manner holily encroaching upon God Exod. 33.12 13 16 18. as if his Motto had been that of Charles the fisth Vlterius More yet For thon art the God of my salvation Perfect therefore that which concerneth mee Thy mercy O Lord endureth for ever forsake not the works of thine own hands Psal 138.8 Thou hast written mee down in thy book of preservation with thine own hand oh read thine own hand-writing and save mee said Queen Elizabeth in her troubles Vers 6. Kemember O Lord thy tender mercies Heb. Thy bowels which thou mayest seem to have lost but I shall find them for thee Where are thy bowels and thy compassions are they restrained If thou hast forgotten them but that cannot be I shall bee thy Remembrancer and read them over unto thee out of the Register of a sanctified memory For they have been ever of old Etiam ad Adamum qui vixit quasi mille annis Ever since Adam and so onward saith R. Solomon and why not then to mee who am one of thine to whom mercy successively belongeth in my generation as it did to mine Ancestors in theirs Vers 7. Remember not the sins of my youth Which though long since committed must not bee remembred without remorse sith for them God often punisheth men in their age Job 13.26 Jer. 3.25 It is not the last sand that emptieth the hour-glasse nor the last blow that throweth down the Oak Sin may sleep a long time like a sleeping debt not called for of many years as Sauls sin in slaying the Gibeonites not punished till forty years after as Joâ—bs killing of Abner slept all Davids dayes c. It is not safe to bee at odds with the Ancient of dayes This David knew and therefore was willing to clear all old scores to get pardon of youthfull lusts lest they should put a sting into his present sufferings And that being thorowly done as hee could expect mercy and direction from God so if any should maliciously upbraid him with his by-gone iniquities hee could answer as Austin did in like case Quae tu reprehendis ego damnavi What thou reprehendest in me I have long since condemned in my self And as Reverend Beza when a spitefull Papist hit him in the teeth with his wanton poems set forth in his youth and long before repented of Hic homo invidet mihi gratiam Christi This fellow said hee envieth mee the grace of Jesus Christ Nor my transgressions Or prevarications In personam Vriae In the matter of Vriak saith R. Obadiah the sins of mine age saith Kimchi all my faults of former and later time saith another David was well in years when hee defiled himself with Bathsheba In many young men the Rose is cankered in the bud And again as the canker soonest entreth into the white Rose so doth corruption easily creep into the white head David prayeth God to forgive him his sins both of former and of latter time and not to forgive them only but to forget them too Remember not the sins c. And as hee fitly joyneth memorie of mercies and forgetfullnesse of sins so hee forgetteth not to subjoyn According to thy mercy remember thou mee for thy goodnesse sake O Lord Do all of free grace not for any motive or merit of mine Lorinus a Jesuite here bringeth in sundry passages as well hee may Psal 6.8 51.3 69.14 86.5.15 106.45 119.156 136.7 Dan. 9.18 Isa 55.7 to prove that all is of mercy and not of merits Vers 8. Good and upright is the Lord i.e. Gracious and righteous ' or faithfull and hence it is that our God is mercifull as Psal 116.5 hence it is as that we poor Creatures are not overwhelmed aut magnitudine peccatoram aut male calamitatum either with the greatnesse of our sins or the multitude of our miseries Therefore will hee teach sinners in the way i.e. Sensible sinners meek and mortified as in the next verse self-judging and self-outed those will hee teach to turn to him and to walk before him in all well-pleasing and this Doctrin of direction must needs bee good because hee is good and certain because he is upright Vers 9. The meek will hee guide in judgement Or the poor viz. in spirit will he make to tread in judgment to foot it aright to walk judiciously to behave themselves wisely as David did 1 Sam. 10.14 so that Saul feared him 1 Sam. 23. 22. Naturall conscience cannot but stoop to the image of God shining in the hearts and lives of the really Religious And the meek will hee teach his way Such as lye at his feet and say Speak Lord for thy servant heareth such as whose hearts are supple and soluble tractable and teachable so as that a little child may lead them Isa 11.6 Austin was such an one En adsuâ— senex Aug. Epist 75. ad Auuil Epis saith he à juvene coepisoopâ— Episcopus tot annorum à collega nondum anniculo paratus sum disceer i.e. I am here an old man ready to learn of a young man my coadjutour in the ministry who hath scarce been one year in the service Vers 10. All the paths of the Lord are mercy and truth All the passages and proceedings both ordinantiall and providentiall whereby he cometh and communicateth himself to his people are not only Mercy though that 's very sweet but Truth they come to them in a way of a promise from God as bound to them by covenant this is soul-satisfying indeed this turns all that a man hath to cream when every mercy is a present sent him from Heaven by vertue of a promise Vnto such as keep his Covenant and his Testimonies i.e. His Law that singular Testimony of his goodnesse towards them called a Covenant because hee bargaineth with us as it were that wee should keep it which because wee can never do he undertaketh to perform his own part and ours too Lex jubet gratia juvat he worketh all our works in us and for us he giveth us to be what he biddeth us to be this is the everlasting Covenant and the fruits of it are sure mercies compassions that fail not Vers 11. For thy names sake O. Lord pardon mine iniquity Never did prisoner at the barre beg more earnestly for his life than David did for pardon of his great offence especially in the matter of Vriah for that lay heaviest Peccatum 〈◊〉 Bathsheba 〈◊〉 jus petii 〈◊〉 hac 〈◊〉 nem 〈◊〉 repeto Could he but get off the guilt of that it were an easie matter for him to glory in tribulations with Paul Rom. 5.3 and to cry out with Luther Feri Domine feri nam à peccatis absolutus sum Smite Lord smite for I am a pardoned sinner and therefore all is in mercy R. David and for good For it is great But that 's nothing to so great a God who delightest in mercy and makest thy power appear in pardoning the many and horrid
little light he once had he hath lost and cast off such good practices as once in hypocrisie he performed neither will he learn to do better Dicit reprobos fugitare rationem bene agendi ne vitam suam in melius corrigere cogantur saith Vatablus Vers 4. He deviseth mischief upon his bed He bendeth his wits and beateth his braines perdius pernox breaking his sleep to plot and plow to contrive and effect mischief Vanity or villany is his whole study He is alwaies either weaving spiders webs or batching Cockatrices eggs He setteth himself in a may that is not good And there meaneth to keep him as the word importeth set he is and he will not be removed being every whit as good as ever he meaneth to be Statuit se there you left him and there you may find him for he is no changeling and that 's a peece of his silly glory He abhorreth not evill Sed studio sissime amplectitur Jun. but doth wickedly with hands earnestly and taketh long strides towards Hell which is but a little before him as if he feared it would be full ere he came thither If he do abstain from any wickedness yet hee abhorreth it not It is for the evill consequents of sin viz. shame loss punishment that he forbeareth it and not because it is offensivum Dei aversivum à Deo an offence against God and a turning away from God that 's no argument at all to him sed fertur laxis habenis in quaevis flagitia but he is hurried headlong into all wickednesses as Vulturs flye swiftly to the most stinking carcases Vers 5. Thy mercy O Lord is in the Heavens Yea farre above them Psal Admiratur David incredibilem Dei patientiam c. Vat. 108.4 and over all thy good and mens bad works Otherwise thou couldest never endure such provocations of the profane rout who yet live upon thee and share in thy generall goodnesse And thy truth unto the cloudes Gods mercy goeth usually yoaked with his truth and bounded by it lest any should presume upon it considering that God is faithfull as well as mercifull faithfull I say to fulfill both his promises and his menaces too And as he hath mercy unmeasurable and truth unfailable for his Saints so he hath Righteousnesse and Judgements for the Wicked as it followeth Vers 6. Thy Righteousness is like the great mountaines Heb. Mountaines of God pro more linguae quae quando magnificat aliquid addit nomen Dei ut Jon. 3.3 Gen. Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arat in Diosem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30.5 Rev. 15.2 Psal 80.11 68.16 saith R. David that is after the manner of the Hebrew tongue which when it would magnifie any thing addeth the name of God because as any thing is nearer to God the more excellent it is The like is to be found also in Heathen-Authors David meaneth that as Gods mercy is matchlesse so his Justice is unmoveable and we are to give him the glory of the one as well as of the other sith they are both alike in him for whatsoever is in God is God Thy Judgements are a great deep A fathomlesse abysse in quam dejicis impios nunquam evadunt saith Kimchi wherein the Wicked sink irrecoverably Thy providentiall dispensations also are past finding out Rom. 11.33 They are to Reason as the Sea is to Shallows and therefore we must do by them as the Romanes did by a certain lake of unknown depth they dedicated it to Victory O Lord thou preservest man and beast Such is thy beneficence answerable to thy patience afore celebrated Thou not only bearest with mens evill manners even to admiration but abundantly providest for their being and well-being of such I mean as walk about the World with hearts as full as Hell of all kind of wickednesse Howbeit bonitas tua ad Atheum est sicut illa ad bestiam saith Kimchi here thou dost but for the Atheist as thou dost for the Beast and by that course of common preservation and kindnesse which runneth toward all that none need doubt of a Providence Vers 7. How excellent Heb. precious is thy loving-kindnesse That speciall love and favour that thou vouchsafest to thine own elect only Oh this is incomparable and inexpressible It maketh a vast difference betwixt the Righteous and the wicked though the blind World observeth it not Therefore the Children of man Who are also the Children of God by a better birth Joh. 1.12 13. and that 's their greatest preferment 1 Joh. 3.1 Ludovicus sirnamed the Saint King of France would needs be called Ludovicus de Pissiaco rather than take greater titles because there he became a Christian He thought no birth to a new birth in Christ no Parentage to that of God to his Father Put their trust under the shaddow of thy wings As chickens in a storm or when the Purtock threatneth hover and cover under the Henne See Psal 91. Matth. 23. Vers 8. They shal be abundantly satisfied Heb. watered inebriated They shall be plentifully provided for as the Domesticks they shall have a confluence of all comforts and contentments for this life and a better for godlinesse hath the promises of both Hic locus est consolationis plenissimus saith One. And thou shalt make them drink of the river of thy pleasure And so utterly quench their thirst after the World and sin Clitorio quicunque sitim de fonte levarit Vina fugit Vers 9. For with thee is the fountain of life Vena vita verae vitae scaturigo A fountain communicateth its water and yet is not exhausted Fontium perennitas is one of the wonders in nature what shall we say of this divine fountain of life temporall spirituall and eternall over-flowing and ever-flowing In thy light shall we see light viz. Of knowledge and comfort what 's the air without light or any thing else without God Absque Deo omnis copia est egestas saith Bernard In the former comparison with thee is the fountain or vein of lives the Prophet alludeth either to waters as is aforesaid or to metalls to shew that as the veines of gold silver and the like do lye in bank in the bosome and bowels of the earth so doth life in God Or to the veines of the body which as so many rivers or rivolets derive their blood from that red Sea the liver Certain it is that man hath neither life nor light in himself till it be communicated unto him from God Vers 10. O continue thy loving kindnesse Heb. Draw it out at full length extend and exercise it lengthen and perpetuate it Thus the godly greatly taken with the sweetnesse of Gods house and rapt in the admiration of his transcendent goodness towards them pray for a continuance thereof Intimating also by the manner of expression that Gods peculiar mercies to his are a continued series there is a connection between them yea a concatenation And as in a
