wedlock and prize them far above all their acquaintance as Maginus relateth and as some wittals amongst us pandars to their own beds who either for gain or for a quiet life wink at their wives disloyalty and as Wood culvers or silly Hedg-sparrows hatch and bring up that which Cuckow 's lay in their nests but to set forth by this horrible imprecation how extreamly he abhorred the sin of Adultery And let others bow down upon her A clean expression of an unclean act Some Borborologi podicentex ore faciunt being like Ducks that ever have their noses pudling in puddles sic hi spurcitias Veneris eliminant delight in ribaldry and obscene language as did Proculus the Emperour and before him that
up in the mind of him that would faine utter them to new wine not yet throughly purged the soul to bottles silence to the stopple which keeps in the wine grief hereupon to the breaking of those bottles speech to the opening of them by taking away the stopple of silence And although in this Discourse Elihu may seem to lay on more words then the matter requireth yet he doth not for he saith no more then the Psalmist doth Psal 45.1 and Jeremiah chap. 6.11 and the Apostles Act. 4.20 We cannot but speak c. And whereas Gregory saith that all this came from pride in Elihu Chrysostom praiseth him rather and therein he is in the right for his zeal which will have a vent or the heart will cleave as the waters undermine when they cannot overflow As for that which is urged against Elihu that God saith of him as of a Reprobate and one whom he knew not Who is this that darkneth counsel by words without knowledg ch 38.2 It is plain that God speaketh there not of Elihu but of Job and so Job understood and applyed it chap. 42.2 And that God speaketh not of Jobs sacrificing for him as for the other three makes more for his praise then else and shewes that he had spoken of God the thing that was right which they had not done chap. 42.7 Verse 20. I will speak that I may be refreshed Heb. That I may breath This many Martyrs did though to the losse of their precious lives as those that came to the Tribunals and cryed out Christiani sumus We are Christians hang us burn us stone us c. Modo Jesum nostrum nanciscamur so that we may get our Jesus And when they were told that they were put to death Non pro fide sed pro obstinatione not for their Religion but for their obstinacy Tertullian answered Pro hac obstinatione fidei morimur For this Religious obstinacy we gladly dye As for those that made not a good confession but either denied or dissembled their Religion for politick respects what a deal of unrest found they in their consciences till they had better declared themselves or revoked their recantations as Bilney Bainhum Benbridg Abbes Sharp besides Origen and all those of old Let a man speak boldly and freely in a good Cause when called to it and he shall be refreshed for as every flower hath its sweet smell so hath every good word and work its comfort I will open my lips and answer Viz. Freely and fully as Eph. 6.19 with great a lacrity of spirit and vehemency of speech Some kind of answer a man may make though he open not his lips as he did who being asked what mans life was presently turned his back and went his way Theadoret also upon Matth. 5.2 observeth that our Saviour taught sometimes when yet he opened not his mouth viz. by holy life and wondrous works Verse 21. Let me not I pray you accept any mans person q.d. This leave you must give me or at least wise I must take it sith my life lyeth upon it to be impartial and plain-dealing laying the blame where it lights and sparing the paines of pleasing and Parasitical Poems of oratorical and rhetorical insinuations Nihil loquar ad gratiam c. I shall know no man after the flesh in this businesse nor look on any face If Job found this fault with his other three friends chap. 13.7 he shall have no cause so to do with me but as a right Moderatour I will hear Arguments speak and not persons I will shut out my friend or my seniour and speak the truth in love Diem hominis non desideravi saith Jeremy chap. 17. And if I yet please men I am no more the servant of Christ Gal. 1.10 See the Note there Neither let me give flattering Titles Praenomen aut cognomen those that seeme to be somewhat whatsoever they be it shall make no matter to me God accepteth no mans person Gal. 2.6 I shall call a spade a spade tell every one their owne without circumlocution and not sooth or smooth up any man though never so great in his sinful practices Semper Augustus In vâ—â—a Alpâ—on is a Title still given to the Germane Emperours But Sigismund once Emperour when a fellow flattered him above measure and extolled him to the Skies gave the Flatterer a good box on the eare and when he asked Why swiâ—â— you me He answered Why clawest thou me Verse 22. For I know not to give c. I have as little Art in it 't is out of my road as heart to it For In so doing my Maker should take me away i.e. Kill me and send me packing to Hell He would soon snatch me away he would burn me as some render it so dangerous is the sinne of flattery A Preacher called Constantine the Great Euseb de vita Const l. 4. c. 4. Blessed to his face but he went away with a check What will God say to such think we CHAP. XXXIII Verse 1. Wherefore Job I pray thee hear my speeches PLain Job for flattering Titles Elihu would give one chap. 32.22 only in prefacing to his Discourses he is very large witnesse the whole former chapter which may well stand for a common exordium to all the five following and the seven first verses of this wherein he both calleth upon Job for audience and useth Arguments for that purpose An Orator he sheweth himself all along for in his Introduction he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 milder affections which suit best to insinuate and toward the conclusion he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pathetical expressions that may leave an impression in his Hearers And hearken to all my words And not to some of them only picking and chusing what pleaseth you and turning a deaf eare to the rest as he in Tacitus did who said Tulingua ego aureum dominus You may say what you please but I will hear no more then I like and lift This is an evil ear and must be healed as the Orator told his Country-men ere any good can be done The good soul lyeth low at Gods feet and saith Speak Lord for thy servant heareth All that the Lord our God shall speak unto us that will we hear and do Deut. 5.27 Now therefore we are all here present before God to hear all things that are commanded thee of God Act. 10.33 It is sign of an honest heart to take the Precepts together with the Promises and to tremble at the threatnings as well as to reach after the comforts of Gods holy Word which last every hypocrite will be catching at as children do at Sweet-meats passing by the better provision Verse 〈◊〉 Behold now I have opened my mouth I have taken upon me to be a Speaker an Arbitratour in this Controversie which is usually a thanklesse Office for he who interposeth in businesses of this nature if he had two friends before is likely enough to lose
Disciples whensoever they hear the Cock crow by night to say this Benediction The Lord be praised who giveth understanding to the Cock scil to awaken men and to announce day The Septuagint render it Who hath given to women skill to weave and art to embroyder But they do best that take the word though found only in this place for the Heart Mens quasi imaginatrix figuratrix dicta quod omnia pervideâ—t cognoscat as that wherein are painted and imprinted the imaginations and representations of things as the word seemeth to import Verse 37. Who can number the clouds in wisdome Quis sapphirinas efficit nubes Who can make the clouds like Sapphire that is bright and clear so some read it Others Who can declare the clouds scil their number nature and uses Or who can stay the bottle of heaven i.e. the clouds fitly compared to bottleâ— as those vessels that hold the rain and powre it out on the earth when God pleaseth to turn the mouths of those bottles downward This is a great Miracle saith Lavater that whereas water is fluid and beareth downward yet it abideth in the lofty and soft aire nor can fall but where and when God appointeth Verse 38 When the dust groweth into hardnesse c. When the ground hath had its fill so that the light dust is turned into lumps of earth and that which was tossed with every wind is clodded and agglutinated by water into an heavy substance Hic enim simplex est nativus hujus loci sensus saith Merlin Danaeus discoursing of stones Physic Christ l. 2. c. 31. how they are made of earth saith That this Text is a compendium of all the large Discourses of the natural Philosophers concerning that Subject Verse 39. Wilt thou hunt the prey for the Lion Heb. For the old Lion as Neh. 2.9 that cannot hunt for himself Plin. Aristot scribunt Leones multa solida fine dissectu devorare Prey he must have as being a very ravenous creature but wilt thou provide it him With what great charge do Princes maintain a few Lions But God maintaineth all and all other creatures Psal 104.27 28. and 145.15 putting it into the young Lions to provide prey for the old and causing these creatures to keep for most part in the Deserts where they feed upon Camels and such as they can light upon Ammianus Marcellinus writeth That in Chaldaea there are an huge number of Lions which were like enough to devour up both men and beasts throughout the Country But withal he saith That by reason of the store of water and mud thereof there breed yeerly an innumerable company of Gnats whose property is to flye into the eye of the Lion as being a bright and Orient thing where biting and stinging the Lion he teareth so fieâ—cely with his clawes that he puts out his own eyes and by that means many are drowned in the Rivers others starve for want of prey and many the more easily killed by the Inhabitants Or fill the appetite of the young Lion Which is very greedy and insatiate Some render it Catervam the Troop or company of young Lions But God in mercy to mankind hath so disposed it that as devouring Creatures are more rare the Lioness seldome brings â—orth more then one in all her life so they go not often by troops but range alone seeking their prey Verse 40. When they couch in their dens c. When both by might and slight they provide for themselves Hunters with all their paines and means cannot catch a beast so soon as the Lion can An Ape he hateth in a special manner as being too crafty for him And yet he feareth man although as the Poet saith Simia quam similis turpissima bestia nobis Ennius Whereof no other probable reason can be given but the small remnant of Gods Image left as yet in man who once had dominion over all the Creatures and is still fearred by the fiercest of them And abide in the covert to lye in wait Where they crouch counterfeit themselves asleep lye quiet and close as Cats that would catch Mice or Foxes birds But if this way they speed not Basil saith they set up a loud roar whereby the Beasts are so amated that they have no power to stir out of the place they stand in till the Lions have taken them Verse 41 Who provideth for the Raven his food Though the Raven be a most vile creature and hated almost of all in some places there is a reward appointed for those that shall kill them up Though an unclean creature and therefore abominable Lev. 11.13 15. Though unmerciful to her own and pitilesse to other birds though an inauspicate creature a sign both of mans punishment and Gods curse Isai 34 11. Though he cryeth with a hoarse and harsh voice whence also he hath his name in the Original and so unfit to move pity yet God provideth food for him What then will he do for his faithful servants Matth. 6.26 Where our Saviour fetcheth not an example from the Israelites miraculously fed in the wildernesse or Elias in the Desert but from Fowles of the Aire and among them Corvus incuba 20 diebus pullos nido expellit Plin. Arisâ— Arist hist Animal l 9. c. 31. not from Eagles Hawks Nightingales but Ravens c. Consider the Ravens Luke 12.24 When his young ones cry to God Though by implication only they cry and not directly being forsaken by the old ones and left bare they are fed by God with flies and wormes bred in the nest out of their excrements till able to flye and leave the nest they wander for lack of meat to take it where-ever they can meet with it CHAP. XXXIX Verse 1. Knowest thou the time when the wild Goats of the Rock bring forth THe History of the living Creatures is of singular use we see to set forth the Goodness Power Wisdom and other of Gods Attributes clearly shining in them And therefore they have very well deserved of all sorts who have put forth such Histories and discourses as Aristotle Elian Pliny Gâ—sner Aldobrandinus c. of whom I may say as once Eâ—tus Sylvius afterwards Pope Pius 2 did of Learning in general That Popular men should esteem them as silver Noblemen as Gold Princes as Pearles and not so slenderly reward them Joh. Manl. loc com 572. as Pope Sixtus did Theodorus Gaza who translated and dedicated unto him Aristotle De Natura Animalium paying him only for the rich Binding and Bossing forty Crowns but bountifully encourage them as Great Alexander did his Master Aristotle for that same Work he gave him saith the History eight hundred Talents which is foure hundred and foure score thousand Crownes The pleasure of reading such Authors is not so great as the profit for thereby we may attain to the knowledg of God and of our selves of his Will and our Duties Hence we are sent
for pillows they said they were fit only for women in child-bed c. Verse 31. Plin. lib. 9. c. 3. 6. He maketh the deep to boyl like a pot He troubleth the whole Ocean he maketh a mighty commotion in the sea when he rouls himself therein upward and downward and casts up water on high thorow a certain conveyance that he hath in his head He maketh the sea like a pot of oyntment Turning it into a foam like the scum of a boyling pot Beza rendreth it thus He maketh the sea like a Mortar wherein colours are beaten that is the whirling of the water is like unto a quern that is turned round of the painter to temper his colours Verse 32. He maketh a path to shine after him A Ship doth so much more a whale One would think the deep to be hâ—ary By reason of the white shining foam left behind him Verse 33. Vpon earth there is not his like Heb. There is no comparison of him Much was said before of Behemoth but Leviathan is far beyond him for hugenesse and strength which yet Mercer noteth to be the work of God and not of Nature quòd humor solvat infirmet and therefore in reason earthly creatures would be harder and stronger than those in the sea Who is made without fear He seems not to come into the world but to fear nothing and to defie all things No creature carrieth it self so stately or stoutly as the whale Verse 34. He beholdeth all high things As far below him be they never so excellent both for bulk of body and stoutnesse of minde He is a king over all the children of Pride Or Over all the wild creatures so Tremellius and Buxtorf interpret it which are proud and do domineer over the tame ones no lesse then Leviathan if he were amongst them would do over them CHAP. XLII Verse 1. Then Job answered the Lord and said AFter that he had been so plainly and plentifully convinced by Almighty God 1. That he was far short of him in eternity Wisdome Power Providence c. 2. That he could not stand before Behemoth and Leviathan the works of his hands Job yeeldeth submitting to Gods Justice and imploring his Mercy so effectual is the word of Gods grace in the hearts of his Elect. It had need to be an elaborate speech that shall work upon the conscience such as was this afore-going Vide etiam quid afflictio faciat saith Mercer See here also the happy fruit of an affliction sanctified By this shall the iniquity of Jacob of Job be purged and this is all the fruit to take away his sin Isai 27.9 To make his works full Rev. 3.2 Job had repented before chap. 40.4 5. but not so completely Dice his narrari paenitentiam Jobi plenam saith Piscator Here he doth it throughly by a deep and downe-right repentance such as was never to be repented of Verse 2. I know that thou canst do every thing Gods power is either Absolute or Actual By the former he can do every thing make a world and unmake it in an instant of stones raise up children to Abraham c. By the latter whatsoever he willeth that he doth both in heaven and in earth and none can withstand him This Job knew before but now better because by experience and unquestionable evidence given in by Gods own mouth And although this be but a short acknowledgment of Gods Power and Justice yet is it well accepted Merlin as proceeding from a true sense of faith Neque exigis Deus à nobis multa verba sed multam fidem And that no thought can be with holden from thee Te non solùm omnia posse sed omnia nosse That thou art not only Omnipotent but Omniscient and that not so much as a thought of any mans heart which also is of thy making can be hid from thee sith which way soever he turneth him he shall find thee both potent and present The words may be read thus And that no thought of thine can be cut off or hindred Having spoken of Gods power Parem in eo esse voluntatem 〈◊〉 facultatem Mercer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sepâ— Nempe ego Tigurin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.24 he speaketh of his thoughts to teach saith Calvin That Gods Power and his Will are things inseparable his mind and hand agree together the one to determine the other to effect Verse 3. Who is he that hideth counsel without knowledge Quis iste est inquis Who is he saist thou chap. 38.2 that hideth counsel c. so Tremellius rendreth it Is ego ipse sum I am the very man that have done it and now would as gladly undo it again by an humble confessing and disclaiming mine own folly therein and by applying those words of thine to my self with an holy indignation for therein thou hast fully met with me Therefore have I uttered that I understood not I have rashly and imprudently yea gracelesly and impudently spoken of thy judgements and desired to dispute with thee daring to reprehend that which I did not comprehend and to passe my verdict on things which I was not versed in Idcirtâ— indico me non inâ—ellenisse Merc. Things too wonderful for me which I knew not Broughton reads thus Therefore I tell that I had not understanding that is I confesse I have sinned but I did it ignorantly And so he makes way to the ensuing Petition That God would heare him and teach him better things Verse 4. Hear I beseech thee and I will speak We have had his confession follow now his Petition here his Humiliation and Reformation verse 6. These are the parts and properties of true repentance that fair daughter of a foule mother Sin But had not Job promised to speak no more to proceed no farther chap. 40.4 5. How then doth he say here I beseech and I will speak The answer is easie he would speak no more so rashly and unadvisedly as he had done to Gods dishonour and the offence of his best friends But he would not spare to speak Supplications as here and to set forth his humble docility to give glory to God and to take shame to himself c. such a silence he knew would be sinful and savour of a dumb divel He therefore addresseth himself to God 1. For audience and acceptance 2. For advice and direction In all which he renounceth his owne wisdome and delivereth himself up wholy to God to be taught and led into all truth and holinesse The matter we see is well amended with Job since challenging God into the Schooles he once said Then call shou me and I will answer or let me speak and answer thou me chap. 13.22 So afterwards Peter when penitent turned his crowing into crying and Paul his breathing out threatnings against the Saints into Lord what wilt thou have me do Act. 9.1 6. I will demand of thee and declare thou unto me
recruit as far as God seeth fit Multadies variâ—squo Labor mutabilis avi Rettulit in melius multos alterna revisens Lusit in solido rursus fortuna locavit Virg. Aen. l. 11 The best way is to hang loose to these things below not trusting in uncertain riches but in the living God 1 Tim. 6.17 who will be our exceeding great reward and give to his Sufferers an hundred fold here and eternal life hereafter Mat. 19.29 Optandâ— nimirùm est jactura quae lucro majore pensatur saith Agricola It is doubtlesse a lovely losse that is made up with so much gaine Well might Saint Paul say Godlinesse is profitable to all things as having the Promise of both lives 1 Tim. 4 6 Well might Saint Peter call it The Divine Nature 2 Pet. 1.2 For as God brings light out of darknesse comfort out of sorrow riches out of poverty c. so doth Godlinesse Let a man with Job bear his losses patiently and pray for his enemies that wrong and rob him and he shall be sure to have his own againe and more either in money or moneys worth either in the same or a better thing contented Godlinesse shall be great gaine to him 1 Tim. 6.6 Besides heavens happinesse which shall make a plentiful amends for all The Rabbins would perswade us That God miraculously brought back again to Job the self-same cattle that the Sabaeans and others had taken from him and doubled them Indeed his children say they therefore were not doubled unto him because they perished by their owâ—â—ault and folly as one of his friends also told him But of all this nothing certain can be affirmed and they do better who say That his children being dead in Gods favour perished not but went to heaven they were not lost but laid up so that before God Job had the number of his children doubled for they are ours still whom we have sent to heaven before us and Christ at his coming shall restore them unto us 1 Thessal 4.14 In confidence whereof faithful Abraham calleth his deceased Sarah his dead That I may bury my dead out of my sight Gen. 23.4 and so she is called eight several times in that one Chapter as Paraeus hath observed Verse 11 Then came there unto him all his brethren Then when God had begun to restore him As his adversity had scattered his friends so his prosperity brought them together again This is the worlds usage Dum fueris foelix multos numerabis amicos Tempora si fuerint nubila solus eris Summer-birds there are not a few Samaritans who would own the Jewes whiles they flourished but otherwise disavow them as they did to Antiochus Epiphanes Rich Job had many friends Prov. 14.20 Qui tamen persistebant amicitia sicut lepus juxta tympanum as the Proverb is All this good Job passeth by and forgetting all unkindnesses magnificently treateth them as Isaac in like case had done Abimelech and his train Gen. 26.30 And did eat bread with him in his house It 's likely they came with their cost to make Job a Feast of comfort such as were usual in those dayes Jer. 16.7 Ezek 24.17 But whether they did or not they were welcome to Job who now never upbraids them with their forsaking of him in his distresse which yet was then a great grief to him but friendly re-embraceth them and courteously entertaineth them This is contrary to the practice of many fierce and implacable spirits in these dayes whose wrath like that of the Athenians is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long-lasting and although themselves are mortal yet their hearts are immortal And they bimoaned him They condoled with him and shook their heads as the word signifieth not by way of deriding him as once they had done chap. 16. but of sorrow for their former deserting him and assurance that they would henceforth better stick to him in what estate soever And comforted him over all the evil c. So they should have done long before A friend is made for the day of adversity but better late then never Nunquam sane serò si seriò See here saith Brentius the change of affaires and the right hand of the Most High and learn the fear of God for as he frowneth or favoureth any man so will the world do Every man also gave him a piece of money Or a Lamb to stock him againe Beza rendreth it Some one of his Cattle and paraphraseth thus Yea every one of them gave him either a sheep or an Ox or a Camel and also an Ear-ring of gold partly as a pledge of their good will and friendship renewed toward him and partly in consideration and recompence of that losse which he had before by the will and fore-appointment of God sustained Honoraria obtulerunt saith Junius they brought him these presents as Pledges of their love and observance for so were great men wont to be saluted with some gift Sen. Epist 17. 1 Sam. 10.27 2 Chron. 17.5 And the same custome was among the Persians and Parthians whose Kings might not be met without some token of congratulation and Symbol of Honour And every one an Ear-ring of gold Inaurem auream an Ear-pendant of gold at the Receipt whereof Job might well say as the Poet did Theog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To thee this is a small matter but to me a great Verse 12. So the Lord blessed the latter end of Job According to Bildads Prophecy chap. 8.7 And S. James his useful observation Chap. 5.11 Ye have heard of the patience of Job and have seen the end of the Lord that the Lord is very pitiful and of tender mercy If he afflict any of his it is in very faithfulnesse that he may be true to their souls it is also in great mercy Deut. 8.16 that he may do them good in the latter end and this they themselves also shall both see and say by that time he hath brought both ends together Psal 119.71 Be ye therefore patient stablish your hearts James 5.7 Patient Job had all doubled to him Joseph of a Slave became his Masters Master Valentinian lost his Tribuneship for Christ but was afterwards made Emperor Queen Elizabeth of a prisoner became a great Princesse But if God deny his suffering servants Temporals and give them in Spirituals they have no Cause to complaine One way or other they shall be sure to have it Great is the gain of Godlinesse For he had fourteen thousand sheep c Cattle only are instanced Pecuma à pecâ—de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pecudes posteà opes significant Melancth Dios because therein especially consisted the wealth of that Countrey but other good things also doubtlesse were doubled unto him as his family possessions grounds houses and especially Wisdom to make a good use of all for commonly Stultitiam patiuntur opes and what 's more contemptible then a rich fool a golden beast as Caligula called his father in
