are unto thee Afflictions to the Saints are tanquam scalae alae to mount them to God Leave not my soul destitute Ne exinanias make not bare my soul viz. of thy protection Vers 9 Keep mee from the snare c. See Psal 140.5 Vers 10 Let the wicked fall Metaphora a piscibus saith Tremellius as fishes in casting-nets Isa 19.8 Whilest that I withall escape The Righteous is delivered out of trouble and the wicked commeth in his stead Prov. 11.8 It appeareth at length that simple honesty is the best policie and wicked polity the greatest simplicity and most self-destructive PSAL. CXLII WHen hee was in the cave scil Of Engedi 1 Sam. 24. Loquitur in spelâ—â—ca sed prophetat in Christo saith Hilary Vers 1 I cryed unto the Lord with my voice scil Of my heart and more with my mind than mouth for if hee had been heard hee had been taken by the enemy Thus Moses cryed but uttered nothing Exod. 14.15 Egit vocis silentio ut corde clamaret Aug. Thus Christ cryed Heb. 5.7 Vers 2 I poured out my complaint Heb. My mâ—ssiâ—â—tion I shewed before him Plainly and plentifully how my danger increased to a very Crisis as one expresseth it Vers 3 When my spirit was over-whelmed within mee Or covered over with grief as the Greek expoundeth it Then thou knewest my path scil That I neither fretted nor fainted Or thou knewest how to make a way to escape 1 Cor. 10.13 The Lord knoweth how to deliver his 2 Pet. 2.9 Vers 4 I looked on my right hand Not a man would appear for mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misery is friendless for most part See a Tim. 4.16 Nulla fide◠〈…〉 delegit 〈◊〉 Vers 5 I cryed unto thee O Lord I ran to thee as my last refuge in the fail of all outward comforts Zeph. 3.12 they are 〈◊〉 afflicted poor people and being so they trust in the Name of the Lord. Vers 6 〈…〉 Vat. 6 For I am brought very low Exhausted and 〈◊〉 dry 〈…〉 and disabled to help my self any way Vers 7 Bring my 〈◊〉 of prison 〈◊〉 Out of 〈…〉 less straitened than if in prison The Righteous shall compass mee about Heb. Shall Crown mee that is shall incircle mee as wondring at thy goodness in my deliverance or they shall set the Crown on mine head as the Saints do likewise upon Christs head Cant. 3.12 to whom this Psalm may bee fitly applyed all along as abovesaid PSAL. CXLIII VErs 1 Hear my prayer O Lord Hee prayeth once and again for audience De â—ugâ— ab Absolom R. O. 〈◊〉 and would have God to hear him with both ears Thus hee prayed saith the Greek title of this Psalm when his son Absoloâ— was up in arms against him and it may seem so by the next words Vers 2 And enter not into Judgement with thy Servant This is 〈…〉 siqua usquaâ— in sacris literis extat saith Beza an excellent sentence as any is in all the Bible saying the same that St. Paul doth Rom. 3.24 that Justification is by faith alone and not by works David would not bee dealt with in strictness of justice Lord go not to law with mee so some render it Go not into the Judgement-hall so the Chaldee All St. Pauls care was that when hee was sought for by Gods Justice hee might bee found in Christ not having his own righteousness which is of the law c. Phil. 3.9 The best Lamb should bee slaughtered except the Ram had been sacrificed that Isaac might bee saved Woe to the life of man saith an Ancient though never so commendable if it should have Judgement without mercy if there bee not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to moderate that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the severity of utmost right We read of a certain Dutch Divine who being to dye was full of fears and doubts And when some said to him you have been so active and faithfull why should you fear Oh said he the Judgement of man and the Judgement of God are different Sordeâ— in conspectâ— Judicis c. Vers 3 For the enemy hath persecuted my soul Quasi rabiferali percitus hee hath raged unreasonably The utmost of a danger is to bee related before the Lord in prayer and to bee acknowledged after wee are delivered out of it by way of thankfulness Vers 4 Therefore is my spirit over-whelmed God 's dearest Children have their passions against that stoicall apathie A sheep bitten by a Dog is no lesse sensible of the pain thereof than a Swine is though hee make not such an out-cry Vers 5 I remember the dayes of old Wherein I was delivered from the Lion and the bear yea from the hand of all mine enemies and from the hand of Saul Psal 18. title More than this Sacula antiquitus praeterita recolo I run over and ruminate all the ancient monuments of thy mercy to the Patriarches and others sith all that is written was written for our instruction that wee through patience and comfort of the Scriptures might have hope Rom. 15.4 See Psal 77.4 6. Vers 6 I stretch forth my hands unto thee As a poor beggar for an alms Beggery here is not the easiest and poorest trade but the hardest and richest of all other My soul thirsteth after thee And is therefore a fit subject for thy Spirit of Grace and comfort to bee poured upon Isa 44.3 55.1 Vers 7 Hear mee speedily A very patheticall prayer uttered in many words to like purpose as the manner is in extreme danger My spirit faileth I am ready to sink and to swoon This David knew God hath a great care that the Spirit fail not before him and the souls which he hath madâ— Isa 57.16 When Bezoard-stone is beaten wee see that none of it bee lost not so when ordinary spices so here for ordinary spirits God cares not much what becometh of them as hee doth of the choice spirits of his people Vers 8 Cause mee to hear in the morning Manâ— id est nature assoon as may be or at least as is meet make mee to hear of joy and gladness speak comfort to my conscience and help to my afflicted condition Vers 9 Deliver mee O Lord from mine enemies Deliverance from enemieâ— is a fruit of our friendship with God Vers 10 Teach mee to do thy will Orat nunc pro salute 〈…〉 saith Kimchi Now hee prayeth for his souls health and wold bee as well a clivered from his corruptions within as from his enemies without Lord save mee from that noughty man my self said an Ancient Thy Spirit is good The fruit of it is in all goodness and righteousness and truth Ephes 5.9 and it is the Spirit only that quickeneth Job 6. â—3 by purging out the dross that is in us 1 Pet. 1.22 setting us to work Ezek. 36.27 helping our infirmities Rom. 8.26 stirring us up to holy duties partly by immediate motions and partly by the ministry of the word made effectuall 1
come forth and flee from the Land of the North Deliver thy self O Zion that dwellest with the daughter of Babylon Zech. 2.6 7. Arise ye and depart for this is not your rest because it is polluted it shall destroy you even with a sore destruction Mic. 2.10 Look how the Eagle hath much ado to get her young ones out of the nest pricking and beating them with her wings and talons so was it here and neither so could the Lord prevaile with the most of them being as loth to depart as Lot was out of Sodom vel canis ab uncto cerio or a dog from a fat morsel His God be with him And then he needs no better company no greater happinesse for he is sure of a confluence of all comforts of all that heart can wish or need require Tua praesentia Domine Laurentio ipsam craticulam fecit dulcem Aug. saith an Ancient Thy presence sweeteneth all our occurrences This was therefore a good wish of King Cyrus neither did he therein any disservice to himself for God hath promised to blesse those that blesse any of his Gen. 12.3 and not to let a good wish to such go unrewarded 2 Cor. 13.9 Let him go up and build c. As God had charged him verse 2. so doth he them And it is as if he should have said with that Father Unlesse I stir up your hearts as the Lord hath done mine unlesse I lay Gods charge upon you to set strenuously upon this service of his Bern. Vobis erit damnosum mihi periculosum Timeo itaque damnum vestrum timeo damnationem meam si tacuero If now you go not up upon so great encouragement God will surely bemeet with you He is the God The onely true God John 17.3 none like him Mic. 7.18 The Lord your God is God of Gods and Lord of Lords a great God a mighty and a terrible Deut. 10.17 Is it not fit therefore that he have a Temple a place of divine worship which the Heathens deny not to their dunghill-deities Which is in Jerusalem That City of the great King where he kept his Court and afforded his special presence not of grace onely in his Ordinances but of glory also sometimes in his holy Temple 2 Chron. 5.14 as in another heaven Ver. 4. And whosoever remaineth in any place where he sojourneth Heb. Gar-shom A name that Moses gave his eldest sonne borne in his banishment for he said I have beene a stranger in a strange land Exod. 2.22 These poore captives had beene longer so then Moses in Midian and met with more hard measure Psal 137.1 8. But as those who are borne in hell know no other heaven as the Proverb is so fared it not with a few of these loth to be at the paines and run the hazard of a voyage to the holy Land A little with ease is held best Let us who are strangers here haste homeward heaven-ward Some of these poore Jewes had a minde to returne but wanted meanes For these necessitous people the King takes care and course here that they be supplied and set forward on their journey after a godly sort or worthy of God as Saint John phraseth it 3 John 6. who else will require it Let the men of his place Whether Jewes or Proselytes brethren by race grace or place onely Help him wish silver Heb. Give him a lift out of the dust as Jobs friends did him off the dunghill as Joseph did his brethren when he filled their bags 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and returned them their moneys And as all Christians are bound and bid to support or shoar up their weaker brethren 1 Thess 5 14. With silver an with gold These are notable good levers at a dead lift in this present world where money beares the mastery and answereth all things Eccles 10.14 a satisfactory answer it giveth to whatsoever is desired or demanded He that helpeth a man therefore in his necessity with silver and gold is a friend indeed Let a man make God his friend and then saith Eliphaz the Almighty shall be his gold and he shall have plenty of silver Job 22.25 Jacob shall be sure of so much as shall bring him to his journeys end a sufficiency if not a superfluity of all things needful to life and godlinesse And with goods Heb. Recush whence haply our English words Riches and Cash chattels movables gathered substance as the word signifieth which whosoever he was that first called substance was utterly mistaken