i. e. O Christ the King of Kings whose Vasall I profess my self as did afterwards also those three most Christian Emperours Constantine Valentinian and Theodosius Vers 2. Every day will I bless thee No day shall pass mee without a morning and evening sacrifice besides what is more upon all emergent occasions The Jews have above an hindred Benedictions which they are tyed to say over every day and one among the rest for the benefit of Evacuation it I were a Nightingall saith Epictetus a Heathen I would do as a Nightingall In Encher but since I am a man what shall I do I will praise my Maker and never cease to do it I exhort also all men to do the like Vers 3 Great is the Lord See his greatness set forth by Moses Deut. 10.17 And greatly to bee praised viz. According to his excellent greatnesse Psal 150.2 which yet cannot bee And his greatness is unsearchable Tantum recedit quantam capitur saith Nazianzen Hee is above all name all notion all parallel in nature we can see but his back-parts and live wee need see no more that wee may live Vers 4 One Generation shall praise thy works to another God 's praises are many and mans life short and one Generation succeedeth another let them relate Gods wonderfull works one to another and so perpetuate his praises to all posterity Vers 5 I will speak of the glorious honour Or I will meditate of the glory of the honour of thy magnificence I will discourse of those high and honourable conceptions that I have of thee which yet words how wide soever are too weak to utter such is thy transcendent excellencie and surpassing glory And of thy wondrous works Wherein thou art in some sort to bee seen as the beams of the Sun are made visible by reflection and letters being refracted and broken in a pair of spectacles are made legible to a dim eye Vers 6 And men shall speak of the might of thy terrible acts Those that will not talk of thy bounty shall bee made to say O the severity of God! Vers 7 They shall abundantly utter Eruct abunt as a fountain casteth out waters plentifully and constantly so shall those that are like-minded to mee abundantly and artificially even with songs set forth thy goodness and faithfulness saying and singing Vers Beza 8 The Lord is gracious c. See Psal 86.5 15. 103.8 Slow to anger and of great mercy De quo penc possiâ— ambâ—gi sit ne ad irascendum tardâ—or an ad parcendum promptior Vers 9 The Lord is good to all And of this hee hath not left himself without witness Act. 14.17 And his tender mercies are over all his works Holding the whole Creation together which else by reason of the curse for mans sin hurling confusion over the World would long since have been shattered and dissipated Vers 10 All thy works shall praise thee i. e. Minister matter of thy praise And thy Saints shall bless thee viz. Upon that account If it were not for a few Saints on earth God should lose his glory here in great part Vers 11 They shall speak of the glory That Kingdome of the Saints of the most high which is far beyond the Grandeur and splendour of all the four great Monarchies as is to bee seen Dan. 7.27 Vers 12 To make known to the sons of men This is the end why the Church is collected and the Gospell preached God aimeth at his own glory in all as well hee may sith hee hath none higher than himself to whom to have respect Vers 13 Thy Kingdome is an everlasting Kingdome It cannot bee over-turned that 's comfortable to all Christs subjects as other flourishing Kingdomes are which have their times and their turns their rise and their ruine Alexanders Kingdome continued but twelve years only and fell with him so did Tamberlains greatness Vers 14 The Lord upholdeth all that fall None of his subjects can fall below his helping-hand his sweet supportance And raiseth up all those that are bowed down Either with the burden of sin or misery in any kind Camden Alphonsus King of Arragon is famous for helping with his own hand one of his subjects out of a ditch Of Queen Elizabeth it is recorded to her eternall praise that shee hated no less than did Mithridates such as sought to crush vertue forsaken of fortune Christ bruiseth not the broken reed but upholdeth it hee quencheth not the smoking wick but cherisheth it Vers 15 The eyes of all wait upon thee Heb. Look up with hope to this great house-keeper of the World The Elephant is said to turn up the first sprig towards Heaven when hee comes to feed The young Ravens cry to God for food Psal 147. at least by implication Their men Suitable to their severall appetites Vers 16 Thou openest thy hand With Kingly munificence And satisfiest the desire Or Of thy good pleasure thou satiatest Vers 17 The Lord is righteous in all his wayes This wee must hold for an undoubted truth though wee see not alwayes the reason of his proceedings Sinfull men dare to reprehend oft-times what they do not comprehend Vers 18. The Lord is nigh unto all those c. Hee is ever at hand to hear and help his faithfull suters and suppliants these have the royalty of his ear free access sure success To all that call upon him in truth That draw neer with a true heart in full assurance of faith having their hearts sprinkled from an evill conscience and their bodies washed with pure water Heb. 10.22 Vers 19 Hee will fulfill the desire c Or The will the pleasure Beneplacitum Hence that bold request of Luther Fiat voluntas mea Let my will bee done But then hee addeth Mea Domine quiatua my will because thine and no otherwise They that do the will of God shall have their own will of God See 1 Joh. 3.22 The King can deny you nothing Vers 20 The Lord preserveth all them that love him See Psal 91.14 15 16. with the Notes But all the wicked That love not God but their base lusts Vers 21 My mouth shall speak c. This he had oft before promised but ingageth again that hee may not start back And let all flesh But especially men good men for high words beseem not a fool But it well becommeth the Saints to bee thankfull Tertull. nec servire Deo solum sed adulari as an Ancient speaketh PSAL. CXLVI VErs 1 Praise the Lord O my soul See Psal 103.1 Vers 2 While I live I will praise the Lord George Carpenter the Bavarian Martyr being desired by some godly brethren that when hee was burning in the fire hee would give them some sign of his constancy answered Let this bee a sure sign unto you of my faith and perseverance in the truth quod usque dum os aperire aut certe hiscere licebit that so long as I am able to
might take mollissima fandi Tempora my fittest opportunity to bestead my people CHAP. II. Verse 1. And it came to passe in the moneth Nisan TIme and place is to be registred of special mercies received This shall be written for the generation to come and the people which shall be created shall praise the Lord Psal 102.18 In the twentieth year of Artaxerxes Sirnamed Longhand as our Edward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnium hominum pulcherrimus Aemil. Prob. the first was called Long-shanks and another Longespes or Long-sword This Long-hand is renowned for the fairest among men in that age and no wonder if he were as is generally thought the sonne of that fairest Esther That wine was before him There was a feast as verse 6. Not by chance but by Gods providence who of small occasions worketh greatest matters many times as he put small thoughts into the heart of Ahashuerosh for great purposes Esth 6.1 And I took up the wine c. As Esther was come to the Kingdome so Nehemiah to this office for such a time as this Esther 4.14 Though he were a prisoner a stranger one of another Religion yet is he the Kings Cup-bearer and taster an office of great trust and credit This was a strange work of God to cause heathen Princes thus to favour the Religion that they knew not and to defend that people which their subjects hated Now I had not beene before-time sad in his presence Princes are usually set upon the merry pin and all devises are used by Jesters and otherwise to make them merry no mourner might be seen in Ahashuerosh his Court Esth 4.4 But good Nehemiah had been for certaine moneths space afflicting his soul and macerating his body as in the former Chapter Hence his present sadnesse which the King being a wise man and a loving master soon observed Verse 2. Wherefore the King said unto me Why is thy countenance sad Some would have chid him and bid him be packing for they liked not his looks there might be treason hatching in his heart he was a man of an ill aspect But love thinketh no evil Seeing thou art not sick Sicknesse will cause sadnesse in the best Those Stoicks that said a wise man must be merry though sick when sicknesse came were convinced se magnificentiùs locutos esse quà m veriùs Tull. that they spake rather bravely then truly And therefore Cicero to a merry life requireth three things 1. To enjoy health 2. To possesse honour 3. Not to suffer necessity Faith in Christ is more to the purpose then any or all of these This is nothing else but sorrow of heart The heart commonly sitteth in the countenance and there sheweth how it stands affected Momus needeth not carp at mans make and wish a window in his breast that his thoughts might be seene for a merry heart maketh a chearful countenance but by sorrow of heart the spirit is broken Prov. 15.13 The Hebrews say that a mans inside is turned out and discovered in oculis in loculis in poculis in his eyes purse and cup. Then I was very sore afraid Grieved before now afraid Thus aliud ex alio malum fluctus fluctum trudit One sorrow followeth another and a Christians faith and patience is continually exercised But in the multitude of Nehemiahs perplexed thoughts within him Gods comforts refreshed his soul Psal 94.19 he casts his suit or his burthen upon the Lord Psal 55.22 and doubteth not but he will effect his desire Verse 3. And I said unto the King After he had pull'd up his best heart and recovered his spirits he declareth unto the King the cause of his sadnesse How ready should our tongues be to lay open our cares to the God of all comfort when we see Nehemiah so quick in the expressions of his sorrow to an uncertain ear Let the King live for ever i. e. Very long Let him not suspect by my sadnesse that I have any evil intent or treasonable designe against him for I heartily wish his welfare It was not Court-holy-water as they call it wherewith he here besprinkleth his Prince it was not counterfeit courtesie such as was that of Squier the Traytor Anno 1597. sent by Walpoole the Jesuite Speed to poyson the pummel of Queen Elizabeths saddle when she was to ride abroad which also he did but without effect saying chearfully at the same time God save the Queen Saluta libentèr is by many practised from the teeth outward but by Nehemiah heartily Why should not my countenance be sad In time of common calamities there is just cause of a general sadnesse should we then make mirth Ezek. 21.10 The Romanes severely punished one that shewed himself out of a window with a garland on his head in the time of the Punick warre when it went ill with the Common-wealth Justinus the good Emperour of Constantinople Func Chron. took the downfal of the City of Antioch by an Earth-quake so much to heart that it caused him a grievous fit of sicknesse Anno Dom. 527. When Pope Clement and his Cardinals were imprisoned by the Duke of Burbons men in Saint Angelo Cesar in Spain forbad all enterludes to be plaid c. In France the Duke of Burbon was condemned of treason his name and memorial were accursed his armes pull'd down his lands and goods confiscated In England King Henry was extremely displeased Cardinal Wolsey wept tenderly Speed 1027. and emptied the Land of twelvescore thousand pounds to relieve and ransome the distressed Pope When the City the place of my fathers sepulchers A good argument to an Heathen who set great store by as now the Papists keep great stir about their burial-places as if one place were holier then another for that purpose a meer devise to pick poor mens purses And the gates thereof are consumed with fire The Jews at this day when they build an house they are say the Rabbines to leave one part of it unfinished lying rude in remembrance that Jerusalem and the Temple are at present desolate At least they use to leave about a yard square of the house unplaistered on which they write in great letters that of the Psalmist If I forget Jerusalem then let my right hand forget her cunning Psal 137. Hist of Rites of Jews by Leo Moden or else these words Zecher Lechorban The memory of the Desolation Verse 4. Then the King said unto me Some think that Nehemiah looked thus sad before the King on purpose to make way to this his request For what doest thou make request Not for any other honour or great office about the Court or in the Countrey nor for any private friend or the like but the good of the Church Thus Nebridius in Hierome though a Courtier and Nephew to the Empresse Tom. 1. Ep. 6. yet never made suit but for the relief of the poor afflicted Thus Terence that Noble General under Valens the Emperour being bidden to