on this Text Men that is broken crackt-creatures Morbis mortique obnoxii woful weights sorry and sickly Caitives This to know savingly is the beginning of true Humility saith Augustine here PSAL. X. VErs 1. Why standest then afar off O Lord As if thou-hadst forgotten what thou hadst promised thy people in the former Psalm which the Greek and Latine Versions make to be one and the same with this as having no title and tending almost to the same purpose Hence the difference in Numbers which holdeth almost to the end of the Psalter viz. to Psal 148. Why hidest thou thy self in time of trouble So God seemeth to do when he helpeth not presently neither doth any thing more trouble the Saints in affliction than the want of Gods gracious presence This maketh them thus to expostulate and lament after the Lord not quarrel as those Hypocrites did Isa 58.3 or revile as Caligula did his Jupiter taking up that Verse in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or with him little better in the holy History who said Behold this evil is of the Lord and what should I wait for the Lord any longer 2 King 6.33 The good Soul knows that God waiteth to be gracious and as he seldom cometh at our time so at his own which is ever the best time he never faileth Vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost The wicked in his pride doth persecute c. Heb. hotly pursueth and that out of his pride the true cause of Persecution whatever else is pretended And this is fitly here alledged and urged as an Argument to move God to make hast See Deut. 32.27 The Saints fare the better for the insolencies and outrages of their enemies whose ruine is thereby accelerated and somewhat God will do the sooner for his people lest the enemy exalt himself Psal 140.8 and say Our hand is high the Lord hath not done this Let them be taken in the devieâ—s c. As all Persecutors are sure to be In which regard Tertullian well adviseth Scapula Si nobis non parcis tibi parce si non tibi Carthagini If thou wilt not spare us Christians yet spare thy self or if not thy self yet thy City Carthage which else will smart and smoke for thy cruelty Vers 3. For the wicked boasteth of his hearts desire Though the Soul of the wicked desire evil Prov. 21.10 yet he glorieth in it as did that Thrasonical Lamech Gen. 4. and that Pyrgopolynices Nebuchadnezzar Isa 10.9 10 11 12. See Psal 5 Phil. 3.19 This the just and jealous God cannot bear as neither that which followeth He blesseth the Covetous Vt sapientem providum as a wise man and good Husband So they in Malachy who said And now we count the proud happy c. Felix scelus virtus vocatur Whom the Lord abhorreth smiting his hands with indignation at his dishonest gain Ezek. 22.13 like as Balac did at Balaam Senecaâ— with whom he was deeply displeased Numb 24.10 Vers 4. The wicked through the pride of his countendnce That is of his heart appearing in his countenance as a master-pock in his fore-head For Pride buddeth Ezek. 7.10 the pride of Israel testifieth to his face Hos 5.5 the thoughts are oft seen in the countenance and the heart is printed upon the face Isa 3.9 'T is a hard thing saith one to have a brazen face and a broken heart Will not seek He thinks it not necessary or worth the while and his practice is agreeable that is nought all over Pride in the Soul is like a great swelling in the body which besides that it is a dangerous Symptom unfits it for any good service and is apt to putrifie and to break and to run with loath some and soul matter So doth Pride disable the Soul from doing duty and at last breaketh forth into odious deeds abominable to God and men It is observed that the ground whereon the Peacock useth to sit is by that occasion made exceeding barren so where pride roosteth and reigneth no good groweth God is not in all his thoughts God is neither in his head as here nor in his heart Psal 14.1 nor in his words Psal 12.4 nor in his ways Tit. 1.16 he is wholly without God in the world Ephes 2. he studies Atheism and all his thoughts are There is no God so this Text may be read he would fain so perswade himself Vers 5. His ways are always grievous As he Pleaseth not God so he is contrary and vexatious to men Via ejus semper terrent so Aben-Ezra The Psalmist here noteth him for such an one as the Cyclops are set forth to have been by the Poets Thy Judgements are far above out of his sight He looketh not so high but reckoneth that quae supra nos nihil ad nos If he read them at any time he regardeth them as little as he doth the story of forein Wars wherein he is not concerned As for all his enemies he puffeth at them He holdeth himself man good enough to make his party good with them and that he can overthrow them all with a puffe He defieth them and domintereth over them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost as the Greek renders it Vers 6. He hath said in his heart I shall not be moved So said a better man once Psal 30.6 but he was quickly confuted If a beleever conclude by the force of his faith that he shall never be moved from that good estate in which Christ hath set him this is the triumph of trust and not the vain vaunt of presumption For I shall never be in adversity The Chaldee hath it Quoniam non sum in malo and understandeth it of the evil of sin as Exod. 32.22 and then the sense is because the wicked man suffereth not the punishment of sin therefore he conceiteth that he is innocent and without sin See Hos 12.8 with the Note Vers 7. His mouth is full of cursing and deceit Such cursing men are cursed men and for such slippery and deceitful persons the Lord is the avenger of all such 1 Thess 4.8 Vnder his tongue is mischief that is in his heart which is by Nature placed beneath the Tongue making its use of it for much mischief Matth. 12.34 Jam. 3.8 The word Toch here rendred fraud signifieth properly the middle of any thing Quoniam fraus in modio cordis est saith R. David because fraud is in the middle of the heart and there-hence sent into the mouth Vers 8. He sitteth in the lurking-places c. A description of an High-way-robber saith Diodate under which name are meant all violent and fraudulent men and their actions Vers 9. He lieth in wait secretly as a Lion in his den See Job 38.40 with the Note When hee draweth him into his Net that is into his bonds debts morgages saith Chrysostome When a poor man is once gotten into these Nets wicked Oppressors do not only rob but ravish them coyning their mony
say that he had plenty of all things but of one And being asked of what Of Truth quoth he Aurelian the Emperour was bought and sold by his Counsellours for he might know nothing but as they informed him David complaineth of Saul that he was too too apt to hearken to every claw-back tell-tale 1 Sam. 24.9 26.19 so that he could have no fair dealing Vers 2. They speak vanity every one with his neighbour They speak falsly and fraudulently and therein have an Art as Jer. 9.4 5. such as the Devil hath taught them With flattering lips Blandientibus vel dividentibus The Syriack version hath it with dividing lips such as separate very friends With a double heart do they speak Heb. With an heart and a heart So Horace saith of Ulysses Cursus duplicis per mare Ulyssei The Prophet here meaneth that they had one heart in their body and another in their mouth Od. 6. Animus versutulus 〈◊〉 versatilis being desperate dissemblers such as the French are said to be Those men of Zebulon were none such 1 Chro. 12.33 Vers 3. The Lord shall cut off all flattering lips as a rotten member is cut off from the body Ne pars sincera trahatur or as a barren tree is stocked up that it cumber not the ground There is a wonderful sympathy between Princes and Parasites whose song is Mihiplacet quicquid Regi placet and whose practice is to speak suavia potius quam sana sweet rather than sound things But God will cut off such lips taking notice of the offending member as hee dealt by Doeg Ahitophel Shebna Shemaiah the Nehelamite Jer. 29.32 Hen. Steph. 〈◊〉 polâ—pro Mero and as it were to be wished that Christian Princes would do serving them all as the Thessalians did that City in Greece called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or flattery which they destroyed and pulled down to the ground And the Tongue that speaketh proud things Magnifica bubbles of words blustering speeches breathing out nothing but arrogance and contempt of God and his people These grandilsqui must one day answer for their hard speeches with flames about their ears whatever they meet with in the mean while as did Nestorius Tho. Arundel Stephen Gardiner and others plagued here in their tongues those little Members that had boasted sogreat things Jam. 3. Vers 4. Who have said with our tongues will wee prevail Dictitant enim this was a common word with them And surely the tongue is a desperate weapon made in the form a flaming sword and elsewhere by David compared to a Tuck or Rapier Psal 42. to a rasor also doing deceit Psal 52. The Chalde Paraphrast hath this Text thus Because wee can swear and lie therefore wee shall prevail Our lips are our own Heb. are with us that is wee have the command of our tongues and have words at will wee can speak perswasively and therefore wee doubt not to perswade Saul to any thing against David Socrates in his Apology My Lords said he to the Judges I know not how you have been affected with mine adversaries eloquence while you heard them speak for mine own part I assure you that I whom it toucheth most was almost drawn to beleeve that all they said though against my self was true when they scarcely uttered one word of truth Caim Curio the Roman was ingeniose nequam wittily wicked Paterculâ—â—â— and the Duke of Backingham in his speech to the Londoners for Rich. 3. gained this though slender commendation that no man could deliver so much bad matter in so good words and quaint phrases Who is Lord over us sc to hinder us from speaking what and when we list with finenesse and eloquence though to the slaying of three at once the tale-bearer the tale-hearer and the party traduced R. Samuel Ben. Jochai hath this note upon the Text A slanderous tongue is called Lashon Tabithat because it slayeth three Lingus 〈◊〉 but here it slew four viz. Doeg Saul Nob the City of the Priests and Abner who suffered it so to be 1. Sam. 22. Vers 5. For the oppression of the poor whose very oppression though they complain not hath a voice and God will hear it for he is gracious Exod. 22.27 Hee heard Hagars affliction though she said nothing Gen. 16.11 hee heareth the young Ravens that cry unto him by implication only For the sighing of the needy If it bee but their breathing Lens 3.56 God can feel it but the sighs of his people are effectuall orators Exod. 2.23 24 25. 3.7 and their tears he puts in a bottle Psal 56.9 Now will I arise sc in the nick of time when all seems to be lost Mans extremity is Gods opportunity Cum duplicarenter lateres venit Moses see Isa 33.10 Now Now Now. Saith the Lord Dixit mihi per Prophetiam Isa 22.14 From him that puffeth at him That defyeth him and thinks hee can blow him away at a blast but if God arise onely his enemies shall bee scattered R. David as Thistle-down is by a puff of wind Psa 68.1 Some render the Text Hee will puff at him that is the oppressed will now dare to speak freely who before durst not mute Vers 6. The words of the Lord are pure words free from all insincerity or falshood and not like those of Sauls flatterers vile and vitious All Gods promises are infallible and such as a man may write upon as they say They are yea and Amen 2 Cor. 1.20 that is Truth and assurance God hath hitherto kept promise with nights and dayes that they shall one succeed another Jerem. 33.20 25. therefore much more will he keep promise with his people As silver tryed in a Furnace In a sublimatory or crucible The Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Peters word â— Ep. 1.7 Purified seven times that is sufficiently Alchimie-gold as it will not passe the seventh fire so it doth not comfort the heart as true gold will Vers 7. Thou shalt keep them that is Verba praedicta the forementioned words or promises saith Aben-Ezra Or keep thou them prayerwise and so David puts Gods promises in suit A certain good man having all taken from him and his Wife desiring to know how hee and his Family should live He answered hee would now put his Bond in sute that is he would urge God with his Promises Thou shalt preserve them Heb. Him that is every one of them viz. the poor and needy amongst whom David reckons himself which shews his humility From this Generation So they are called for their multitude in opposition to those few faithful ones vers 1. An evil and adulterous Generation they were a Bastardly brood as Mat. 12.39 Omne tempus feret Clodios Catones non omne feret saith Seneca Vers 8. The wicked walk on every side In circuitu saith the Vulgar the circular Motion is most subtle the Devil walketh the round to do mischief but better render it circumquaque on every
place Never was the Ark setled till set in Solomons Temple neither shall we till we come to Heaven David having described an Atheist in Psal 14. and finding but too many such in the bosome of the Church Politicians prophane Persons Hipocrites who profess that they know God but in works they deny him Tit. 1.16 He that dethroneth a King doth as bad as he that denieth him He therefore beggs of God to disterminate and put a difference between the righteous and the wicked by certain infallible distinctive Notes and Characters wherein men may surely rest without danger of being deceived sith his testimony is beyond all exception and he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-credible Here then that grand and grave Question is propounded by David as a Prophet of God consulting with him and answered by God himself for more authority sake who is the true Citizen of Zion the free Denizon of the New Jerusalem who is a right member of the Church Militant and shall be at length of the Church Triumphant A reverend Divine said once to a poor Soul that told him he was troubled about his Salvation I tell thee said he it is able to trouble the whole World Sinners salâ— by Hooker pag. 2. Let a man but approve himself the party here described in desire at least and endeavour being humbled for his daily failings and he may be confident Who shall dwell in thine holy hill Heaven is aptly compared to a Hill Hell to a Hole Now who shall ascend into this holy Mount None but those whom this Mount comes down unto that have sweet communion with God in this life present whose conversation is in Heaven though their commoration be for a while upon earth who do here cate and drink and sleep eternal life Vers 2. He that walketh uprightly This is Gods answer for men are unsound and unfit to judge saith Calvin They judge according to opinion and appearance many times and send those to Heaven that can never come there as the Pope doth his Canonized Saints Mahomet those that dye in defence of Turcisme and Parasitical Preachers their irreligious benefactors But God only admitteth such as are righteously religious and religiously righteous such as through whose whole lives godliness runneth as the Woof doth through the Warp Hee then that shall be an inhabitant of Heaven must first walk uprightly or evenly Christians saith Tertullian are funambulones as those that walk on ropes if they tread but one step awry they are utterly gone they must be Sine terrena profunda fraude as R. David here glosseth without guile and unacquainted with the depths of the Devil Prov. 11.22 the upright in their way are opposed to the froward in heart And such only shall dwell with devouring fire that is with God Isa 33.14 15. The Arabick version for uprightly here hath without a cloud of vices And worketh righteousness This is wrought by faith Heb. 11.33 and such a man is acceptable to God Act. 10.35 But the whole life of unbeleevers is sin saith Austin neither is there any thing good without the chiefest good It was well said of Luther Walk in the heaven of the Promise but in the earth of the Law that in respect of beleeving this of obeying And speaketh the truth in his heart His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one he speaks as he thinks his speech is the lively image of his inward affection That was no commendation to that Pope and his Nephew of whom it was said that the one never spoke as hee thought the other never performed what he spoke Vers 3. Hee that backbiteth not with his tongue that trotteth not up and down for the purpose as the word signifieth Ragal when Regal a fooâ— Ruchil that walketh not about as a Pedlar with his pack as the word is Levit. 19.16 this is a bloody sin ibid. confer Ezek. 22.9 Many wayes a man may backbite with his tongue that unruly member Imponens augens manifestans in mala vâ—rtens Qui negat aut minuit tacuit laudatque remisse One observeth from this Text that there is also a slander of the heart that never commeth into the tongue sc hard conceits and evill surmises Some say that the word here signifieth to speak truth but with a mischievons mind to hurt another as Doeg dealt by David and is therefore accursed Psal 52. and called a lyer for his labour Psal 120. The smutting of another mans good-name in any kind behind his back is backbiting it is an irreparable wrong take heed of it The eye and the good-name can bear no jests as the Proverb hath it Nor dath evill to his Neighbour Neither by disparaging nor disprofiting him There is an elegancy in the originall that cannot be Englished Nor taketh up a reproach against his Neighbour Or receiveth Or indureth The tale-bearer carrieth the Devill in his tongue the tale-hearer in his ear Plautus wisheth that the one may be hanged by his tongue and the other by his ear the receiver wee say is as bad as the â—heef Not only he that maketh a lye but he that loveth it is excluded Heaven Rev. 22.15 It is evill to sow reports and slanders but worse to harrow them in The Heathen could say Hee that easily beleeveth slanders aut improbis aut puerilibus est moribus is either a knave or a fool Vers 4. In whose eyes a vile person is contemned An abject a Reprobate as one rendreth it Josephus be he as high as Haman See Esthers Character of him chap. 7. 6. and Mordicaâ—'s slighting of him chap. 3.2 Bee he as great as Antiochus Epiphanes to whom the Samaritans excusing themselves that they were no Jews wrote thus To Antiochus the great God Daniel counted and called him a vile person chap. 11.21 So Elisha despised Jehoram the King 2 King 3.14 we also must despise the wicked yet non virum sed vitium salvo cuique loci sui honere giving honour befitting their places to whom honour is due Rom. 13. but shunning that partiality taxed by St. James chap. 2.3 4. The Burgesse of the new Jerusalem reprobes reprobat probos probat hee cannot flatter any man nor fancy such as in whom hee findeth not aliquid Christi something of the image of God A golden Colosse stuffed with rubbish hee cannot stoop to But hee honoureth them that fear the Lord As the only earthly Angells though never so mean and despicable in the Worlds eye Mr. Fox being asked whether hee remembred not such a poor servant of God who had received succour from him in time of trouble answered I remember him well I tell you I forget Lords and Ladies to remember such Ingo an ancient King of Draves and Veneds set his Pagan-Nobles at a feast in his Hall below and a company of poor Christians with himself in his presence Chamber Aeneas Sylv. cap. 20. entertaining them with the royallest chear and kingliest attendance that might be At
causeth a perpetual vicissitude of Days and Nights and so declareth the glory of God 2. It bespeaketh all people at once as a Catholique Preacher of Gods glory vers 4 5. Secondly In the constant course of the Sun that common Servant as his Name importeth vers 4. who with his motion vers 5. enlightneth all things with his Light Foord and pierceth all things with his Heat vers 6. Thus the Heavens declare the glory of God that is they yeeld matter and occasion of glorifying him according to that Psal 145.10 All thy Works praise thee O Lord but thy Saints bless thee Some Philosophers and with them some Rabbins have deemed Maimonides or rather doted that the Heaven was a living Creature and did actually praise and serve God But this conceit is exploded by the wiser sort and that Axiom maintained Formica coelos dignitate superat a Pismire because a living Creature is more excellent than the whole visible Heavens As for the Saints and Servants of God it is truly affirmed by Divines that there is not so much of the glory of God in all his Works of Creation and Providence as in one gracious action that they perform And the Firmament sheweth his handy-work The Expanse or out-spread Firmament It is taken both for the Air Gen. 1.6 and for the Sky Gen. 1.14 the whole Cope of Heaven which sheweth Quà m eleganter ad amussim operetur Deus manibus suis Vatablus how neatly and exactly God worketh with his hands which are attributed to him for our weakness sake Vers 2. Day unto day uttereth speech Some read it one day succeeding another uttereth or Welleth out Sicur fons scaturiens R. Menahem as a Fountain continually and plentifully speech yet without sound by a dumb kind of eloquence eructant by a continual revolution and success of days men are instructed concerning the Power and Providence of God as also concerning his truth and faithfulness for if God hath hitherto kept promise with Nights and Days that one shall succeed the other will he not much more keep promise with his people Jer. 33.20 25. And Night unto Night sheweth knowledge Days and Nights by their perpetual course and order Dei potentiam sapientiam concelebrant there being no less necessity of the Night in its kind than of the Day The knowledge it sheweth us is that man in himself is weak and cannot long hold out hard labour that he is permitted to sleep a while and take his rest that he must abridge himself of some part of his rest to commune with his own heart on his bed and be still that if hee bestir not himself and do up his work quickly the Night of Death cometh when no man can work c. Vers 3. There is no speech nor language where their voyce And yet few hear these Catholique Preachers these Regii Professores these real Postilles of the Divinity as one stileth them who do preach to all people at once Non solum diserte sed exertè at surdis plerumque fabulam they are by the most as little respected as is the Cuckoe in June Vers 4. Their line is gone out through all the earth Or their rule or direction or delineation or Scripture confer Isa 28.13 Quòd in coelis tanquam in volumine omnibus conspicuo descript a sit Dei gloria because that in the Heavens as in an open Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written down the glory of the Creator The like is done also in other less considerable Creatures every of which do after a sort write as well as speak and have a Pen as well as a Tongue The Chaldee word for a Mint signifieth also a Book of Histories because in that one Herb large stories of Gods Wisdom Might and Love are described unto us The same word also that signifieth an ear of Corn signifieth a word because every Field of Corn is a Book of Gods praise every Land a Leaf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Sheaf a Verse every Ear a word every Corn of Wheat a Letter to express the glory of God by Praesentem narrat quaelibet herba Deum Antony the Eremite being asked by a certain Philosopher how he could contemplate high things having no help of Books answered That the whole World was to him instead of a well-furnished Library this he had ready by him at all times and in all places Aug. de doct Christ l. 1. Niceph. l 8 c 40 In vita Bern. and in this he could read when he pleased the great things of God Bernard also saith that the time was when he had no other Masters nisi quercus fagos but the Oaks and Beech-trees In them hath he set a Tabernacle for the Sun That Prince of Planets but servant to the Saints of the most High as his name importeth so sweet a Creature he is that Eudoxus the Philosopher professed that he would be content to be burnt up by the heat of it so he might be admitted to come so near it as to learn the nature of it A Tabernacle or slitting-tent it is here said to have in the Heavens because it never stayeth in one place but courseth about with incredible swiftness Vers 5. Which is as a Bridegroom coming out of his Chamber sc after long expectation with a great deal of pomp and gayety such is the Sun-rising when hee first she weth himself above our Horizon Kimchi addeth that as the Bridegroom when he is abroad hasteneth home to his Bride so doth the Sun to his descent anhe'at ad occasum Eccles 1.5 And rejoyceth as a strong man or Champion to run a race readily running and effectually affecting all things with his heat The Persian Angari or Posts the Ostrich the wild Asse the Bustard the Dromedary De ascensmentis in Deum grad 7 the Eagle is nothing so swift as the Sun Bellarmine saith that he runneth in the eighth part of an hour seven thousand miles This dumb Creature gives check to our dulness as Balaams Asse also did to that Prophets madness Vers 6. Hâ—â— going forth is from the end of the heaven i. e. from the East unto the West in which course notwithstanding while he compasseth the circle of Heaven and Earth he visiteth the South and the North and is unweariable And there is nothing hid from the heat thereof i.e. from the benefit of the Suns heat who is ut cor incorpore as the heart in the body saith Aben-Ezra all things feel the quickning heat of the Sun not only the roots of Trees Plants c. but Metals and Minerals in the bowels of the earth Vers 7. The Law of the Lord is perfect Or Doctrin the whole Word of God commonly distinguished into Law and Gospel is perfect immaculate sincere entire compleat It Tully durst say that the Law of the twelve Tables in Rome did exceed all the Libraries of Philosophers both in weight of authority and fruit-fulness
Ark of the Covenant hitherto transportative into the place of its rest Psal 132.14 Certain it is that the Saints those living Temples of the Lord are here called upon to lift up their hearts in the use of holy ordinances yea therein to bee abundantly lifted up through faith with a joyfull and assured wel-come of the King of Glory who will thereupon come in to them by the ravishing operation of his love benefits and graces Vers 8. Who is this King of glory The gates are brought in as asking this question saith R. David This is the Angells admiration at the comming in of Christs humanity into Heaven saith Diodate Rather it is the question of the faithfull concerning the person of their King whom they hereby resist not but for their further confirmation desire to bee better informed of Him and his never-enough adored excellencies The Lord strong Jehovah the Essentiator the Eternall God the most mighty and puissant Warriour who if hee do but arise only his enemies are scattered and all that hate him flie before him Psal 68.1 Vers 9. Lift up your heads c. See Vers 7. And learn that in matters of moment wee must be more than ordinary earnest and importunate with our selves and others Vers 10. Who is this King of glory The best are acutè obtusi in the mystery of Christ crucified and must therefore by study and inquiry grow in grace and in the knowledge of our Lord Jesus Christ 2 Pet. 3.18 praying for that Spirit of wisdome and revelation for the acknowledgement of him Ephes 1.17 The Lord of Hoasts Hee who hath all Creatures at his beck and check the Lord of Sabaoth Rom. 9.29 Jam. 5.4 where the word signifying hoasts or armes is used untranslated because well understood both by Jews and Gentiles as is also Hosanna Hallelujah Amen PSAL. XXV A Psalm of David An excellent Psalm the second of those seven called by the Ancients penitentiall and such as may well serve us for a pattern of our daily prayers Beza as wherein David beggeth three things answerable to those two last petitions in the Lords prayer first Pardon of sin secondly Guidance of Gods good Spirit thirdly Defence against his enemies It appeareth that this Psalm was made by David when hee was well in years vers 7. after his sin in the matter of Vriah that great iniquity as hee calleth it vers 11. saith Vatablus and some gather from vers 19. that hee framed this Psalm when Absolom was up in armes against him vers 19. compared with Psal 3.1 See also vers 15. 22. It may seem therefore that when hee came to Mahanaim a Sam. 17.24 27. where God shewed him marvellous loving kindnesse in a strong City Psal 31.21 and where-hence hee was at the peoples request to succour them or to cause them to bee helped viz by his hearty prayers for Gods assistance 2 Sam. 18.3 he composed this Psalm with more than ordinary artifice viz. in order of Alphabet as hee hath done also some few others both for the excellencie of the matter and likewise for help of memory for which cause also St. Matthew summeth up the genealogie of Christ into three fourteenes all helps being but little enough Nazianzen and Sedulius have done the like the former in his holy Alphabet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and the latter in his Hymn A Solis ortus cardine Beatus auâ—tor saeculi c. Vers 1. Vnto thee O Lord do I lift up my soul i. e. Praeparo cor meum Ad te orand non ad Idola saith R. Solomon My heart maketh its faithfull addresses to thee and not any other with strength of desire and delight with earnest expectation and hope of relief See Jer. 22.27 Deut. 24.15 Psal 86.5 Cyprian saith that in the primitive times the Minister was wont to prepare the peoples minds to pray Cyp. de orat by prefacing Sursum corda Lift up your hearts The Jews at this day write upon the walls of their Synagogues these words Tephillah belo cavannah ceguph belo neshamah That is Buxtorf abbreviar A prayer without the intention of the affection is like a body without a soul and yet their devotion is a meer out-side saith One a brainlesse head and a soulelesse body Spec. Euâ— Antiquum obtinent Isa 29.13 This people draweth nigh to mee with their lipps but their heart is farre from mee A carnall man can as little lift up his heart in prayer as a moul can flye A David finds it an hard task sith the best heart is lumpish and naturally beareth downward as the poise of a clock as the lead of a net Let us therefore lay aside every weight and the sin that doth so easily beset it and pray God to draw us up to himself as the load-stone doth the Iron c. Vers 2. O my God I trust in thee I pray in faith which is as the fire and my prayer as the flame that ariseth out of it Faith is the foundation of prayer and prayer is the fervency of faith Now David knew that the hand of faith never knocketh at the gate of grace in vain Let mee not bee ashamed Shame is the Daughter of disappointment This David deprecateth Quaeque repulsa gravis see Job 6.20 Let not mine enemies triumph over mee By saying that I pray to no purpose as Rabshakeh did Isa 35.6 I say saith Hezekiah I have words of my lipps prayer prayer but alasse what 's that more than empty words an aiery nothing Counsel and strength are for the battel Thus Hee Vers 3. Yea let none that wait on thee bee ashamed Be nosed and twitted with my disappointments as they are sure to be if I be repulsed by thee and worsted by mine enemies all thy praying people shall have it cast in their teeth and laid in their dish Let them bee ashamed which transgresse without cause Let shame bee sent to the right owner even to those that deal disloyally unprovoked on my part And so it was for Achitophel hanged himself Absoâ—om was trussed up by the hand of God and dispatcht by Joab the people that conspired with him partly perished by the sword and partly fled home much ashamed of their enterprize Oh the power of prayer what may not the Saints have for asking Vers 4. Shew mee thy wayes O Lord q. d However other men walk towards mee yet my desire is to keep touch with thee for which purpose I humbly beg thy best direction See Exod. 33.13 Isa 2.3 Teach mee thy paths Assues ac me inure mee to thy paths Sicut parvulus ad ambulandum assuetus saith Kimchi as a little one is taught to find his feet Vers 5. Lead mee in thy Truth and teach mee i. e. Assiduè doce urge David was a great proficient in Gods School and yet he would learn more so sweet is divine knowledge Four times together here prayeth David to bee further instructed See Moses in like