sith wisdome onely that is godlinesse is durable substance Prov. 8.21 Wealth is but a semblance Proverbs 23.5 1 Corinth 7.31 And he that first called Riches Goods Psal 4.6 was a better husband then Divine But it may be thought the most are such husbands sith the common cry is Who will shew us any good a good booty a good bargaine a good beast c. That one thing necessary that is both Bonum hominis The good of man Micah 6.84 and Totum hominis The whole of man Eccles 12.13 lieth wholly neglected by the most And with beasts Those most serviceable creatures both ad esum ad usum for food and other uses as Sheep Horses Camels Dromedaries swift patient painful Besides the free-will-offering Which the King presumeth all Gods free-hearted people Voluntieres every soul of them Psal 110.3 will be most forward unto See Lev. 5.6 12. and 14.10 21 30. In Psal 1. in so good a work so acceptable a service God straineth upon no man Exod. 25.2 and 35.5 Lex quaerit voluntarios The Law calleth for Volunteires saith Ambrose See Esay 56.6 and 2 Cor. 8.12 and 9.7 and learne to come off roundly and readily in works of Piety and Charity for else all 's lost sith Virtus nolentium nulla est unwilling service is nothing set by That is in Jerusalem This City he so often nameth Psal 137 6. that he may seeme delighted with the very mention of it and to be of the same minde with those pious captives that vowed to preferre Jerusalem that joy of the whole earth before their chief joy to make it ascend above the head of their joy as the Hebrew hath it How then should it chear up our hearts to think of heaven and that we are written among the living in Jerusalem Esay 4.3 fellow-citizens with the Saints and of the houshold of heaven Eph. 2.19 Verse 5. Then rose up the chief of the fathers Those who are therefore crowned and chronicled in the next Chapter Those Magnates Magnites that drew on others by their example Those Viri gregis he-goats before the flocks men of publike places and authority active for Reformation who hearkened to that divine call Jer. 50.8 Remove out of the middest of Babylon and go forth out of the land of the Caldeans and be as the he-goats before the flocks These Nobles arose being rowsed and raised by that Noble Spirit of God Psal 51.12 that Kingly spirit the
Prosper thinketh that they were called Judaei because they received jus Dei the Law from God But we can give a better derivation from the Hebrew viz. Jewes i. e. Confessours such as were those above chap. 5.11 And the King granted him all his request Giving him more and greater things then he durst desire So great facility and flexiblenesse found He in this King that he needed onely to aske and give thanks as it is said of Tiberius that he never denied his favourite Sejanus any thing but oft-times prevented his request and avowed that he deserved much more According to the hand of the Lord his God upon him i. e. his sweet and singular providence ever watching over and working for those that are good 2 Chron. 19. ult Such may well sit and sing as one did once Vna est in trepida mihi re medicina Jehovae Cor patrium Os verax omnipotensque Manus Verse 7. And there went up some of the children of Israel And but some for many chose rather to continue in the Land of their captivity though God by his Prophets and the King by his Proclamation had cried out Ho Ho come forth c. Deliver thy selfe O Zion that dwellest with the daughter of Babylon Zech. 2.6 7. See the Note there And the Nethinims See the Note on chap. 2.43 Verse 8. And he came to Jerusalem in the fifth moneth So that they were four moneths in coming and that which upheld them was that they should shortly see the face of God in Zion Psal 84.7 Popish Pilgrims though they have many a weary step and meet with much hardship besides losse of their estates yet satisfie themselves in this We have that we came for viz. the sight of some dumb Idoll What then should not we do or suffer to see God in his Ordinances in holy Assemblies Verse 9. According to the good hand of his God upon him See the Note on verse 6. In all thy wayes acknowledge God and he shall direct thy paths Prov. 3.6 Commit thy way unto the Lord trust also upon Him and he shall bring it to passe Ps 37.5 Holy Ezra had experimented all this as also had Eliezer Gen. 24. and therefore ascribeth his good successe to Gods good providence Verse 10. For Ezra had prepared his heart Which without due preparation would not have beene drawne to any good See 1 Sam. 7.3 Job 11.13 Amos 4.12 An instrument must be tuned ere it can be plaid upon sowre wines need good sweetening To seek the Law of the Lord To dive into the very bosome and bottome of it Qui nucleum vult nucem frangat The Rabbines have a saying that there is a mountaine of sense hanging upon every tittle of Gods Law And to do it His knowledge and practise ran parallel and mutually transfused warmth into one another He was not of those Oratours blamed by Diogenes for that they studied benè dicere non benè facere to speak commendably but not to live accordingly He knew well that his forefathers the High Priests had Pomegranates for savour as well as bells for sound And to teach in Israel He knew the truth of that Hebrew Proverb Lilmod Lelammed Men must therefore learne that they may teach others and not bury their talents lest the canker of their great skill prove a swift witnesse one day against them Verse 11. Even a Scribe of the words of the Commandments This sheweth Ezra was not an ordinary Scribe called a Scribe of the people nor a publike Notary or Kings Secretary such as were called for Esth 3. but Scriba sacer legis peritus interpres a Teacher of the words of the Commandments of the Lord and his Statutes to Israel This is an high and honourable employment Ver. 12. Artaxerxes King of Kings This is a very high stile for any mortal wight yet ambitiously assumed by Monarchs and Emperours It is indeed the proper title of Jesus Christ who hath upon his vesture and upon his thigh a name written King of Kings and Lord of Lords Kings and caytives Socrates Lords and lossels are all his underlings and vassals as those good Emperours Constantine Theodosius and Valentinian usually called themselves This Name of the Lord Christ is said to be written 1. On his Vesture that all may see it and submit to it 2. On his thigh where hangs his sword to shew his absolute and illimited Empire got out of the hands of his enemies with his sword and with his bow Psal 45.5 By me Kings reigne saith He Prov. 8.15 And Nebuchadnezzar is made to know as much Dan. 4.35 who once vain-gloriously vaunted that his Princes were altogether Kings Esay 10.8 Maximilian Emperour of Germany also said of himself that he was a King of Kings but in another sense for every of my subjects quoth He will be a King and say I what I can Joban Manl. loc com p. 586. they will do what they list Of the God of heaven See the Note on chap. 5.11 Verse 13. And of his Priests sc The God of heavens Priests verse 12. and therefore honoured and respected by this great Monarch so was Samuel by Saul Jaddus by great Alexander the Bardes anciently here in Albion by the greatest Commanders Which are minded of their owne free-will He would compel none neither doth Almighty God His people are all Voluntieres Psal 110.3 Esay 56.6 he findes them not so but makes them so Ambros in Ps 1 and accounts that Virtus nolentium nulla est Lex voluntarios quaerit God accepts a free-will offering and commands us to come off roundly and readily in his service Verse 14. And of his seven Counsellours Without whom the King did nothing of moment This King was better affected to his Councel then his father Xerxes had beene of whom it is storied Val. Max. l. 9 c. 5 that in his expedition against Greece he called his Princes together as if he would have beene advised by them but spake to them to this purpose Lest saith he I should seeme to follow mine owne counsel I have assembled you And now do you remember that it becomes you rather to obey then advise To enquire concerning Judah So Saint Paul sent to enquire what was yet lacking in the faith of the Churches According to the Law of thy God Which is not onely recta but regula the rule and rudder Those that walked by this rule Ezra was to cherish and to punish such as did otherwise being custos utrinsque tabulae Which is in thine hand Which thou art singularly skilled in and much exercised about it that thou mayest both observe it thy self and also preserve it from other mens violations Verse 15. Which the King and his Councellours have freely offered This King as he had beene well bred by his Mother Queene Esther so he had likely beene well instructed by Ezra in the knowledge of the God of heaven as he calleth him whose service he thus promoteth So
the Septuagint there render it but the name of the wicked shall rot as doth now the name of the Powder-plotters of Bonner Gardiner and other Popish Persecutors Should return upon his own head According to Psal 7.17 and haply not without allusion to those Piaculares Obominales among the Grecians which were certain condemned persons on whose heads they put the publick guilt and then tumbled them into the sea or else to those expiatory sacrifices amongst the Egyptians which were first cursed by them and then cast into the river or sold to the Grecian Merchants in an apish imitation of the Hebrews scape-goat and day of Atonement Vers 26. Wherefore they called these days Purim Thereby to perpetuate the memory of that mercy worthy to be engraven in pillars of marble This was a notable name for it served to in-minde the Jewes of all that God had done for them at this bout As there is edification in the choice of fit Psalmes 1 Cor. 14.26 so in the imposing of fit names upon persons things and times As the Christian Sabbath is to good purpose called the Lords day and those festivities of Easter and Whitsontide were not so fitly called Pasch and Pentecost as the Feast of the Lords Resurrection and of the sending of the Holy Ghost It should certainly be the constant care of us all to set up marks and monuments of Gods great mercies so to preserve the memory of them which else will be moth-eaten Such as were Abrahams Jehovah Iireh Jacobs stone at Bethel Moses his Jehovah Nissi Aarons rod and pot of Manna Heb. 9.4 the twelve stones pitcht up in Jordan the names of Gilgal Ramath-Lehi Aben-Ezer those plates nailed on the Altar Numb 16.40 Hereby God shall be glorified the Churches enemies convinced our faith strengthened our joy in the Lord heightened our posterity helped and Satan prevented who seeketh to