the Pulpit doore Oecolamp and be fully of his minde who said I would not be found speaking or doing ought that I thought Christ would not approve of if he were corporally present And read in the book Giving the sense of that they read and applying it close to mens consciences This was preaching indeed for as every sound is not musick so neither is every Pulpit-discourse Preaching Cura Pastoralis est ars artium scientia scientiarum saith one It is a matter of great skill to divide the word aright See chap. 8.8 One fourth part of the day i. e. for three hours from nine a clock to twelve This warranteth our preaching Fast-Sermons though prayer be the chief businesse of such a day See Jer. 36.6 7. And another fourth part Sc. From twelve to three thus besides the ordinary morning and evening sacrifices they divided the day betwixt Preaching and Prayer as those did Acts 6.4 And as the Priests of old taught Jacob Gods judgements and put incense before the Lord Deut. 33.10 The Jewes at this day boast that they divide the day even the working-day into three parts the first ad Tephillah they spend in Prayer the second ad Torah in reading the Law the third ad Malachah in their worldly businesse But you are not bound herein to beleeve them They confessed Not without supplication for pardon and power to do better And worshipped the Lord their God Inwardly and outwardly giving him his due glory and resting upon him by a lively faith in the gracious promises being fully perswaded of this that together with the forgivenesse of sinne they should have those particular blessings which they sued for so farre as might stand with Gods glory and the good of their souls Verse 4. Then stood up Each of these eight in his turn or each in his own proper place the people being for more conveniency-sake divided into eight several Congregations And cried with a loud voyce Verbis non modò disertis sed exsertis that God might hear which yet he can do very well without any audible voice Exod. 14.15 1 Kings 22.32 and all the people might hear and joyn in prayer Vnto the Lord their God As being in Covenant with them This shewes their faith as the former their fervencie Faith is the foundation of Prayer and Prayer is the fervencie of Faith Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4.2 Then the Levites Jeshua c. said stand up Gird your selves and serve the Lord as Luke 17.8 Be instant or stand close to the work set sides and shoulders to it Rouse up your selves Neand. Chron pag. 74. and wrestle with God Hoc agite said the Romane Priest to the people at their sacrifices And Sacerdos parat fratrum mentes dicendo Sursum corda saith Cyprian In the Primitive times the Ministers prepared the people to serve God by saying Lift up your hearts De oratione And blesse the Lord your God for ever Give him immortal thanks all possible praise amore more ore glorifie him doingly 1 Cor. 10.30 31. Ephes 1.11 12. Think of the multitude seasonablenesse suitablenesse constancy c. of Gods favours and then give him the glory due unto his Name which yet we can never do because his Name is exalted above all blessing and praise as it followeth here so that if we should do nothing else all our dayes yea as long as the dayes of heaven shall last said that Martyr but kneele upon our knees and sing over Davids Psalmes to Gods praise yet should we fall farre short fo what we owe to the Lord who is most worthy to be praised And blessed be thy glorious name These holy Levites having called upon the people to blesse God break forth into the performance of this Divine duty themselves So Saint Paul often exhorting the Saints to pray falls a praying for them Which is exalted above all blessing and praise So that when we have done our utmost herein we can never over-do David is oft so transported that he seemes to forget himself as a bird that hath got note records it over and over as Psal 136. for his mercie endureth for ever And Psal 150. in six verses are twelve Halleluiahs Praise him saith He Verse 2. according to his excellent greatnesse for great is the Lord and greatly to be praised Psal 145.3 and verse 6. Let every thing that hath breath praise the Lord Or Let every breath praise the Lord. As oft as we breath we are to breath out the praises of God and to make our breath like the perfumed smoke of the Tabernacle Verse 6. Thou even thou art Lord alone Jehovah is Gods incommunicable name that holy and reverend Name of his which Jewes pronounce not we too oft profane at least by not considering the import of it which is enough to answer all our doubts and to fill us with strong consolation had we but skill to spell all the letters in it Thou hast made heaven With great skill and artifice thou hast made it three stories high 2 Cor. 12.2 Heb. 11.10 The heaven of heavens Called the highest Luke 2.14 and the third heaven 2 Cor. 12.2 Of this heaven no natural knowledge can be had nor any help by humane arts Geometry Opticks c. for it is neither aspectable nor movable With all their host i. e. Their furniture Angels those heavenly Courtiers Sunne Moone and Starres c. which are all Gods servants Psal 119.91 and do in their way worship Him The earth and all things that are therein God may be read in the great book of Nature which hath three leaves Heaven Earth and Sea Heaven is all that 's above earth Earth is an element of cold and dry nature thick solid heavie placed in the middest of the world as the foundation thereof and therefore unmovable though round and in that respect naturally apt for motion and though founded not upon solid rocks but fluid waters This Aristotle himself wondred at Lib. 2. de Coelo cap. 13. And all things that are thereon Either therein as metals and minerals or thereon as men beasts creeping things c. The Seas and all that are therein As There is that Leviathan and creeping things innumerable Gods handy-work all of them And thou preservest them all Givest them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.25 life and breath motion and maintenance thou upholdest the whole creation by the word of thy power Heb. 1.3 and all things subsist by thy manutension God doth not cast off the care of his works that he hath made as doth the Carpenter or Shipwright but being perpetually present with them ruleth disposeth and ordereth all by a certaine counsel to his own ends and at length to his own glory And the host of heaven worshippeth thee Angels and Saints especially who the more they know of God the more they love him and honour him making their addresses to him with greatest self-abasement considering their
and confesse themselves to have been in an errour Hence right or wrong their laws must stand and if any demand a reason Sic vol◠sic jubeo must stop his mouth And Quod ego volo pro Canone sit Let my will be your reason and rule as Constantius said to the Orthodox Bishops refusing to communicate with the Arrians But God who tameth the fiercest creatures had for his poor peoples sake brought Ahashuerus to a better bent so that rather then contract the staine and sting of such barbarous cruelty he will run the hazard of being accounted inconstant and not care though a Retraxit be entred against him as is usually against the Plaintiffe when he cometh into the Court where his plea is and saith he will not proceed In the Kings name an t seale it with the Kings ring He was well perswaded of their fidelity piety and prudence Otherwise it had been too great weaknesse in this Prince who had been so lately abused by Haman to have trusted his whole power in the hands of strangers But natural conscience cannot but stoop to the image of God wheresoever it meeteth therewith and have high thoughts of such as Pharaoh had of Joseph Nebuchadnezzar of those three Worthies Darius of Daniel c. Surely when men see in the Saints that which is above ordinary or beyond their expectation they are afraid of the Name of God which is called upon by them Deut. 28.10 and will entrust them more then any other whatsoever It is a Probleme in Aristotle why man is credited more then other creatures The answer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he alone reverenceth God therefore you may trust him ◠honesty floweth from piety For the writing which is written in the Kings name c. Therefore you must not take it amisse that I reverse not Hamans letters for I also am under a Law whatever my Predecessour Cambyses held to the contrary neither need you doubt but that what you write in my name and signe with my seal will be authentick and passe for a current countermand feare it not Verse 9. Scu'tet Then were the Kings Scribes called This verse is noted to be the longest in all the Bible It was Robert Stevens the Printer I trow that first distinguished the chapters by verses and this he hath done not so well in some places as were to be wished These Scribes were as ready at Mordecai's call as before they had been at Hamans chap. 3.12 neither cared they much what they wrote so that they might be sure it was the Kings pleasure they should do it As for their Religion it may seem to be the same with that of Gallio the Pro-consul Act 18.17 a meer irreligion their Motto Mihi placet quicquid Regiplacet Whatsoever pleaseth the King shall please me and if their hearts could be ripped up there would be found written therein The god of this present world At that time So soon as the word was out of the Kings mouth delay might have bred danger Habent aulae suum citò citò Courtiers are quick of dispatch as they carefully observe their mollissima fandi tempora so when once they have got a grant they lose no time they know that opportunities are headlong and once lost irrecoverable Hannibal Plutarch when he could have taken Rome would not when he would could not Vincere scis Hannibal victoriâ uti nescis said one to him Mordecai made use of the present the nick of time Esther could tell him by experience that a well chosen season is the greatest advantage of an action which as it is seldome found in haste so it is too often lost in delay It is not for Mordecai to drive off any longer the whole Church was in heavinesse and needed comfort and some might be slain ere notice came to the contrary Ad opem brevis hora ferenda est Orid-Metam l. 4. In the third moneth Two moneths and more the poor Jewes lay under the sentence of death in a forelorn condition God loves to help such as are forsaken of their hopes to help at a dead lift to comfort the abject 2 Cor. 7.6 Though Jacob be a worm yet God will not crush him but cherish him And I will restore health unto thee and I will heal thee of thy wounds saith the Lord because they called thee an out-cast saying This is Zion whom no man seeketh after Jer. 30.17 The seasonablenesse of Gods mercies doth much commend them These poor wretches cried and the Lord heard them and saved them out of all their troubles Psal 34.6 This is the moneth Sivan That is May when all things are in their prime and pride and the earth checkred and entrailed with variety of flowers and God is seen to be Magnus in minimis great in the smallest creatures Then did the Sun of righteousnesse arise to these afflicted exiles with healing in his wings Mal. 4.2 Like as the Sun-beams did to the dry and cold earth calling out the herbes and flowers and healing those deformities that Winter had brought upon it On the three and twentieth day thereof The precise time is thus noted not only to set forth the certainty and truth of the history but also to let us see what was the present state of the Church and what is Gods usual dispensation and dealing with his people For two moneths and more they were in a very low and as it might seem a lost condition Now they have eight moneths space of breathing and preparing themselves to their just and lawful defence yet are they not without divers difficulties and discouragements until God had given them a full and final victory over their enemies The Saints prosperity here like checker-work is inter-woven with feares and crosses They must not look for a perpetual serenity till they come to heaven I shall die in my nest said Job I shall never be moved said David How apt are the holiest to be proud and secure to settle upon their lees unlesse God poure them from vessel to vessel This the wise God well knoweth and therefore exerciseth them with interchanges See the circle that he goeth in with his Davids Psal 30.5 to 10. and reckon upon this that if our sorrows be long they are light if sharper the shorter as thunder the more violent the lesse permanent Flebile principium melior fortuna sequetur And it was written according to all that Mordecai commanded Had he not been a man of singular parts he had not been fit for such a service It could not otherwise be but that many eyes were upon him and some evil eyes that would more curiously pry into his proceedings then Laban once did into Jacobs stuffe It behooved him therefore to look to his behaviour and to weigh well his words in dictating such a ticklish edict as this to the Kings Secretaries But God who had called him to this high emploiment did likewise gift him for it He was
better of us but as there were many Marii in one Caesar so are there many Doegs and Absoloms in the best of us all As in water face answereth to face so doth the heart of a man to a man They flatter with their tongue The Apostle Rom. 3.13 rendreth it With their tongues they have used deceit And it is remarkable that in the Anatomy of a Natural man there he stands more on the Organs of Speech Tongue Lips Mouth Throat than on all the rest of the Members Vers 10. Destroy thou them O God Heb. Condemn them as guilty They were Gods enemies no less than Davids Tom. 8. in Enarr â—ujus precationis and implacable incorrigible and hence hee so prayeth against them Est Prophetia non malediction saith Austin Let them fall by their own counsel As it befel Ahitophel Haman the Powder-Traitors Or let them fall from their own counsels i.e. not be able to effect their evil designs but defeated frustrated Cast them out c. Let those who were once a terrour now be a scorn for they are even ripe for ruine as having added rebellion to their sin Job 34.37 For they have rebelled against thee And so are more thine enemies than mine which maketh me so earnest against them being swallowed up with a zeal of thy glory Vers 11. But let all those that put their trust in thee rejoyce Joy is the just mans portion contra Hos 9.1 Isa 65.13 14. and according to the measure of his faith so is his joy 1 Pet. 1.8 Let them ever shout or shrill out set up their Note as a Peacock doth which hath his name in Hebrew from this root Because thou defendest them Heb. Velut pie tabernaculum R. David Thou over-coverest them with thy sure defence for upon all the glory shall be a defence And there shall be a Tabernacle for a shadow in the day time from the heat and for a place of refuge and for a covert from storm and from rain Isa 4.5 6. The Ram-skins covering the Ark from the violence of wind and weather figured out Christs protecting his people Let them also that love thy name As all the Virgins do who have smelt Christs name as an Oyntment poured out Cant. 1.3 See the Note there Be joyful in thee Heb. exult and leap for joy as if they were dancing Levalto's Thus Dr. Taylor the Martyr fetcht a frisk and danced when he was near unto the place where he should be burnt Rabbi Zabdi Ben Levi repeated this verse when he was at point of death Mid. Tillin in Psal 5 Another that in Psal 32. For this shall every one that is godly pray unto thee A Third that in Psal 84. One day in thy Courts is better c. A Fourth that in Psal 31. O how great is thy goodness c. Vers 12. For thou Lord wilt bless the righteous yea the righteous man shall abound with blessings Prov. 28. 