all the dayes of my life this was the height of his ambition this was Davids delight To behold the beauty of the Lord Heb. The delight amenity or pleasantnesse of Jehovah hoc est cultum Dei ordinatum saith Kimchi those ceremoniall services which were their Gospell and Christ in figure Heb. 8.5 whom David desired to contemplate And to enquire in his Temple Heb. Early to enquire that is earnestly what that good and holy and acceptable will of God is Here it was that David used to seek satisfaction and resolution of his doubts and scruples when at any time he was gravelled Psal 73.16 17. Some render it ut lustrem Templum ejus Ver. 5. For in time of trouble hee shall hide mee This protection hee boldly promiseth himself as a fruit of his faith fostered by the use of the ordinances He knew that the only way to bee safe was to get under Gods wing Psal 91. to take sanctuary there to bee hid under Gods Altar for upon all the glory there is a defence Isa 4.5 Joash was preserved six years in the sanctuarie where hee was hid The Sanctuary is called Gods hidden place Ezek. 7.22 and his Saints his hidden ones Psal 83.4 In his Pavilion The Hebrew Succoh is written with a little Samech to shew say the Masorites Quod tabernaculum exile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est asylum tutissimum that a little pavilion or cottage where God is shall be sufficient to safeguard the Saints In the secret of his tabernacle I shall bee as safe as if I were shut up in his holy Ark. Hee shall set mee upon a Rock Out of mine enemies reach Vers 6. And now shall mine head bee lifted up See Psal 3.4 and take notice how clear David was upon his prayer of the possession of the promise that hee should both get the better of his enemies and injoy the publick ordinances Sacrifices of joy Heb. Of loud shouting hoc est sacrificia cum canticis saith R. Solomon Sacrifices with triumph alarm or jubilation to the Lord not with prophane triumphings as the manner of the World is as if by mine own strength or prudence I had gotten the victory So at the battel of Agincourt when our Henry the fifth had beaten the French the honour of the day was by the Kings command Speed Daniel ascribed only to God Hee would not suffer his broken Crown or bruised armour to be born before him in shew or any ballads to be set forth or sung in his honour c. Vers 7. Hear O Lord when I cry This was his form of prayer or to this effect when hee was in any distresse or danger As a good souldier of Jesus Christ hee had weapons not only defensive the shield of Faith helmet of Hope breast-plate of Righteousnesse c. as Ephes 6. but also offensive viz. the darts of Prayer as here and the sword of the Spirit the Word of God as in the next Vers 8. When thou saidst Seek yee my face c. Or My heart said unto thee or for thee and in thy stead Let my face seek thy face c. Or concerning Thee said my heart that is I have constantly considered of those words of thine Seek yee my face and therefore I come confidently unto thee See Deut. 4.19 Upon which Commandement involving a promise David seems to ground this speech of his R. Solomon hath it thus Thou hast said to my heart Seek yee my face that is Thou hast told mee by thy Spirit that all Israel should seek thy face and as for mee I will surely seek thy face My heart said unto thee c. My heart moved and inspired by thy Spirit working in mee a gracious compliance ecchoed out as it were Thy face c. See the like Jer. 3.22 Return yee backsliding Children and I will heal your backslidings behold we come unto thee for thou art the Lord our God Every godly person hath the duplicate of Gods law in his heart and is willingly cast into the mould of his word Rom. 6.27 Vers 9. Hide not thy face farre from mee For then it will bee to no purpose for mee to seek it eclipse not thy favour with-hold not thy succour but meet mee yea prevent mee with thy loving kindnesse Tantum velis Deus tibi preoccurret saith an Ancient Put not thy Servant away in anger Thy Servant I am though a sinfull servant and such as provoketh thee to displeasure neverthelesse reject mee not as thou hast done Saul and sundry others for their misdoings So 2 Sam. 24.16 take away the iniquity of thy servant and to prove himself so hee addeth For I have done foolishly As some godly learned think hereby intimating that if hee deserved not to be called Gods servant in regard of his late sin yet in regard of his latter service of confession God puts away many in anger for their supposed goodnesse but not any at all for their confessed badnesse Thou hast been my help leave mee not c. It is a good note that one giveth upon these words The godly many times have such earnest affections in prayer that they can hardly content themselves with any words to expresse their minds with-all Vers 10. When my Father and my Mother forsake mee Or For my Father and my Mother do forsake mee that is they are not able to help mee but thou c. 1 Sam. 22.1 3 There is an Ocean of love in a Parents heart toward their even untoward Children as was in David toward Absolom after all his unnaturall miscarriages insomuch as Joab upbraideth him with it 2 Sam. 19.6 But all the mercies of all the Fathers and Mothers in the World put together make not the tythe of Gods mercy toward his Children Isa 41.15 Then the Lord will take mee up Heb. will gather mee that is take mee into his care and keeping In the Civill law we find provision made for outcasts and friendlesse persons some Hospitalls to entertain them some liberties to comfort and compensate their trouble T is sure that in God the forlorn and fatherlesse find mercy Hos 14.3 See 1 Sam. 22.2 3. Joh. 9.35 Jer. 30.17 In the Israelites marching thorow the Wildernesse at the fourth alarm arose the standard of Dan Asher and Nephthali and to these was committed the care of gathering together the lame feeble and sick and to look that nothing was left behind whence they were called the gathering hoast Josh 6.9 Unto this some think David here alludeth Vers 11. Teach mee thy way O Lord and lead mae c. Deus non deserit sues duns cos docet ac ducit God shews that hee forsaketh not his whatever other friends do so long as hee teacheth and leadeth them See Psal 25.4 5. with the Notes In a plain path Heb. In a way of plainnesse wherein I may escape mine enemies ambushes Because of mine enemies Or Because of mine observers so it may bee read Propter
insidiatores meos such as Saul and Doeg were who looked upon David with an evill eye and watched for his halting It was the wisdome of the Lacedemonians alwaies to send two Ambassadors together which disagreed among themselves Aristoc Polit. lib. 2. cap. 7 that so they might mutually eye one anothers actions The wicked will bee eying and prying into the practises of good people who must therefore watch and pray Vers 12. Deliver mee not over unto the will of mine enemies Heb. Unto the soul for the wicked are carried on against the godly with all their soul as it were For false witnesses Such as whereof Sauls court was full viz. his Aiones Negones who fed his humour by traducing and denigrating innocent David And such as breath out cruelty As Saul breathed out threatning against the Disciples Act. 9. So did Davids spit-fires Vers 13. I had fainted unlesse I had beleeved Saved hee was then by his Faith which drank to him as it were in a cup of Nepenthes and fetcht him again when ready to swoon and sink See Psal 119.92 The word rendred Unlesse here Lule habeâ— puncta stipra infra is as the Masorites note one of the fifteen Scripture-words that were extraordinarily pointed by the men of the great Synagogue The reason whereof given by Kimchi and others as if David doubted of his salvation is not satisfactory nor sound To see the goodnesse of the Lord That is to taste one sense usually put for another the soul also hath her senses and these must bee habitually exercised to discern good and evill Heb. 5. ult In the Land of the living That is here on earth Psal 316.9 Isa 38. â—â— where men live and I my self have not only a portion of life with them but a promise of many good things besides To blame therefore was good David when hee said in his haste All men are lyars Prophets and all who had promised him the Kingdome Psal 116.10 But the best have their passions which they daily outgrow and adde to their faith patience 2 Pet. 1.5 6. And albeit as Calvin here noteth every ones case is not like Davids who had particular promises concerning this life beyond many other faithfull persons yet because according to every mans faith it shall bee unto him let us all likewise trust in God as wee are all hereupon exhorted in the next words Vers 14. Wait on the Lord Expecta expecta See how earnest good David is with himself and others for hee knew mens dullnesse and the difficulty of the duty Religious men find it more easie to bear evill than to wait till the promised good bee enjoyed Heb. 10.36 the spoyling of their goods required patience but this more than ordinary Let our distance from God our dependance upon him and our undone condition without him bee but considered and wee shall bee the willinger to wait yea to want and go without some things that we are but too much set upon Bee of good courage Be confirmed hold fast play the man as the Seventy have it and the Apostle useth the same word 1 Cor. 16.13 and let not the big words of thine enemies make thee to cast away thy confidence which hath so great recompence of reward And hee shall strengthen thy heart Or let thine heart be confirmed chear up hold out faith and patience Wait I say on the Lord i. e. De die in diem expecta wait still do it from one day to another God is a free agent neither is it fit for us to send for him by a Post Many of his promises bear a long date but they are sure and infallible Wait therefore and why See Habakkuk 2.3 with the Note PSAL. XXVIII Vers 1. Unto thee will I cry O Lord my Rock That thou mayest grant mee what I begged so earnestly of thee in the former Psalm especially vers 4. One thing have I desired of the Lord that I will seek after c. For this Psalm is of the same subject with that and seemeth to have been made much about the same time viz. after that David had twice spared Sauls life 1 Sam. 24.4 5 6 c. 26.12 21. Only here he expresseth himself not as if hee had been a private person and in daily danger of his life but as destined and designed to the Kingdome by Almighty God to whom therefore hee prayeth for himself and the people and against their inplacable enemies with so great confidence as that he presently praiseth him for his request obtained vers 6. Bee not silent to mee Cease not as deaf from mee If God seem to be deaf to us wee must cry the louder that having prepared our hearts by such a seeming silence hee may cause his ears to hear Psal 10.17 which he will not fail to do when once wee set up our note and make bitter moan Lest if thou bee silent c. Here are his reasons to help his hope to bee heard God is well pleased that wee argue it out with him in prayer Like them that go down into the Pit Or dirty dungeon that is the grave or as Kimchi lest I bee as the wicked that go down to Hell The Righteous perisheth Isa 57.1 that is the World looks upon them as lost Vers 2. When I lift up my hand An ordinary gesture in prayer expressing faith for they held out their open hands as craving beggars with the Palmes upward 1 King 8.22 and helping fervency whilst hands and heart went up together to God in the heavens Tertul. Lam. 3.40 Preces fundimns colum 〈◊〉 misericordiâ—◠〈◊〉 c. Toward thy holy Onaâ—â—â— Called Debbir because there-hence God spake and gave answer Toward this aâ—ype of Chrift the Word essentiall David lifteth up his hands that it might bee as a Ladder whereby his prayer might get up to Heaven Hered Clio. The Devill also who delighteth to be Gods ape but for mans mischief gave or and câ—at 〈◊〉 and elswhere but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubtfull and lying as to Croesus Pyrrbus others But the eternity of Israel cannot lye 1 Sam. 15. every word of God is pure hee is a shield to them that put their trust in him Prov. 30.5 Vers 3. Draw mee not away with the wicked Who seek to draw mee away from my setled purpose of attending upon thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 7.35 and are therefore likely to be drawn away by thee to Execution as Malefactors are drawn hanged and quartered there wanteth but a hurdle a horse and a halter said Belknapp to do mee right as Sisera was drawn by God to the River Kishon to be ruined Sen. Judg. 4.7 Ducunt volentem fata nolentem trahunt Which speak peace to their Neighbours but mischief is in their hearts Saul and his Courtiers are here noted Pers Astutam vapido servantes pectore vulpem The Florentine Secretary Machiavell was not born of many years after but the Devill was
as great a Master then as afterwards and David oft complaineth of it Vers 4. Give them according to their deeds God loveth to retaliate and David out of a publick and prophetick spirit not from private revenge or troubled affectious taketh thus upon him to imprecate And according to the wickednesse of their endeavours They were therefore old habituated irreclaimable sinners whom he thus cursed And against such this and such like imprecations are still in force Give them after the works of their hands Because they regard not the works of thine hands Vers 5. Par pari saith Aben-Ezra here Vers 5. Because they regard not the works of the Lord that is saith Kimchi the worship of God they care not for but follow the vanities of the World Or the works of God in heaven and earth the consideration whereof is a part of Gods worship Or they regard not the works of the Lord that is the first making nor The operation of his hands that is the present disposing of his Creatures either by way of mercy or judgement whereof these brutish persons make no observation at all Psa 92.5 6 7. Isa 5.12 particularly they neither regard my present affliction Amos 6.6 nor beleeve my future exaltation to the Throne as God hath promised mee but oppose it all they can and would gladly prevent it which yet they cannot but will bee found fighters against God Hee shall destroy them and not build them up Destroy them in this World and not build them up in the World to come say the Rabbines Or as others he shall break them down as men do old rotten ruinous houses Jun. and never more repair or rebuild them Non potest Deus non perdere judicuis suis qui non crudiuntur documentis They that will not be ruled shall bee ruined See 1 Sam. 2.25 Vers 6. Blessed bee the Lord because hee hath beard c. God will one day turn the prayers of his people into praises David Vers 1. had said Bee not silent to mee here Blessed bee God for hee hath answered mee So Jehosaphat had his Bacah soon turned into Berachah 2 Chron. 20.18 19. See Davids Syllogism and mark his Conclusion Psal 66.18 19 20. not according to the rules of Logick but better Vers 7. The Lord is my strength and my shield So that I am furnished and harnessed within and without See Psal 18.2 My heart trusted in him and I am helped Faith substantiateth things not yet seen Heb. 11.1 it altereth the Tenses saith One and putteth the future into the present tense as here My heart greatly rejoyceth c. Inwardly I am glad warmed at heart and outwardly chearfull even unto singing And what will David sing See his Ditty in the next words Vers 8. The Lord is their strength Not mine only as vers 7. but the strength of all and every one of the holy Community of true Christians partakers of Christs unction of his Spirit Vers 9. Save thy people The Church must share in our prayers And blesse thine inheritance Which cannot but be dear to thee Feed them also For they are but ill-favouredly fed by Saul Lift them up Over all their enemies as Psal 27.6 PSAL. XXIX VErs 1. Give unto the Lord Verbo confessione saith Kimchi By word and confession as Josh 7.19 Jer. 13.16 acknowledge him the King immortal invisible c. and your selves his Vassals as did those three best Emperours Constantine Theodosius and Valentinian Cedite colite step back stoop humble and tremble before this dread Soveraign of the World bear an awefull respect to the divine Majesty the High thunderer the great Wonder-worker unlesse you will come short of brute beasts and dumb Creatures O yee Mighty Heb. Yee sons of the Mighty Grandees and Potentates who are readiest to rob God of his glory and being tumour'd up by their worldly wealth and greatnesse to deem or rather dream themselves demy Gods such as may do what they list as not accountable to any mortall The Septuagint render it O yee Sons of Ramms These Bel-weathers should not cast their noses into the air and carry their crest the higher because the shepheard hath bestowed a bell upon them more than upon the rest of the flock Give unto the Lord Give give give This sheweth how unwilling such are usually to give God his right or to suffer a word of exhortation to this purpose Glory and strength By ascribing all to him casting down your Crowns at his feet setting up his sincere service where-ever ye have to do c. Vers 2. Nominatissimam celeberrimam Jun. Give unto the Lord the glory due unto his name Which yet you cannot do for his name is above all praise Psal 148.13 but you must aim at it The Rabbines observe that Gods holy name is mentioned eighteen severall times in this Psalm that great men especially may give him the honour of his name that they may stand in awe and not sin that they may bring presents to Him who ought to be feared and those also the very best of the best sith He is a great King and standeth much upon his seniority Mal. 1.14 Worship the Lord in the beauty of Holiness Or In his glorious Sanctuary therefore glorious because there they might see Gods face and hear his voice in his ordinances Away therefore with your superstitions and will-worships and bring your gifts to his beautifull Sanctuarie for no where else will he receive them Send a Lamb to this Ruler of the earth Isa 16.1 as an homage-penny Vers 3. The voice of the Lord is upon the waters Thunder is here called and fitly the voice of the Lord being brought as one instance of those many other glorious works of his in nature because it comes from him alone Naturall causes there are assigned of it The ancient Romans said Deus tonat Deus fulgurat for which now Tonat fulgurat but we must not stick in them as Epicurus and his Hoggs would have us The best Philosophy in this behalf is to hear God Almighty by his thunder speaking unto us from Heaven as if hee were present and to see him in his lightenings as if he cast his eyes upon us to behold what we had been doing This voice of the Lord is fitly instanced as an evidence of the divine power and Majesty because it is so dreadfull even to the greatest Atheists as it was to Caius Caligula that potent Emperour Sueton. ready to run into a mouse-hole in a time of thunder The God of glory thundereth And men quake before him as worms at such a time wriggle into the corners of the earth And yet your dive-dappers duck not at this rattle in the air though they do at a farre smaller matter So many tremble not at Gods terrible threats that yet are afraid of a penall statute The Lord is upon many waters viz. When he thundreth De aquis pendulis loquitur saith Vatablus He speaketh of the
for to thee doth it appertain Jer. 10 7. Rev. 15.4 Vers 11. The counsell of the Lord of standeth for ever That counsell of his whereby he hath decreed to maintain government amongst men to relieve the oppressed to punish the Wicked to uphold the Church is firm and inviolable Divinum consilium dum devitatur impletur humana sapientia dum reluctatur comprehenditur saith Gregory There is a councell in Heaven will dash the mould of all contrary counfells upon earth Vers 12. Blessed is the Nation whose God is the Lord viz. By speciall favour and covenant The preservation of the Church which hath so few friends on earth and so many enemies in earth and hell is justly brought as an evident argument of the divine providence Christ standeth upon Mount-Zion and that mountain shall bee exalted above all mountaines The Church as it is highest in the favour of God so it shall be set above all the World and het enemies shall be in that place that is fittest for them the lowest the footstool of Christ The people whom he hath chosen Some read it The people which hath chosen Hims for their inheritance It cometh all to one See Deut. 26.17 18 19. Vers 13. The Lord looketh from Heaven Ita râ—spicit universos quasi singulas it 〈…〉 sâ—lâ—s And this Doctrin of Gods particular providence is fides natinnum quarum Deus est Dominus saith Kimchi taught in the Church only Vers 14. From the place of his habitation he beholdeth And this is a very great condescension sith he humbleth himself to behold things in Heaven Psal 113.6 to look out of himself upon the Saints and Angels how much more upon the inhabitants of the earth Vers 15. Unum paâ—â—ter acaliud Kimchi He fashioneth their hearts alike i. e. Ones as well as anothers The Arabick hath it Format sigillatim he fashioneth them severally one after another and not all soules together as the Origenists and some Jew-doctors held Hee considereth all their works Their hearts are not hid from him sith he made them as is said before much lesse their works These God considereth and therefore men had need consider them and turn their feet to his Testimonies Psal 119.59 Vers 16. There is no King saved by the multitude of an hoast Witnesse Sennacherib Xerxes Bajazet Away then with Creature-confidence it will be the ruine of all that rest in it whether it be in men or means that they trust See Psal 62.9 10. with the Notes A mighty man Or A Giant Goliah for instance As the most skilfull swimmers are often drowned So here Vers 17. Pausan An Horse is a vain thing And yet a warlike creature full of terrour See the Note on Psal 32.9 and so swift in service that the Persians dedicated him to the Sun See Job 41.20 Prov. 21.31 With the Notes Vers 18. Behold the eye of the Lord is on them that fear him Hee looketh upon such with singular delight not without sweet intimations of his singular kindnesse and care of their good Upon them that hope in his mercy Here we have a description of that true Church which God will never forsake sc It is a company of such as truly serve God and boast not of their merits but possessing their soules in hope and silence wait for his mercy Vers 19. To deliver their soul Freedom from troubles He promiseth not but deliverance in due time he assureth them and support in the mean while to keep them alive in famine Vers 20. Our soul waiteth for the Lord i. e. Patiently tarrieth the Lords leisure We can both wait and want for a need Vers 21. Our heart shall rejoyce in him We shall be sure of an happy issue and event but yet so as that we pray for it as in the next words Vers 22. Let thy mercy O Lord be upon us according as we hope in thee Not that we would have no more mercy than we have trust but we would shew that our trust is bottomed upon thy promises and that we humbly expect the full accomplishment of the same in due time PSAL. XXXIV VErs 1. A Psalm of David An Alphabeticall Psalm which David newly delivered from the Philistines Semper in Ecelesia his Psalmus piis suit commendatissimus Moller who had taken him prisoner and presented him to their King as a speciall prize composed with singular art as fit to be committed to memory by all godly people who may here meet with many excellent lessons and cordiall comforts When he changed his behaviour Heb. gust um hoc est gestum This he did being put to his shifts but not without sin Lib. 3. Od. 11. for he was splendide mendax as Horace saith of Hypermuestra at the best neither can this dissimulation or officious lye of his be excused as some have by distinctions indeavoured it but in vain Before Abimelech Or Achish King of Gath 1 Sam. 21. for he was binominiâ— saith Aben-Ezra or else Abimelech that is Father-King was his title of honour As Augustus would be stiled Pater Patria the Father of his Country R. Solomon saith that Abimelech was a common name to all the Philistin-Kings as Pharaoh to the Egyptian Who cast him one For a mad man 1 Sam. 21.15 wherein there was a sweet providence of God who can order our disorders to his own glory and our good like as an Artificer with a crooked tool can make straight work or as an Apothecary of a poysonfull Viper can make a wholesome triacle And he departed Into some parts of Judea where he might repent of his sin first as Peter did when got into a corner and then compile this Psalm of thanksgiving to God who had so graciously delivered him out of that hard and hazardous condition not only above but against his desert Vers 1. I will blesse the Lord at all times As not satisfied with any thing I can do herein at any time The Saints have large hearts and could bet eem the Lord a great deal more service than they are able to perform A certain Martyr said at the stake I am sory that I am going to a place where I shall be ever receiving wages and do no more work His praise shall continually be in my mouth For this remarkable mercy especially which I will still be telling of and speaking good of Gods name to as many as I can possibly extend unto This thankfull man was worth his weight in the gold of Ophir Vers 2. My soul shall make her boast in the Lord This holy gloriation is a Christians duty not to be neglected The Church in the Canticles is much in it and so is St. Paul It sheweth an heart full of joyes unspeakable and full of glory 1 Pet. 1. 8. And besides God is thereby greatly glorified Jer. 9.23 24. The humble shall hear thereof and be glad Not for my sake only but their own as conceiving good hope of like deliverance But then they
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