obliterate Gods works of wonder or at least to alienate them and translate them upon himself as he endeavoured to do that famous execution of divine justice upon Sennacheribs army Herod l. 2. by setting Herodotus a work to tell the world in print that it was Sethon King of Egypt and Priest of Vulcan who obtained of his god that Sennacheribs army coming against Egypt should be totally routed by reason of an innumerable company of rats sent by Vulcan which gnawed in pieces their bowe-strings quivers bucklers c. and so made way for the Egyptians to vanquish them Herodotus addeth also that in his time there was to be seen the statue of Sennacherib holding a rat in his hand in Vulcans Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and uttering these words Let him that beholdeth me learne to feare God Lo the god of this world hath his trophies erected and shall the God of heaven and earth go without Oh let us who have lived in an age of miracles and seen the out-goings of God for our good more then ever did any Nation offer unto him the ransome of our lives as they did Exod. 21.30 and 30.12 in token that they had and held all in meer courtesie from God Let us leave some seale some pawn of thankfulnesse for deliverance from so many deaths and dangers Otherwise Heathens will rise up and condemn us They after a shipwrack would offer something after a fit of sicknesse consecrate something to their gods after a victory set up trophies of triumph as the Philistines did to their Dagon the Romanes to their Jupiter Capitolinus c. Therefore for all the words of this letter In obedience to Mordecai their godly Magistrate And of that which they had seen concerning this matter And especially of God made visible all along in it yea palpable so that they might feele him and finde him Act. 17.27 though his name be not found in all this book And which had come unto them Scil. by report and hear-say but from such hands as that they were fully satisfied thereof as Hamans lot-casting Esthers supplicating the Kings reading the Chronicles c. Verse 27. The Jewes ordained and took upon them and upon their seed See ver 23. Here we have a repetition of what was before recited and this is usual in holy Scripture as Gen. 2.1 Exod. 15.19 that things of moment may take the deeper impression That of Austin is here to be remembred Verba toties inculcata viva sunt vera sunt plana sunt sana sunt Let Preachers do thus and hearers be content to have it so Nunquam satìs dicitur quod nunquam satìs discitur To write to you the same things to me is not grievous and for you it is safe saith that great Apostle Phil. 3.1 And upon all such as should joyne themselves unto them Those Proselytes chap 8 17. or whatever hang-bies So as it should not faile But stand as a law inviolable And yet that Octogesimus octavus mirabilis annus and that never to be forgotten fifth of November are with us almost antiquated little would oue think that God had ever done anything for us either by land or by sea against either fire-works or water-water-works Vae corpori nostro That they would keep these two dayes Keep them as before by consecrating a rest and feasting before the Lord not by gourmandizing and profane sports nor by running up and down from house to house as whifflers and wassailers Lâ—deâ—cerem Iud. as at this day the Jewes manner is witnesse Antonius Margarita a baptized Jew According to their writing i.e. Mordecai's order by themselves subscribed and ratified Verse 28. And that these dayes should be remembred That the memory of them might be kept a foot in the Church to all perpetuity Nothing is sooner forgotten then a good turn received David found himself faulty this way and therefore sets the thorn to the breast Psal 103.2 Other holy men kept catalogues see one of Gods own making Judg. 10.11 12. They also had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Memorials as is before noted The very Heathens had their triumphal Arches Pillars Trophies Tables Histories Annals Ephemerides c. A soule shame for us to fall short of them and not to wish as Job in another case Iob. 19.23 24. Oh that Gods works of wonder for us were now written Oh that they were printed in a book That they were graven with an iron pen and lead in the rock for ever That famous fifth of November especially Ier. 23.7 This wás written Nov. 5. 1653. which drownes in a manner the memory of all former deliverances as the return out of Babylon did the departure out of Egypt This happy day too too much slighted alas in many places already should never be put out of the English Kalendar whiles the Sun courseth about the earth but be registred for the generation to come that the people which shall be created may praise the Lord Psal 102.8 Every family every Province and every City They should all recognize their late danger and thereby
in him to suspect 〈…〉 whilest he intended their good and turned his 〈…〉 That his children were godly is put 〈…〉 whether they had sinned But how then doth it follow And cursed God in their hearts And not blessed God so Calvin rendreth it not done him right So Sanctim and therefore wrong they have not high and honourable conceptions of him answerable to his excellent greatnesse but by base and bald thoughts cast him as it were into a dishonourable mould and not given him the glory due to his Name that holy and reverend Name Psal 111.9 Great and dreadful among the Heathen Mal. 1.14 In the Hebrew it is And blessed God for cursed by an Euphemismus or Antiphrasis as when an harlot is called Kedesha a holy woman by contraries So aurisacra i. e. execranda fames The Hebrews so abhorred blasphemy against God as they would not have the sound of it to be joyned to the Name of God whom they commonly call Baruc-hu the blessed One. So they would not take the name of Leven that prohibited ware into their mouths all the time of the feast of the Passeover Elias Thisâ— So in their common talk they call a Sow dabhar achar an other thing because they were forbidden to eat swines flesh Thus did Job continually Heb. all the dayes that is in the renewed seasons he was not weary of well-doing but stedfast and unmoveable alwaies abounding in the work of the Lord alwaies renewing his repentance and faith in Christ figured by those sacrifices for the Ceremonial Law was their Gospel Verse 6. Now there was a day Haply that day wherein Jobs children were feasting their last The Rabbines say the first day of the year and some say the sabbath day But who told them so this is to intrude into things which they have not seen Col. 2.18 and where of there is neither proof nor profit Certain it is that as God hath before all beginnings decreed all things so he hath set and assigned the times or seasons which he hath put in his own power Act. 1.7 when every thing shall come to passe as himself hath appointed Now then saith Beza the time being come which he prefixed for the actual accomplishing of that he had decreed concerning Job he revealed the same to Satan being before altogether ignorant thereof as whom he had appointed to be the chief instrument in executing this his will and purpose The children of God i.e. the Elect Angels called Sons of God here and elsewhere not because they are so by eternal generation as Christ alone nor by adoption and regeneration as the Saints John 1.12 but by Creation as Adam is called the Son of God Luke 3. ult and Resemblance for they are made in Gods image and are like him as his children both in their substance which is incorporeal and in their excellent properties which are Life and Immortality Blessednesse and Glory wherein we shall one day be their comperes Luke 20.36 Came to present themselves This is spoken in a low language for our better apprehension by allusion to the custome of earthly Princes and their attendants and officers coming to give an account or receive directions The Angels are never absent from God Luke 1.19 but yet employed by him in governing the world Ezek 1. and guarding the Saints Heb. 1.14 This the heathens hammered at for both Plutarch and Proculus the Platonist say that the Angels doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 travel betwixt heaven and earth carrying the commands of God to men and the desires of men to God Jussa divina ferentes ad homines hominem voâ—â— ad deos And Satan came also among them That old man-slayer envying Jobs holinesse and happinesse as much as the good Angels rejoyced in it and promoted it for he was seen of Angels of both sorts would needs make one among those Sons of God not without Gods over ruling power although he regarded not so much Gods authority as wanted an opportunity and license to do mischief In reference to this history George Marsh Martyr in a certain letter of his writeth thus to his friend the servants of God cannot at any time come and stand before God that is lead a godly life and walk innocently but Satan comes also among them that is the daily accuseth findeth fault 〈◊〉 persecuteth and troubleth the godly c. Yet unlesse God do permit him he can do nothing at all not so much as enter into a filthy hog But we are more of price then many hogs before God Acts and Mon. fol. 14 23. Before the Lord Or By or Near the Lord. But can Satan come into the presence of God Mr. Caryl Surely no otherwise saith a grave Divine then a blind man can come into the Sun he cometh into the Sun and the Sun shineth upon him but he sees not the Sun Satan comes so into the presence of God that 〈…〉 of God he is never so in the presence of God as to see God Verse 7. And the Lord said unto Satan either by forming and creating a voice in the air as Matth. 3.17 Job 12.28 or by an inward word after an unspeakable manner manifesting his wil as he willed to Satan The School men have great disputes about the speech of spirits but this they agree in that the intention of one spirit is as plain an expression of his mind by another spirit when he hath a will that the other should understand it as the voice of one man is to another Whence comest thou This the Lord asketh not as if he were ignorant for he knows all things and that from eternity neither is there any creature that is not manifest in his sight but all things are naked and open before his eyes Heb. 4.13 yea in him all things subsist Colâ—â— 1.17 So that there can be no motion of the creature without his privity God therefore thus interrogateth Satan that he might shew himself to be his Judg and that he might exact a confession out of his own mouth Then Satan answered the Lord the word signifieth to speak in witnesse-bearing Exod. 20 16 From going to and fro in the earth He saith not from instigating men to all manner of wickednesse from ranging up and down as a roaring Lion to devour soules from sinning that sin against the Holy Ghost every moment c. All this he cunningly dissembleth and saith in effect as once Gehezi did Thy servant was no where or for no hurt to any when as he is never but doing mischief as Pliny saith of the Scorpion that there is not one minute wherein it doth not put forth the sting Is not the hand of Joab in this businesse So is not Satan in all the sins of the wicked and in most of the troubles of the godly Heâ— quà m furit Satan impellis secures homines ad horrenda flagitia c. saith Luther O how doth Satan range and rage that he may glut himself