20. yea God will bless all them that bless him Gen. 12.3 or that but give him a cup of cold water Mat. 10. With favour Or goodwill Qua praecedit nostram bonam voluntatèm saith Augustin Wilt thou compass him Or encircle him as with a Crown and so make them higher than the Kings of the earth Psal 89.27 whose Crowns cannot keep their heads from aking but fill them with cares which made one King cry out Val. Max O vilis pannus c. and another spake this to his Crown Nobilis es fateor rutilisque onerata lapillis Innumeris curis sed comitata venis Quod benè si nossent omnes expendere neme Nemo foret qui te tollere wellet humo As with a shield A piked-shield such as doth circuire tres partes hominis compass about three parts of a man saith R. Salomon on this Text. Shields and Bucklers ' besides other Bosses for ornament had one great Boss in the middle with a sharp pike in it for use to pierce and wound the adversary See Job 15.26 God will be all in all to his People Crown Shield c. they may therefore well enough rejoyce shout leap as in the former verse PSAL. VI. TO the chief Musician on Neginoth See Psal 4. Title Upon Sheminith or upon the eight i.e. Intentissimo sono clarissimo voce Vatab. to be sung aloud An Eight is the highest Note in Musick See 1 Chron. 15.21 Others say that hereby is meant the Base and Tenor as fittest for a Mourner Vers 1. O Lord rebuke me not in thine anger In this and some other Psalms David begins so heavenly ends so merrily that one might think they had been composed by two men of a contrary humour as Moulin observeth De L' amont Divin Every new man is two men Rom. 7. The Shulamite hath in her as it were the company of two Armies Cant. 6.13 The Lord also chequereth his Providences white and black hee speckleth his work represented by those speckled Horses Zach. 1.8 Mercies and Crosses are inter-woven Neither chasten me in thy hot displeasure Chastened David desires to be as Jer. 10.24 1 Cor. 11.32 Heb. 12.7 8. But in Mercy and in measure 1 Cor. 10.13 Fury is not in me saith God however it may sometimes seem to be Isa 27.4 Of furious people the Philosopher giveth this Character that they are angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against those whom they should not 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for matters they should not 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more than they should be But none of all these can be affirmed of God Anger is not in him secundum affectum but seemeth so to be secundum effectum when he chideth and smiteth as angry people use to do when there is no other remedy 2 Chron. 36.16 his anger is in Scripture put 1 For his threatnings Hos 11.9 Jon. 3.10 2. For his punishments Mat. 3.7 Rom. 2.8 But as God therefore threatneth that he may not punish Amo. 4.12 so in the midst of Judgement he remembreth Mercy and it soon repenteth him concerning his people Vers 2. Have mercy upon me O Lord As the woman in story appealed from Philip to Philip so doth David fly from Gods anger to Gods grace for he had none else in Heaven or Earth to repair to Psal 73.25 he seekes here to escape him by closing with God and to get off by getting within him For I am weak or crushed gnashed extreamly dejected with sickness of body and trouble of mind Basil expounds it of his soul sins into which he fell of infirmity and for which hee was threatned with Judgements by the Prophet Nathan O Lord heal me On both sides heal my soul for I have sinned against thee Psal 41.4 heal my body which is full of dolours and diseases Psal 107.18.20 for thou art Jehovah the Phisician Exod. 15.26 Heal mine estate which is very calamitous by reason of mine enemies who wish my death and would gladly revel in my ruines See Hos
side to shew their numbers and their insolencies all places are full of them such dust-heaps are found in every corner when as the godly are as the salt of the earth sprinkled here and there as Salt useth to be to keep the rest from putrifying When the vilest men are exalted Heb. Vilities the abstract for the concrete quisquiliae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oft empty Vessels swim aloft rotten Posts are gilt with adulterate Gold the worst weeds spring up bravest Chaff will get to the top of the Fan when good Corn as it lieth at the bottom of the heap so it falls low at the feet of the Fanner The reason why wicked men walk on every side are so brisk so busie and who but they is given in to be this because Losels and Rioters were exalted See Prov. 28.12.18 29.2 As Rhewms and Catarrhes fall from the Head to the Lungs and cause a Consumption of the whole body so it is in the Body Politick As a Fish putrifies first in the head and then in all the parts So here Some render the Text thus When they that is the wicked are exalted it is a shame for the Sons of men that other men who better deserve preferment are not only slighted but vilely handled by such worthless Ambitionists who yet the higher they climbe as Apes the more they discover their deformities PSAL. XIII VErs 1. How long wilt thou forget me O Lord for ever It appeareth that when David penned this Psalm which some think was about the end of Sauls Persecution when he was forced to fly into the Land of the Philistines 1 Sam. 27.1 he was under a dreadful desertion and that for a long while together Hence his many How-longs and for ever Christ saith Greenham was forsaken for a few hours David for a few months and Job for a few years Luther confesseth of himself that after his conversion he lay three days in desperation and the like is reported of Mr. Robert Bolâ—on who felt himself for the time in the Suburbs of Hell as it were So did Heman Psal 88.5 so did David here and elsewhere The final absence of God is Hell it self Depart from me yee cursed is worse than into everlasting fire To be punished from the presence of the Lord is the Hell of Hells 2 Thess 1.9 God seemeth to forget his dearest Children sometimes for a season to the end that they may remember themselves and become every way better as the Lion leaves her Whelps till they have almost killed themselves with roaring that they may become the more courageous But to speak properly God cannot forget his people Isa 44.16 49.14 15 16. Non deserit Deus etiamsi deserere videatur non deserit etiamsi deserat saith Austin If he leave us for a time yet he forsaketh us not at all If he hide his face as in the next words which is a further trial and a greater misery for it importeth indignation contempt and hatred yet it is but for a moment though it should be during life and he therefore taketh liberty to do it saith one because he hath an eternity of time to reveal his kindness in time enough for kisses and embraces mean while as when the Sun is ecclipsed though the earth wants the light thereof yet not the influence thereof so Gods supporting Grace is ever with his deserted Vers 2. How long shall I take counsel in my soul i.e. conceal my grief saith Aben-Ezra which is no small aggravation of it or how long shall I toss and tumble in my mind sundry counsels and purposes but allto no purpose This is no small affliction when we try all courses to get out of durance and nothing will do Such must needs have much sorrow in their hearts Having sorrow in my heart daily Heb. by day sc when others are full of business and forget their sorrows saith R. David But the Greek rendreth it day and night David was a cheerfull man and a great Musician but at this time heavinesse had possest his heart and his harp would not relieve him Sadnesse of Spirit had dryed up his bones Prov. 17.22 and made him a very bag of bones a bottle in the smoak shrinking away to nothing almost See Prov. 12.25 15.13 and the Notes Vers 3. Consider and hear mee O Lord my God Hee turns him to God in this peck of troubles for they seldome come single and pleads the Covenant My God beseeching him to see and hear both at once how it fared with him and to send him feasonable and suitable succour It were wide with the faithfull if they had not their God to repair unto in distresse pouring out their souls into his blessed bosome This they must do most earnestly when under a cloud of desertion as our Saviour being in an agony prayed more fervently Luk. 22.44 and as Micah having lost his Gods set up his Note Judg. 18. Lighten mine eyes lest I sleep death i. e. Comfort my conscience clear up my condition and chear up my drooping spirit lest I faint away as a dying man whose eyes through weaknesse wax dimme lest I fall into that somnus ferreus as the Poets call death that longest sleep Surge ne longus tibi somnus unde Non times detur Mor. lib.3 â— 11. Vers 4. Lest mine enemy say I have prevailed against him This David frequently deprecateth as a great evill because Gods honour was concerned in it and would suffer by it As unskilfull hunters shooting at wild Beasts do sometimes kill a man so Persecutors shooting at Saints hit Christ reproach him and this the Saints are very sensible of And those that trouble me rejoyce when I am moved Compose Comedies out of my Tragedies iram Dei ad calumniam rapiant The wicked are vindictive and implacable sick of the Devills disease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoycing at other mens harms revelling in other mens ruins But this is to inrage God and hasten wrath Prov. 24.17 18. Vers 5. But I have trusted in thy mercy Notwithstanding all the endeavours of Earth and of Hell to cast down this castle of my confidence I will not quit it but be still as a green Olive tree in the house of God I le trust in the mercy of God for ever and ever Psal 52.8 Vers 6. I will sing unto the Lord How farre different is the end of this Psalm from the beginning See the like Psalm 6.1 with the Note there Because hee hath dealt bountifully with mee Qui retribuit mihi so Popish merit-mongers read it and would there-hence collect something in favour of their absurd Tenent But their own Vulgar Translation hath it bona tribuit Aynsworth hath givenmee good things And it is well observed that though the Hebrew word be sometimes taken for rewarding evill for good Psal 7.5 or evill for evill Psal 137.8 yet from God to his people it commonly signifieth a bountifull rewarding of good things instead of evill which
too c. Gregory the Great trembled whensoever he read those words of Abraham to the rich Glutton who thought this life to be his saginary or boares-frank Son remember that thou in thy life time receivedst thy good things Luke 16. Yee have lived in pleasure upon earth Jam. 5.5 no fit place for such a purpose God did not turn you out of one Paradise that you should here provide your selves of another earth is a place of banishment and bondage Of the wickeds prosperity here see Job 21.7 8. with the Notes And whose belly thon fillest with thy bid treasures That is with Gold and other precious things digged out of the earth saith Aben-Ezra Opimis rebus saith Junius with abundance of outward blessings and benefits saith another which are called Gods hidden treasures not because they are not seen but because they are not so well perceived and used of the ungodly as were meet or because the reason of their present plenty of all things is hidden from them and yet it appears not but shall bee made manifest that these fatting ware are but fitting for the slaughter They are full of Children which they send forth as a flock Job 21.11 See the Note there Or their Children are full carne porcinâ saith the Arabick here or of wordly wealth and mountaines of mony left them by those faithfull drudges their rich but wretched Parents and progenitours whose only care was to heap up hoards of wealth for their posterity Vers 15. As for mee I neither envy nor covet these mens happinesse but partly have and partly hope for a farre better I will behold thy face in Righteousnesse which none can do but the pure in heart Mat. 5. and those that keep close to God in a constant communion being justified and sanctified persons I shall be satisfied Better than those muck-worms and their Children are When I awake sc Out of the dust of death at the Resurrection With thy likenesse With the visible sign of thy glory in Heaven 1. Job 3.2 PSAL. XVIII TO the chief Musician Some render it Adtriumphandum and well they may for this is old Davids 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or triumphant song after so many victories and deliverances and it is twice recorded in Scripture with very little variation See 2 Sam. 22. for the great worth and weightinesse of the matter that wee may the more observe it and bee the better versed in it This here recorded seemeth to bee the Review of it and thence those small additions and alterations that are found here and there but not of any great moment A Psalm of David Who having now gotten some breathing while from his troubles gave not himself to Idlenesse or worldly pleasures as the Romans used to do after that they had once ridden in triumph but calling to mind Gods great mercies towards him composed this sweet Psalmodie to his glory The Servant of the Lord So hee stiled himself before Psal 36. when hee first entred upon the Kingdome and now here again when being to lay it down together with his life hee breatheth out his holy soul to God in this divine ditty Sic ubi fata vocant c. This hee did after that as a faithfull servant of the Lord hee had done all the wills of God Act. 13.22 had served out his full time Verse 36. and dwelt in Gods house to length of