vix corpus traho I am a pittifull poor creature and in a most heavy Condition as appeareth by my gate my gesture my looks and habit See Psal 35.14 Vers 7. Faemora meâ— prorsus occupat atdens ulcus Vat. In quit us est concupiscentia Theodoret For my loyns are filled with a loothsome disease The loins those seats of lust are now grievously inflamed and pained with some impostumated matter or pestilentiall carbuncle Morbo vilissim quem nominare dedecet saith Aben-Ezra God oft punisheth sinne in kind and speaketh to the Conscience in its own Language that such a sicknesse was the fruit of such a sin And there is no soundnesse in my flesh Principium dulce est sed finis Amoris amarus Lata venire Venus tristis abire solet Sinne is as the poysen of Aspes which first tickleth him that is stung and maketh him laugh till by little and little it gets to the heart and then puts him to intollerable torture Vers 8. I am feeble and sore broken Through the length and nature of my distemper Isai 38.10 12. The same Hebrew word signifieth pining sicknesse and a thâ—â—â— because of the thinnesse and weaknesse of it I have 〈◊〉 But not repined this nature prompteth to when we are in extremity and grace is not against it Vers 9 Lord all my desire is before thee Confused desires broken requests if from a 〈◊〉 spirit are upon the file of heaven and stand before God till they may have an answer And my 〈…〉 hid from thee No not my breathing Lam. 3.56 God 〈…〉 groaning of his people go to his heart Vers 10. 〈…〉 Heb. 〈…〉 tossed and â—ro circuivit cor moum inordinate movetur et non quiescit saith Aben-Ezra The Hebrew word signifieth such a kind of motion as that of Merchant who runne up and down from one Countrey to another Also the two last Radical are doubled to note that it is more than an ordinary stirring and motion of the spirit because it is not come to its rest All earthly things to the soul are but as the air to the stone can give it no stay till it come to God the center As the circle is the perfectest figure because it beginneth and endeth the points do meet together as Mathematicians give the reason the last point meeteth in the first from whence it came So shall wee never come to perfection or satisfaction saith a Reverend man till our souls come to God till God make the circle meet c. The Wicked wallâ— the round from one creature to another Plas 12.9 but they come not at God and hence they are so dis-satisfied Return to thy rest Heb. Rests saith David to his soul that is to God to whom hee here maketh his moan Miser anime varias subinde partes abreptus me deserit As for the light of mine eyes that lumen amicum of mine eyes is almost quite benighted Vers 11. My lovers and my friends stand aloof from my sore Heb. Praehorrore detrectantes accedere Trem. â—ry strank which therefore some Jew-Doctors will have to bee the Leprosy which was noysome and contagious and therefore by the Law of God none were to come near such So among the Persians none might come neer a Pisaga so they called a Leper and therefore Magabyzus having offended Artaxerxes Ctes Pers kept himself five years from Court pretending himself a Leper and in that space made his peace with the King But in Davids friends who dealt thus with him it was not so much fear of danger as pride and perfidy that made them deny him all duty and friendship Psal 31.11 Job was so used Chap. 6.15 Sophoc Val. Mar. Plutarch in Alex. and our Saviour when hee hung naked on the Crosse Luk 23.49 and St. Paul when hee made his defence before Nero 2 Tim. 4.16 So was not Orestes by his friend Pylades nor Damâ—n by his Pythias nor Achilles by Patrâ—clus which made Alexander cry out O felicem juvenem Trouble tryeth who are friends who traytors Vers 12. They also that seek after my life That seek and would suck my blood As his friends were slack to help him so his foes were active to hurt him This David relateth before the Lord that hee may pitty him and be so much the more ingaged to him for hee knew that where humane help faileth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine beginneth Speak mischievous things Exitialia such things as wring from mee that lamentable voice Woe and Alasse woefull evills voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And imagine deceits Or Murmure Vers 13. But I as a deaf man heard not But possessed my soul in patience in quietnesse and confidence was my strength Isa 30.15 As they were Masters of their tongues so was I of mine ears Hee that cannot bear calumnies reproaches and injuries cannot live faith Chytraeus let him even make up his pack and get him out of the World Vitus Theodorus sends to advise with Melancthon what to do when Osiander preached against him Melancthon desired him for Gods sake to make no reply but to behave himself as a deaf man that heard not Vitus writeth back that this was very hard yet he would obey Another bravely answered one that railed upon him Facile est in me dicore cum non sim responsurus Thou maiest speak what thou wilt but I will hear no more than I list and punish thee with silence or rather with a merry contempt Princes use not to chide 〈◊〉 Embassadours offer them indecencies but to deny them audience That man certainly enjoyeth a brave composednesse who setteth himself above the flight of the injurious claw And I was as a dumb man c. He answered them by silence and taciturnity which is the best answer to words of scorn and petulancy Thus Isaac his Brother Ismael and our Saviour Pilat Herod and Caiaphas and Giles of Brassels when the barking Fryers reviled him held his peace continually insomuch that those blasphemers would say abroad that he had a dumb Devil in him Act. Mâ—n 811. This is a great victory not to render evill for evill or railing for railing a Pet. 3.9 Nihil fortius nihil magis egregiam quam audire 〈…〉 saith Cassiodore nothing is more and return no answer As on the contrary 〈…〉 he goes by the worst that hath the better faith Basit And Sile funestam dedisti plagam saith 〈◊〉 Say nothing in such a case and thou thereby givest thine adversary a deadly blow Vers 14. Thus was I 〈◊〉 a man 〈◊〉 He doubleth his speech to shew his holy pertinacy in a prudent and patient silence though greatly provoked David was as it is reported of 〈◊〉 the Emperour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 careful of what was to be done by him but careless of what was said of him by others As Augustus he did but laugh at the Satyrs and Buffonerâ—â—â— published against him He knew that as Physical
pils must not bee chewed but swallowed whole so must many injuries and indignities Convitiâ— spreta exâ—lesâ—â—nt Vers 15. For in thee O Lord do I hope This was the ground of his patience and differenceth it from that of Heathens which was rather pertiâ—acy than patience and came not from a right principle Thou wile hear Or answer and therefore what need is there of my answer Vers 16. For I said hear me lest otherwise c. He spread their vile speeches before the Lord as afterwards good 〈◊〉 did Rabsheeds Letter and as it was said of Charls 5. that he spake more to God than to men so did David His former silence therefore was not either from stupidity a Sheep bitten by a Dog is as sensible thereof as a Swine though he make not so great a noyse nor from inability to make his own defence if it had been to any purpose for he was both innocent and eloquent but he thought it farre better to sustain himself in faith and patience and meekly to commit himself to God in well-doing as unto a faithfull Creator Besides he feared lest if he spake at all in this case he should speak unadvisedly with his lips as it is very easte to exceed and so give occasion to the enemy to triumph as the Papists did over Luther for his hot and hasty speeches When my foot slippeth Or when my tongue out-lasheth in the least they desire no other sport but lay it in my dish as a foul disgrace My Motto therefore shall be and my practice according Taceo Fero Spero I say nothing but suffer and hope for better Vers 17. For I am ready to halt i.e. to mis-behave my self and so to marre a good cause by ill managing it and then what will become of thy great Name This is a very forcible inotive to prevail with a jealous and just God And my sorrow is continually before me That is my sin as Eccles 11.10 Or my sorrow but much more my sin the cause of it Vers 18. For I will declare mine iniquity To them that visit me in this disease saith Aben-Ezra that they may pray for me according to Jam. 5.16 or rather to God that he may pardon me and ease me Or thus When I declare c. Then Vers 19. Mine exemies are lively c. q. d. It is nuts to them and they soon compose Comedies out of my Tragedies growing more insolent by mine afflictions and upbraiding me with my sins Vers 20. They also that render evil for good Whilst they rejoyce at my misery who fasted for them in their adversity Psal 35.15 Are mine adversaries Heb. They Satanically hate me as if they were transformed into somany breathing Devils Because I follow the thing that good is This was Devil-like indeed this was to hate and perlecute God in David Tertul. Thus Cain the Devils Patriarch hated his brother Abel and slew him And why Because his own works were evil and his brothers righteous 1 Joh. 3.12 For like cause Meab fretted at Israel Numb 22.324 and the Courtiers at Daniel chap. 6.5 Vers 21. Forsake me not O God This was that he most of all feared Spiritual desertion So Jeremy Be not 〈◊〉 O God and then I care not what else can befall me O my God 〈◊〉 than farre from me Though my friends stand aloof vers 11. yet â—e thou ever aâ— hand â—o help me 〈◊〉 his blessings to us PSAL. XXXIX Vers 1. I said I will take heed He resolved so Psal 38.13 14. sc Ejusdem 〈◊〉 est hic 〈◊〉 cum 〈◊〉 Cimchâ— no continue as one deaf and dumb to use Isâ—â—cks Apology to scoffing Ismael viz. no Apology unlesse it be that which is Reall for Vivendo melius arguuntur obtrectatores quam loquendo slanderers and railers are best answered by silence That I sin not with my tongue An hard task a long lesson as Pambus in the Ecclesiasticall history found it by experience and after many years tryall could not take it out For the tongue is an unruly Member And if any man offend not in word the same is a perfect man and able also to bridle the whole body Jam. 3.2 David resolved to temper his tongue and to keep a bridle or a muzzle for his mouth whiles he was in extremity of pain and in the presence of the Wicked who lay at the catch and would soon exclaim but his heart deceived him for he quickly after brake his word vers 3. and made a rash request vers 4. so great need is there that the best pray to God to keep the door as Psal 141.3 Vers 2. I was dumb with silence As not willing either to open the mouthes of those dead dogs or to cast pearles before those sensuall swine I held my peace even from good That good which I might have spoken in mine own defence and their reproof ne miscerem illiud cum malo saith One Intellige 〈◊〉 bono licito non de bonâ— necessario 〈◊〉 praecepto lest some evill should be mingled with it as mud and gravell is with the clear water that runs down a current And my sorrow was stirred Heb. Troubled Though I had somewhat to do to do it Corruption must be curb'd and kept in by violence Jam. 1.26 Hanc fraenis hanc tu compesce catenis Vers 3. My bea rt was hot within me It was almost suff ocated for want of vent By heat of heart and fire kindled saith One the Prophet meaneth T. W. in loc not only the greatness of his grief as they that are grievously sick feel great force and power of heat but he meaneth also some motions that he had to impatiency and fretting to which fault they are very much subject that are hot and given to heat Thus He. This distemper to prevent God and Nature have placed the heart neer unto the lungs ut cum irâ accenditur pulmonis humore temperetur that when it is heated with wrath it may bee cooled and qualified by the allay of the lungs While I was musing the fire burnt This sheweth that thoughts and affections are the mutuall causes one of another so that thoughts kindle affections and these cause thoughts to boil And hence it is faith a Reverend man that new-converts having new and strong affections can with more pleasure think of God than any Then spake I with my tongue But better he had held his tongue according to his first resolution The Greeks have a saying Let a man either keep silence or speak that which is better than â—lence Austin paraphraseth thus when I refrained so from speaking for fear of speaking evill that I spake no good I was troubled at this my silence lest my sin should be counted greater for this silence than my vertue in refraining from speaking evill Vers 4. Lord make mee to know mine end This Aust in expoundeth of Heaven the end of all his troubles which he now sighed after But Vatablus Calvin and
both described and set forth for an absolute pattern to us of performing our duty toward God for this inexplicable mercy Confer Heb. 10.5 6. c. Here wee have in Christ for our instruction and in David also his Type for our example 1. A firm purpose of obedience in a bored ear and a yeelding heart 2. A ready performance thereof Lo I come 3. A careful observance of the Word written In the volume of thy Book it is written of me vers 7. 4. D. 〈◊〉 An hearty delight in that observance vers 8.5 A publick profession and communication of Gods goodness to others vers 9 10. Nowâ— we should labour to express Christ to the world to walk as he walked 1 Feb. 2.6 our lives should be in some sense parallel with his life as the transcript with the original He left us a Copy to write by saith Saint Peter 1 Epist 2.21 Mine ears hast them opened Heb. digged bored an hearing eaâ— hast thou bestowed upon me which is a fingular favour for life entreth by the ear Isa 55.3 as did death at first Gen. 3. O pray that God would make the bore wide enough that the inward ears being drawn up to the outward one sound may peirce both at once Vers 7. Then said I Lo I come Christ became obedient even to the death yea that of the Cross Phil. 2.8 Christs people also are a willing people Psal 110.3 their obedience is prompt and present ready and speedy without delays and consults Psal 119.60 without capitulation and security Isa 56.6 In the volume of thy book In libre plicatili in thy Law which was anciently and is till this day amongst the Jews written in Paper or Parchment rolled up because it will last longer rolled than folded It is written of me Of Christ in many places for He is both Author Object Matter and Mark of both Testaments Of David also and all Gods people doth the Law speak with fruit and efficacy and they do use to read their own names written as it were in every precept promise threatning Look how men read the Statute-book of the Land as holding themselves highly concerned therein So here Vers 8. I delight to do thy will O my God To Christ it was his meat and drink Fob 4. he set his face to do it and to suffer it Luke 9.51 yea he was straightned pained till it was done Luk 12.50 And the same minde is also in the Saints that was in Christ Jesus Phil. 2.5 They delight in the Law of God after the inward man Rom. 7.22 they prefer it before their necessary food Job 23.12 Tea thy Law is within my heart Heb In the midst of my bowels there is the counterpane the duplicate of the Law written yea printed Jer. 31.33 2 Cor. 3.3 Rip up my heart said Queen Mary when I am dead and there shall you finde Gallice the loss whereof t is thought killed her Rip up the most mens hearts and there you shall finde written The god of this present world But Gods Law is in good mens hearts to live and to dye with it O beata Apocalypsis said that Martyr catching up the Revelation caâ—t into the same fire with him to be burnt O blessed Revelation how happy ans I to be burned with thee in my hands Vers 9. I have preached righteousness in the great congregation David did this but Christ much more by the everlasting Gospel sent the whole world throughout great was the company of Preachers and large was their commission See a draught of it Acts 26.18 I have declared thy faithfulness and thy salvation Righteousness of Christ imputed faithfulness of God in fulfilling his Promises Salvation the end of faith loving kindness and truth the ground of all the former Gods loving kindness or mercy moving him to promise and his truth binding him to perform these are those Pearls that Christ by his Preachers casteth before people if they bee but as forward to take them as he is to tender them How beautiful should the feet be of those that bring such glad tidings and how heavie will the dust of such feet bee shaken off against despisers O Lord them knowest sc That I have herein done mine utmost and with an upright heart Vers 10. I have not bid thy righteousness within my heart Or if he did as Psal 119.11 it was that having wrought it first on his own affections he might afterwards utter it a corde ad cor from the heart to the heart and so be able to save himself and these that heard him I have declared to faith 〈◊〉 c. See vers 9. Vers 11. Nune in luto adhuc baerens cum residuo 〈◊〉 precatur Deum With hold not 〈◊〉 thy tender mercies c. Whereas while the Samts are on earth there will be a perpetual interchange of comforts and crosses prayers must be joyned with praises and care taken that confirmed by former experiences they 〈◊〉 depend upon God Let thy loving kindness and thy â—â—â—th continâ—ally preserve 〈…〉 â—â—â— those two Attributes of thine be mine Angel 〈◊〉 at all times See the Note on Psal 25.10 Vers 12. For innumerable evils have compassed me Heb. Have mustered upon me Many or Millions are the troubles of the righteous none our of Hell over suffered more than they an elegant exaggeration of their afflictions we have in this verse and such as cannot well be understood by any but those that have been well beaten Porters to the Cross of Christ Mine iniquities have taken hold upon me i.e. The punishment of mine iniquities Gen. 4.13 my sin hath found me out If this be taken of Christ he is Maximus patcatornus the greatest of sinners by imputation 2 Cor. 5.20 Isa 53. 6. for our sins which here he calleth his he suffered and here his bitter Agony in the Garden is Graphically described neither is it absurd to say that as he bore our sins in his own Body upon the Tree he was first redeemed by himself and afterwards we Therefore my heart faileth me i.e. my wit courage counsel is wasted by earnest thinking upon them Scientia mea eis numerandis defica as Kimchi glosseth Vers 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be pleased O Lord to deliver me Do it of thy free grace and meer mercy of thy good will and gracious liking as the word signifieth beside the consideration of my woful misery laid forth vers 12. as an object of thy mercy Vers 14. Let them be ashamed and confounded together c. These and the like imprecations must be looked upon as Prophecies Besides David looked upon them not as his enemies only but Gods as well and such also as were desperate and irrecoverable So Paul prayed against the Copper-smith the Church against Jutian c. Let them be driven backward c. A Christian may without sin be sensible of indignities only it must bee the mourning of Doves and not the roaring of Bears Vers 15. Let them
the heir of the Crosse as Luther speaketh and is here instructed how to carry her self under it and to get benefit by it Vers 1. We have heard with our ears i.e. We have both heard and heeded it with utmost attention and affection It is not a Pleonasmus but an Emphasis that is here used Our Fathers have told us According to that they were commanded Deut. 6. and elsewhere to whet good things upon their young Children and to propagate the memory of Gods noble acts to all posterity Exod. 12.26 13.14 Josh 4.6 In Ioe 7. See Psal 78.4 6. Hear this saith Basil and blush yee Fathers that neglect to teach your Children They made their mouths as it were Books wherein the noble acts of the Lord might be read to his praise and to the drawing of their Childrens hearts unto him What work thou didst All which they faithfully related and carefully recorded for the use of after-ages Psal 102.18 This shall bee written for the generation to come and the people that shall be created shall praise the Lord. Vers 2. How thou didst drive out the Heathen i.e. The Canaanites These God the great Proprietary of all supplanted after that they had for a long time grown there as trees and abounded with all kind of sensual delights till they had filled the Land from one end to the other with their uncleannesse Ezra 9.11 How thou didst afflict or break in peeces the people and cast them out Or cause them the Israelites to spread and propagate So Mollerus readeth it as the Vine sendeth out her branches Vers 3. For they got not the Land in possession by their own sword c. Men are apt to arrogate to themselves and say as Luther hath it Herod lib. Hoc ego feci Sesostris King of Egypt when he had conquered any Country was wont to set up pillars and thereupon to engrave these words This Land I got in possession by mine own power He was afterwards slain by his own servants But thy right hand Quiaper eam praelia opera facta sunt faith Kimchi God is the great Doer in all atchievements And the light of thy countenance i. e. Illustris praesentia tua qua praeivisti praeluxistieâ—s thy gracious presence and conduct Junius Because thou hadst a favour unto them Free grace was the fundamentall cause of all their felicity God loved them because he loved them Deut. 7.7 He chose them of his love and then loved them for his choice Vers 4. Thou art my King O God Heb. Thou art be my King Cr. Thou art the same my King i.e. the same that thou wast to those of old Oh see to thy subjects as ever thou hast done Command deliverances for Jacob A Mandamus from thee will do it He spake the word and it was done Some read it command deliverances O Jacob that is O God of Jacob as Psal 24.6 Vers 5. Through thee will we push down our enemies Corâ—â—-p temus a metaphor from horned creatures as Deut. 33.17 This we shall soon do if thou do but only give the word of command for together with they word goeth forth a power Through thy name Tuo nomine numine auspicio ductu Vers 6. For I will not trust in my bow To trust in men or means is the ready rode to utter ruine Idas one of the Argonautes is brought in by the Poet bragging that he trusted not in the gods but in his own arm and armes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What need we to fear the Turks said Sigismund the young King of Hungary in his pride and jollity who need not at all to fear the falling of the heavens Turk hist 10 which if they should fall yet were we able with our spears and halberds to hold them up for falling upon us He shortly after this received a notable overthrow Carnall confidence endeth in confusion Vers 7. But thou hast saved us Thou hast wrought and fought for us against those that sought to destroy us Thou hast and therefore thou wilt for thou art the same my King vers 4. Vers 8. In God we boast all the day long The Spaniards are said to be great boasters in the very lowest ebbe of fortune A godly man may be and must be so by an holy gloriation he must make his boasts of such a King immortal invisible c. The three Children did so Our God can deliver us c. And praise thy Name Thou alone shalt have the praise of all our prosperity Vers 9. But thou hast cast off and put us to shame Here 's a sudden change and a sad complaint but handsomly brought in the better to insinuate the sooner to prevail for redress Only this it should have been remembred that the Lords hand was not shortned but their iniquities bad separated between them and their God Isa 59.1 Niceph. l. 11. c. 40. 2. That noble General Trajan told Valens the Arrian Emperour that by warring against God hee had abandoned the Victory and sent it to the enemies Vers 10. Thou makest us to turn back from the enemy By expectorating our faith and courage and leaving us to a fearful faint-heartedness that flieth at the found of a shaken leaf God strengtheneth or weakneth the arm of either Army Ezek. 30.24 Vers 11. Thou hast given us like sheep appointed for meat Aliqui occisi dispersialii veunndati gratis Aben-Ezra Some of us are slain others scattered here and there and sold for nought And hast scattered us c. O the many miseries of such a banishment The Poet thus expresseth it Est miserum patria amissa laribusque vagare Mendica timida voce rogare cibos Cumnatisque errare suis conjuge mocsta Et cum matre pia cumque parente sene Tyrteus Vers 12. Thou sellest thy people for nonght Thirty for a penny the Jones were sold by the Romans saith Josephus at the last devastation And dost not increase thy wealth by their price Thou takest thy first Chapman as the Pope gave England in Hen. 8. his time Primo occupaturo to him that could first seize it and hast not made thy best of them but given them away for whom thou wast wont to give great Nations Isa 43.3 All the comfort in this case was that yet they were dear to God as his Sons though sold for slaves to the enesnies as may be seen Isa 50 1. 52.3 Vers 13. Thou makest us a reproach to our neighbours This to a generous spirit is very grievous The Cappadocians were noted for a servile people and Tiberius said of his Romans Ammian 1.2 that they were homines ad servitutem parati The Jews at this day hear ill among all Nations for a nasty and sordid people O Marcomanni O Quadi O Sarmats tandem alios vobis deteriores inveni said that Emperour O Marcomans O Quades O Sarmatians I have at length found a more odious