a power And smote the four corners of the house This was extraordinary and therefore the more dreadfull God seeming to fulfil upon Job and his children what he threatneth in the Law Deut. 28.59 I will make their plagues wonderful But what saith Solomon and that after long debate with himself about occurrents of this nature For all this I considered in mins heart even to declare all this that the righteous and the wise and their works are in the hand of God no man knoweth either love or hatred by all that is before them Eccles 9.1 2 by externals we cannot judge aright of eternals Let it be our care to lay hold on eternal liâ—e and then sudden death can do us no hurt no guest cometh unawares to him who keeps a constants table And it fell upon the young men and they are dead No doubt but they were miserably mawled and dis-membred by the fall so that they were pulled forth piece-meale and it could hardly be known which was which as we say The like death befell Scopaâ— a rich and noble man of Thâ—ssaly together with his guests all oppressed and slain together by the ruin of that room where they were feasting and fearing no such danger as Tully telleth us Simonides was at that feast but was at that instant happily called out by two young men that came to speak with him Cic. lib. 2. de Oratâ—r Acts Mon. fol. 78â— Stones Chron. cont by Hom page 130. Luther had the like deliverance by a special providence as Mr. Fox relateth But so had not those Londoners in the Reign of King Williâ—â—â— the second who perished by a terrible tempest which blew down suddenly six hundred and six houses in that chief City No more had those that died by the fall of part of an house in Black-Friers where and whiles Druâ—â— a Popish Priest was preaching who together with an hundred more Papists his hearers had there their pasport this fell out in the year 1623. And the like we had lately at Wâ—tney in Oxford-shire where a scurrilous blasphemous Comedy was by the fall of the room wherein in was acted Feb. 3. 1652 turned into a Tragedy as ending with the deaths of six and hurts of about threescore who were bruised and maimed and some as it were half dead carried away by their friends The narrative whereof together with what was preached there in three Sermons on that occasion from Rom 1.18 is set forth by Mr. John Rowe Lecturer in that town in his book called Tragicomedia Verse 20. Then Job arose and rent his maniâ—e He stirred not at the three first dolefull tidings but this fourth startleth him for he was neither a Stoick nor a stock His strength was not the â—ir ugth of stones nor his â—lâ—sh of brasse chap 6.12 That he should bear blowes and never feel paine or make moan that he should be silent in darknesse 1 Sam. 2.9 and not cry when God bound him Job 36.11 This Stoical apathy or indolency condemning all affections in that their wise man who as Cicero very well saith as yet was never found Jeremiah justly complaineth of Jer. 5.3 and the Peripatetickes utterly disliked teaching that wisedome doth not remove affections but only reduce them to a mediocrity Job kept the mean between despising the chastening of the Lord and fainting when rebuked by him Heb. 12.5 When Germaniâ—â— died divers forraign Princes shaved their beards to shew their grief Suâ—ton Legatur Hadr. Jun. com de comâ— cap. 2. 4. Plut. is Alâ—â—â— See my Livertokens pag. 37.38 c. And shaved his head In token of his very great sorrow see Jer. 7.29 Micah 1.16 Make thee bald and poll thee for thy delicate children enlarge thy baldnesse as the Eagle See the note there Plutarch telleth us that Alexander the great at the Funeral of Ephestiâ—n his favourite not only shaved himself but clipped his horses and muâ—es haire yea he plucked down also the battlements of the walls of the City that they might seem to mourn too but this savour'd of too much â—uâ—â—ennesse How much better his Macedonians who being once sensible of his displeasure laid by their armes put on their mourning attire came â—â—â—oping to his tent where for almost three dayes they remained with loud cries and abundance of tears testifying their remorse for offending him beseeching his pardon which at last they gained God calleth to baldnesse for sin Isa 22.12 which in other cases was forbidden Lev. 19.27 and 21.5 Deut. 14.1 This Job performed here for he knew that although God afflicteth sometimes for his own glory John 9.3 sometimes for triall or exercise of his peoples graces yet sin is ever at the bottome as the meritorious cause of what they suffer and if he did not duely consider it before Zophar gave him to understand that God exacted of him lesse then his iniquity had deserved chap. 11.6 And fell down upon the ground This shewes that Job arose not before to this end that with a stout and stubborn gesture of the body he might withstand God but rather that he might with greater lowlinesse and humility submit to his justice and implore his mercy He fell down upon the ground and worshipped saith the Text that is he fell upon the ground to worship He fell not all along on the earth as Saul did out of despondency and despaire after that he had heard the divell preaching his funerall he lay like an oxe on the earth in the fulnesse of his stature as the Original hath it 1 Sam. 28.20 but as humbling himself under the mighty hand of God who would raise him up in due season 1 Pet. 5.6 and as reverently and religiously submitting to his will Mr. Caryl ex Bolduc in loc And it is probably observed saith a late Expositor out of another that the ancient Prophets and holy men were called Nephalim procidentes or Prostrantes that is prâ—strates or Fallers downe because in their worship they usually fell down upon the earth to humble themselves before the Lord. Verse 21. And said He lay not on the ground dumb as a stone as it is said of Nabal 1 Sam. 25.37 Herod Hom. and fained of Niobe He rageth not as Xerxes did when he beat the Sea by way of revenge neither vexeth himself without measure as Achilles at the death of his friend Patroclus He curseth not God to his face as Satan that old liar said he would do nor so much as the Sabees and Chaldees or the divel the chief Enginere of his present sufferings but rejoycing in hope patient in tribulation continuing instant in prayer he said in the words of truth and sobernesse Rom. 12.12 Naked came I out of my mothers womb Hence the Proverb Nudus tanquam ex â—atre not having a ragge to my back but stark naked as ever I was born Hither I came a pitiful poor destitute shiftlesse and forlorn creature not having a crosse to blesse my self with as
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
thee sith thou art set and so wedded and wedged to thine own will and way that thou canst not be removed and rectified but by an extraordinary touch from the hand of heaven O therefore that God would speak and open his lips against thee and for us for so Zophar doubts not but he would do but if it proved otherwise chap. 42. Job was justified and these three condemned because they had not spoken of God or to God as in this text the thing that was right verse 7. but had been Satans instruments to discourage Jobâ— and to drive that good man to many passionate speeches Some men and women too as Sarah Gen. 16.5 are over-hasty to send for God as it were by a post to decide their controversies who if he should come at their call would certainly pronounce against them Psal 37. Eccles 5.2 Fret not thy self therefore to do evil be not rash with thy mouth and let not thine heart be hasty to utter any thing in this kind before God or to interest him in thy quarrels and controversies for he will surely passe an impartial sentence â—either is there any iniquity with the Lord our God nor respecting of persons nor recâ—iving of gifts 1 Chron. 19.7 One Interpreter from this wish of Zophar noteth that it is an ordinary practice of hereticks Satans factors to mention God as approving of their errors if by speaking he would from heaven declare himself plainly and that therfore we should take heed of those that labour to work upon us this way when by right reason they are able to evince nothing that they say Vers 6. And that he would shew thee the secrets of wisedome This may be understood of Gods law saith Diodate or of the hidden wayes of his providence which if God would shew Job he should at once see that he mistook much and knew little of those many mysteries that are both in the word and works of God in all divine dispensations which are such as none can unriddle but God himself neither can we see them till he shew them It is well observed that the word here rendred shew signifieth to interpret and expound that which is dark mysterious and enigmatical and till God shew us in this sort we remain ignorant both in the book of the creatures and in the book of the Scriptures Oh pray that ye may be all taught of God that he would show you great and mighty things which you know not Jer 33.3 that he would so open your eyes that ye may behold wondrous things out of his Law Psalm 119.18 c. That they are double to that which is Sunt enim Deo judiciorum duo genera so the Tigurines translate the words for God hath judgments of two several sorts viz. open and secret such as thou with all thy skill canst not dive into The Hebrew is dovbles to the being that is saith one manifold more then is by thee apprehended and although God hath afflicted thee according to what he hath revealed yet he might afflict thee more if he should proceed according to the height of his secret wisedome thy plagues should be double to that which is if God should deal rigorously with thee there is reason therefore thou shouldst be patient sith thy sins are far more then thy sufferings Know then that God exacteth of thee lesse then thine iniquity deserveth This is a meditation that may be of special use as to humble us so to