dayes Psal 23.6 Who spake unto the Lord the words of this song God lets out his mercies to us for this rent of our praises and is content wee have the benefit of them so hee may have the glory The Hebrews give this Note here Every man for whom there is wrought a miracle of mercy and hee thereupon uttereth a song hath his sins forgiven him This is better yet than that of the Papists who promise pardon of sin to those that shall hear two Masses a day Wee who have received so many mercies should compass God about with songs of deliverances and not only servire Deo sed adulari as Tertullian hath it From the hand of all his enemies Heb From the Palm of other enemies as less considerable but from the hand or clutch-fist of Saul And from the hand of Saul his greatest enemy and of longest continuance So Christ is said to save his people from their sins by a specialty Mat. 1.21 because these do us the most mischief Vers 1. I will love thee O Lord my strength Heb. I will love thee dearly and entirely Ex intimis visceribus from the very heart root from the bottom of my bowels with like intention of affection as a tender-hearted Mother doth her dearest Babe that is her own bowels her self of the second edition Neither did David herein super-erogate for God requireth to be loved with all the heart minde soul strength Modus sig siâ—â— modo Beâ—â— as one that is best worthy good without measure that hath loved us without measure and therefore is without measure by us to be beloved Not that we are bound to love God in quantum est diligibilis so much as he is lovely or love-worthy for so God only can love himself but Nihil supra aequè aut contra Nothing must we love above God or so much as God much less against God we must be able to say affectionately with David Psal 73.25 26. Whom have I in heaven but thee there is none upon earth that I desire besides thee And as Bernard Amo te Domine plus quam mea meos me I love thee Lord more than my goods my friends my self A Christian begins with loving God for himself but he ends in loving himself and all other both persons and things in and for God His friend he loveth in the Lord his foes for the Lord but God he loveth absolutely and for himself affecting not only an union with him but even an unity his heart being turned as it were into a very lump of love as was Maries Luke 7.47 Histories tell of a certain Woman that came to Vespasian the Emperour professing that she was in love with him he commanded that a liberal reward should be given her for the same and when his Steward asked him under what Item he should put that gift in his Book of Account Vespasiano adamato said the Emperour Item To her that loved Vespasian God saith the Apostle is not unrighteous to forget your labour of love c. Heb. 6. I love them that love me saith Christ Prov. 8. and his love is not like the Winter Sun which hath light but not heat c. he is the strength of his people their Rock Fortress c. Vers 2. The Lord is my Rock and my Fortress c. i.e. He is all in all for my preservation Ten words say the Hebrews he here heapeth up in reference to Ten signal Victories or rather because his thankful heart was so enlarged that hee could never satisfie himself in saying what God had been to
rejoyce in the Holy Ghost but take heed we let not fall the watch of the Lord. Crede mibi res sevâ—ra est gaudium verum Beleeve me true joy is a severe matter said Seneca Wee may better say so of Spiritual joy which he never tasted of neither doth any stranger meddle with And if Plato could tell the Musicians Philosophers could tell how to be merry without Musick much more may Gods people Quid nobis cum Fabulis cum risu saith Bernard What have we to do with carnal mirth and jollity c we have Meat to eat and Musick to our Meat that the World knoweth not of let us make us merry with it For praise is comly for the upright For them and for none but them High words are not fit for a fool saith Solomon Laudari ab illaudato to be praised by a praiseless person Seneca is no praise at all That State in story would not approve of good words from an evil mouth no more doth God Psal 50.15 16. Christ would not suffer the Devil to confess him Hypocrisie slurrieth all it toucheth If a man should sing a good Song with his voyce and play a bad one on his Instrument it would make but a black sanctis Such is the praise of the unupright who had better therefore be silent unless themselves were better sith they do not only lose their labour but commit sin Displeasing service is double dishonour and dissembled sanctity double iniquity Vers 2. Praise the Lord with Harp Or Cittern Jubals invention Gen. 4.21 much used by David and others of old under the Jewish Pedagogy as an help to devotion as were also other Musical Instruments here and elsewhere mentioned Now it is otherwise the best melody is to sing Psalms with grace in our hearts and for other Musick when Aristotle was asked what he thought of it he answered Jouem nec canere neque cit haram pulsare that Jupiter regarded it not Vers 3. Sing unto him a new Song sc upon every new emergent occasion God reneweth his Mercies not only every morning but every moment so thould we out praises every breath we draw should praise the Lord Psal 150. ult Doth God give comforts praise him and they shall be continued Doth hee send Crosses praise him and they shall be removed saith a Father but in every thing 〈◊〉 thanks and that not coldly and cursorily but ardently and with utmost affection for which cause this duty is so reiterated here and pressed with such forcible arguments in the following verses as might work upon the very stones almost much more men for whose sakes all this fair Fabrick of the World was erected Play skilfully or lustily with a loud noyfe Make good Musick set all your skill and might a work to magnifie the Lord. It is not an easie matter to praise God aright it must be done Corde ore operâ— with the very best of the best Benefacite canendo cuns jubilatione Vers 4. For the Word of the Lord is right Every Word of God is pure and precious Prov. 30.5 his Commandement holy and just and good Rom. 7.12 but by Word here we are to understand Gods Counsel and Decree concerning the Creation and government of the World which is unquestionably right and agreeable to sound reason and therefore they are too blame that dislike of his doings If any evil befall them the Saints confess Gods righteousness and praise him as Isa 12.1 Psa 10.1 faith Kimchi here And all his works are done in truth 〈◊〉 In faith that is in faithfullnesse without deceit or ficklenesse This is to be understood of the execution of Gods decree all is done well and equitable Vers 5. 〈◊〉 loveth righteousness and judgement q. d. How can he do otherwise than right whose nature is such that he loveth righteousness and judgement that is 〈…〉 〈…〉 Verse 〈…〉 gave them a Being Or by his essentiall Word Solo ipsius 〈◊〉 su nutu which is his Son the second person in Trinity Prov. 8.27 Joh. 1.3 Col. 1.16 Heb. 1.2 And all the hoast of them These are first mentioned because the most glorious of all the works of God so Psal 19.1 By the breath of his mouth By his word and command Or rather by his Holy Spirit the third person in Trinity inseparable from the other two as well in essence as in operation See Gen. 1.1 2. with the Notes It hath been else-where noted that in Thebe a Town of Aegypt they worshiped a God whom they acknowledged to be immortall But how painted they him In the likenesse of a man blowing an egge out of his mouth to signify tha hee made the round World by his Word and by the breath of his mouth as here Vaâ—â—o addeth that in way of thank-fullnesse Plut. de Isidâ— Osicid Var. de re rufâ— l. 2. cap. 1. they dedicated a sheep to him to be offered in Sacrifice This Text was commonly urged by the Ancients for the Trinity of persons in the Godhead which Olymphus an Arrian Bishop denying was struck with three thunderbolts and killed in a Bath Vers 7. Hee gathereth the waters of the Sea together Confining them to their concave to the pit he digged for them Ecce altera misericordia saith kimchi here Behold another mercy without the which the earth would be inhabitable unlesseby fishes only because the waters would cover the earth As an heap This sheweth that the Sea is higher than the Earth Saylers observe that their ships flie faster to the shore than from it whereof what other reason can be given but the height of the waters above the land Hee layeth up the depth in store-houses In his treasuries that is he secretly hideth them and limiteth then to a certain place that they overwhelm not the earth by his Almighty power Jer. 5.22 Job 38.16 See there Vers 8. Let all the earth fear the Lord viz. For these stupendious works of his sufficient to strike an a we into all creatures of the divine Majesty Jer. 5.22 Tremble thou earth at the presence of the Lord at the presence of the God of Jacob Psal 114.7 Vers 9. For he spake and it was done So true is that saying Dei dicere est facere And a great shame it is to men to disobey the great Creatour and not rather to follow the example of the unreasonable and insensible creatures And it stood fast The whole order of nature remaineth as he set it firm fast and unmoveable Vers 10. The Lord bringeth the counsel of the heathen to noughi i. e. He counter-worketh the Devill and his imps who would overturn and destroy the fair order of nature mingle heaven and earth together as it were and soon marre all God frustrateth the counsells and attempts of such tumultuating boutefeaus and trouble-States and maugre their malice preserveth polities lawes judgements and naturall equity without which mankind could not long subsist Who then would not fear thee O King of Nations
of her Hence the Church is called Jehovali Shannonah the Lord is there Ezek. 48.35 there he hath set him up a Mercy-seat a Throne of Grace and paved his people a new and living way thereunto with the Bloud of his Son so that they may come boldly obtain mercy and finde grace to help in time of need Heb. 4.14 She shall not be moved Or not greatly moved Psal 62.2 in those great commotions abroad the world vers 2 3. This bush may burn but shall not be consumed and that by the blessing of him that dwelt in the bush Deut 33. Exo. 14.23 Begneth have-shugnah Kimchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 built shee is upon a rock Mat. 16.16 and so is every particular Beleever Mat. 7.25 And if at any time they be in distress God shall help her and that right early Heb. When the morning appeareth that is in the nick of time when help shall be most seasonable and best welcome Mourning lasteth but till morning Psal 30.5 the Church is invincible Vers 6. The Heathen raged Among themselves and against the Church Christ mystical as Psal 2.1 2. with great force and fury Quia ab ascenfore suo Damon◠perur gentur as Bernard giveth the reason because the Devil rideth them and spurreth them on The King doms were moved to remove and root out the Church but that will not be because in the thing wherein they deal proudly God is above them See those three sweet similitudes Zech. 12.2 3 6. He uttered his voyce Thunder-struck the enemies and saved his people by a Miracle of his mercy Psal 18.6 7. The earth melted Centra naturam suam quia est arida saith Aben-Ezra against the nature thereof for it is dry By the earth some understand the enemies who had almost filled the whole Land with their multitudes Vers 7. The Lord of Hosts is with us Even the Lord who commandeth far other Hosts and Armies than the enemy hath any and this they shall see by our Spiritual security The God of Jacob is our refuge Heb. Our high tower such as our enemies cannot come at When he calleth him the God of Jacob hee hath respect to the Promises saith Vatablus Gods Power and Goodness are the Churches Jachin and Boaz. Ver. 8. Come behold the Works of the Lord Venite videte God looks that his Works should bee well observed and especially when he hath wrought any great deliverance for his people Of all things hee cannot abide to bee forgotten What desolations he hath made in the earth How he hath dunged his Vineyard with the dead Carcasses of those wild Boars out of the Forrest that had infested it Those four mighty Monarchies had their times and their turns their rise and their ruine but the Church remains for ever Vers 9. He maketh Warres to cease As the Lord putteth the Sword in Commission bathing it in Heaven so he can quiet it and command it up at his pleasure He did so when Sisera was slain and when Sexnacherib The Church hath her Halcyous He breaketh the bow c. No weapon formed against thee shall prosper Isa 54.17 The Spanish Armada was set forth with infinite labour and expence but soon dispersed and defeated He burneth the Chariots Inquibus instrumenta bellica vel victualia pro militibus circumgestant saith Aben-Ezra i. e. their carriages for ammunition and provisions Vers 10. Be still and know c. q. d. As you must come and see vers 8. so come and hear what the Lord saith to those enemies of yours Cessate scitete Be still St and know Ex vestris saltem malis discite learn by what yee have felr that there is no contending with omnipotency I will be exalted asking you no leave c. Vers 11. The Lord of Hosts c. See vers 7. PSAL. XLVII A Psalm for the Sons of Korah Carmen triumphale saith Mollerus a Panegyrical Oration saith Beza written by David when top-full of most ardent zeal and sung by the Korites in that stately solemnity whereat he brought at length the Lords holy Ark into the City of David which gallant History is lively set forth 2 Sam. 6. 1 Chron. 