God whereby he was sealed to the day of redemption Ephes 4.30 and is therefore at a losse for comfort he had vilipended that patent of his pardon which God had passed under his hand and seal God therefore calleth for it home again into the pardon-office as it were that he may know the worth by the want A man may sin away not only the sense and comfort of his pardon but the evidence and knowledge of it as that place of Peter seemeth to imply 2 Pet. 1.9 Mountebanks who wound their flesh to try conclusions upon their own bodies how soveraign the salve is D. Sibbes Souls confl do oft feel the smart of their presumption by long and desperate wounds So God will let his Davids see what it is to make wounds in their consciences to try the preciousnesse of his balsam such may go mourning to their graves And though with much ado they get assurance of pardon yet their consciences will be still trembling till God at length speak further peace even as the waters of the Sea after a storm are not presently still but move and tremble a good while after the storm is over And upholdest moe with thy free Spirit Heb. firmly sustain mee with thy noble or Princely Spirit that may make mee steddy and ready to come off roundly in thy service Sin against conscience disableth for duty taketh away freedom to it and stability in it David therefore prayes God to fix his quick-silver to ballance his lightnesse to settle and fill that vain and empty heart of his with something that may stay and stablish it that may also free and enlarge it for where the Spirit of God is there is liberty 2 Cor. 3.17 that he might yeeld prompt and present obedience to God in all things and with all might be apt and able to teach transgressors as he promiseth to do in the next words Vers 13. Then will I teach transgressors thy wayes Instruunts nos Patres tum docentes tum labentes saith Augustine Two wayes the Saints teach us First By their Doctrin Secondly By their Falles and Failings David had taught men this last way to his cost that it is triste mortalitatis privilegium licere aliquando peccare Now he promiseth by his example and instruction to teach transgressours those that are in the very bonds and hands of the Devill Gods wayes of mercy to the penitent and that they must either turn to God or burn for even in Hell And sinners shall be converted unto thee They shall give not the half but the whole turn and it shall appear by them The turning of a sinner from evill to good is like the turning of a Bell from one side to another you cannot turn it but it will make a sound and report its own motion Vers 14. Deliver mee from blood-guiltinesse O God Heb. From bloods in every drop whereof is a tongue crying for vengeance Besides if Davids adultery was a sin of infirmity he was preocoupated as Gal. 6.1 yet his murthering of Uriah and many others that fell together with him was a sin of presumption a deliberate prepensed evill done in cold blood and therefore lay very heavy upon his conscience Howbeit he gat pardon of this great sin also so that it never troubled him on his death-bed as some other did though not so great where of he had not so throughly repented 1 King 2. Thou God of my salvation By making choice of this so fit an Attribute he flirreth up himself to take better hold And my tongue shall sing aloud of thy Righteousness That is of thy faithfullnesse in performing thy promise of pardon to the penitent As Aarons golden bells sounded so should our tongues sound Gods praises and sing them aloud shrill them out Vers 15. O Lord open thou my lips Which now I find stopt and sealed up as it were with the sin that doth so easily beset mee so that whereas I promised before to sing aloud of thy Righteousnesse this I shall never be able to do without thy speciall furtherance nisi verba suppedites tanquam pracas unlesse thou please to supply mee both with affections and expressions as well as with matter of praise And my mouth shall shew forth thy praise David had not been dumb till now all the while he lay in his sin but all he did was but lip-labour and therefore lost-labour Daniel confesseth the like of himself and his people chap. 9.13 All this evill is come upon us yet made we not our prayer before the Lord â—ur God that we might turn from our iniquities and understand thy truth Prayed they had but because they turned not frons their iniquities they got nothing by their prayers or praises God is a Fountain and if he meet with a fit pipe as is an ordinance rightly performed there he usually conveyeth his grace but if he meet with a foul pipe and obstructed there he doth not conferre a blessing The Pharisees were not a button the better for all their long prayers because rotten ar heart Vers 16. For thou desiâ—â—st not sacrifice This is the reason why David restipulateth Praise if God will pardon his great sin vers 14. viz. because he well understood that God preferred praise before all sacrifices whatsoever provided that iâ— came from a broken spirit Vers 17. rightly humbled for sin and thankfully accepting of pardon See Psal 50.14 15 23. Thou delightest not in burnt-offering viz. Comparatively and indeed not at all without a contrite heart Una Deiest purum gratissinsa victima pectus Nazianz. Much lesse then doth God respect the sacrifice of the Masse that hath no footing or warrant in the word A certain Sorbonist finding it written at the end of St. Pauls Epistles Missa est c. bragg'd he had found the Masse in his Bible Bee-hive cap. 3â— fol. 93 94. Buxtorf And another reading Joh. 1.44 Invenimus Messiam made the same conclusion Some of them as Bellarmine for one would fain ground it upon Mal. 1.11 Others fetch the name Missa from the Hebrew Mass for tribute which comes from Masas to melt because it many times melteth away mens estates Rect è quidem saith Rivet per Missam scilicet pietas omnis liquefacta est dissoluta Vers 17. The sacrifices of God area broken spirit i.e. Such an heart as lyeth low and heareth all that God saith such a sacrifice or service as is laid on the low altar of a contrite heart which sanctifieth the Sacrifice Mr. Abbas such a person as with a self-condemning self-crucifying and sin-mortifying heart humbly and yet beleevingly maketh out for mercy and pardon in the blood of Christ this this is the man that God expects accepts and makes great account of A broken and a contrite heart O God thou wilt not despise This is great comfort to those that droop under sense of sin and fear of wrath being at next door to despair Bring but a broken heart
bosome-friend one that stood even with mee and upon the same ground as it were My guide In all mine affaires and actions so that I thought nothing well done that I did not by his advice and counsel my Duke my Doctor my Rabbi Davidis as Rabby David hath it out of Kabuenaki Vers 14. We took sweet counsell together It was my great delight to conferre and consult with him Religio a religandâ— especially about the things of God and the exercises of Religion which is or should be sacratissimum inter homines vinculum the straitest tye of all And walked unto the house of God in company But so do those false Italians who carry a pocket-Church-book with a pistol hid in the binding which turning to such a page dischargeth Il Mercurio Italico Introd a plot to intrap him whom they hate even while they are in their devotions together when there 's lest suspicion Vers 15. Let death seize upon them Irruat super illos mors as a mercilesse Land-Lord as a cruel creditor or as he in the Gospel who took his fellow by the throat and said Pay that thou owest mee A sad time it must needs be with the wicked when death shall come upon them with a writ of Habeas corpus and the Devil with another of Habeas animam Capiat illos mors so Aben-Ezra rendreth it Exigat mors in eos so Kimchi a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 89 2â— Here it is written saith he without an Aleph as it were with a swift hand and as if death and seize were all one word to note the sudden stroak of death and that it will soon dispatch them To which sense also some render it Decipiat eos mors Let death deceive them be too nimble for them And let them go down quick into Hell As did Dathan and his complices Numb 16. See on verse 9. According to this imprecation Ahitophel and Judas hanging themselves went to Hell alive that is hail and well not infeebled by sicknesse first Augustine saith that Hereticks do the like falling with open eyes and self-condemned For wickednesse is in their dwellings and among them Heb. In their so journing-place for here we are but guests or sojourners and in the middle of them that is in their hearts and houses both undique circumfluunt malitia maleficiis they are as naught as need to be Vers 16. As for mee I will call upon God Or I have called upon God sc for good to bee done to my self verse 1. c. and for evill to mine enemies verse 9. c. of which sort of imprecations see the Note on Psal 35.4 And he hath heard mee I know he hath both for my self vers 17 18. and against them 19 20 21. for why first they fear not God 19. secondly they break covenant 20. thirdly they use deceit 21. These courses will work their ruth and ruine Vers 17. Evening and morning and at noon will I pray So Daniel prayed three times a day chap. 6.10 and in the Temple they prayed at the third sixth and ninth hour of the day The Saints set themselves certain hours to pray in besides extraordinary occasions puttinâ— them upon that daily sacrifice the better to arrouse their spirits and to keep constant intercourse with God Papists have their set times and Mahometans what occasion soever they have either by profit or pleasure to divert them will pray five times every day This they do of form and custome not of conscience take we heed of those ordinary marre-goods formality and customarinesse it hath been bewailed before that many hold only a certain stint of daily duties as malt-horses their pace or mil-horses their round and rest upon them when they have done using the means as Mediators and so fall short of Christ And cry aloud Rousing up my self and wrestling with God not in a customary frigid bedulling way but with all intention of spirit and contention of speech And he shall hear my voice How should he do otherwise I comming upon him with such earnestnesse Preces fundimus caelum tundimus misericordâ—as extorquemus said those Primitive Christians whose prayers came before God as the noise of many waters Rev. 14.2 Vers 18. Hee hath delivered my soul in peace from the battel This he speaketh upon his prayer by the force of his faith as being assured of victory before the battel was fought or stroak struck as they say For there were many with mee i.e. Gods holy Angels as 2 King 6.16 17. Vel multi ex Israele orantes pro Davide sic Aben-Ezra Vers 19. God shall hear sc My prayers which are on the file before him and as Sollicitours with him Mittamus preces lachrymas cordis legatos saith Cyprian Up go prayers down come deliverances And afflict them Ludit ambiguitate verbi The same word signifieth to afflict and to answer q.d. he shall answer mee but afflict them answer them with blows with bitter answers Even he that abideth of old And is therefore no changeling Sedet Deus ad judicandum surgit ad puniendum Aug. the Eternity of Israel cannot lye nor repent for he is not a man that he should repent 1 Sam. 15.29 neither can mine enemies hide themselves from him in any starting-holes Selah Id est modo honorabili saith R. Gaon Or So be it O Lord. It is set in the middle of the verse as respecting both parts of it Because they have no changes therefore they fear not God Changed they are not by repentance which is such a change of the heart as bringeth forth a reformed life but continue obstinate and obdurate neither have they any alterations in their outward estate they are not poured from vessell to vessell have a constant prosperity such as Demetrius called mare mortuum a dead Sea and do therefore settle upon their lees cast away all care of God and his service Vers 20. He hath put forth his hands c. That wicked Ahitophel hath The Fathers understand it of God and his Judgements He hath broken his Covenant His oath of allegiance and a particular oath when he was sworn of Davids counsel Herod Melp The Scythians were strict covenant-keepers and the Carthaginians infamous for the contrary as now the Turks are Vers 21. The words of his mouth were smoother than butter Full finely he could sooth and smooth mee up whiles he was my counsellor with his Pithanologie Mel in ore verba lactis Fel in corde frans in fact is But war was in his heart Heb. His heart was war so in another Psalm David saith of himself I am peace but when I speak of it they are for war His words were softer than oyl So were Joabs to Amasa Judesses to Christ Ctesias Cambyses's to his Brother whom he slew Andronicus's to his Nobles put to death by him whiles he wept over them as if he had been the sorrowfullest man alive Turk Hist sol
God is above them Exod. 18.11 Vnto God that performeth all things for mee And in mee Isa 26.12 doth not his work to the halves but is both author and finisher of my faith and other affairs Heb. 12.2 Phil. 1.6 Psal 138.8 Here are the two props of Davids prayer First Gods sufficiency he is the Most High Secondly his efficiency he perfectly accomplisheth all things for mee Vers 3. He shall send from Heaven and save mee Rather than fail I shall have an Angel to rescue mee for although the Lord usually worketh by means yet he can work by miracles and will do it if there be a just occasion howsoever his mercy and his truth he will be sure to send and that 's enough He will be seen in the Mount he will repent for his servants when he seâ—th their power is gone Deut. 32.36 when there is dignus vindice nodus an extremity fit for divine power to interpose Vers 4. My soul is among Lions And so is a lively picture of the Church in all ages Would any man take the Churches picture saith Luther then let him paint a silly poor maid sitting in a wood or wilderness compassed about with hungry Lions Wolves Boars and Bears c. Talis est Ecclesia in has vita sicut in historia Danielis pingitur And I lie even among them that are set on fire sc With rage and hellish hatred Others expound it actively of those Ardeliones anlici those Court-Incendiaries who enraged Saul and the Nobles against David as a traitour and Pest See 1 Sam. 24 10. Even the sons of men i. e. Carnall men that being in their pure naturalls have no goodnesse at all in them Whose teeth are spears and arrows Such was Doeg that dead dog and others void of the Spirit which is neque mendax neque mordax Vers 5. Be thou exalted O God above the Heavens That is saith the Chaldee above the Angels And let thy glory be above all the Earth That is above the inhabitants of the earth There are saith Kimchi that think thou either wilt not or else canst not save O let thy power appear for the conviction of all such who now lift up themselves and seem at least to touch the Heaven with one finger Vers 6. They have prepared a net for my steps So that I can hardly keep foot out of snare I dare not lift up one foot till I find sure footing for the other and that 's hard to do See Sauls charge to the Zâ—phites 1 Sam. 23.22 My soul is bowed down I am glad to shrink in my self as fearfull people use to do that I may shun those gins and snares that they have set to maim and mischieve mee They have digged a pit c. They have forced mee into this subterranean cave and behold Saul himself is cast into mine hands in this mine hiding-hole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 7. My heart is fixed O God I am both ready and resolute I doubt not of deliverance and am well prepared to praise God It is fit he should have the fruit of his own planting and that of the best too Otherwise it is no better than the refreshing of him that standeth by a good fire and saith Aha I am warm Vers 8. Awake up my glory He rouseth himself out of his natural drousinesse as Sampson once went forth and shook himself I my self will awake early Or I will awaken the morning as the Cock by his early crowing is said to do Non vigil ales ibi cristati cantibus oris Evocat auroram Ovid. Metam lib. 11. Vers 9. I will praise thee O Lord Among the Nations This was done by Christ calling the Gentiles Psal 18.49 Rom. 15.9 Vers 10. For thy mercy is great c. Gods mercy is ordinarily in the Psalms bounded by his truth that none may either presume him more mercifull than he hath declared himself in his word or else despair of finding mercie gratis according to his promise Vers 11. Be thou exalted c. Versus amaebaeus see vers 5. only that 's in way of prayer this of praise PSAL. LVIII VErs 1. Una ligati ut Gen. 37.7 vel ab â—â—N Mutus quia congregatio ante oratorem eftquasi mutus Aben-Ezra Do yee indeed speak righteousness O Congregation Or O Councell you that are gathered together on a knot under a pretence of doing justice and promoting the publick good by giving faithfull advice to the King Colloquitur Abnerâ— reliquis saith Kimchi David here talketh to Abner and the rest who to please Saul pronounced David a rebel and condemned him absent for an enemy to the State And for as much as there is no greater injury than that which passeth under the name of right he sharply debateth the matter with them whom he knew of old to be very corrupt painting them out in their colours and denouncing Gods heavy judgments against them for their unjust dealings with him The word rendred Congregation is not found elsewhere in that sense It signifieth dumbnesse and is by the Spanish translators rendred O audiencia by Antiphrasis ut lucus quia non lucet Do ye judge uprightly O yee sons of men i.e. O ye carnall profane persons that savour not the things of the Spirit q. d. ye are fit persons to make Counsellors of State Sedes prima vita ima agree not Dignitas in indigno est ornamentum in luto saith Salvian You do much mis-become your places Vers 2. Yea in heart you work wickednesse There the Devill worketh it as in a forge ye are alwaies plotting and plowing mischief and that not so much for fear of Saul or to please him as out of the naughtinesse of your own hearts and all this you know in your consciences to be true Kimchi saith that the word Aph or yea importeth that their hearts were made for a better purpose and therefore their sin was the greater Corruptio optimi pâ—ssima You weigh the violence of your hands in the earth i.e. Your bribes saith Kimchi these ye weigh or poise Manus vesâ—rae â—oncinnant iniquitatem Vul. quasi essent recta as if there were no hurt in them so Demosthenes weighed Harpalus his goblet to the great danger of his Country and his own indeleble infamy The Arabick rendreth it Manus vestra in tenebris immerse sunt your hands are drowned in darknesse you seem to do all according to law and Justice pictured with a pair of balances in her hand when indeed you weigh out wrong for right Trutina justior Prov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. Symb. and do things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by partiality 1 Tim 5.21 by tilting the balance o't'one side Vers 3. The wickedare estranged from the womb q.d. These enemies of mine are old sinners hardened and habituated in wickednesse from the very womb it hath also grown up with them and quite turned away their hearts from God and goodnesse whereunto
forth to seek mee but wentest home again by weeping-crosse Vers 9. Who will bring mee into the strong City Into Rabbah of the Ammonites which at length he got 2 Sam. 12. and now wisheth for Kimchi readeth it in the preter-tense who hath led mee into the strong Cities who hath brought mee into Edom Hast not thou O God c Vers 10. Wilt not thou O God Or hast not thou c. The glory of all victories is to be given to God in solidum Strong Cities are nothing when he will have them subdued and sacked Which hadst cast us off See Psal 44.9 The Churches prosperity like checker-work is intermingled with adversity Vers 11. Give us help from trouble Give it us whensoever we need it as hitherto thou very graciously hast done For vain is the help of man As they had lately experimented in Saul a King of their own chusing but not able to save them from those proud Philistines No more could the Romans the Britans oppressed by their Northern enemies They sent to Aetim the Roman Praefect of Gaul and thus complained to him The barbarous enemy beateth us to the Sea the Sea beateth us back to the enemy Dan. Chron. between these two kind of deaths we are either murthered or drowned c. But their implorations prevailed not For Aetius at that time had enough to do to keep his own head and Valentinian the Empire The Saints comfort is that where human help faileth divine beginneth as Philo told his Country-men when rejected by Caius the Emperour Vers 12. Through God we shall do valiantly Faciemus militiam some render it and it is true of the Spiritual warfare also we shall be more than Conquerours even Triumphers 2 Cor. 2.14 Meminisse oportet ist a nunc esse ad spirituales Ecolesiae hostes potius quam adversus armatas ferro copias referenda saith Beza in his argument and use of this Psalm He it is that shall tread down our enemies Corporal and Spiritual this is a part of Christs Kingly Office to the which he will not be wanting Psalmus hic est de Messia imperante sicut David saith Kimchi out of Derash Rabboth This Psalm is concerning Messiah reigning as David did PSAL. LXI TO the chief Musician upon Neginah c. Vincenti in melodiis Davidis Vatab. It is probable that he made this Psalm when driven out of his Kingdom by his Son Absolom he took up at Mahanaim beyond Jordan 2 Sam. 17.24 and therehence prayed from the ends of the earth or rather of the land vers 2. Howbeit R. Obadiah saith that this Psalm is De pugna cum Aram in confinibus Israel concerning the battle with the Syrians in the borders of the Land See 2 Sam. 10.14 c. and 1 Chron. 19.16 amp c. Vers 1. Hear my cry O God Heb. My shouting my sad out-cry for he was in great extremity vers 2. and seeks ease by prayer This is the way Job 22.21 Philip. 4.6 7. walk in it Prayer hath Virtutem pacativam it doth sweetly settle the Soul and lodge a blessed security in it Vers 2. From the end of the earth Or of the Land In all places men may lift up holy hands Sic dicit res pectu arae à quiexulabat longe in bello contra hostes R. Sol. 1 Tim. 2.8 Job 4.21 and speed A desert may be a goodly Oratory When my heart is overwhelmed Or covered over Vt fit in deliquiit lipothimiis as is usual in swoones See a like expression Psal 102. title Lam. 3.65 where the word rendred sorrow of heart signifieth such a covering like a shield such a lid put over the heart that is suffocated as in the Cardica passio Davids Harp was not more out of tune than his heart sometimes He prayeth and is helped Lead me to the rock that is higher than I i.e. Do for me that I cannot do for my self set me in safety Vers 3. For thou hast been a shelter for me Thou hast and therefore thou wilt is an ordinary Scripture-medium and well it may for God is unchangeable and his Decree for preserving his people is as the Poet saith well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irrevocable Vers 4. I will abide in thy tabernacle Et scribam mirabilia tua in memoriale saith R. Obadiah by way of gloss And I will there register up thy wonderful works Or I shall there worship thee and do thee acceptable service again though for present I am banished or busied abroad He saith not I shall abide in my Palace but in thy tabernacle which he more highly esteemed Some render it I shall dwell in thy Tent or Pavilion Royal making it a metaphor from warfare where those that are in the Kings own Tent must needs be in greatest safety And this sense suiteth well with the following words I will trust in the covert of thy wings Vers 5. Hinc Graeci precationem dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For thou O God hast heard my vows i.e. My prayers which had vows of thankfulness annexed unto them Thou hast given me the heritage Even the sure mercies of David grace and glory and inheritance in the World to come as the Chaldee hath it besides what we have here Vers 6. Thou wilt prolong the Kings life The King Christ saith the Chaldee who shall see his seed he shall prolong his days and the pleasure of the Lordshall prosper in his hand Isa 53.10 David himself also lived and reigned longer than most Kings do being old and full of days And his years as many generations sc In his sons and successors So Psa 72.17 Filiabitus nomine ejus The name of Christ shall indure for ever it shall be begotten as one generation is begotten of another there shall bee a succession of Christs name Vers 7. He shall abide before God for ever Or He shall sit viz. upon the Throne a long while in his person but for ever in his Son Christ Luke 1.32 and this affordeth sweet and singular comfort to the whole Church and each Member thereof for as much as the dignity of a King cannot stand unless his Subjects bee in safety O prepare mercy and truth which may preserve him Hos duos custodes adhibe quibus unis innitatur Let these two thy Mercy and thy Truth be the supporters of his Throne let them be of his Life-guard let them be his due and prepared portion as the Hebrew word Man here used signifieth Some understand the words thus Junius Furnish the King with these two Vertues Clemency and Truth that thereby his Throne may be established See Prov. 20.28 29.14 Vers 8. So will I sing praise unto thy name for ever Conclusio votiva Praise is so pleasing a service to God that he indenteth with his people for it Psal 50.15 and they knowing his minde therein do usually restipulate that they will perform it as holding it the least that they in conscience can do and
that I break not forth into outward act God will not hear i. e. so hear as to impute it or to account it a sin Pharisaice Vers 19. But verily God hath heard mee As I well perceive by his answer full and enlarged as the cloud that riseth out of the earth in thin and insensible vapours falleth down in great and abundant showers Vers 20. Blessed be God c. This is the conclusion of Davids syllogism in this and the two former verses and herein his Logick is better than Aristotles PSAL. LXVII VErs 1. God be mercifull unto us sc In sending his son and calling his elect both among Jews and Gentiles to the participation of that gift Joh. 4.10 that Benefit 1 Tim. 6.2 And blesse us Specially with all spirituall blessings in heavenly things in Christ Jesus Ephes 1.3 And cause his face to shine upon us Giving us the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4.6 who is the brightnesse or glittering refulgency of his Fathers glory and the expresse image of his person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serenâ— suo vulâ—â— nos irrad et Beza Heb. 1.3 the day-spring from on high Luk. 1 78. In this prayer the Psalmist plainly alludeth to that blessing pronounced upon the people by the High-Priest Numb â— and sheweth that all commeth from Christ the true Aaron the High-Priest of the new Covenant Vers 2. That thy way may be known Thy way of worship that way that is called holy the Gospel Act. 19.23 18.25 26. the way of salvation Act. 16.17 Thy saving health That is thy Christ Luk. 1.30 32. Vers 3. Let the people praise thee O God Enlarge the bounds of thy Church and bring in the Hallelujahs of the Gentiles also Let them praise Thee that pronown Thee is emphaticall and exclusive and not their Gods of gold and silver Let them turn to God from Idols to serve the living and true God 1 Thes 1.9 Vers 4. O Let the Nations be glad c. As they cannot but bee upon their sound conversion Act. 8.8 there being no such joy as the joy of faith and that a mans name is written in Heaven Beatus Ludâ—vicus would be called Ludovicus de Pissiaco rather than take greater titles because there he became a Christian For thou shalt judge the people righteously c. Not rigorously keeping thy Church in safety amidst the greatest ruines of the World and collisions of Empires And 〈◊〉 the Nations upon earth Selah Heb. Thou shalt gâ—â—â—ly lead them as 〈◊〉 Shepheard doth his flock or a Father his child Lord hasten it Vers 5. Versus 〈◊〉 See Vers 3. Vers 6. Then shall the earth yeeld her increase Omnia opera â—â—stra eram prospera All shall go well with us and we shall abound with blessings of both â—â—es The Gospel is a cornucopia and they that receive it shall have all that heart can with or need require all creatures shall conspire to make them happy The earth which was cursed for mans sin and hath lain bed-ridden as it were ever since shall put forth her utmost strength for good peoples use God will hear the Heavens and the Heavens shall hear the earth c. Hos 2.21 22. when once mens hearts bear fruit to the Lord Mat. 13.19 23. Heb. 6.7 Hierom interpreteth these words of the Virgin Mary bringing forth the child Jesus Others thus Then shall the earth bring forth innumerable servants of God Vers 7. In more Nevochim God shall blesse us God is thrice named here and in the former verse to note the Trinity of persons as Kamban wrote and had therefore his book burnt by the Jews in France And whereas it is thrice here said God shall bless us it importeth that the blessings here meant are more than terrene and bodily blessings PSAL. LXVIII A Psalm or song of David Made at that time when having overcome his enemies he brought arcam in arcem the Ark of God into the Tower of Sion conferre vers 1. with Numb 10.35 Herein also he treateth of the greatest secrets of Christs Kingdome and prophesieth of things to come as Act. 2.30 31. witnesse the Apostle Ephes 4.8 Vers 1. Let God arise He need do no more that his enemies may be scattered though never so close united eâ—iamsi catapbractus incedat Satan as Luther speaketh digitum sunns tantum moveat dissipabuntur hostes Let the Lord but stirre his finger only let him but look unto the host of the Egyptians through the pillar of fire and they shall be troubled as Exod. 14.24 funduntur fugantur cum primum se exferit Deus as those Philistines 2 Sam. 5. Let them also that hate him flee before him Athanasius telleth us that evill spirits may be put to flight by this Psalm and that Anthony the Hermite fought against the Devill with this verse and worsted him This may be done also as well with other texts of Scripture Golloq Mens Luther encountred the Devill with that sentence Thou hast put all things under his feet Another Dutch Divine with this The Sbn of God came to dissolve the works of the Devil Cramerus A third with those words The seed of the woman shall break the Serpents head As the rocks repel the boisterous waves câ—nantia frangere frangunt so doth Christ the Rock the stone cut out of the mountains without hands Dan. 2.45 all his Churches enemies Vers 2. As 〈◊〉 is driven away c. Smoak at first sight seemeth formidable but soon vanisheth and the higher it ascendeth the sooner it is dissipated so here Guicciardine saith of Charles the eighth of France that he came into the field like thunder and lightening but went out like a snuff more than a man at fist and lesse than a woman at last Semblably Gods enemies As wax melteth before the fire c. Wax is a more solid substance than smoak but held to the fire it quickly dissolveth The Psalmist both prayeth and prophesieth here that the downfall of the Churches enemies may be praeceps presentissimum sad and suddain as is elegantly set forth by these â—wo similitudes Vers 3. But let the Righteous be glad When he seeth the vengeance Psal 58.10 See the Note there whilst this wise King scattereth the wicked and bringeth the wheel over them Prov. 20.26 Let them rejoyce before God Heb. At the presence of God from which the wicked must flee vers 1. See Isa 33.14 Yea let them exceedingly rejoyce Heb. Rejoyce with gladness over-abound exceedingly with joy as St. Paul 〈◊〉 2 Cor. 7.4 Joy is the just mans portion which the wicked may not meddle with Hos 9.12 Vers 4. Sing unto God sing praises 〈…〉 not in a custumers 〈…〉 help hereunto was this Psalm 〈…〉 Excell him that rideth upon the Heavens Exalt him so as when a 〈◊〉 is made up unto a great height Beza rendreth it Sternite 〈…〉 Cast upon pave the way for him