stanch murmuring and to strengthen patience under present pressures See Ezra 9.13 with the Note Junius rendreth it acknowledg at least that God exacteth somewhat of thee for thine iniquity somewhat it is and but somewhat sith hell is the just hire of the least sin and it is the Lords mercy that we are not consumed Lament 3.22 Verse 7. Canst thou by searching find out God i. e. The nature of God or the course of his providence and the reason of his proceedings thou canst never do it Neither did Job ever take upon him to do it but had excellently and accurately set out the same things chap. 9.4 c. that Zophar here doth so that he might well have spared his pains in this discourse as to Job but that being too pertinacious in his evil opinion of him he chose rather to thwart him then to close with him as contentious people use to do Canst thou find out the Almighty unto perfection No nor the brightest Angel in heaven the highest graduate in glory Find him we may possibly but not find him out much lesse find him out to perfection Tantum recedit quantum capitur Orat. 1. saith Nazianzen The nearer you draw unto God the further off he is from you De mirabil auscult and you are as much to seek as ever he is indeed like the pool Polycritus writeth of cited by Aristotle which in compasse at the first scarce seemed to exceed the breadth of a shield but if any went in to wash it extended it self more and more A Country fellow thinks if he were upon such a mountain he could touch heaven and take a star in his hand but when he comes thither heaven is as far off as it was c. So it is here eye hath not seen nor ear heard c. 1 Cor. 2.9 Chrysostome speaking of Gods love in Christ saith I am like a man digging in a deep spring I stand here and the water riseth up upon me and I stand there and still the water riseth upon me What the Apostle saith of this infinite love of God that it passeth knowledge as having all the dimensions Ephes 3.18 19. the same is true of the wisedome of God as Zophar setteth forth in the following verses Verse 8. It is as high as heaven what canst thou doe And much higher it is as the highnesses of heaven so the Hebrew hath it which is so high that one would wonder we should be able to behold the starry skie which yet is but as the marble wall round about the palace and the very eye not be tired in the way See the Note on Prov 25.3 How high that second heaven is may hereby be gathered in that the stars whereof those of the first magnitude are said to be every one above 107. times as big again as the whole earth do yet seem to us but as so many small sparks or spangles but how high the third heaven is above them cannot be conjectured Ephes 4.10 And yet the wisdom of the Almighty is far above that But what meaneth Zophar by these cutted questions of his What canst thou doe and what canst thou know He thought belike that either Job considered not what he had said when he so set forth Gods wisedom and his own shallownesse or else that he contradicted himself when he nevertheless stood so much upon his own integrity and complained so greatly of his misery as of an injury Deeper then hell Which where-ever it is appeareth by this
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
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
Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Either do thou kill me or I 'll kill theâ— if I can And what lesse then this upon the matter do those monsters and miscreants amongst us who set their mouthes against heaven when things go crosse with them especially and their tongues walk through the earth Psal 73.9 As Hacket did who lifting up his eyes to heaven and grinning against God blasphemed him and threatned him even when he had the rope about his neck Anno 1591. Now as in the water face answereth to face Cambd. Eliz. fol 403. so doth the face of a man to a man And as there were many Marii in one Caesar so there are many Caligula's and Hackets in the best of us all if God restraine us not from such horrid outrages But Elihu would have us here to know that God is far above our reach neither can we throw this high and lofty one out of his throne utcunque fremamus ferociamus for how should any thing that wee silly Creatures can do reach to God when as we cannot reach up to the visible heavens And behold the clouds which are higher then thou Eminent prae te The clouds are Gods Chariot whereon he rideth and wherein he manifesteth much of his Majesty These Elihu would have Job to contemplate in their height even superiores nubâ—s as Tremellius rendreth it the upper clouds or as others the Starry Heaven Heb. The thin of heavens So Bildad before had called upon him to behold the Moon and the Stars chap. 25.5 And surely the very sight of heaven over us to the which all that we are or can can bring no help or hurt at all should admonish us of our meanesse and make us think most modestly of God whom we are so infinitely below and not dare either to complain of him or to boast us before him c. For this cause it is that Elihu so presseth Job here with this heap of words that he may henceforth know and keep his distance and not so presumptuously call God as it were to reckoning touching expences and receipts Verse 6. If thou sinnest what dost thou against him What more then shew thy teeth or shoot at a rock where the Arrow rebounds upon thee In the sack of Constantinople the Image of the Crucifix was taken down by the Turks and a Turks Cap put upon the head thereof and so set up and shot at with their arrowes Turk hist 347 and afterwards in great derision carried about in the Camp as it were in Procession with Drums playing before it rayling and spitting at it and calling it the God of the Christians But what was all this to Christ He that sitteth in the heavens extra jactum laughed at them the Lord had them in derision Psal 2.4 Etsi navitès peccas Do wicked sinners when they work hardest against God as the word here signifieth and take greatest paines to go to hell do they I say provoke the Lord to anger Do they not provoke themselves to the confusion of their own faces Jer. 7.19 And may we not well say to such as Vlysses his companions said to him when he would needs provoke Polydamas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Odys God can easily get him a name in the utter overthrow of a rabble of rebels conspiring against him as at the Flood tower of Babel Sodom Egypt Moab c. who were trodden down under him as straw is trodden down for the dunghil Isai 25.10 And in the next verse The Lord shal spread forth his hands in the midst of them as he that swimmeth spreadeth forth his hands to swim that is with greatest facility for violent stroaks rather sink then support a swimmer and he shall bring downe their pride together with the spoiles of their hands And the fortresse of the high fort of their wals shall he bring down lay low and bring to the ground even to the dust Isai 25.11 12. Verse 7. If thou be righteous what givest thou him Nothing sith he is self-sufficient and independent He needeth us not neither doth our righteousnesse reach him Psal 16.2 The Pharisees dreamt of an over-doing the Law and making God beholding to them The Papists also those modern Pharisees talk of works of super-erogation and of merit of congruity and merit of condignity But these are mere fictions Chimaera's absurd Doctrines such as Elihu never heard of He that doth righteousness is righteous 1 John 3.7 but he addeth nothing thereby to God let him do his utmost Indeed whoso offereth praise glorifieth God Psal 50.23 so he is pleased to account it and call it but his glory is as himself is eternal infinite immense The Sun would shine in its own brightnesse though all the world were blind and should wilfully wink so here God accepts not our persents but to returne them us back with interest as the raine ascends in thinne vapours but comes downe againe in thick showres Or what receiveth he of thine hand If any thing it is of his own as David thankfully acknowledgeth 1 Chron. 29.14 and besides that our sweetest Incense smelleth strong of the hand that offereth it Verse 8 Thy wickedness may hurt a man as thou art Wicked men are many wayes mischievous to others and have much to answer for their other mens sins How many are undone by their murders adulteries robberies false testimonies blasphemies and other rotten speeches to the corrupting of good manners c What hurt is done daily by the Divels factours to mens souls bodies names estates Besides that they betray the land wherein they live into the hands of divine Justice whiles they do wickedly with both hands earnestly Mic. 7.3 That I speak not of the manifold miseries they pull upon themselves And thy righteousnesse may profit the son of man Thy self and others for the Just liveth by his own faith he maketh a living of it and a good one too And as for his Charity it is the mother of all manner of good works whereof others have the benefit Papists and some as silly have shrunk up charity to an hands breadth to giving of Almes But besides that a good man draweth out not only his sheaf but his soul to the hungry 1 Thess 5.14 He also warneth the unruly comforteth the feeble minded supporteth the weak and tradeth all his talents for the good of others He is a common blessing to all that art about him As Plutark said of the neighbour-Villages of Rome in Numa's time That sucking in the aire of that City they breathed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousnesse so may it be said of the City of God and her Citizens Verse 9 By reason of the multitude or magnitude of oppressions c. Or Of the oppressed whom they that is whom the Oppressours not worthy to be named as neither is that rich glutton Luke 16. make to cry Job had said chap. 24.12 Men groan out of the City and the soul of the wounded cryeth