15. And the use that David doth here make of it viz. concerning Christs Kingdom and the benefits thereby concerneth us as much or rather more than that ancient people The Rabbins with one consent say that this Psalm is to be understood De diebus Christi of the days of the Messiah who was prefigured by the Ark and should be the joy of all Nations Vers 1. O clap your hands all yee people As they used to do at their Kings Coronation 2 King 11.12 shew your joy for and interest in Christ your King by manifesting your righteousness and peace and joy in the Holy Ghost Other joys are mixt and dear-bought but this is sincere and gratuitous as the Prophet Isaiah setteth forth elegantly chap. 9.3 5 6 7. Shout unto God with the voyce of triumph Heb. Of shrilling gods praises are to be celebrated with all manner of chearfulness and we are to be vexed at the vile dulness of our hearts that are no more affected and enlarged hereunto seeing all causes of joy are found eminently in God and he is so well worthy to be praised Psal 18.3 Jews and Gentiles are here joyntly called upon joyfully to praise their Redeemer Vers 2. For the Lord most high is tirrible Amiable to his own terrible to his rebels This Son if not kissed will be angry Psal 2. This Lamb for a need can shew himself a Lion as he is the Father of Mercies so the God of Recompences c. and being most high hee can easily overtop and subdue the stoutest of his enemies He is a great King over all the earth As having taken possession by his wonderful Ascension of the universal Kingdom given him by his Father and gathered himselfa Church out of all Mankind which he wonderfully ruleth and defendeth against the rage of Earth and of Hell Vers 3. He shall subdue the people under us This was typified in the Government of the Israelites then ascendent in Davids days but fulfilled when Christ rode abroad on his white Horse the Apostles Conquering and to conquor Rev. 6. Quando Britannorum inaccessa Romanis loca Christo patuerint as Tertullian hath it Christ subdued the Britans and others whom the victorious Romans could never come at The Chaldee hath it he shall kill the people under us sc with the sword of the Spirit the Word when the Law came sin revived and I dyed Rem 7.9 The Hebrew is He shall speak the people under us that is he shall by the preaching of the Gospel powerfully perswade Japhet to dwell in the tents of Shem Gen. 9.27 Tremellius rendreth it Jun. ex Aben-Ezra R. Judah Cogit in caulam populos he gathereth the people into the fold viz. that there may be one Sheep-fold and one Shepherd as Joh. 10.16 Eph. 2.14 And the Nations
name of Sana to hate the word here used because it is most of all to be hated as the greatest evil as that which setteth us furthest from God the greatest good This none can do but those that love the Lord Christ in sincerity for all hatred comes from love A naturall man may be angry with his sin as a man is sometimes with his wife or friend for some present vexation but hate it hee cannot yea he may leave it for the ill consequents of sin but not loathe it If he did he would loathe all as well as any for hatred is ever against the whole kind of a thing saith Aristole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhetor. lib. 2â— Vers 11. Light is sown for the Righteous The Righteous is haeres cruc â—â— the Heir of the Crosse and many are his troubles A Child of light may walk in darknesse and have no light Isa 50.10 yet Christ will not leave him comfortlesse Joh. 14. Light is sown for him 't is yet seeding-time and that is usually wet and dropping and the seed must have a time to lye and then to grow ere a crop can be expected there must be also weeding and clodding c. behold the Husbandman waiteth for the precious fruit of the earth and hath long patience for it By ye also patient stablish your hearts c. Jam. 5.7 8. We look not to sow and reap in a day as He saith of the Hyperborean people far North that they sow shortly after the Sun-rising with them and reap before the Sun-ser so because the whole half year is one continuall day with them Heresbach dâ— rerust Deliverance will come in Gods good time and as before the morning-light is the thickest darknesse as the seed that lyeth longest under ground commeth up at length with greatest increase so here Semen modicum sed me ssis faecunda saith Aben-Ezra on the Text. And gladnesse for the upright This clause expoundeth the former Vers 12. Rejoyce in the Lord See Psal 32. ult with the Note At the remembrance of his holinesse That is of himself for whatsoever is in God is God as also of his works and benefits whereby he giveth you so good occasion to remember him PSAL. XCVIII A Psalm The Greek addeth of David A man might think it were rather of John Baptist pointing out Christ and his Kingdom as it already come with the great good thereby accrewing to the Saints Vers 1. O sing unto the Lord a new song See Psal 96.1 and observe how the compiler of the Psalms hath hereabout set together sundry Psalms of the same subject His right hand and his holy arm His is emphatical and exclusive q.d. Christ alone hath done the deed he is our sole Saviour Isa 59.16 63.5 In the justification of a sinner Christ and faith are alone saith Luther Tanquam sponsus sponsa in thalamo As Wax and Water cannot meet together so neither can Christ and any thing else in this work Away then with that devillish Doctrin of the Saints Merits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot in Meteor Quibuscunque tandem pigmentis illita obtrudatur If any commend or go after any other way to Salvation besides Christ hee doth according to the Greek Proverb draw mischiefs to himself as the Wind Caecius doth Clouds Vers 2. The Lord hath made known his salvation His way of saving his people by his Som Christ Mat. 1.21 this Mystery so long kept secret is now made known to all Nations for the obedience of faith Rom 16.25 26. His Righteousness Made ours by imputation this the Jews to this day deride and the Papists call it putative in a jeer Vers 3. He hath remembred his mercy and his truth His Mercy moving him to promise and his Truth binding him to perform 2 Sam. 7.18 21. and hence all our happiness Vers 4. Make a joyful noyse Bless God for a Christ The Argives when delivered by the Romans from the tyranny of the Macedonians and Spartans Quae gaudia quae vociferationes fuerunt quid florum in Consulem profuderunt what great joys expressed they what loud out-crys made they the very Birds that flew over them fell to the ground Plut. in Flamin assonied with their noyses They Cryer at the Nemean Games was forced to pronounce the word Liberty Iterumque iterumque again and again Vers 5. Sing unto the Lord with the Harp Tum cithararum tum vocum mutuis vicibus do your utmost in the superlativest manner you can devise Vers 6. Make a joyful noyse By the repeating and inculcating of this exhortation is intimated our dulness and backwardness to a business of this nature the necessity of the duty and the excellency of the mercy that can never be sufficiently celebrated Vers 7 8 9. See the Notes on Psal 96.11 12 13. PSAL. XCIX VErs 1. The Lord reigneth Even the Lord Christ as Psal 97.1 Let the people tremble Let them serve the Lord with fear and rejoyce with trembling by the people some understand the Jews and by the Earth all other Nations let there bee a general subjection yeelded to the Scepter of his Kingdom Vers 2. The Lord is great in Zion In his Church he giveth many great testimonies of his power and presence and is therefore magnified by his people And he is high above all people In the things wherein they deal proudly he is above them Exod. 18.11 Vers 3. Let them praise thy great and terrible Name Nomen illud Majestativum Some hereby understand the name Jehovah of which Josh 7. What wilt thou do to thy great Name And Jer. 44. I have sworn by my great Name But Gods Name is usually put for Gods self For it is Holy And therefore to be sanctified in righteousness Isa 5.16 Vers 4. The Kings strength also loveth judgement i.e. abest à Tyrannide God abuseth not his Kingly power to Tyranny but Joyneth it with his Justice and Uprightnese Regiment without Righteousness is but robbery with authority The Ara bick hath it Magnificentia Regis est ut diligat aequitatem Vers 5. Exalt the Lord our God Have high apprehensions of him and answerable expressions Set him up and set him forth to the utmost And worship at his footstool i.e. At his Temple saith the Chaldee At the Ark of the Covenant say the Rabbins Austin interpreteth it of Christs humanity which although of it self it is not to be adored because it is a creature yet as it is received into unity of person with the Divinity and hath a Partner-agency with the God-head according to its measure in the works of Redemption and Mediation 1 Tim. 2.5 it is to be worshipped But how hard driven was that second Synod of Niâ—e when they abused this Text among many others to prove the worshipping of Images and Pictures Vers 6. Moses and Aaron among his Priests or chief Officers as 1 Chron. 18.17 Moses was if not a Priest yet a continual Intercessor for the people
the Israel of God for only such are fit to praise God excellent words become not a fool the Lepers lips are to bee covered Vers 3. Let the house of Aaron now say Ministers are Chieftains Heb. 13.7 17. and should be as the chief Chanters in Gods praises Vers 4. Let them now that fear the Lord say See Psal 115.11 and observe that the Psalmist beateth upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as doth also the Apostle 2 Cor. 6. â— Now now now saith he because for ought we know t is now or never to day or not at all the dead praise thee not Psal 6.6 That his mercy c. This is the fourth time in four verses as Psal 136. in every one of those twenty six verses like as a Bird that having gotten a Note recordeth it over and over Vers 5 I called upon the Lord in distress Heb. out of distress q. d. I celebrate not God mercy of course but out of experience The Lord answered me Heb. Jah answered me with a large râ—â—â—â—th See Psa 4.2 Vers 6. I will not fear c. See Psal 36.4 11. Vers 7. The Lord taketh my part with them that help me Not only as one of my helpers but instead of all and more than all How many reckon yee me at said that General to his Souldiers who were afraid of their enemies numbers Cui adhaereo praest He whom I take part with must needs prevail Vers 8. It is better to trust in the Lord c. Luther on this text calleth it Artem artium mirificam ac suam artem non fidere hominibus that is the Art of Arts and that which he had well studied not to put confidence in man as for trust in God he calleth it Sacrificium omnium gratissimum suavissimum cultum omnium pulcherrimum the most pleasant and sweetest of all Sacrifices the best of all services we perform to God Than to put confidence in man Quia mutatur aut fortuna aut voluntas aut vita saith Genebrard because either men may dye or their affections may dye or their wealth decay Vers 9. Than to put confidence in Princes In ingenuis Great mens words saith one are like dead mens shooes he may go bare-foot that waiteth for them Surely men of high degree are a lye Psal 62.9 Vers 10. All Nations compassed me about This is still the condition of Christs Church in this evil world to be hated of all and set against with utmost might and malice Haud perinde crimine incendii quam odio humani generis convicti sunt saith Tacitus of those Christians at Rome put to cruel deaths by Nero who having for his pleasure fired the City fathered it upon them as people hated of all men But in the name of the Lord i.e. by faith in Gods power and promises Wee might also do great exploits against our Spiritual enemies did we but set upon them with Gods arms and with his armour did we but observe the Apostles rule Whatsoever yee do in word or deed do all in the name of the Lord Jesus c. Col. 3.17 Vers 11. They compassed me about yea c. They thought to make sure work of me indeed as Saul and his men when they hemmed him in at Mâ—on 1 Sam. 23.26 as the Churches enemies when they had gotten her as a Bird into the sâ—aâ—â— of the Fowler Psal 124.7 as when the adversaries said They shall not know neither see till we come in the middâ—st among them and stay them Neâ— 4.11 But in the name of the Lord I will destroy them Eâ—â—rvaâ—â— â—â—eidâ—â— The word signifieth Non 〈◊〉 dormiâ—uti â—â—â—iâ—gâ—râ— victâ—riâ—â— sed â—â—rtami prâ—lâ—aâ—â—i Moller Plat. in Syl. that hee foiled not his foes without pains and peril Towns were said to come into Thâ—â—thâ—us his toyls whiles he slept but that was but a fiction of those that 〈◊〉 him Vers 12. They â—â—â—possed me about like Bees Like so many swarms of Bees which being angred Venâ—â—â—m Morsibus inspirant spicula caca relinqnunt Affixa venis animasque in 〈◊〉 pâ—â—â—â—t Virgil. Bees to be revenged lose their stings Aristâ—t and therewith their lives or at least they become drones ever after Wicked men are no less spiteful they care not to undoe themselves so they may wrong the Saints yea they are not unlike the Scorpion of which Pliny saith that there is not one minute wherein it doth not put forth the sting They are quenched or kindled aâ— the fire of thorns Which is quickly kindled and as quickly quenched Ex spinis non â—â—un exbones 〈◊〉 leaving no coals behind it See Eccles 7.6 The enemies of the Church may make a blaze but they are but a blast Vers 13. Thou hast thrust sore at me Thou O Saul or thou Ishbibenob 2 Sam. 21.16 or thou O Satan setting such a work But the Lord helped mee Hee sent from heaven and saved mee hee came in the nick of time as it were out of an Engine Vers 14. The Lord is my strength and song i.e. The matter of my song and mean of my joy Trust in God shall once triumph Vers 15. The voice of rejoycing c. q.d. Though themselves are but travellers and their habitations tabernacles or tents yet are they not without the joy of their salvation which is unspeakable and full of glory so that they go merrily on their way feeding on this hony-comb as once Sampson and Gods Statutes are their songs in the house of their Pilgrimage Psal 119.54 The right hand of the Lord c. This and that which followeth is the righteous mans ditty which hee singeth uncessantly See on vers 4. Vers Haec est vox Epiniâ—il 16 The right hand of the Lord is exalted By right hand here some understand the humanity of Christ Gods hand and our handle whereby wee come to take hold of God The right hand of the Lord doth valiantly Thrice hee celebrateth Gods right hand to set forth his earnest desire to say the utmost or in reference to the sacred Trinity as some will have it Vers 17 I shall not dye but live This hee was well assured of by Faith as was also the Church in Habbakkuk chap. 1.12 Art not thou from everlasting O Lord my God mine boly One wee shall not dye Learned Keckerman lying on his death bed and desirous if it had so pleased God to have lived a while longer for the finishing of those excellent peeces hee had in hand made use of these words of the Psalmist I shall not dye but live and declare the works of the Lord hee was then upon his system of naturall Philosophy but God had otherwise appointed it and hee submitted Vers 18. The Lord hath chastened mee sore Corripuit me seria severa castigatione and yet David was his darling But hee hath not given mee ever to death It might have been worse may the afflicted Saint say and it will yet bee better