her that is for his Church or for her that tarried at home vers 12. a periphrasis of the Church in the times of primitive persecution especially till the Almighty scattered those persecuting Princes Some of the Jew-Doctors understand it of Gog and Magog It was white as snow in Salmon Or She was white as snow in Salmon not only as the wings of a Dove but glorious and glittering as snow on that high hill Judg. 9.47 48. At the top of the Alpes nothing is to bee seen but snow which hath lain there beyond the memory of man and as some say ever since the flood The same may be as true of Salmon which some here take for a Noun substantive common and render its albe sees in â—â—ligine thou shalt wax white in darknesse The old Emperour Andronicus lighting upon this verse in his Psalter and applying it to himself Turk hist fol. 164. was much setled and sastisfied concerning his troubles Vers 15. The Hill 〈◊〉 God is as the hill of Basan Basan was fat and fettile but Sion was better because the place where Gods honour dwelled any relation to whom dâ—th greatly ennoble any place or person so Gen. 17.21 22 Israel have blessed twelve Princes shall he beget but my covenant will I establish with Isâ—â—â— Since thou hast been precious in my sight thou hast been honourable Isa 4â— â— Vers 16. Why leap ye ye high bills Why do ye pride and please your selves in your privileges of nature so faire above this of 〈◊〉 Quare 〈…〉 so some render it and tell us that the originall word 〈◊〉 is Syriack 〈…〉 to irritate to insult or contend with any one This is the Hill which God desireth to 〈◊〉 in This 〈…〉 and doth still of the Church from the rest of the World The Lamb Christ is on Mount Sion Revel 14.1 Vers 17. The Chariots of God are twenty thousand Heb. The Chariot to note the joynt-service of all the Angels who are here called Shinan of their changeableness now taken away by Christ say some of their precellency above other Creatures say others as being second or next unto God the chief Princes the Nobles of that Court as Dan. 10.13 Michael one of the chief Princes The Seventy render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cheerful ones such as are in joy and tranquillity freely serving God in all his Warres carrying the Elect and marching about them The Lord is among them as in Sinai i.e. The Angels make Sion as dreadful to all her enemies as those Angels made Sinai at the delivery of the Law See Heb. 12.22 In the holy place Holy for the time whilst God appeared there so 2 Pet. 1.18 Tabor is called the holy Mount Vers 18. Thou hast ascended on high As a Conquerour doth on his triumphal Chariot the Romans ascended up to the Capitol Plut. in Aemyl leading their Captives bound behind them and giving gifts unto the people They might have this custom from David and these words might be the peoples acclamation to David or as some think both the Kings and peoples acclamation to the Ark that notable Type of Christ to whom St. Paul applieth it Ephes 4.8 9. and teacheth us to understand it of his wonderful Ascension Thou hast led captivity captive i.e. Thou hast captivated those that once held us in captivity for so Gods justice required Isa 33.1 so he had fore-promised Isa 24. Rev. 13.10 and so Christ hath fulfilled Coloss 2.15 saving his people to the uttermost from Sin Death Hell and the Devil who had taken them alive captive at his pleasure 2 Tim. 2.26 Thou hast received gifts for men Heb. In man some render it in Adam Qualia erant in Adams talia dat Christus saith Eugubinus Christ gave such gifts to his people for if he received with one hand he gave with the other Sed Beth servilis non praeponitur proprio nomini and the fruits of his Victories are all for his Subjects as were in Adam True it is that hee repaireth Gods once-lost Image in them but the gifts here meant are mentioned by the Apostle Ephes 4 11. viz. Apostles Prophets Evangelists Pastors Teachers for the perfecting of the Saints for the work of the Ministery for the edyfying of the body of Christ c. Lo these were those gifts that Christ bestowed upon his Church at the day of his Coronation and solemn inauguration into his Throne at the time of his triumphant Ascension These he received that he might give and he held it more blessed to give than to receive A like expression wee have Hos 14.2 Receive us graciously Heb. Take good sc to bestow it upon us as Acts 2.23 Yea for the rebellious also Rebellion at first till thou hast given them a better heart See Rom. 4.5 5.6 or if they continue so yet they may share in common gifts and external priviledges That the Lord God might dwell among them viz. in his religion and true worshippers for which end he giveth restraining grace to the very rebellious Vers 19. Blessed be the Lord who daily loadeth us sc With blessings or with crosses turned into blessings as being sanctified and having their properties altered for of themselves they are fruits of sin and a peece of the Curse Let us not load him with our iniquities c. Vers 20. He that is our God is the God of Salvation Or This God is unto us a God of Salvations in the Plural so that he can save us and doth from a thousand deaths and dangers and when he hath delivered us to day he both can and will do it again to morrow he hath for his people omnimodam salutem And unto God the Lord belong the issues from death When we think there is no way but one for us he appeareth as out of an Engin and pulleth us out of Deaths jaws The Lord knoweth how to deliver his 2 Pet. 2.9 from the most desperate and deadly dangers Peter might well say it for he had the experience of it Acts 12. Christ hath the Keys of death Rev. 1.18 the sole dominion and disposal of it 〈…〉 mortis Vers 21. But God shall wound the 〈◊〉 of his enemies 〈◊〉 caput a wound in the head if deep and God strikes no small blows is mortal Christ will break the head of those that bruise his heel that attempt any thing against Him and his By Head here Diodate understandeth the Devil that Prince of the World Deut. 32.42 Psal 110.6 Hab. 3.13 Evil spirits in Scripture are called Shegnirim shag-haired Levit. 17.7 Isa 13.21 And they go on in their trespasses they do infinitely hate God and sin that sin against the Holy Ghost every moment But the most understand it of wicked men And the hairy scalp of such a one as goeth on still c. This is Gods enemy that by his wilful wickedness striketh and as it were shooteth at God runneth upon him even upon his neck and upon the thick bosses
many whilst afflicted seem very well affected but afterwards soon shew what they are William Râ—fus in a fit of sickness at Glocester vowed upon his recovery to see all vacancies in the Church furnished which he did but with so great adoo as shewed that having escaped the danger he would willingly have deceived the Saint saith the Chronicler Dan. Hist fol. 58. In the sweating-sickness here in England so long as the ferventness of the Plague lasted there was crying Peccavi peccavi the Ministers were sought for in every corner You must come to my Lord you must come to my Lady c. but this lasted with many little longer than the disease so deceitfull is mans heart and desperately wicked Most men are nailed to the earth saith One well as Sisera was by Jaâ—l and will not so much as lift up their eyes to Heaven unless it be as Hogs do who go nodling down and rooting in the earth all their life and never look upward till being ready to be killed they are laid flat upon their back and forced so these till wrastling with the pangs of death they are fastened to their sick beds c. And they returned but they gave but the half-turn they turned not even unto God with all their heart as Joel 2.12 And enquired early after God Heb. Manicabant sive aurorizabant Deum aurora velut anticipata they were up and at it by peep of day Vers 35. And they remembred Misery is the best art of memory But this remembrance of God was but as letters written in the sand or as a picture drawn on the Ice that long continueth not 't was but a flash and while they were in a good mood 't was but as Nebuchadnezzars dream which he had soon forgotten They remembred God lingua non corde with the tongue but not with the heart as Aben-Ezra here glosseth They gave God a messe of fair words calling him Rock Redeemer c. but he is not to be so courted and complemented Goats may be fed with leaves but God is not mocked Vers 36. Nevertheless they did flatter him with their mouth They looked pittifully as the Fox caught in a gin doth but it is only to get out they spake God fair as the Devil in the Gospel did our Saviour but it was only to be rid of him They worshiped him as the Indians do the Devil that he may do them no hurt The Latine word Colo to worship is by some derived of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to flatter and the English word flatter from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship Sure it is that many mens devotion is meer dissimulation And they lyed unto him sc Whiles they called him Rock Redeemer and all was but from the teeth outward which how much God abhorreth as a ludibrious devotion see Jer. 3.4 5. And here is said to be the middle of the Psalter for hither to the Hebrews reckon one thousand two hundred sixty and three verses and as many they note to be yet left in the Second part Vers 37. For their heart was not right with him It was still the old heart without any sincere change and that can never hold out the hardship of Holiness but will deviate and falsifie The Rack may make it roar the Rod flutter but all is in Hypocrisie An Hypocrite would cousen God of Heaven if he could tell how Neither were they stedfast See vers 8. Vers 38. But he being full of compassion Not standing upon terms not taking advantages a sin-pardoning God whose Mercy rejoyceth against or glorieth over Judgement Jam. 2.13 it is of his mercy that we are not consumed Lam. 3.22 if he should deal with us in strict justice Et delicta nostra ad calculos vocare there were no abiding by it Psal 130. 143. Yea many a time turned he his anger away With patience and pity he overcame their provocations although they tempted him ten times that is very often Numb 14.20 And did not stir up all his wrath Heb. he multiplied to turn away his wrath Strenue curavit ut cohiberet iram suam he let fall some drops of his wrath but would not shed the whole shower of it Vers 39. For he remembred that they were but flesh i. e. Frail and feeble full of sin and misery See Gen. 6.3 altogether unable to grapple with Gods wrath A wind that passeth away c. Et in suis reciprocationibus evanescens For Winds neither return thither whence they blow nor yet pass from one coast to another but are wasted in the middle of the World by the force of the Sun and by their own motion as Aristotle concludeth in his Discourse concerning Meteors Now what is man saith Nazianzen but soul and soyl breath and body a puffe of Wind the one a pile of Dust the other no solidity in either Vers Exclamatio paâ—hetica 40. How oft did they provoke him in the Wilderness Ten times at least in the first two years Num. 14. 19. What then in all the rest Quis fando possit enacrare tot rebelliones From the very day they came out of Aegypt they were alway contending against the Lord as Moses telleth them when he was taking his leave of them Deut. 31. And grieve him in the Desart Where they were at his mercy and at his immediate finding Vers 41. Yea they turned back and tempted God They did it afresh and after some resolutions and short-winded wishes of doing better And limited the holy one Designarunt they prescribed to him and set him his bounds which he must not pass as Popilius the Roman Embassadour drew a Circle round about King Antiochus and bade him give answer ere he stirred out of it for he would be put off no longer Now God is limited when as either his power is questioned as vers 20. or his will circumscribed as if he were bound to serve mens lusts or means appointed him whereby hee must work and not otherwise Vers 42. They remembred not his hand Forgetfulness is the root of rebellion and of all vice Seneca as the Genevists well note here Eaten bread is soon forgotten Nihil citius senescit quam gratia Nor the day when he delivered them viz. From Pharaoh but so soon as they had sucked the Honey they despised the flower Vers 43. How he had wrought his signs in Aegypt That Stage of Wonders See vers 12. In the field of Zoan A great City in Aegypt whereof read Es 19.11.13 30.4 Ezek. 30.14 Josephus Antiq. lib. 1. cap. 9. See vers 12. Vers 44. And had turned their rivers into bloud c. Seven of those Ten Plagues of Aegypt are here instanced to aggravate the forgetness and perfidy of the Israelites Good-turns aggravate unkindnesses and out offences are increased by our obligations And their flouds that they could not drink Vsque adeo ut aqua potabiles totam alioqui stagnantem Aegyptum deficerent
penned by David for private use but for publick Assemblies to be sung by the Congregation on the Sabbath and such like times It may very well be that they began their morning Sacrifice with this Psalm as the Latine Church also afterwards did their Mattens or Morning Service Let us make a joyful noyse With a clear and loud voyce as of a Trumpet singing with grace in our hearts unto the Lord. Vers 2. Let us come before his presence Heb. Prevent his face be there with the first Let us go speedily I will go also Zech. 8.21 Let praise wait for God in Sion Psal 65.1 Rabbi Gaon Praveniamus ante diem judicii Let us make haste saith he to do it before the Day of Judgement and lest we be taken with our task undone Others let us anticipate his face that is prepare our hearts at home before we come into the publick or let us give thanks for mercies already received that we may make way for more With Psalmes Oratione prorsà vorsâ Vers 3. For the Lord is a great God Understand it of Christ as the Apostle also doth Heb. 3. 4. 1 Cor. 10. Above all Gods Whether reputed so or deputed as Kings Vers 4. In his hand are the deep places Heb Searching that is much searched aster but sound to be unsearchable A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vo'ucris volan in altum R. Solom The strength of the hills Heb. The heights such as will sport a bird to get to the top of them Depths and heights are his Vers 5. The Sea is his c. Canutus confuted his Flatterers who told him that all things in his Dominions were at his beck and check by laying his command on the Sea Hen. Huntingâ—on to come up no higher into his Land but it obeyed him not And his hands formed the dry land Worship him therefore Rev. 4. Vers 6. O come let us worship and fall down With our whole bodies prostrate on the ground Kimchi our hands and feet stretcht out The Jews gesture of adoration at this day is the bowing forward of their bodies for kneeling they use none no more do the Graecians neither stir they their Bonnets in their Synagogues to any man Spec. Eur. but remain still covered The Lord our Maeker Who hath not only created us but advanced us as hee did Moses and Aaron 1 Sam. 12.6 Vers 7. The people of his pasture Whom he turns not out into Commons and Fallows but feeds among Lillies Cant. 2.16 And the sheep of his hand His Cades brought up at hand eating of his meat and drinking of his cup and lying in his bosome as Uriahs Ewe-Lamb did 2 Sam. 12.3 To day if ye will hear his voyce i.e. Whiles the day of grace lasteth which is not long 2 Cor. 6.2 Qui paenitenti veniam spofpondit peccanti crastinum non promisit saith Gregory Vers 8. Harden not your hearts by unbeleef and the deceitfulness of sin Heb. 3.12 13. which gradually obfirmeth the heart against God As in the provocation As your fathers did at Massah and Meribah be not you as good at resisting the Holy Ghost us they were Act. 7.51 Vers 9. When your Fathers tempted mee The times all along the wildernesse Num. 14 2â— though They saw my works Both mercies and judgements Psal 98.8 yet they were refractory and unmalleable Vers 10. Was I grieved Litigavi vel cum taedio pertuli That do erre in their hearts Wandering though not so wide as to misse of Hell They have not known viz. practically and savingly Vers 11. Vnto whom I sware When put past all patience Patientia lasa fit furor If they enter c. This God sweareth cum reticentia to shew how greatly hee was incensed PSAL. XCVI VErs 1. O sing unto the Lord a new song For this new mercy of the Ark now brought into Jerusalem from the house of Obed-Edom I Chron. 16.23 but especially of Christ typified by the Ark who should bee preached unto the Gentiles beleeved on in the World received up to glory I Tim. 3 16â— Sing unto the Lord all the earth Which they could not do aright till they had heard beleeved and were sealed Ephes 1.13 Unbeleevers can have no true notion of God but as of an enemy and therefore all their verball praises are but a black sanct is suitable to such Saints Vers 2. Sing unto the Lord c. David was at this time full of affection and exultation of Sprit insomuch as Michal mocked him for it 1 Chron. 15.29 and thence this heap of holy expressions to the same purpose Out of the abundance of the heart the mouth speaketh Shew forth his salvation Evangelize Preach the Gospel of salvation by Christ see Psal 40.10 2 Sam. 18.18 Isa 61.1 where the same word is used Form day to day Other news delights us only at first hearing but the good news of our redemption is sweet from day to day ac si in eodem die redemptio fuisset operata saith Kimchi here as if it were done but to day Tam recens mihi nunc Christus est saith Luther ac si hac horâ fudisset sanguinem Christ is now as fresh unto mee as if he had shed his blood but this very hour Vers 3. Declare his glory Hob. Sâ—pher it up in the particulars that God be no loser by you His wonders among all people There is a world of wonders in the work of mans redemption by Christ and all other mercies meet in this as the lines in the center streams in the fountain Vers 4. For the Lord is great Vere magnus est Christianorum Deus said Calocerius an Heathen he is omni laude major merito mituendus saith David here and elsewhere often Sound out therefore and send abroad his worthy praises the others may hear and fear Vers 5. For all the Gods c. Deunculi deastri Those petty Gods those dunghill-deities of the Heathens are nullities indeed they are Devils and those Idolls were their receptacles and as it were their bodies from whence in some places they gave oracles but were silenced at Christs comming in the flesh to the great amazement of their superstitious worshipers But the Lord made the Heavens With singular artifice Heb. 11.10 Clem. Aleâ— Paid l. 1. c. â—â— using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every engine of wisdome Vers 6. Honour and Majesty are before him These are his Harbingers and they go often coupled as Psal 21.45.111.145 Job 40. c. By the former seemeth to be meant outward port and splendour by the latter inward reverence and respect following thereupon Strength and beauty are in his sanctuary Gods glory shineth more in his Church than in all the World besides Vers 7. Give unto the Lord See Psal 29.1 2. One rendreth it Tribuite ponderose unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onus pondus portate to shew that our praises of God should bee ponderous and substantiall Vers 8. Give
will do in the 〈◊〉 of mine heart for that a man is in truth that hee is at home Follow hypocrites home to their houses and there you shall see what they are Look upon Stage-players and you may see them act the parts of Kings and honest men but follow them to their tyring-houses and there they are but base Varlets Vers 3. I will set no wicked thing Heb. thing of Belial before mine eyes that is in my thoughts saith Kimchi for the thinking-faculty is in the fore-part of the brain as are also the eyes I will not gaze upon forbidden objects nor venture upon a temptation to or an occasion of sin I will also be wise and wary in the choice of my servants and under-officers Theodosius his Court was virtutuâ—â— officina non vitiorâ—m sentina saith One. And Archbishop Granniers house was Schola vet palaestra pietaâ—â—â— literarum Pare us Tremellius saith another See above on the title of this Psalm I hate the work of them that turn aside Of treacherous men and Apostates Euseb such as Constantius Chlorus the Father of Constamine the Great sound by proof made some of his Counsellors and Courtiers to be and therefore turned them off saying He cannot be faithful to me who is unfaithful to God Pietate sublata fides to llitur It shall not cleave to mee I le none of them neither shall any such wickedness hang at my heels to hinder my progress in piety and good government Vers 4. A froward heart shall depart from me i.e. say some I will endeavour to put off the old man with the lusts thereof Eph. 4 22. the old crooked frame shall be dissolved and a better erected I will not know evil that is regard or allow it Psal 1.6 Others understand the Text of rotten-hearted and wicked Counsellors whom David would abhor and abandon Vers 5. Whos 's privily slandereth his neighbour Heb. Him that in secret tongue-smiteth his fellow-friend will I suppress This David purposed to do but this hee did not so throughly in the case of poor Mepbibesâ—eth belyed by false Zita his resolution was Maledices maleficot à se depellere to drive away from him sycophants back-byters Sorices tineas palatii appellabat Constan Mag. flatteres but there is a great sympathy betwixt Princes and such Pests those Harpyeâ— and gaping Crows of Courts as one calleth them David promiseth fair to purge and disempester his house and Court of such and to cut them off secundum leges regni according to the Laws of the Kingdome as Aben-Ezra glosseth Him that bath ax bigh look Pride will sit and shew it self in the eyes assoon as any where A man is seen what he is in oculis in poculis in loculis say the Rabbins See Prov. 6.17 And a proud heart Heb. a wide or broad heart that thinketh great things of himself and seeketh great things for himself I will not suffer Heb. I will not sc away with or endure at any hand The Greeks Leguntocal pro ucal and after them others read I will not eat with them and by large of heart they understand belly-gods men of large appetites such as were the two sons of Eli Belialists and Hellicones Vers 6. Mine eyes shall be upon the faithful of the land i.e. Let them live where they will I will hearken them out and find them out The Rabbins say that here David repenteth him of taking into his service and tuition those indebted and discontented persons men of broken fortunes and loose manners 1 Sam. 22.1 2. and resolveth to be better advised in the chusing and using of his retinue when he cometh to the Kingdom that his Court might be like that of Cyrus whereof Xenophon saith Cyrop l. 8 that though a man should seek or chuse blindfold he could not miss of a good man Zonaras mainly commendeth Valentinian the first and Les Armenius Emperours for their good choice of both Civil and Military Officers He condemneth as much Macyinus for the contrary He shall serve me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be of honourable imployment about me as Joseph was to Pharaoh Cromwel to Hen. 8. his Vicar General Vers 7. He that worketh deceit shall not dwell in my house If I may know him to bee such an one I shall soon cashiere him and serve him as Philip of Macedon afterwards did two of his evil servants the one whereof he compelled to run out of his Country and the other to drive him David was not guarded and surrounded as many Princes are now adayes Magâ—â—â—â—gmine Aiâ—â—â—â— Negoâ—â—m Ganâ—oâ—â—m Palpenum Gnathenum Balatrenum He that telleth lyes shall not tâ—rry in my sight Liars are frequent in Courts as in Sauls and do much mischief The good Emperor Aurelius was much abused by them Lewis the eleventh of France complained that he had plenty of all things but of only one And being asked of what Oâ— truth quoth he Augustus took on exceedingly when Vaâ—â— was slain in battel and gave this for a reason Quòd non esset à quo verum oudireâ— because he had not now a friend from whom he could hear the truth of things Vers 8. Indefinenter regnum regiam Ecclesiamque purgabo â— malo Trem. I will early destroy all the wicked of the land All without partiality and betiâ—â—s in Matutinis without delay making it my mornings work to do justice for then was judgement executed Jer. 21.12 Or I will do it daily and as duly as the house is swept See Lam. 3.23 That I may cut off all wicked doers from the City of God All the notorious Deboysheers from the Church that I may weed out those wicked ones those Trouble-towns those Desperâ—does the botches of humane society And here David describeth the utmost and chief end of Civil Government that which the Philosophers never dreamed of viz. That God may be purely and sincerely served in his City that is in his Church PSAL. CII A Prayer of the afflicted Or for the afflicted made by Daniel or some other Prophet not long before the return out of Babylon where they suffered much but prayed little as Daniel confesseth Chap. 9.13 Here therefore they are taught to take unto them words and say Hear my prayer O Lord c. In greatest afflictions there is place left for prayer Psal 103.1 and something God will yeeld to it when most bitterly bent against a people Mat. 24.20 21. When he is overwhelmed Pressed out of measure above strength 2 Cor. 1.8 ad deliquium animae till heart faint and faith seem to fail bowing down through weight of grief at si pars una corporis alia esset operta for so the word here used signifieth saith Kimchi as if one part of the body were overcovered with another Estque pulchra collatis in verbiâ— gnataph shaphac quae naturam fidei deping unt saith Mollerus Faith may bee under a cloud for a season but it will recover
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
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