Book to be bound up in a little Volume by it self to serve as his Manual and attend him in his running Library for therein he found amulets of comfort more pleasant than the Pools of Heshbon more glorious than the Tower of Lebanon more redolent than the Oyl of Aaron more fructifying than the dew of Hermon as one expresseth it All the latitude of the Holy Scriptures may be reduced to the Psalms saith Austin after Athanasius Luther calleth them Parva Biblia summarium utriusque Testaments a little Bible a Summary of both Testaments The Turks disclaim both the Old and New Testament and yet they swear as solemnly by the Psalms of David as by the Alchoran of Mahomet Anciently they were sung in the Temples and in the Primitive Christian Church happy was that tongue held that could sound out aliquid Davidicum any part of a Psalm of David Nicephorus telleth us that as they travelled and journied they used to solace themselves with Psalms and that thereby there was at a certain time a Jew converted Saint Paul calleth them Spiritual Songs Col. 3.16 both because they were indited by the Holy Spirit and for that they do singularly suit with mens spirits for they are so penned that every man may think they speak De se in re sua of himself and to his particular purpose as Athanasins observeth And lastly because they do after a special manner Spiritualize and sanctifie those that sing them in the right tune which is Sing with grace in your hearts unto the Lord as the Apostle there setteth it and elsewhere hinteth unto us that there is no small edification by the choyce of a fit Psalm 1 Cor. 14.26 Vers 1. Blessed Heb. O the blessedness the heaped up happiness both of this Life and a better fitter to be beleeved than possible to be discoursed The Hebrew comes from a root that signifieth to go right forward scil in the way that is called Holy having Oculum ad metam an eye upon the mark viz. True and real happiness such as all men pretend to but he only attaineth to who is here described Policrat lib. 8. cap. 4. Sylla was by his flatterers surnamed Felix because high and mighty and Metellus likewise Quod bona multa bono modo invenerat because rich by right means But he that first called Riches Bona was a better Husband than Divine and they that seek for a felicity in any thing here below seek for the living among the dead The Philosophers discourses of this subject are but learned dotages David saith more to the point in this short Psalm than any or all of them put together they did but beat the Bush God hath here put the Bird into our hands Is the man Heb. that man with an Article with an Accent and by an excellency as Jer. 5.1 that eminent and eximious man who is rationally Spiritual and Spiritually rational that man in Christ 2 Cor. 12.2 who hath learned Christ and doth live Christ walking as he walked 1 Joh. 2.6 and not in the counsel of the ungodly c. But his delight is in the Law of the Lord c. Magnus atque admirabilis vir simodo viri nomine designare illum fas est as Chrysostom saith of Babylas the Martyr that is a great and an admirable man if a man we may call him and not an earthly Angel rather He must indeed bee content to pass to Heaven as a concealed man because the World knoweth him not 1 Joh. 3.1 but those that have senses exercised to discern good and evil may easily know him as he stands here described 1 To depart from evil vers 1. 2 To do good vers 2. Walketh not in the counsel of the ungodly or restless the counsel of such should be far from us Job 21.16 22.18 The Jews cast their whole Nation of People into three ranks Reshagnim the word here used that is the profane rabble Tsadichim righteous men and Chasidim good or gracious men see Rom. 5.7 To these two latter are opposite here Sinners and Scorners these last being the worst of wicked persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 20.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 9.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 3.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 119.51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panormit and therefore set last in this gradation as some will have it The Septuagint here render them Pests or Botches and elsewhere incorrigible wicked with a witness proud prevaricating c. Beware of this Sin saith Father Latimer for I never knew but one scorner that repeuted he who is fitten down in this Chair or Pestilence as having tired himself in ways of wickedness and will not bee better advised Prov. 9.7 8. but with Lots Sons in Law jeareth what he should fear wil not easily be raised out of it Vers 2. But his delight is in the Law of the Lord i.e. in the whole Doctrin of the Holy Scriptures that invariable rule of truth as Irenaeus rightly calleth it He findeth rest no where Nisi in angulo cum libello in a Nook with this Book as Thomas à Kempis was wont to say who also with his own hand wrote out the Bible King Alphonsus read it over fourteen times together with such Commentaries as those times afforded Luther said hee would not live in Paradise without the Word Par. in Epist. ad Ja. Nâ—wer Pastor Heidelb as with it he could live well enough in Hell Magdalen Wife to D. Paraeus after she was married and forty years of age out of love to the Scriptures learnt to read and took such delight in it and especially in the Psalms that she gat them almost all by heart Bâ—za being above fourscore years old could say perfectly by heart any Greek Chap. Act. Mon. in St. Pauls Epistles Cranmer and Ridley had all the New Testament by heart the former had learnt it in his journey to Rome the latter in the Walks of Pembrook-Hall in Cambridge And in his Law doth he meditate day and night Hoc primus repetens opus hoc postremus omittens Hora Having gathered with the Bees the sweet of those heavenly flowers he doth by meditation work his Hony-comb within his Hive and at this work he is perdius pernox till he feel it to become an ingrafted word yea till he hath turned it in succum sanguinem and is after a sort transformed into it 2 Cor. 3.18 The Hebrew word Hagah here signifieth both to speak with the mouth and with the heart to read and to meditate because to read is not to run over a Chapter as a Childe at School but to muse upon the matter and to make some benefit of it It is storied of Pythagoras that he lived in a Cave for a whole year together that being sequestred from the society of men he might the better meditate upon the abstruser parts of Philosophy he used also with a thread to tye the hair of
tibi vulnera fecit Solus Achilleo tellere more potest Ovid. Trist 1. I am consumed by the blow of thine hand Heb. By the conflict or buffettings Oh keep out of his fingers for it is a fearfull thing to fall into them Heb. 10. Caveb is autem sipavebis Vers 11. When thou with rebukes doest correct man for iniquity Or Shouldest thou but correct him according to his iniquity correct him I say or instruct him Kimchi his Note here is Morbi sunt interpretes inter Deum homines increpantes ut Job 33.19 Diseases are Gods chiding messages or reall rebukes Thou makest his beauty Heb. What soever in him is desirable all his prime and pride pulchritudinem praestantiam his beauty and bravery as that of Jonas his gourd To consume away like a moth Heb. To melt away as a moth which is easily crusht betwixt ones fingers Job 4.19 or actively as a moth Quamâ—is 〈◊〉 palam fulmine è 〈◊〉 Vat. caeco morsu doth secretly and suddenly consume the most precious garment so dost thou the Wicked by thy secret curse though themselves or others little observe it Surely every man is vanity Selah See vers 5. Vers 13. Hear my prayer O Lord give ear c. My prayer my cry my tears See how his ardency in prayer grew by degrees and so availed much Jam. 5.16 we must rise in our requests pray cry weep ask seek knock let the Lord see that wee are in good earnest and then we may have any thing Tears have a voice and are very effectuall Oratours For I am a stranger with thee and a sojourner And in that respect subject to many miseries and molestations satanicall and secular till I shall repatriasse get home as Bernard expresseth it and this was the condition of all my godly predecessors who yet found favour with thee and so I hope shall I. Vers 13. O spare mee that I may recover strength Ut refociller reficiar Job maketh the like request chap. 10.20 Some breathing while they would have and a time to recollect themselves before that last great encounter They say in effect Differ habent parvae commoda magna morae Before I go hence and be no more No more seen amongst men It is said Speed 925. that Richard the third caused the dead corps of his two smothered Nephews to be closed in lead and so put in a coffin full of holes and hooked at the ends with two hooks of Iron and so to be cast into a place called the black deeps at the Thames mouth whereby they should never rise up nor be any more seen Joseph is not and Simeon is not Gen. 42.36 The Righteous perish Isa 57.1 when once I go hence saith David here viz. to my long home Eccles 12.5 there will be a Non ego an end of mee as to this World wherefore I beg a little respite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PSAL. XL. Vers 1. I waited patiently for the Lord Heb. In waiting I waited Diutissimè quidem sed optimo successu Est sensus ejusdem cum duobus prioribuâ—â— Kabuenat I prayed and waited I waited and prayed again persevering in prayer and begging audience as Psal 39.12 with which Basil maketh this Psalm to cohere and well he may for it seemeth to be of the same time and argument with the two former R. Obadiah saith that David composed this Psalm after that he was recovered of his Leprosie Psal 38.7 And he inclined unto me i.e. he began at length to shew favour for he waiteth to be gracious and well knoweth that desideria dilatione crescant cito data vilescant nothing is lost by holding his people long in request Vers 2. He brought me up also out of an horrible pit è puteo sonitus ut Isa 17 12â— out of a noyse-full pit where there is a continual hurry by the great fall of waters into it He meaneth out of dreadful dangers out of a desperate disease saith R. Obadiah who also by rock here understandeth perfect health Sanitatem in corpore sanctitatem in corde Out of the miry clay E luto Luto saith Kimchi for here are two words used of one and the same sense to shew that as a bemired beast he was in a perishing condition till God puld him out and set him on firm ground And established my goings That I might not relapse into the same or fall into another malady or mischief Vers 3. And he hath put a new song in my mouth i. e. new matter which I shall soon contrive into a new song by the help of his holy Spirit for I cannot breath out a desire after him except he first imbreath me therewith and so put a new song in my mouth Even praise unto our God i.e. Unto Christ saith Junius to whom and of whom the Church singeth saith he in the following verses Many shall see it and fear and trust in the Lord Their eye shall affect their heart both with fear of and faith in the Lord that bringeth greatest things to pass and is fearful in praises doing wonders Exod. 15. Vers 4. Blessed is that man c. See Psal 2.12 And respecteth not the proud Who are set in opposition to Beleevers as they are also Hab. 2.4 Self justitiaries especially and Merit-mongers faith is an humbling grace Nor such as turn aside to lies As do Hereticks and Idolaters These the true beleever out of the greatness of his spirit slighteth how great soever they be Animo magno nihil magnum Vers 5. Many O Lord my God are thy Works which thou hast done Many and great and all for them that trust in thee Who therefore must needs be blessed as vers 4. And thy thoughts which are to us-ward Thoughts of peace and not of evil to give us an expected end Jer. 29.11 They cannot be reckoned up in order unto thee No nor yet out of order and yet we must be reckoning and relating them as we are able to God and men by speaking good of his name and at this David was old excellent as we say If I would declare and speak of them By whole-sale we must do it though wee cannot so well by retale particulars also must bee instanced as Moses doth to Jethro Exod. 22. and for that end Catalogues must bee kept See one Judg. 10.11.12 Vers 6. Sacrifice and offering thou didst not desire Comparatively to the obedience of faith 1 Sam. 15.22 without which when Hypocrites thought to bribe God by cold Ceremonies they were rejected Christ is the end of the Law to all that beleeve that Lamb of God slain from the beginning of the world is the only Expiatory Sacrifice and the foundation of that fore mentioned blessedness ver 4. Now since Christ suffered the Levitical Sacrifices being abolished we have none to offer but such as are gratulatory to shew our thankfulness for such a Redeemer whose perfect obedience with the fruit of it is here and in the following Verses