efficiently say the Schools but to evil deficiâ—â—ly sc by with drawing his grace for he is a free Agent and not bound to any David prayeth God to supersede him from his wickedness and Luther saith hee was never tempted to it Vers 37. Turn away mine eyes from beholding vanity Lest looking cause liking and lusting 1 Joh. 2.16 In Hebrew the same word signifieth both an Eye and a Fountainâ— to shew that from the eye as from a fountain floweth much mischief and by that window Satan oft windes himself into the soul 2 Sam. 11. â— This David found by experience and therefore prays here Turn away transfer make to pass mine eyes c. Job steppeth one degree further viz. from a Prayer to a Vow Chap. 31.1 yea from a vow to an imprecation vers 7. He knew the danger of irregular glancing and inordinate gazing And quicken thou me in thy way Who shall else dye of the wound in the eye Alexander called the Persian Maids Oculorum delores Ut vidi ut perii The Israelites were appointed to make them Fringes with blew Ribbands to look upon that they might remember all Gods Commandements and do them and not seek after their own heart and their own eyes after which they used to go a whoâ—ing Numb 15. â—9 Vers 38. Stablish thy word unto thy Servant i.e. Make good thy promise wee must by our prayers put the promises of God in 〈◊〉 and God will 〈◊〉 Who is devoted to thy fear And so am an heir of the Promises Or which word is given for the fear of thee that thou maist be feared Vers 39. Turn away my reproach Cover it cure it suffer it not to break forth to my disgrace amongst men For thy Judgements are good But their tender mercies are meer cruelties if therefore at any time I fall into opprobrious and reproachful practices Lord bee thou my Judge and not they for thy Judgements are like thy self good and righteous c. Vers 40. Behold I have longed after thy precepts This he could boldly and safely say to God offering himself to his trial for the truth of his desires See Hebr. 13.18 Quicken me in thy righteousness His desires and affections were not so large and lively but that he needed to be yet further quickned Nemo est ex omni parte beatus Vers 41. Let thy mercies come also unto me Let them come to me or else I shall never come to them 1 Pet. 1.13 Hope to the end for the grace that is to bee brought unto you Psal 23.6 Surely goodness and mercy shall follow me as the setting Sun doth the way faring man that goes from it The Arabick rendreth it Let thy mercies come upon me or cover me as a garment So the Spirit of the Lord cloathed Amasa 1 Chron. 12. and yee shall bee cloathed with power from on high Luke 24.49 Even thy Salvation Safety here and Salvation hereafter Austin expoundeth it of Christ Vers 42. So shall I have wherewith to answer i.e. To stop an open mouth Verbal Apologies are sometimes necessary but real always wee should by a pious conversation put to silence the ignorance of foolish men who like black Moors despise beauty like Doggs bark at the shining of the Moon We are also to begge deliverance of God for the confutation of such as say wee shall never bee delivered Vers Ne auferas id est ut spolium ut Exod. 12.36 Aben-Ezra 43. And take not the word of truth utterly Give me free utterance that in nothing I be ashamed but that with all boldness as always so now also Christ may be magnified in my body c. Philip. 1.20 Despoyl me not of my courage in a good cause let not Satan rob me of that jewel I have read of a Noble man who when he came into jearing company of great ones would begin and own himself one of those they called Puritans and so prevented them Vers 44. So shall I keep thy Law continually If thou please to give me to beleeve with the heart and to confess with the mouth I shall surely persevere in the profession and practice of the truth Vers 45. And I will walk at liberty In the full latitude of thy Commandements and not by wilful wickedness ensnare and ensnarl my self as those do who in the fulness of their sufficiency are in streights and in pursute of their lusts do pierce themselves through with many sorrows The Italian senseth it I will walk in peace of conscience Vers 46. I will speak of thy testimonies c. Nulle vel terrore vel splendore mundano impeditus Kings commonly abound with all things but only Truth as Alphonsus King of Arragon complained David would deal plainly with them though never so high especially when he should come to be of equal level with them and so to have better opportunity Vers Ethic. l. 10 47. And I will delight my self sc In contemplation of thy Word Aristotle telleth us that the principal pleasure is to be found in contemplation Vers Utrâ—que manu â—apessam 48. My hands also will I lift up c. Removing all rubs and pulling thy Word to me with both hands earnestly with my whole man with my whole might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straining the body and stretching out the hands to do mine utmost at it whilst others put it from them with a force and so judge themselves unworthy of everlasting life Acts 13.46 Vers 49. Remember thy Word God is not unrighteous to forget Heb 6.10 yet we must as his remembrancers Isa 62.6 put his Promises in sute Ezek. 36.37 Upon which thou hast caused me to hope God giveth us to do what he hiddeth us to do Ezek. 36.27 Vers 50. This is my comfort The Promises yeeld strong consolation Philosophical comforts are of little force as Plato acknowledgeth In Axiâ—â— and Cicero bewaileth in his Epistle to Octavius For thy Word hath quickned me When I was at last cast and drawing my last breath as it were Vers 51. The proud have had me greatly in derision Sooâ—â—ing proceedeth from pride Prov. 3.34 with 1 Pet. 5.5 Yet have I not c. They cannot flout me out of my zeal Vers 52. I remembred thy judgements of old O Lord This was to have an holy memory well fraught with profitable matter such as are examples of Gods dealing with his people and their enemies in all ages And was comforted Some degree of comfort followeth every good action as heat accompanieth fire as beams and influences issue from the Sun Vers 53. Horrour hath taken hold upon me Horripilatio turbo vortex an horrible tempest Psal 11.6 such as surprised holy Habbaâ—â—uk chap. 3.16 Because of the wicked To think of their hainous sins and horrible punishments which they dread not dream not of See Dan. 4.19 Vers 54. Thy statutes have been my songs Thy Promises which bind thee by Grace as statutes do us by Duty and are every whit as sure
apprehension and which it behoveth mee mirari pâ—tius quam rimari to admire rather than to pry into Arcana Dei sunt Arca Dei The Bethshemites payed dear for peeping into the Ark. Phaeton is feigned by the Poets to have perished by taking upon him to rule the chariot of the Sun and Bellerophon by seeking to flye up to Heaven upon his Pegasus to see what Jupiter did there Terret ambustus Phaeton avaras Spes exemplum grave praebet ales Pegasus terrenum equitem gravaâ—us Bellerophâ—ntem Horat. lib. 4. Od. 11. Vers 2 Surely I have behaved Heb. If I have not c. a deep asseveration Si non compâ—sui sedavi such as hath the force of an oath And quieted my self Heb. Stilled or made silent my soul chiding it when distempered or noisefull as the Mother doth her weanling As a child that is weaned of his Mother Who neither thinketh great things of himself nor seeketh great things for himself but is lowly and fellowly Mat. 18.1 innocent and ignoscent taking what his Mother giveth him and resting in her love My soul is even as a weaned child Who will not bee drawn to such again though never so fair and full-strutting a breast So nor David the worlds dugs Vers 3 Let Israel hope See Psal 130.7 PSAL. CXXXII VErs 1 Lord Remember David Origen holdeth Solomon to have been pen-man of all these Songs of degrees as hath been before noted But as that is not â—â—â—â—ly see the titles of Psal 122. 124. 131. so diverse interpreters conceive this 〈◊〉 bee his because much of it is the same with that prayer hee made at the dedication of the Temple 2 Chron. 6.16 41 42. Here then hee prayeth God to remember David that is not his merits and suffrages as the Monks would have it but the promises made unto him for the which Solomon praised God as well as for the performance to himself 2 Chron. 6.10 and his singular sollicitude about the house and worship of God Ita ut doâ—mire non potuit Kimchi which was so great as that it affected yea afflicted his spirit whence it followeth here and all his afflictions for which it is 2 Chron. 6.42 the mercies or kindness of David Vers 2. How he sware unto the Lord Out of the abundance of his affection 1 Chron. 29.3 See Psal 119.106 he solemnly took God to witness and this he did say the Rabbines at that time when he saw the punishing Angel and was terrified And vowed to the mighty God of Jacob Jacob is mentioned say the Hebrews Quia primò vovit Kimchi Aben-Ezra because he first vowed to God Gen. 28.20 whence he is called Pater votorum the Father of vows Vers 3. Surely I will not come into the tabernacle of my house i. e. Of my New-built house 1 Chro. 15.1 2 Sam. 1.2 Those in Malachi were not so well-minded chap. 1.4 Vers 4. I will not give sleep to mine eyes viz. With any good content or more than needs must Vers 5. Until I finde out a place for the Lord The Jew-Doctors tell us that as the earth is in the middle of the world so is Judea in the middle of the earth Jerusalem in the middle of Judea the Temple in the middle of Jerusalem and the Ark in the middle of the Temple An habitation Heb. Habitations haply because the Temple consisted of three parts or partitions Vers 6. Lo we heard of it at Ephratae At Bethlehem Ephrata Davids Birth-place there we heard of it long since by our Progenitours Of it that is or the Ark saith Chrysostom Dicit â—am in famin i. e. divinam praesentiam R. Arama of Gods resting-place saith Austin of the place where Christ should be born saith Hierom where the Temple should be set saith Aben-Ezra where the Sbechinah or divine presence should reside say other Rabbines We found it in the fields of the wood At Jerusalem say some or at Kiriathâ—earim as others will have it The Chaldee interpreteth it of the wood of Libanus the place saith he where the Patriarchs worshipped Vers 7. We will go into his Tabernacles We will cheerfully and unanimously frequent his publick worships in the place he hath pitched upon called his gates and his Courts Psal 100.4 saying as vers 8 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow God was the old rule among the very Heathens We will worship at his footstool i.e. At his Ark where hee uttered Oracles and wrought miracles c. which yet was but his footstool to lift his people heaven-ward Christ-ward who was the truth of that type the Ark the Mercy-seat Vers 8. Arise O Lord into thy rest The place of thy rest for the Ark was transportative till setled in Solomons Temple so till we come to Heaven wee are in continual motion Thou and the Ark of thy strength The Ark in the Temple was the chiefest evidence of Gods presence and the most principal type of Christ in whom the fulnese of the Godhead dwelleth bodily The word is Aron which is put for a Coffin Coffer or Chest Gen. 50.20 2 King 12.9 This sheweth that all the Counsels of God all the love and favour of God all that God accounteth precious are treasured up in Christ Col. 2.3 1.13 Isa 42.1 Heb. 10.12 Vers 9. Let thy Priests be cloathed with righteousness i. e. With Salvation as vers 16. No surer sign of Gods gracious presence with a people than a powerful Ministery cloathed with inward purity and holiness represented by the holy Garments And let thy Saints shout for joy i. e. Those that are converted by such a Ministery let those that are justified by faith have peace with God and joy unspeakable full of glory Vers 10. For thy servant Davids sake For thy Covenants sake made with him and for thy Christs sake who is oft called David as Hos 3. ult so for the Lords sake Dan. 9.17 Turn not away the face of thine anointed Of thy Christ defer not his coming or deny not my request as 1 King 2.16 17 20. Vers 11. The Lord hath sworn in truth The Eternity of Israel cannot lye 1 Sam. 15.29 yet tendring our infirmity he sweareth and sealeth to us Of the fruit of thy body David was excellent at making the utmost of a Promise at pressing and oppressing it till he had exprest the sweetness out of it Isa 66.11 See how hee improveth Gods Promise and worketh upon it 1 Chron. 17.23 24 25 26. Solomon had learned to do the like Vers 12 If thy Children will keep my Covenant Although Gods Covenant is free yet is it delivered under certain conditions on our part to bee observed which are as an Oar in a Boat or Stern in a Ship turning it this way or that c. For ever more For a long season and Christ for all eternity Vers 13 For the Lord hath chosen Zion Hee chose it for his love and loved it for his choice Vers 14 This is