Gods Precepts but wee must practice them if wee would bee happy To keep thy Precepts diligently Nimis valde vehementer Odi nimium diligentes saith One but where the businesse is weighty and the failing dangerous one can hardly bee too diligent Let a man here do his utmost hee shall not overdo Vers 5 O that my wayes were directed c. David can wish well to that perfection which hee cannot attain unto The whole life of a good Christian is an holy desire saith Austin and this is alwayes seconded with indeavour without the which Affection is like Rachel beautifull but barren Vers 6. Then shall I not bee ashamed i. e. I shall bee highly honoured both by thee and all thy people able to look thee and them in the face free from an evill conscience When I have respect unto all thy Commandements Mine obedience being universal both for subject and object this is a sure sign of sincerity such as entitleth a man to true blessednesse vers 1. An Hypocrite is funam bulus virtutum as Tertullian phraseth it hee hath a dispensatory conscience his obedience is partiall and such as goeth in a narrow tract it extendeth not to the compasse of the whole Law and is therefore lost labour Vers 7 I will praise thee with uprightnesse David was yet but a learner and if God would teach him to profit in knowledge and holinesse hee would lift up many an humble joyfull and thankfull heart to him Vers 8 Lucan I will keep thy Statutes Yea and that very much or with vehemency as some read it usque valde this hee had said before was Gods command vers 4. and hee would do it Jussa sequi tam velle mihi quam posse necesse est O for sake mee not Or if at all as thou mayest without breach of promise yet not very much not usque valde not utterly Christ saith Greenham was forsaken for a few hours David for a few months and Job for a few years seven years faith Suidas for the triall and exercise of his faith and patience This might seem to them usque valde but it was not 〈…〉 Leave them God did to their thinking but forsake them hee did not forsake them he did in regard of vision but not in regard of union 〈…〉 Vers 9 Wherewith all shall a young man 〈◊〉 a lad a stripling who hath his name in Hebrew of 〈◊〉 to 〈…〉 and the same word 〈…〉 when â—hiâ—â—led 〈…〉 vanity of youth and 〈…〉 once affections begin to boil within them The Greek word for a youth comes from another that signifieth to bee hot and to boil up or scald 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a one therefore had need if ever hee think to bee blessed as vers 1. to cleanse his wayes by cleaving to the word sith an impure heart and an undefiled inheritance will not stand together Cleanse his way Mundabit idest emenâ—abit The Hebrew word signifieth the cleansing of glasse which though it bee very clean yet will it gather filth even in the Sun-beams and of it self which noteth the great corruption of this slippery age and what care must be taken that it may shine as picked glasse or clearest Chrystall By taking heed thereto according to thy word Which is of a purifying property Job 15.3 17.17 and can cleanse the heart of a young man also where lusts are strong stains deep and will not out without fullers sope There is a sharpness in these wholesome or healing words that maketh us sound in the faith and sincere in practice as it did Mr. Paul Bains whose conversation when hee came first to Cambridge was so irregular that his Father being grieved at it before his death left with a friend forty pounds by the year desiring that his son might have it if hee amended his manners else not Hee did so and had it c. Mr. Clark lives When a Child is come to bee thirteen years and a day old the Jews account him a man and call him Barmitsuah a child of the Commandement because bound to live by the law Leo Mâ—denâ— oâ— Jewâ—riteâ— Vers 10. With my whole heart have I sought thee And that of a child little being nourished up in the words of faith and of good Doctrin 1 Tim. 4.6 I did all the wills of God and so became a man after his own heart Act. 13.22 O let mee not wander As I shall surely if thou but withdraw thy grace for I subsist meerly by thy manutension Vers 11 Thy word have I hid in my heart Ut peculium in Apotheca as treasure or as an amulet in a case or Chest as the pot of Manna in the Ark. That I might not sin against thee Set but the commination against the temptation and it will bee a speciall preservative Eve held the Precept but faltered in the threat The Rabbines have a saying In cuâ—us corde est lex Dei imâ—ginatio mala non habet in eum dominium Hee who hath the law of God in his heart is armed against evill lusts Vers 12 Blessed art thou or hee thou O Lord viz. For what thou hast already taught mee of thy will and my duty Teach mee thy Statutes Gratiarum actio est ad plus dandum invitatio David had never enough but craveth more Teach mee thy Statutes saith he that I may bless thee better Vers 13 With my lips have I declared Heb. Have I sipâ—ered up these have been the matter of my discourse and out of the good treasure of my heart vers 11. have I brought forth those good things for the good of others Mat. 12.35 Vers 14 I have rejoyced Heb. I have inwardly rejoyced Pleasures of the mind are unspeakably joyous Eudoxus was content to have been burnt by the Sun presently might hee but come so near it as to learn the nature of it Pliny perished by peeping into the fire of Etna Archimedes lost his life by being too intent upon his Mathematical studies As much as in all riches Heb. In all oppulency and affluence Vers 15 I will meditate Or Confabulate talk freely of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. as worldlings do of their wealth and wayes to get it And have respect unto thy wayes As an Archer hath to his mark Vers 16. I will delight my self Deliciabor the Arabick hath it lectitabo leges tu as I will oft read over thy laws I will not forget Men do therefore forget the word because they delight not in it they seldom forget where they lay their mony Vers 17 Deal bountifully with thy servant Per indebitam gratiam â—etribue Of thy free grace confer good upon mee and that not scantily or niggardly but liberally and like thy self The word sometimes signifieth to repay to recompense but therehence to infer matter of merit on mans part is too sandy a foundation foâ— such a lofty Babel That I may live Who am in deaths often and that I may comfortably
efficiently say the Schools but to evil deficiâ—â—ly sc by with drawing his grace for he is a free Agent and not bound to any David prayeth God to supersede him from his wickedness and Luther saith hee was never tempted to it Vers 37. Turn away mine eyes from beholding vanity Lest looking cause liking and lusting 1 Joh. 2.16 In Hebrew the same word signifieth both an Eye and a Fountainâ— to shew that from the eye as from a fountain floweth much mischief and by that window Satan oft windes himself into the soul 2 Sam. 11. â— This David found by experience and therefore prays here Turn away transfer make to pass mine eyes c. Job steppeth one degree further viz. from a Prayer to a Vow Chap. 31.1 yea from a vow to an imprecation vers 7. He knew the danger of irregular glancing and inordinate gazing And quicken thou me in thy way Who shall else dye of the wound in the eye Alexander called the Persian Maids Oculorum delores Ut vidi ut perii The Israelites were appointed to make them Fringes with blew Ribbands to look upon that they might remember all Gods Commandements and do them and not seek after their own heart and their own eyes after which they used to go a whoâ—ing Numb 15. â—9 Vers 38. Stablish thy word unto thy Servant i.e. Make good thy promise wee must by our prayers put the promises of God in 〈◊〉 and God will 〈◊〉 Who is devoted to thy fear And so am an heir of the Promises Or which word is given for the fear of thee that thou maist be feared Vers 39. Turn away my reproach Cover it cure it suffer it not to break forth to my disgrace amongst men For thy Judgements are good But their tender mercies are meer cruelties if therefore at any time I fall into opprobrious and reproachful practices Lord bee thou my Judge and not they for thy Judgements are like thy self good and righteous c. Vers 40. Behold I have longed after thy precepts This he could boldly and safely say to God offering himself to his trial for the truth of his desires See Hebr. 13.18 Quicken me in thy righteousness His desires and affections were not so large and lively but that he needed to be yet further quickned Nemo est ex omni parte beatus Vers 41. Let thy mercies come also unto me Let them come to me or else I shall never come to them 1 Pet. 1.13 Hope to the end for the grace that is to bee brought unto you Psal 23.6 Surely goodness and mercy shall follow me as the setting Sun doth the way faring man that goes from it The Arabick rendreth it Let thy mercies come upon me or cover me as a garment So the Spirit of the Lord cloathed Amasa 1 Chron. 12. and yee shall bee cloathed with power from on high Luke 24.49 Even thy Salvation Safety here and Salvation hereafter Austin expoundeth it of Christ Vers 42. So shall I have wherewith to answer i.e. To stop an open mouth Verbal Apologies are sometimes necessary but real always wee should by a pious conversation put to silence the ignorance of foolish men who like black Moors despise beauty like Doggs bark at the shining of the Moon We are also to begge deliverance of God for the confutation of such as say wee shall never bee delivered Vers Ne auferas id est ut spolium ut Exod. 12.36 Aben-Ezra 43. And take not the word of truth utterly Give me free utterance that in nothing I be ashamed but that with all boldness as always so now also Christ may be magnified in my body c. Philip. 1.20 Despoyl me not of my courage in a good cause let not Satan rob me of that jewel I have read of a Noble man who when he came into jearing company of great ones would begin and own himself one of those they called Puritans and so prevented them Vers 44. So shall I keep thy Law continually If thou please to give me to beleeve with the heart and to confess with the mouth I shall surely persevere in the profession and practice of the truth Vers 45. And I will walk at liberty In the full latitude of thy Commandements and not by wilful wickedness ensnare and ensnarl my self as those do who in the fulness of their sufficiency are in streights and in pursute of their lusts do pierce themselves through with many sorrows The Italian senseth it I will walk in peace of conscience Vers 46. I will speak of thy testimonies c. Nulle vel terrore vel splendore mundano impeditus Kings commonly abound with all things but only Truth as Alphonsus King of Arragon complained David would deal plainly with them though never so high especially when he should come to be of equal level with them and so to have better opportunity Vers Ethic. l. 10 47. And I will delight my self sc In contemplation of thy Word Aristotle telleth us that the principal pleasure is to be found in contemplation Vers Utrâ—que manu â—apessam 48. My hands also will I lift up c. Removing all rubs and pulling thy Word to me with both hands earnestly with my whole man with my whole might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straining the body and stretching out the hands to do mine utmost at it whilst others put it from them with a force and so judge themselves unworthy of everlasting life Acts 13.46 Vers 49. Remember thy Word God is not unrighteous to forget Heb 6.10 yet we must as his remembrancers Isa 62.6 put his Promises in sute Ezek. 36.37 Upon which thou hast caused me to hope God giveth us to do what he hiddeth us to do Ezek. 36.27 Vers 50. This is my comfort The Promises yeeld strong consolation Philosophical comforts are of little force as Plato acknowledgeth In Axiâ—â— and Cicero bewaileth in his Epistle to Octavius For thy Word hath quickned me When I was at last cast and drawing my last breath as it were Vers 51. The proud have had me greatly in derision Sooâ—â—ing proceedeth from pride Prov. 3.34 with 1 Pet. 5.5 Yet have I not c. They cannot flout me out of my zeal Vers 52. I remembred thy judgements of old O Lord This was to have an holy memory well fraught with profitable matter such as are examples of Gods dealing with his people and their enemies in all ages And was comforted Some degree of comfort followeth every good action as heat accompanieth fire as beams and influences issue from the Sun Vers 53. Horrour hath taken hold upon me Horripilatio turbo vortex an horrible tempest Psal 11.6 such as surprised holy Habbaâ—â—uk chap. 3.16 Because of the wicked To think of their hainous sins and horrible punishments which they dread not dream not of See Dan. 4.19 Vers 54. Thy statutes have been my songs Thy Promises which bind thee by Grace as statutes do us by Duty and are every whit as sure
Metaphora a falcibus By these I lopped off my cares fears and griefs as with a pruning or paring knife spared them round till none was left In the house of my pilgrimage In hoc exilio in hoc ergastulo in hac peregrinatione Bern. in hac valle lachrymarum Travellours sing to deceive the tediousness of the way so did David and hereby he solaced himself under that horrour vers 53. great is the comfort that cometh in by singing of Psalms with grace in our hearts Vers 55. I remembred thy name c. breaking my sleep for the purpose to meditate on thine holy Attributes Word and Works And have kept thy Law Which could not have been kept if not kept in firm and fresh memory See 1 Cor. 15.2 Vers 56. This I had This comfort or this remembrance or this ability to keep thy Law Because I kept thy precepts A strange reason I kept it because I kept it but every new act of obedience fitteth for a following act Rom. 6.19 As in Sin so in Grace Mark 4.24 acts increase habits and facilitate the work Vers 57. Thou art my portion Lord Whiles other mens portion Sunt divitia vel deliciae nothing short of God can satisfie me I have said c. i.e. Purposed and promised the obedience of faith Vers 58. I have intreated thy favour Heb. Thy face that is thy Christ saith Ambrose and Hilary this David did in the sense of his own utter inability to do as he had promised Be merciful unto me c. This was the sum of his Petition and must bee the main of ours Vers 59. I thought on my ways At Self-examination beginneth sound conversion Lam. 3.39 40. Hag. 1.5 7. 2 Cor. 13.5 And turned my feet Finding all to bee naught and stark naught contrary to what God found in his works upon a review all good and very good set upon a new course Vers 60. I made haste and delayed not Heb. I distracted not my self about Had-I-wist but minded the one thing necessary Nalite tempus in nugis terrere vel cras ut ille seria hodie morituri protelari saith one Haste haste haste delays are dangerous opportunities are headlong and once past irrecoverable Vers 61. The hands of the wicked have robbed me In these late stripping times many a poor mans whole lifes gettings were lost in an instant But I have not forgotten thy Law I have encouraged my self in the Lord my God as at the sack of Ziglag 1 Sam. 30. Vers 62. At midnight will I rise To speak with a friend The Primitive Christians had their 〈…〉 and Cyprian And this the 〈…〉 Night services Because of thy righteous judgements Gods Word read and Preached is a main matter of thankfulnesse so are his Works Vers 63. I am a companion of all them Though never so mean if there be aliquid Christi in them Grace is of an uniting properry and purgeth out partiality Jam. 2.1 2. That keep thy precepts The best proof of true fear of God Psalm 103.13 Act. 10.35 Vers 64. The earth O Lord is full of thy mercy Thy mercy is over all thy works This is thy general goodness â—ben-Ezra But Teach me thy statutes Non petâ— a te aliam misericordiam this is that I beg above all viz. the lively light of thy Law and Word sound and saving knowledge A gracious spirit cannot be satisfied with low things Vers 65. Thou hast dealt well with thy servant Men must bee no lesse praisefull than prayerful Shall we come to the well of life thirsty and then turn our backs upon the Rock that followeth us According to thy word sc Of promise this sweetteth a blessing Vers 66. Teach me good Judgement Heb. good taste for the soul also hath her senses and as the mouth tasteth meat so the ear trieth words the mind relisheth Religion For I have beleeved thy Commandements But would do yet more 1 Job 5.13 These things have I written unto you that beleeve on the name of the Son of God that ye may beleeve on the name of the Son of God Vers 67. Before I was afflicted I went astray Especially through high mindedness and earthly mindednesse which are purged out by affliction and grace increased as Fish thrive better in cold and salt waters as the Walnut-tree is most fruitful when most beaten Master Ascham was a good School-master to Queen Elizabeth but Affliction was a better c. See my Treatise on Rev. 3.19 But now I have kept thy word Now that I have been lashed to it and have paid for my learning Vexatio dat intellectum Smart maketh wit As the scourging and beating of the garment with a stick beateth out the mothes and dust so do afflictions corruptions from the heart Quae nocent docent Corrections of instructions are the way of life Prov. 6. Vers 68. Thou art good and doest good Good in thy self indeed there is none good but thy self and good to thy Creatures inexpressibly bounteous and beneficial Teach me thy statutes And so impart unto mee of thy special goodnesse that I may resemble thee in being and doing good full of goodnesse filled with all knowledge Rom. 15.14 Vers 69. â—oncinnaâ—unt â—tificlose conâ—â—xeâ—unt The proud have forged a lye against mee Heb. They have cunningly and finely aspersed me Mendacium mendacio assuentes peecing one lye to another and drawing together iniquity with the cart-ropes of vanity But I will keep thy precepts Notwithstanding their slanders and the rather Vers 70. Their heart is as fat as grease Grosse as grease curdled as Milk or Cheese say the Septuagint congealed and baked as it were in their sins Obtusum quasi arnina obductum fat things are lesse sensible and fat-hearted people are noted by Aristotle for dull and stupid But I delight in thy Law Illa me pasco sagino therewith I feed and fat my self Vers 71. It is good for mee that I have been afflicted And thereby humbled for else the fruit of affliction is lost and they are always impaired that are not improved by their sufferings as all Gods people are sure to be at length The Lacâ—demonians of old and the same is said of the Hollanders a late grew rich by war and were bettered when all other Kingdomes were undone by it The Saints make benefit of their crosses which to others are destructive That I might learn thy statutes Luther saith of some of Saint Pauls Epistles that they can never be understood but by the cross Qui 〈…〉 saith he in another place 〈…〉 do best understand the scriptures when the wealthy and secure read them but as one of Ovids Poems Vers 72 The law of thy mouth is better unto mee c. For what is all this trash to that true treasure those lively and life giving oracles Dionysius worthily preferred Plato before Aristippus because the one was ever craving mony of him but the other books It is reported of Plato Joh.
Manl. lecâ— com 78. that for three choice books hee gave thirty thousand silverlings or florens Now what were all his books to the Bible To blame then was that Anabaptist who said in Melancthous hearing that hee would not give two pence for all the Bibles in the World Vers 73 Thy hands have made and fashioned mee Plasmaverunt which Bazil interpreteth of the body curiously wrought by God Psal 139. as Made Formaverunt Firmaverunt of the soul q. d. Thou art my Maker I would thou shouldest bee my Master A body hast thou fitted mee Heb. 10.5 a reasonable soul also hast thou given mee capable of salvation I am an understanding creature still neither have I lost my passive capacity of thy renewing grace Give mee understanding And thereunto adde sincere affection v. 80. that these may run parallel in my heart and mutually transâ—â—se life and vigour into one another Vers 74 They that fear thee will bee glad c. As hoping that they shall also in like sort bee delivered and advanced Because I have hoped in thy word And have not been disappointed The Vulgar rendreth it super speravi I have over-hoped and Aben-Ezra glosseth I have hoped in all thy decree even that of afflicting mee as in the next verse Vers 75 I know O Lord that thy Judgements are right That is that I suffer deservedly To thee O Lord belongeth Righteousness c. Dan. 9. And thâ— thou in faithfulnesse hast afflicted mee That thou mayest be true to my soul and not suffer mee to run on to my utter ruine Or in faithfullnesse that is in measure as 1 Cor. 10.13 Vers 76 Let I pray thee thy mercifull kindnesse That I faint not neither sink under the heaviest burden of these light afflictions According to thy word to thy servant To thy servants in generall and therefore I trust to mee who am bold to thrust in among the rest and to put my name in the Writ Vers 77 Let thy tender mercies come unto mee c. Hee repeateth the same thing in other words and re-enforceth his request showing that hee could not live without divine comforts For thy Law is my delight Thou hast my heart and good will which sheweth that I am thy workmanship in a spirituall sense also Ephes 2.10 Oh look upon the wounds of thine hands and forget not the work of thine hands as Queen Elizabeth prayed Vers 78 Let the proud bee ashamed Theodoret thinks that David here prayeth not against but for his enemies quandoquidem confusio ignominia salutem procreat But that 's not likely For they dealt perversely with mee Writhing my words and deeds to a wrong sense Or they would pervert mee But I will meditate in thy Precepts Or I will speak of them and so stop their mouths and save my self from them Vers 79 Let those that fear thee These are fitly opposed to those proud ones as Mal. 3.13.16 Turn unto mee From whom they have shrunk in mine affliction And those that have known thy Testimonies Deum cognoscere colere to know and serve God is the whole duty of a man saith Lactantius Vers 80 Let my heart bee sound For the main though I have many failings Pray wee against Hypocrisie That I bee not ashamed As all dissemblers once shall bee Vers 81 My soul fainteth for thy salvation Saying as those good souls Jer. 8.20 The Harvest is past the Summer isended and wee are not saved Physitians let their patients blood sometimes etium ad 〈◊〉 deliquiâ—m till they swoon again Howbeit they have a care still to maintain nature so doth God the fainting spirits of his people by cordialls Isa 57.16 But I hope in thy Word Vivere spâ— vidi qui moritur◠〈◊〉 Vers 82 Mine eyes said God sometimes deferreth to help till meâ—â—have left looking Luk. 18.8 when the son of man commeth shall hee find faith hardly This hee doth to commend his favours to us and to set a price on them Saying When wilt thou comfort mee This is a Prosâ—popaia as if Davids eyes said thus whilst they earnestly expected comfort Vers 83 For I am become like a bottle in the smoke Shrivelled wrinkled withered dryed up My body by long suffering is but a bag of bones and that black and sooty confer Psal 32.3 102.3 My soul in danger of being bereft of all spirituall moisture Yet dâ— I not forget thy Statutes Nay I do the rather remember them and fetch relief from them Vers 84 How many are the dayes of thy Servant i.e. Mine evil dayes Prov. 15.15 All the dayes of the afflicted are evill See Psal 37.12 and these soon seem many to us When wilt thou execute Judgement c. This is the voice of those Martyrs Rev. 6. who are thereupon willed to have patience till the number of their Brethren is fulfilled Vers 85 The proud have digged pits for mee The pride cruelty and craftiness of wicked Persecutors are fore-tokens of their utter destruction The Greek rendreth it they have told mee tales Prov. 16.27 An ungodly man diggeth up evill Which are not after thy Law Neither they nor their pits But what care they for thee or thy law and shall they thus escape by iniquity Psal 56.7 Vers 86. All thy Commandements are faithfull Heb. Faithfullness that is they are true sure equall infallible They have persecuted mee wrongfully For asserting thy truths and adhering thereunto Help thou mee The more eagerly men molest us the more earnestly should wee implore the divine help Vers 87 They had almost consumed mee upon earth In Heaven I shall bee out of their reach But this is their hour and the power of darknesse Luk. 22.53 But I forsook not thy Precepts No trouble must pull us from the love of the truth You may pull my tongue out of my head but not my faith out of my heart said that Martyr The Saints chuse affliction father than sin Vers 88 Quicken mee after thy loving kindnesse David under long affliction had his damps and dulnesses as the best faith if long tryed will flag and hang the wing Hee therefore rouseth up himself and wrestleth with God for quickening grace which hee promiseth to improve and not to receive the grace of God in vain so shall I keep the Testimony of thy mouth Vers 89 For ever O Lord thy word It is eternall and perpetuall neither can it bee vacated or abolished by the injurie of time or indeavours of tyrants The Bible was imprinted at the new Jerusalem by the finger of Jehovah and shall outlive the dayes of Heaven run parallel with the life of God with the line of eternity The Saints also and Angels in Heaven live by the same law as wee do here and we pray to bee conformed unto them Vers 90 Thy faithfullnesse is unto all generations Hee singleth out Gods word of promise and sheweth it to bee immutable and unmoveable as the earth is in the middle of Heaven by the word of Gods power See
Jer. 33.25 Thou hast established See Job 26.7 with the Note Vers 91 They continue this day God never brake promise with them Jer. 33.20 25. much lesse will hee with his people for whose use hee made them For all are thy servants All creatures are at Gods beck and check except evill Angels and men those great Heteroclites who yet do Gods will though against their own wills Vers 92 〈◊〉 thy 〈◊〉 had been my delight Unless it had been setled in my heart as well as it is in Heaven for my singular comfort I had been crusht I should 〈◊〉 〈◊〉 long 〈◊〉 have perished The Laâ—-grave of Hâ—ssâ—n told mee at 〈…〉 saith 〈◊〉 that it had been impossible for him to have born up under the manifold miseries of so long an imprisonment 〈…〉 verbe divine in sue cords 〈…〉 of the Scripâ—â—es in his heart Joh. Manl. loc com â—39 Vers 93 〈…〉 That is thy promises which are aâ— fire and firm as the commands of the most absolute Monarch upon earth And here the Prophet proposeth his own example for a pattern to others for as Pacatus writeth in his Panegyrick to Theodosius the Emperour blandissime jubetur exemplo examâ—â—â—s are sweet Precepts For with them thou hast quickened mee Thou hast fetcht mee again when ready to faint as vers 92. Vers 94 I am thine save mee Every man will see to his own unless hee bee worse than an Infidel and shall not God For I have sought thy Precepts And can thereby prove my self to bee Thine Where it is implyed that all that wee are to seek in our obedience are the Precepts themselves the thing especially wee are to aim at is obedience it self to the Precepts Vers 95 The wicked have waited Nothing less than destruction will satisfie Persecutors but the Lord knows how to deliver his Peters out of the hands of Herod and from all the expectation of the people of the Jews Act. 12.11 2 Pet. 2.9 But I will consider thy Testimonies And therewith hearten and harden my self against their insolencies and attempts for my hurt Vers 96 I have seen an end of all Perfection viz. Here below Tempora tacta ruunt praetoria Fairest buildings strongest persons goodliest Empires have their times and their turns their rise and their ruine Omnis finis finem vidi Syr. Interp. Omnia sunt hominum tenui pendentia filo Et subito casu quae valuere ruunt Omniae fortunae variis stant obvia telis Aut â—tiam longo tempore victa cadunt But thy Commandement is exceeding broad It is endlesse infinite perpetuall and withall of largest extent witness that of Charity which is the complement of the Law and the supplement of the Gospel David though hee had proceeded further in the discovery of divine truths than those before him vers 99. yet hee was still to seek of that which might bee known Like as those great discoverers of the new found land confess still a Pâ—â—â—-uâ—tra Vers 97 O how love I thy Law Such a pang of love hee felt as could not otherwise bee vented but by a patheticall Exclamation and this was wrought in him by the thought of the largeness and lastingness of Gods law Plato prized one book called Sophron above all the rest whereof hee had many Richard de Bury Bish of Durham as hee had more Books than all the Bishops of England besides so in his Book called Philobiblos hee saith of himself ecstatico quodam librorum amore potenter se esse abreptum that he was carried out of himself by love to good books Floruit anno 1333. but not so much as David was to Gods blessed book Queen Elizabeth at her Coronation received the Bible presented unto her with both her hands and kissing it laid it to her breast saying that the same had ever been her chiefest delight c. Speed It is my meditation all the day Sive locutio commentatio occupatio my daily discourse study or imployment as love is never idle Vers 98 Thou through thy Commandements hast made mee wiser than mine enemies So that I outwit them and mine holy simplicity is too hard for their sinfull subtlety Bee wise as Serpents For they are ever with mee Heb. It is ever with mee that is every one of thy Commandements I am expert in them Or It is mine I have made them mine own by meditation I have turned them in succum sanguinem I have incorporated them as it were into my soul Vers 99 I have more understanding than all my teachers i. e. I have understood by much reading more than they ever taught mee whilst I referred all to practise and so came to know more of Gods mind than they did A friend saith Chrysostom that is acquainted with his friend will get out the meaning of a letter or phrast which another could not that is a stranger so it is in the Scripture Act. Mon. And here Indocti 〈◊〉 calum a pious swain is better learned than a proud Philosopher faith a certain devout Dominican Our King Alfred was held the best in all his Kingdome both for understanding and for 〈◊〉 the holy Scriptures For thy Testimonies are my meditation I do particularly apply the word heard to mine own necessities and work it upon mine affections by an after deliberate meditation Vers 100 I understand more than the Ancients Whom yet Age Use and Experience have taught much but by the practicall study of the Word I ouâ—-go them all with reference to these hoary heads the seniours of the Synedriâ—â— bee it spokens Non prelixa facit sapiâ—â—â— baâ—â— Vers 101 I have refrained my feet c. I have clapt up my unruly affections close prisoners and hampered them abandoning every errour in Judgement and enormity in practise That I may keep thy word Which I shall never do but by self-denyall and mortification Vers 102 I have not departed from thy judgements i.e. From thy Law which is called Judgements because God will thereby judge the World For thou hast taught mee scil To cleave close unto thee with full purpose of heart and not to bee drawn aside by any either Allurement or Affrightment Vers 103 How sweet are thy words unto my taste Heb. To my Palat. Syr. caâ—is gutturis mei the roof of the mouth resembleth Heaven Epicurus was worthily blamed by Ennius for that â—um palatâ— quid sit optimum judicabat cali palatium non suspexerit whiles hee looked so much to his palate hee looked not at all to the heavenly palace David was no Hog of his heard hee had sweet meats to feed on that the World was not aware of Yea sweeter than hony to my mouth Mercuries Priests were wont to say when they did eat their figs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth is sweet The Comaedian saith after Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light is sweet The pleasures of the mind are far beyond those of the body Vers 104 Through thy Precepts I get