months saith Theadoret in weeping and lamentation he fell down on his face in the place of the Penitents and said My soul is glued to the earth c Henry the Fourth then King of Navarre only after wards of France also having abused the Daughter of a Gentlemanin Rochel by whom he had a Son was perswaded by Mounsieur du-Plessis to make a publick acknowledgement of his fault in the Church Life of Phil. de Morn by Mr. Clerâ— which also he did before all the Nobility of his Army This counsel being thought by some to be too rigorous Du-Plessis made this answer That as a man could not be too couragious before men so he could not be too humble in the presence of God Whâ—n Nathan the Prophet came unto him Rousing him out of a long Lethargy into which Sin and Sathan had cast him See here the necessity of a faithful Ministery to be to us as the Pilot was to Jonas as the Cock to Peier c. as also of a friendly admonitour such as David had prayed for Psal 141.5 and here he is answered David had lain long in sin without repentance to any purpose some remorse he had felt Psal 32.3 but it amounted not to a godly sorrow till Nathan came and in private dealing plainly with him more prevailed than all the Lectures of the Law or other means had done all that while After he had gone in to Bathsheba This was the Devils Nest-egge that caused many sins to be laid one to and upon another See the wosul chain of Davids lust 2 Sam. 11. 12. and beware Vers 1. Have mercy upon me O God T was wont to be O my God but David had now sinned away his assurance wiped off his comfortables he dares not plead propriety in God nor relation to him as having forfeited both At another time when he had greatly offended God by numbring the people God counted him but plain David Go and say to David 2 Sam. 24.12 whereas before when hee purposed to build God a Temple then it was Go tell my servant David 2 Sam. 7.5 Sin doth much impair and weaken our assurance of Gods favour like as a drop of water falling on a burning Candle dimmeth the light thereof The course that David taketh for recovery of this last evil is confession of sin and hearty prayer for pardoning and purging grace In the Courts of men it is safest saith Quintilian to plead Non feci Not guilty not so here but Ego feci miserere miserrimi peccatoris misericors Deus Guilty Lord have mercy c. Permiserâ—ra mâ—i toâ—â—itur ira Dei According to the multitude of thy tender mercies They are a multitude of them and David needeth them all for the pardon of his many and mighty sins tha where 〈◊〉 had abounded grace might super abound it may have a super-pleonasâ—â—â— â— 1 Tim. 1.14 Bloâ— out my transgressions Out of thy Debâ—-book cross out the black lines of my sins with the red lines of Christs bloud cancel the Bond though written in black and bloudy Characters Vers 2. Wash me thorowly from mine iniquity Heb. Multiply wash me so Isa 55.7 God is said to multiply pardon as much as we multiply sin David apprehended his sin so exceeding sinful his stain so inveterate so ingrained that it would hardly be ever gotten out fill the cloath were almost rub'd to pâ—eces that God himself would have some what to do to do it He had been in a deep ditch Prov. 23.27 and was pitifully moyled He therefore begs hard to bee thorowly rinsed to be bathed in that blessed fountain of Christs bloud that is opened for sins and for uncleaneness Zach. 13.1 to be cleansed not only from outward defilements but from his swinish nature for though a Swine be washed never so clean if she retain her nature she will be ready to wallow in the next guzzle The time of our being here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen calleth it i. e. our washing time Wash thy heart O Jerusalem that thou maist be clean Jer. 4.14 not by thinking to set off with God and to make amends by thy good deeds for thy bad this is but lutum luto purgare to wash off one filth with another but by the practice of Mortification and by Faith in Christs meritorious Passion for he hath washed us from our sins in his own bloud Revel 1.5 Other bloud defileth but this purifieth from all pollutions of flesh and spirit 1 Joh. 1.7 And cleanse me from my sin In like manner as the Leper under the Law was cleansed Leprosie Frensie Heresie and Jealousie are by men counted uncurable Sed omnipotenti medico nullus insanabilâ—s occurr it morbus saith I sidore to an Almighty Physician no Disease is uncurable There is indeed a Natural Novatianisâ—â— in the timorous Consciences of convinced sâ—â—ners to doubt and question pardon for sins of Apostacy and failing after Repentance but there need bee no such doubting sith God who hath bidden us to forgive a repenting Brother seventy times seven times in one day will him self much more All sins and Blasphemies shall bee forgiven to the sons of men c. Mat. 12.31 Vers 3. For I acknowledge my transgressions And therefore look for pardon according to thy promise Home agroscit Deus ignoscit And my sin My twisted sin and sadly accented mine accumulative sin voluminous wickedness that hath so many sins bound up in it as Cicero saith of Paricide Is ever before me To my great grief and regret my Conscience twitteth mee with it and the Devil layeth it in my dish This maketh him follow God so close resolved to give him no rest till he hath registred and enrolled the remission of his sins in the Book of Life with the bloudy lines of Christs soul-saving sufferings and golden Characters of his own eternal love Vers 4. Against thee thee only have I sinned This he spake in respect of the secresie of his sins say some whence also it followeth And done this evil m thy sightâ— David sent for Bathsheba by his Servants but they knew not wherefore he sent for her saith Kimchi neither knew any one why Letters were sent to Joub to kill Uriah but because hee refused to obey the King bidding him go home to his honse c. Others thus Against thee only that is thee maâ—â—ly for every sin is a violation of Gods Law the trespass may be against man but the transgression is ever against God Others again thus Against thee c. that is Against thee so good a God have I thus hainouâ—â—y offended giving thereby thine enemies occasion to blaspheme thee This I take it is the true meaning And done this evil in thy fight Which was to despise thee 2 Sam. 12.10 not caring though thou lookedst on That thou might est be justified when thou speakâ—st c. i.e. declared to be just whatever thou hast denounced against me or shalt inflict upon me The unrighteousness
and known Hearing and seeing are the two learned senses whereby knowledge yea life entreth into the soul Prov. 2.2 10. Isa 55.3 And our Fathers have told us Have delivered down to us from hand to hand whetting upon us the written word Deut. 6.7 and adding thereunto for explication many other things fit to be known Vers 4. We will not hide them from their children The manifestation of the spirit is given to every man to profit withall 1 Cor. 12.7 neither is any one born much less born again for himself but must be as usefull as may be in his Generation Paulum sâ—pultae distat iâ—ertiae Celata virtus Hor. The praises of the Lord The praise-worthy acts of God for his people and against their enemies for these two are not sundred Phil. 1.28 Vers 5. For he established a testimony in Jacob c. Lest any should attribute too much to ancient traditions and to shew that Antiquity must have no more authority than what it can maintain the Psalmist here as afterwards the Prophet Esay calleth them to the Law and to the Testimonies for if any speak not according to this word it is because there is no light in them Isa 8.26 Vers 6. Who shall arise and declare them i. e. Succeed their Parents both in their place and office of teaching their posterity not suffering the truth which is after godliness Tit. 1.1 to fall and fall in the streets Isa 59.14 15. or if it do raising it up again and restoring it to their utmost Vers 7. That they might set their hope in God Summa legis divinae scopus this is a brief of the Bible viz. to beleeve in God and obey his law both which men shall the better do if they forget not his works Vers 8. And might not be as their Fathers Fathers are not alwaies to be followed Cicero Epist Ezek. 20.18 19. He zealously affected his Fathers but not well who said I will follow them sicut bos armentum eâ—iamsi â—uant though I fall with them A stubborn and rebellious Generation Aver satrix irritatrix A Generation that set not c. Double-minded men unstable in all their wayes Jam. 1.8 having religionem ephemeram as Beza said of Balduin that Ecebolius the second And whose spirit was not stedfast with God As was that Martyrs who said Though you may pluck the heart out of my body yet you shall never pluck the truth out of my heart The Heavens shall sooner fall said Another than I will forsake the Truth I have once received Vers 9. The children of Ephraim being armed c. This the Rabbines interpret of eight thousand Ephraimites who would needs break prison as it were out of Egypt before the time that God had set for their deliverance thence and seize upon Palestina the promised Land but with evill successe for they were slain by the men of Gath to the great grief of their Father Ephraim 1 Chron. 