without so shall all that will live godly in Christ Jesus set them never dream of a dilicacy in religion So will I keep thy Precepts Not say as those Miscreants Jer. 7.10 wee are delivered to do all these abominations but as good old Zachary Luk. 1.74 75. servati sumus ut serviamâ—â— wee are delivered that wee might serve God without fear c. Vers 135 Make thy face to shine upon thy servant David could not live out of Gods favour nor without his direction hee therefore here and elsewhere prayeth heartily for both Vers 136 Rivers of waters run down mine eyes My countenance is clouded and even furrowed with continuall tears shed for thy dishonour therefore lift up upon mee the light of thy loving countenance It grieveth mee greatly to see thy law violated and the transgressours thereof so careless of their own eternall good This was Lâ—tâ— case at Sodom 2 Pet. 2. and is many a good mans still every prophane wretch being a Hazael to his eyes an Hadadriâ—â—â—â— to his heart The Septuagint and Vulgar read Mine eyes have drawn down issues of Waters i.e. they have wept abundantly because they that is those eyes of mine have not kept thy Law So Aben-Ezra Quia ipsi 〈◊〉 non observassant 〈◊〉 David had walked after the sight of his eyes and the lust of his heart this is now his grief Thus they but not so well Vers 137 Righteaâ—â— arâ— thâ—â— O Lord Essentially and efficiently And upright are thy Judgements Which are sometimes secret but alwayes just as the Emperour Mauricius also acknowledged when his wife and children were slain before his eyes by the traitour Phocas Vers 138 Thy Testimonies which thou hast commanded i.e. the Gospel as Isa 8.20 And the Commandement thereof to hear Christ Mat. 17.5 and to beleeve in his name 1 Joh. 3.23 this is a faithfull and true saying 1 Tim. 1.15 not Aven-gelaion as the Jews blasphemously call it or fabula de Christo as that black mouthed Pope Vers 139 My zeal hath consumed mee Hath meagred and impaired mee much In the Hebrew the last letter is doubled to increase the signification .. Zeal is the extreme heat of all the affections Vers 140 Thy Word is very pure And calleth for purity Hence wicked men sleight it but Saints the rather imbrace it desirous to bee conformed to the heavenly pattern Vers 141 I am small and despised Minutus a worm and no man an abject and outcast nullificamen hominis c. Yeâ— do I not forget thy Precepts My mean condition impaireth not my constancy Vers 142 Thy Righteousness is an everlasting righteousness When all other laws and sentences though ingraven in brass or marble shall decay and determine thy Law lasteth for ever and so shall they that observe it And thy Law is the Truth And therefore lasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Platâ— The Eternity of Israel cannot lye 1 Sam. 15.29 Vers 143 Trouble and anguish have taken hold of mee Heb. Have found mee Those as wee say of foul weather come before they are sent for yet are they not without the Lord. It is hee that putteth his under the black-rod Yet thy Commandements c. God and his Word are never so sweet to the Saints as in adversity Vers 144 The Righteousness of thy Testimonies c. This is the same with vers 142. Give mee understanding c. An ignorant life is a lifeless life Fuit non vixit The life of God is the only life But from this men are alienated by the ignorance that is in them Ephes 4.18 Vers 145 I cryed with my whole heart This sheweth that hee had not only a gift of prayer but a spirit of prayer Vers 146 I cryed unto thee save mee Salvation properly denoteth the privative part of mans felicity but includeth the positive part also this must bee got by prayer Vers 147 I prevented the dawning of the morning I was up and at it before day-break This is check to our sluggishness I hoped in thy Word The Word furnished his hope and his hope his prayer Vers Hier. ad Eusta 148 Mine eyes prevent the night-watches By this verse and the former it appeareth that hee spent whole nights in prayer and meditation of Gods Word Hierom counselled some godly women thus Tenenti codicem somnus obrepat cadentem faciem pagina sacra suscipiat Vers 149 Hear my voice according to thy loving kindnesse Shewed heretofore to others of thy servants and to mee frequently Quicken mee according to thy Judgement i.e. According to thy promise Vers 150 They draw nigh that follow after mischief Those scelerum assidui-sectatores prompti sunt ac parati They are far from thy law And so have nothing to restrain their rage sith they have cast thy cordes from them Vers 151 Thou art near O Lord To counterwork and controule the enemy as also to safeguard and support thy people Vers 152 Concerning thy Testimonies c. the sempiternity of Gods Word is an excellent prop to faith and help in prayer to those especially who are of long experience and have well laid up their experiments David had learned this truth of a child little See 2 Tim. 3. ult Vers 153 Consider mine affliction and deliver mee Vide commisâ—ratioâ—es oculis look upon it and let thine eye affect thy heart say as once I have seen I have seen the affliction of my people Vers 154 Plead my cause and deliver mee Litiga litigium meum Bee both mine Advocate and my Redeemer Vers 155. Salvation is far from the wicked How can it bee otherwise when as God is neither in their heads Psal 10.4 not hearts Psal 14.1 nor words Psal 12.4 not wayes Tit. 1.16 can these have part or portion in his salvation For thy seek not This contempt of Gods Word is a plain proof that no part or peece of Gods favour belongeth to them Vers 156 Great are thy tender mercies c. Or many and Mother-like This is great comfort to great est sinners Vers 157 Many are my Persecutours Truth never wanted an adversary and goes seldome without a scratcht face Yet do I not decline But still adhere to thy word when others fall off as fast as leaves fall from trees in Autumn Vers 158 I beheld the Transgressours and was grieved Or I abhorred them or I contended with them not so much because they were mine as thine enemies Because they kept not thy Word Which all men are bound not only to observe but to preserve as much as may bee Vers 159 Consider how I love thy Precepts And love facilitateth duty helping us over all the hardship of holinesse It yeeldeth also much boldness to a man to offer it to God as here for a proof of his sincerity Vers 160 Thy Word is true from the beginning Heb. The beginning of thy Word is true Primarium illud est in verbo tuo quod est firmissimum this is a speciall praise of thy Word that it is very
sure These words are faithfull and true Rev. 22.6 from the one end of the Bible to the other Some render it thus Thy most excellent Word is Truth This most excellent word Kimchi interpreteth to bee particularly that in the head or preface to the Decalogue Hear O Israel Jehova thy God Jehova is One. Theodoret will have it to be that promise made to Abraham that in his seed all Nations of the earth should bee blessed Some read it every chapter of thy Word is Truth Vers 161 Princes have persecuted mee without a cause And Quae venit indignè poena dolenda venit But better without a cause than for evill doing 1 Pet. 4. David suffered by these Potentates because hee was small and despised vers 141. as a little dog is worried by the bigger as the lesser fishes are devoured by the greater But my heart standeth in awe of thy Word The fear of God driveth out the fear of the creature Isa 8.12 13. Vers 162 I rejoyce at thy Word Libenter omnibus omnes opes concesserim c. Epist lib. 9. I would gladly leave all the wealth in the World to others said Tully so that I might without disturbance live and dye in the study of learning What marvell then that David was so taken with heavenly learning As one that findeth great spoil Which as it commeth oft unexpectedly and is therefore the better welcome so the profit is usually very great as was at the sack of Constantinople and the pleasure besides the honour is no lesse than the profit because gotten from an enemy George Fransperg a Generall in the Imperiall Army Hâ—st of the Counc of Trent p. 43â— under the conduct of Charles Burbon that sacked Rome in the time of Pope Clement the seventh caused an halter to be carried near his colours saying that with that hee would hang the Pope the better to incourage his souldiers who were almost all Lutherans whom hee promised to lead to Rome shewing them the great opportunity they had to inrich themselves with the spoils of that City Vers 163 I hate and abhor lying Utitur atrâ—ci verbo abominatus sum I hate it as I hate hell it self and yet lying was Davids sin after a speciall manner See vers 29. with the Note But thy Law do I love All hatred comes from love of they contrary Yee that love the Lord hate evill Psal 97.10 Vers 164 Seven times a day do I praise thee Septies id est sâ—pissime very oft in the day whensoever God setteth mee up an Altar I am ready with my sacrifice Mahometans pray constantly five times a day those of Morocco six times Papists foolishly and superstitiously allege this text for their seven Canonicall houres as they call them The Jews pronounce an hundred benedictions ever day Leo Modena Vers 165 Great peace have they which love thy Law The fruit of Righteousness shall bee peace Isa 32.17 even the peace of God the joy of faith a heaped-up happiness And nothing shall offend them Heb. They shall have no stumbling-block non pereunt quicquid accidat Though they fall they shall arise for the Lord putteth under his hand Psal 37. Vers 166 Lord I have hoped for thy salvation This saying hee borrowed from good old Jacob Gen. 49.18 And done thy Commandements Done them as I could done them to divine acceptation through Christ and hence I have hoped 1 Job 3.3 Every man that hath this hope in him purifieth himself as God is pure Vers 167 My soul hath kept thy Testimonies scil As well as mortality will afford And I love them exceedingly I delight in the Law of God after the inward man Rom. 7.22 I trust I have a good conscience in all things willing to live honestly Heb. 13.18 Vers 168 I have kept thy Precepts All thy Laws are in my sight like as all my wayes are in thy sight I desire to approve my self to thee in the discharge of every part and point of my duty in all my wayes I acknowledge thee Pro 3.6 Here note that all along this 21 Octonarie the Psalmist propoundeth himself for a Pattern of piety Vers 169 Let my cry come near before thee O Lord That is as some will have it Let this whole preceding Psalm and all the petitions whereof wee have here a repetition therein contained bee highly accepted in Heaven Vers 170 Let my supplication c. The same again neither is this Battologie but fervency in begging audience Vers Semper 〈◊〉 171 My lips shall utter praise Eructabunt labia mea hymnum A Metaphor either from a fountain casting out waters vel a ructu qui cibum copiosum sequitur Vers 172 My Tongue shall speak True goodnesse is diffusive charity is no churl Vers 173 Let thy hand help mee To do what I have promised For I have chosen thy Precepts Refusing Satans cut throat kindnesse Vers 174. I have longed for thy Salvation So do all men but then David will take a right course for it so will not all And thy Law is my delight This the most men mind not Vers 175 Let thy Judgements help mee scil To Heaven together with Gods Word there goeth forth a power Vers 176 I have gone astray c. And of my self shall never return Seek thy Servant Do all the offices of a good Shepheard for mee Luk. 15. For I do not forget The root of the matter is still in mee I am recallable and ready to hear thy voice Job 10.3 PSAL. CXX A Song of degrees A most excellent Song Tremellius rendreth it and so indeed this and the fourteen following are both for the matter and for the form or manner of expression which is wondrous short and sweet as the very Epigrammes of the Holy Ghost himself wherein each verse may well stand for an oracle And in this sense Adam Hammahalah or a man of degrees is put for an eminent or excellent man 1 Chron. 17.17 Others understand it otherwise wherein they have good leave to abound in their own sense sith sine periculâ— hic erratur an errour here is not dangerous Vers 1 In my distresse I cryed unto the Lord Oration 〈…〉 est ut avis siâ—â— alis Distress addeth wings to our devotions Our Saviour being in an agony prayed more earnestly Luk. 22.44 So do all his members and especially when they lyâ— under the lash of a lying tongue as here vers 2. Being defamed wee pray saith Paul 1. Cor 4.15 And 〈…〉 The effectuall fervent prayer of a righteous man availeth much Jam. 5.16 Zâ—ch 13.9 Hee that prayeth ardently speedeth assuredly Psal 91.15 and the unmiscarrying return of prayer should bee carefully observed and thankfully improved Psal 66. ult Vers 2. Deliver my soul O Lord from lying lips This was Davids distresse and it lay heavy upon his spirit so it did upon Jobs and Jeremies chap. 20.10 the scourge of tongues hee felt as sharp as Scorpions Of the mischief of an
body is sick my soul is well Vers 8 The Lord shall preserve thy going one c. Thou shalt have his safe 〈◊〉 publick faith for thy defence in 〈◊〉 enterprizes 〈…〉 and 〈◊〉 together with good success in all thine affairs and actions Prov. 3.6 PSAL. CXXII VErs 1 I was glad when they 〈…〉 The flourish is the chief joy of the good Christian Hence the Evangelicall among the Protestant party Gregory Nazianzon writeth that his Father being an Heathen and often besought by his wife to become a Christian had this verse suggested unto him in a dream and was much wrought upon thereby 〈…〉 Dutch Martyr in Luâ—â—â—ing hearing the sentence of his condemnation to the fire Act. Mon. fol. 807. 〈◊〉 Psalm c. Let us go into the house of the Lord I will go also as Zech. 8.21 said holy David who was much a cheered at his peoples forwardnesse in Gods service and became their Captain Vers 2 Our feet shall stand within thy gates Where the Ark whilâ—om transportative was now fixed this was their great joy so should it bee ours that the true religion is now setled amongst us and that wee are at a certainty Respons ad Staphyl Time was when good Melancthon groaned out Quâ—s fugiamus habemus quâ—s sequamur non intelligimus Wee know whom wee should flye viz. the Papists but whom to follow wee yet know not Vers 3. Jerusalem is builded as a City c. None such for uniformity of buildings or unanimity of Citizens There is no such â—â—â—nesse in all the World as amongst true Christians and this the very Heathens observed and commended As the curtains of the Tabernacle were joyned by loops so were they by love And as they stones of they Temple were so close cemented together that they seemed to bee all but one stone so was it among the primitive Saints Vers 4. Whither the Tribes go up Thrice a year all the Males appeared before the Lord in Sion the females also as many 〈◊〉 would as 〈◊〉 the Virgin Mary c. but they were not bound At which times there was such a generall meeting as no City could shew the like a type of that great Panegyriâ— Heb. 12.22 23. Unto the Testimony of Israel The Ark was so called in regard of the Tables of the Covenant kept therein as two letters of contract betwixt God and men saith Aâ—en-Ezra Exod. 25.16 those two tables are called the Testimony Vers 5. For there are 〈…〉 These are the two chief praises of any place 1 The exercise or Gods sincere service 2 The administration and execution of publick justice Vers 6. Pray for the peace of Jerusalem Peace is a voluminous mercy and must therefore be prayed for peace both of conscience and of Country It is well with Bees when they make a noise in the Haâ—â— but with men when they are at quiet in Church and state Among the Persianâ— her that offered Sacrifice prayed not only for himself but for all his Country men and especially for the King Herodot lib. 1 They shall 〈◊〉 that love 〈◊〉 And out of love pitty and pâ—ay for thee Vers 7. Peace bee wit◠〈…〉 had no sooner admonished others of their duty but himself 〈…〉 Vers 8. For my Brethren and companions sakes David was not all for himself as the maâ—â—â—â— is in thâ—s◠〈…〉 spirit hee did 〈…〉 Vers 〈…〉 Where Davids heart was and wherein 〈…〉 unto him was Gods 〈…〉 â—ee into likeness of 〈◊〉 heavenly 〈◊〉 〈…〉 PSAL. CXXIII VNto thee life I up mine eyes Praying by them rather than by words mine afflictions having swoln my heart too bigge for my mouth See the 〈…〉 Psal 121.1 Vers 2. Behold as the eyes of servants For direction defence maintenance mercy in time of correction help when the service is over-hard c. so do our eyes wait upon the Lord our God viz. for direction and benediction Vers 3. Have mercy upon me O Lord have mercy This is preceâ— fundere calum tundere misericerdiem exterquert as Tertulliâ—n hath it to wring mercy out of Gods holy hands by out utmost importunity For we are exceedingly filled with contempt We are made the very scâ—â— and scorn of our proud imperious enemies This the nature of man is very impatient of and can hardly brook for there is none so mean but holdeth himself worthy of some regard and a reproachful scorn sheweth an utter dis-respect which issueth from the very superfluity of malice Vers 4. Our soul is exceedingly filled with the scorn of those that are at ease And there-hence insolent and unsufferable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulness breedeth forgetfulness yea it maketh men scornful and wrongful to others PSAL. CXXIV VErs 1. If it had not been the Lord c. God may farre better say than our Hen. 8 Cui adhareâ— praest He whose part I take is sure to prevail But Christ hath ever been the Churches Champion and hence she is insuperable The Captain of the Lords Hâ—asts is Captain of our salvation Josh 5.14 Heb. 2.10 Vers 2. When men rose Monsters rather but such as think themselves the only men alive and us the only slaves and Zanies Vers 3. Then had they swallowed in up quick As the great Fish do the little ones as hungry Lions Gualth praef in Marc. R. Obad. Gaon in Psal 124. or Wolves raven up their prey Ptâ—lâ—mam Lathurus King of Aegypt slew thirty thousand Jews and compelled the living to seed upon the dead Adrian the Emperour made a Decree that hee who had not slain a Jew should himself be slain When their wrath was kindled against us Heb. in the flagrancies or 〈◊〉 of their anger Vers 4. Then the waters 〈…〉 us At once the red Sea did the Aegyptians or as the general deluge did the old world The stream 〈…〉 Neither could we have withstood it by any Art or industry Vers 5. Then the proud waters c. The same again to note the greatness both of the danger and of the deliverance And it may teach us not lightly to pass over Gods great blessings but to make the most of them Vers 6. Blessed be the Lord c. 〈…〉 thanks be to God was much in Austins mouth and should be 〈…〉 deliverance How was God blessed 〈…〉 As a prey to the 〈◊〉 Who meant to have made 〈…〉 and had already devoured us in their hopes but God 〈◊〉 them Vers 7. Our soul is 〈◊〉 c. 〈…〉 God 's opportunity See 〈…〉 The 〈…〉 c. God 〈…〉 net is broken Vers 8. 〈…〉 〈…〉 of infinite might and mercy and say as those good souls at Ebon-ezra Hitherto God hath helped us he hath and therefore he will c. PSAL. CXXV VErs 1 They that trust in the Lord shall bee as Mount Zion Great is the stability of a beleevers felicity Winds and storms move not a Mountain an Earthquake may but not easily remove it That mysticall Mount Sion the Church immota manet is unmoveable so is every
member thereof for the main of his happiness Vers 2 As the Mountains are round about Jerusalem That is lay some as the Angels but wee take it literally Jerusalem was surrounded with many high Mountains which were a great safeguard to it yet did not alwayes defend it as the Lord doth his by being a wall of fire round about them Zech. 2.5 Vers 3 For the rod of the wicked shall not rest Fall upon the lot of the Righteous it may notwithstanding that former promise of Gods protection but hee will take care they bee not tempted above that they are able 1 Cor. 10. hee sets the time and appoints the measure Psal 30.5 Rev. 2.10 Lest the Righteous c. Overcome by impatiency or drawn aside by the World 's either Allurements or Affrightments should yeeld and comply or seek to help themselves out of trouble by sinister practice God saith Chryâ—ostom doth like a Lutanist who will not let the strings of his Lute bee too slack lest it marre the musick nor suffer them to bee too hard stretcht or scrued up lest they break Vers 4 Do good O Lord unto those that be good But afflicted by those men of thy hand Psal 17.14 who are the rod in thine hand Isa 10.5 Do good in thy good pleâ—sure for nothing can bee claimed by the very best to such according to thy promise vers 3. which here I put in sute for them Let the Lord bee with the good 2 Chron. 19 11. And to them that are upright in their hearts For such only are good indeed and approved in Christ as was Appelles Rom. 16 and Nathaniel Joh. 1. notwithstanding their infirmities Hypocrisy imbaseth the purest metal turneth gold into rusty Iron sincerity doth the contrary by a divine kind of Alchymy Vers 5 As for such as turn aside by their crooked wayes In lubricitates vel tortuositates such as pretend piety to their wordly and wicked designes and dealings dissemblers warpers versuti vafri who would couzen God of Heaven if they could tell how The Lord shall lead them forth Quantumvis reluctantes as cattel led to the slaughter or malefactors to execution Transfug as arboribus suspendunt they hand up fugitives saith Tacitus concerning the Germans there is martiall law for such Heb. 10.38 39. as there is for skellums amongst us With the workers of iniquity They shall to Hell with the rest of the wicked crue notwithstanding their professions and pretences of piety whereunto they are perfect strangers Hypocrites are the free-holders of Hell and other evill persons are as it were Tenants to them shall have their part with them Mat. 24.51 But peace shall bee upon Israel Peace shall bee upon them and mercy Gal. 6.16 The remnant of Israel shall not do iniquity nor speak lyes neither shall a deceitfull Tongue bee found in their mouth for they shall feed and lye down and none shall make them afraid Zeph. 3.12 PSAL. CXXVI VErs 1 When the Lord turned again viz From Babylon and therefore that which some translations have in the title A Psalm of David which is not in the Hebrew would bee left out for it seemeth to have been penned by Ezra or some Prophet of his time Wee were like them that dream Tanta fuit liberationis 〈◊〉 abilitas so admirable was the deliverace that wee could hardly beleeve it as fearing the certainty and yet hoping the truth Such a passion was upon Peter when enlarged by the Angel Act. 12. upon the Grecians when set free by Flaminius the Roman Generall Majus gaudium fuit saith the Historian quam quod universum homines caperent c. their joy was too big for their hearts they scarce beleeved their own ears when the Cryer proclaimed their liberty Lib. 33. Cyp. Epist lib. 1. Aug. Confes lib. 6. cap. 12. Gosr in vit Bernard but bad him say over that sweet word Liberty again they also looked upon one another with wonderment velut somnii vanam speciem saith Livy And such an ecstasy is the new convert in as was Cyprian Austin Bernard witnesse their own writings Vers 2 Then was our mouth filled with laughter Wee laughed amain and shrilled or shouted aloud when wee found that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato speaketh not a dream but a done thing which before wee held optabile potius quam opinabile incredible altogether Then said they among the Heathen They who were wont to jear us Psal 137.3 God can soon alter the case of his afflicted people See Esth 8.17 with the Note The Lord hath done great things for them Magnifica So Vere magnus est Deus Christianorum the God of the Christians is a great God indeed said Calocerius an Heathen observing his works done for his people Vers 3 The Lord hath done great things q. d. T is a shame then for us not to say so much more and by an holy avarice to take the praises out of their mouths who are no sharers in it but spectators only Let the Redeemed of the Lord say so speaking good of his name Vers 4 Turn again our captivity O Lord Perfect what thou hast so happily begun for us As the streams in the South i.e. Miraculously say some as if thou shouldest cause rivers to run in dry and desert places Or comfortably as if thou shouldest refresh such hot parts with plenty of water Or suddenly The South is a dry Country where are few springs but oft land-floods caused by the showers of Heaven The Jews at this day pray for a speedy rebuilding of their Temple They cry altogether Templum tuum brevi valde cito valde cito in diebus nostris citissime nunc aedifica Templum tuum brevi Buxâ— de Synâ—g Jud. cap. 13. that is build thy Temple quickly very quickly in our dayes c. should not wee bee as earnest for the mysticall Temple c Vers 5 They that sow in tears Whether Ministers as some restrain the sense who serve the Lord with many â—ears and temptations Act. 20.19 but see little fruit Or others who sow in the tears of affliction and compunction for sin the cause thereof his faecunda sine dubio messis indulgentiae orietur saith Arnobius these shall certainly teap in joy pardon of sin Isa 1.16 power against it these troubled waters cure the soul as the tears of Vine-branches cure the leprosie increase of grace the Lilly is sown in her own tears saith Pliny so is grace the Olive is most fruitfull when it most distilleth so here These April-showres bring on May-flowers and make the heart to bee like a watered Garden Besides an access of glory for they that weep with men shall laugh with Angels their tears shall be turned into triumphs their sadnesse into gladnesse their sighing into singing their musing into musick c. See Mat. 5.4 This the Protomartyr foresaw and therefore Ibat ovans animis spe sua damna levabat â—embus de St. Stephano Vers 6 Hee
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