7.21 22 23. and to the increase of their servitude in Egypt Exod. 1. This is historia Caballica See R. Solomon on those words Exod. 15.14 the people shall hear and be afraid sorrow shall take hold on the inhabitants of Palestina who remembring what a slaughter they once made of these Ephraimites shall fear the just revenge of that cruelty Others interpret this text by Judg. 1.29 and some by 2 King 17. with Hos 10.6 7 8 c. but this to mee seemeth likeliest These are ancient things and of such the Psalmist promiseth to treat vers 2 3. Being armed and carrying bows Trusting to their own strength and warlike preparations and chusing rather to be counted temerarious than timorous Turned back in the day of battel Carnal confidence seldome comes home otherwise than weeping Vers 10. They kept not the Covenant c. And so betrayed themselves into the hands of divine justice they were worthily worsted See 2 Chron. 15.2 And refused walk in the law They were set upon it and would not be ruled by their Father Ephraim or any other that counselled them to the contrary and haply said the like to them that Archidamus did to his over-daring son Aut viribus adde aut animis adime Either adde to thy forces or abate of thy courage Vers 11. And forgat his works and his wonders Forgetfulness is a grave ingrato quicquid donatur deperditur all is lost that is conferred on an ungratefull person Vers 12. Marvellous things did he c. Whereof they were eye-witnesses and therefore could not plead ignorance or excuse The Hebrew hath it a marvel or a miracle collectivè In the field of Zoan Corruptly called afterward Tan and Tanis Ptolom Strabo a populous and principall City of Egypt even in Isaiahs time chap. 19. one hundred and eighty furlongs from Memphis saith Josephus there Moses wrought his miracles Vers 13. He divided the Sea Making it fordable for them and fixing those fluid waters like stone walls on each hand of them whiles they passed thorough with ease and safety Every main affliction is our Red-sea which while it threats to swallow preserveth us Vers 14. In the day-time also he led them with a cloud This cloud not only conducted them but also compassed them in on every side both to keep them from the parching heat of the Sun and to save them from the sight and violence of their enemies Exod. 13.21 A figure of Gods guidance of his Church and protection over the same Isa 4.5 Neh. 9.9 Vers 15. Hee clave the rocks And set them abroach both that in Rephidim Exod. 17. and the other in Cadesh Num. 20. Moses Nehamides on Exod. 17. saith that the old Jew-doctors held that the Rock of Rephidim not only yeelded waters like a river all those forty years wherein they were in the wilderness but followed them also there whithersoever they went This agreeth well with that of the Apostle St. Paul 1 Cor. 10.4 who sweetly allegorizeth this history As out of the great deeps i. e. In great abundance Rocks sooner yeeld fire than water but what cannot God do Ad 〈◊〉 usque Vers 16. He brought streams also out of the Rock Idem enuntiat per Epexegeâ—i ad miraculi magnitudinem ostendendam The same again to set forth the greatness of the miracle This was a standing miracle as was also the pillar of cloud the pillar of fire and the Manna Vers 17. And they sinned yet more against him The better he was to them the worse were they toward him as if God had hired them to be wicked and this was ordinary with them and is still amongst us Oh the divine patience By provoking the most High in the wilderness In terra arida ubi Deo indies indigebant ibi peccabant saith Aben-Ezra here This was another aggravation of their sin Vers 18. And they tempted God in their hearts In their hearts first but afterwards also with their lips The Psalmist here striketh at the root of their
and a type of Christ the great Mediator of his Church Aben-Ezra calleth him Cohen baccoâ—aniâ—â— the Priest of Priests And Philo writing his life concludeth This was the life and death of Moses the King the Lawgiver the prophet and the chief Priest And Samuel A man that could do much with God like wise Jer 15.1 and is therefore as some conceive called Pethuel that is a perswader of God Joel 1.1 Alsted Vers 7. They kept his testimonies And so shewed that they called upon God with a true heart in full assurance of faith Heb. 10.22 Vers 8. Thou wast a God c. A sin pardoning God Neb. 5â— 17 So thou wast to them under the Law so thou wilt be to those under the Gospel Though thou tookest c. Though Moses might noâ— enter for his unbeleef and Samuel smarted for indulging his sonâ— Vers 9. Exalt the Lord Versus amaelaus See Vers 5. PSAL. C. A Psalm of prcise Suavis gravis short and sweet appointed likely to be sung at the Thank-offerings quando pacifica erant offerende say the Italian Levit. 7. â—â— and Spanish annotators See vers 4. Enter with Thanks-giving or with Thank-sacrifice Vers 1. All ye lands Both Jews and Gentiles Rom. 15.10 11. for your common salvation Vers 2. Serve the Lord with gladness The Caâ—balists have a Proverb The Holy Ghost singeth not but out of a glad heart Cheerfulness is much called for in both Testaments God loveth a cheerful server Vers 3. Know ye that the Lord he is God Be convinced of it ye Heathens whose fantasies have forged false gods and ye Jews acknowledge the true God to be Three in One and One in Three It is he that hath mode us And new made us for we are his workmanship a second time created in Christ Jesus unto good works Eph. 2.10 The word signifieth saith Kimchi Ornate beneficiis afficere donis gratiis cumulaâ—e confer 1 Sam. 12.6 and so is distinguished from Barâ— to create and Jaâ—sar to form William of Malmsbury telleth of a certain Emperor of Germany who coming by chance into a Church on the Sabbath day found there a most mis-shapen Priest penè portentum natura insomuch as the Emperor much scorned and contemned him But when he heard him read those words in the Service For it is beâ— that bath made us and not we our selves the Emperor checkt his own proud thoughts and made in quiry into the quality and conditions of the man and finding upon examination that he was a very learned and devout man he made him Archbishop of Collen which place he discharged with much commendations We are his people and the sheep See Psal 95.7 This is a priviledge proper to the Communion of Saints Vers 4. Enter into his gates c. As sheep into his sheepfolds frequent his publick Ordinances wait at the posts of the gates of Wisdome there as at an heavenly Exchange the Saints present duty and God confers mercy Vers 5. For the Lord is good Though we be evil he giveth us all these good things graâ—â—e and although we provoke him daily to punish us yet his mercy is everlasting like a fountain it runneth after it hath run And as the Sun which shineth after it hath shined See Zach 13.1 Job 1.27 And his truth endureth to all generations Heb. to Generation and Generation He saith not for ever saith an Interpreter because his promises are true but under a condition which perhaps the following Generations will not observe The condition is to the promise as an Oar in a Boat or stern of a Ship which turns it another way PSAL CI. A Psalm of David Wherein he promiseth and pre-ingageth that whenever hee came to the Kingdome he will be a singular example both as a Prince and as a Master of a Family In which respect this Psalm should be often read and ruminated by such that their houses may be as the house of David Zach. 12.8 and as the Palace of George Prince of Anbaâ—â— which was saith Melanctben Ecclesia Academia Curia a Church Act. Mon. fol. 1559. an Academy and a Court. Bishop Ridley read and expounded this Psalm oftentimes to his houshold hiring them with money to learn it and other select Scriptures by heart A good Governour is like that Noble-man who had for his Impress two bundle of ripe Miâ—â—et bound together with this Mâ—tto Servare Servari meâ—â— est for the nature of the Miâ—â—et is both to guard it self from all corruption and also those things that lye near it That is a rare commendation that is given the late Reverend and Religious Dr. Chatterton that he was an house-keeper three and fifty years and yet in all chat time he never kept any of his servants from Church to dress his meat His life by Mr. Clark saying That he desired as much to have his servants know God as himself Vers 1. I will-sing of Mercy and Judgement â— Davids Ditty was composed of discords Mercy and Justice are the brightest stars in the sphere of Majesty the main supports of a Throne Royal How heit there should be a preheminence to Mercy as one well observeth from Micah 6.8 Mercy must be loved and not shewn onely Justice must be done and no more The sword of Justice must be bathed in the oyl of Mercy A well-tempered mixture of both preserveth the Commonwealth Rom. 13.34 Vnto thee O Lord will I sing Acknowledge thee alone the bestower of these graces and thy glory â—s the end These are matters that Philosophers and Politicians mind not Vers 2. I will behave my self wisely I will begin the intended reformation at my self and then set things to rights in my family which while Augustus did not he was worthily blamed by his subjects and told that publick persona must carefully observe Aedibus in prâ—priis quae recta 〈◊〉 prava gerantur Pluâ—â— Cate said that he could pardon all mens faults but his own But Cate the wise wanted the wisdome from above and was therefore short of David who promiseth here so be merry I will sing and yet wise I will behave my self wisely in a perfect way that is in an upright conversation and in a faithful discharge of the great trust committed unto me Oâ— when wilt then come unto me In the performance of thy promise concerning the Kingdom For I am resolved not to â—â—â—evert thee but to wait thy coming Est suspirium 〈…〉 ex abrupto like that of Juâ—â—â— I have waited O Lord for thy salvation Gen. 49 18. Or When wilt thou come viz. to reckon with me For come thou wiles I wilt walk within my house with a perfect heart And although my house â—â— not sâ— with God 1 Sam. 23.5 yet this is all my desire and shall be mine endeavour although be make it not to grow ib. Indesinentes â—mâ—ulabo Kimchi I will walk uncessantly walk in the midst of mine house 〈…〉 2 King 4.35 and this I
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
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