occurrences And as a looking-glasse is the eye of art so is the eye the looking-glasse of nature Lib 2. cap. 32. And to give us a little reviving in our bondage Not light onely but heat also by the beames of his pleased countenance which is better then life The life of some kinds of creatures is meerly in the Sun In Winter they lie for dead in Summer they revive So it is with the Saints all their comfort consists in Gods grace and favour They look unto him and are lightened Psal 34.5 he hideth his face and they are troubled their breath is taken away they die and return to their dust Psal 104.29 These captives in Babylon lay for that time as dead and buried Esay 26.19 God opened their graves and caused them to come up cut of their graves and brought them to the land of Israel Ezek. 37.13 For his favour is no empty favour It is not like the Winter-sun that casts a Goodly countenance when it shineth but gives little comfort and heat He is the Father of lights and the God of all grace and consolation c. he gives all things needful to life and godlinesse so that to have sinned against so good a God to kick against such tender bowels was a further aggravation of their sinne and so it is here used and urged Verse 9. For we were bondmen Heb. servants and so wholly and onely at the pleasure of another for a servant not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle one that moveth absolutely of himself but he is the Masters underling and instrument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly at his dispose The Saints may say all as much We were bondmen slaves to sin drudges to the devil driven about by him at his pleasure having as many Lords as lusts Tit. 3.3 and thereby exposed to a thousand mischiefes and miseries The Heathens Pistrinum the Turks Gallyes Bajazets iron Cage the Indian mines are nothing to it This we should frequently recognize and remembring that our God hath not forsaken us in our bondage but brought us from darknesse to light and from the power of Satan unto God that we might receive forgivenesse of sin and inheritance among them which are sanctified Act 26.18 we should blush and bleed in the sense of our unthankfulnesse saying as ver 14 should we again break thy Commandements c. Yet our God hath not forsaken us in our bondage As he may seem to do his prisoners of hope when he leaves them in the Enemies hand or under some pressing affliction and seemes to forget them that they may the better remember themselves But God had remembred these returned captives in their low estate for his mercy endureth for ever And had redeemed them from their Enemies for his mercy endureth for ever Psal 136. 23.24 Their sin therefore was the greater sith against so much mercy and God might justly have said unto them as Ezek. 22.20 I wil gather you in my anger in my fury and will leave you there A grievous judgment indeed for wo be unto you when I forsake you Hos 9.12 Lord leave us not Jer. 17 17. Forsake us not utterly Psal 119.8 To give us reviving See Ver. 8. To set up the House of our God and to repaire c. He reciteth and celebrateth Gods favours to that people not in the lump onely and by whole-sale as we say but entreth into particulars and reckoneth them up one by one so doth Moses Exod. 18.8 So doth David Psal 136. So must we that we may shame and shent our selves as here for our unthankfulnesse and be inrited and inciced thereby to better obedience God for this cause crumbleth his mercies unto us saith One we have his blessings by retail that we may make our utmost of them And to give us a Wall Protection and safegard as the Walles of Sparta was their Militia and the Walls of England is our Navy They had the fence of the King of Persia's favour They had also Gods providence as an hedge or wall of fire round about them Zech. 2.5 See the Note there Verse 10. And now Our God what shall we say after this q.d. We have nothing to say for our selves wherefore thou shouldst not presently pronounce against us and execute upon us the sentence of utter rejection We are even speechlesse excuselesse and must needs conclude It is the Lords mercy that we are not consumed that we are at al on this side hell it is because his compassions fail not Lam. 3.32 For we have for saken thy Commandements Better then this Ezra could not have said for himself and his people whilest he thus confesseth sin and putteth himself into the hands of justice in hope of mercy In the courts of men t is safest to say Non feci I did it not saith Quintilian But in our addresses unto God 't is best to say Ego feci miserere I did it oh be merciful unto me O God be merciful unto me Per miserere mei tollitur ira Dei Verse 11. Which thou hast commanded us by thy servants the Prophets Whose office it was to expound the Law to us and to apply it to our consciences This although they have done daily and duely yet we have not been kept within the bounds of obedience but have flown against the lights as Bats use to do and sinned presumptuously Thus he aggravateth their sin by every circumstance And this is right confession such as the School-men have set forth in this Tetrastick Sit simplex humilis confessio pura fidelis Atque frequens nuda discreta lubens verecunda Integra cordata lachrymabilis accelerata Fortis accusans se punire parata Is an unclean Land Because inhabited by an unclean people who are acted and agitated by an unclean spirit and do miserably moil themselves in the filthinesse of leudnesse which defileth a man worse then any leprosie then any jakes Mar. 7.23 Mr. Ascham School-master to Q. Elizabeth did thank God that he was but nine dayes in Italy wherein he saw in that one City of Venice more uncleannesse and licentiousnesse then in London he ever heard of in nine years With the filthinesse of the people of the Lands Those Canaanites were very Borborites shamelesse sinners before the Lord who therefore rooted them out and caused their Land when it could bear them no longer to spew them out Sin is filthinesse in the abstract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. James calleth it The stinking filth of a pestilent ulcer and the superfluity or garbage of naughtinesse Jam. 1.21 It is no better then the Devils excrement It sets his limbes in us and drawes his picture upon us for malice is the Devils eye oppression is his hand hypocrisy is his cloven foot c. Great sins do greatly pollute Which have filled it from one end to another Hath over-spred it as a deluge over-run it as the Jerusalem-Artichoke doth the ground wherein it is
finished And this he recordeth not out of ostentation but to shew that the love and feare of God constrained him as it did afterwards Paul that spiritual builder who laboured more then they all and denied himself to bring others to heaven as himself setteth forth 2 Cor. 11. In praising our selves our end must be that our light may be seene not our selves seene Matth. 5.16 Mens praise may be sought modò tibi non quaeras sed Christo saith Aretius so that Christ be thereby set up and served Neither bought we any land As easily we might have done with the surplusage of our revenue especially if we had exacted the utmost of our right But publike spirits mind not their own interests Joshua divided the land to Israel and left none to himself And that portion that was given him and he content withal was but a meane one in the barren mountains as Hierome observeth The late victorious King of Sweden a second Joshua in his reprehensory speech to the German plunderers hath this passage Mr. Clark in his Life I protest before God that I have not by all this warre enriched my self so farre as a paire of bootes cometh to yea I had rather ride without bootes then in the least degree to enrich my self by the damage of poor people Verse 17. Moreover there were at my table c. He did not eate his morsels alone as that Pamphagus Nabal and as many misers now-adayes who like little children though they have their hands full and their mouths full yet will part with none Ecce Deo similis vir dapsilis atque benignus Palingen Besides those that came unto me from among the heathen Either as State-Agents or upon other occasions Nehemiah entertained them that they might not lie upon the publike charge And herein he trode in the foot-steps of hospitable Abraham whom Synesius calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Host The Primitive Christians likewise won much upon the Heathens by their hospitality towards all Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Joan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Julian the Apostate confessed all that he could say against them for it was that they did it all in hypocrisie and vain-glory which was an envious and false charge Verse 18. Now that which was prepared for me daily A very great table he kept at his own charge all yet nothing so great as Solomon 1 Kings 4.22 23. or as once Cardinal Wolsey here who besides all strangers that came had four hundred of family whereof one was an Earle nine Barons very many Knights and Esquires But then he had more yearly revenue then all the Bishops and Deanes in the land had take them al together Godw. Catal. And once in ten dayes Then he kept an extraordinary table inviting guesse for whom he had store of the best wines The Turkish Bashawes feast forreigne Embassadours with Rice and mutton and fair water out of the river wine is a forbidden ware with them Mahomet their Prophet having told them that in every grape there dwelt a Devil Yet for all this I required not This he did and this he here recordeth not for a name as Crates the Philosopher did when he cast his goods into the Sea meerly to be talked of and is therefore worthily called by Hierome gloriae animal popularis aurae vile mancipium Epist ad Julian cons a base slave to vain-glory but for better and higher ends see verse 16. Verse 19. Think upon me my God for good i. e. Both of grace and glory saith Lyra a confluence of all comforts and contentments especially spiritual blessings in heavenly things Ephes 1.3 He that first called riches goods was surely a better husband then Divine saith one Oftendam tibi omne bonum I will shew thee all good said God to Moses when he gave him a glimpse of himself Nil bonum absque summo Bono saith Austine There is no good without the chief good Say therefore with the Church Hos 14.2 Take away all iniquity and do good and as here Remember me O my God for good According to all that I have done for this people Here is nothing for Merit-mongers It is mercy in God to set his love on them that keep his Commandments Exod. 20.6 to reward every man according to his works Psal 62. ult A poor Gardiner presenting a rape root being the best gift he had at hand to the Duke of Burgundy was by him bountifully rewarded His Steward observing this and hoping for the like recompence presented him with a very fair horse The Duke ut perspicaci erat ingenio saith mine Authour being a witty man perceived the craft and therefore thought good to receive the horse and to give him nothing again Let those that dreame of merit expect the like disappointment and let them learn of Nehemiah chap. 14.22 the best glosse upon this text to urge not their merits with the Pharisee but their miseries with the Publican for obtaining mercy So Psal 25.11 CHAP. VI. Verse 1. Now it came to passe LO here another let to the good work in hand That in the fourth chapter was externall onely that in the fifth internal onely This here is mixt that is partly cast in by the Enemies without those cruel-crafties and partly helped on by the perfidious Prophets and ignoble Nobles within conspiring with the Enemy against the good of their own Countrey Thus Fluctus fluctum trudit And the rest of our Enemies The Churches Enemies are not a few 1 Cor. 16.9 She is like unto a silly poor maid saith Luther sitting in a Wood or Wildernesse compassed about with hungry Wolves Lyons Boares Beares assaulting her every moment and minute The ground of all is that old Enmity Gen. 3.15 That I had builded the Wall This Wall made Nehemiah as Winchester-tower at Windsor made William Wickam Godw. Catal. that is raised and renowned him and in a like sense as God is said to have made Moses and Aaron 1 Sam. 12.6 that is to have advanced them in the hearts of his people And that there was no breach left therein It had been but half-built chap. 4.6 and the breaches but began to be stopt ver 7. yet now all is finished amidst much opposition so shall the work of grace be in our hearts But whilest here a Christian hath his Vlteriùs still which was Charles the fifth his Motto his Superiùs as the guest in the Gospel that was bid to sit higher c. something is yet wanting to his ful and final salvation which he is still to work out Philip. 2. ver 12. like as here the doores were not yet upon their hinges Verse 2. Then Sanballat and Geshem sent unto me As if sollicitous of my safety and careful of the common good He that hateth dissembleth with his lips and layeth up deceit within him When he speaketh fair beleeve him not for there are seven abominations in his heart Prov. 26.24 25. Nehemiah
is your strength Or your fortification Bernard and place of defence against sin and al the ill fruits of it Lati igitur sitis sed non securis gandeatis in Domino sed caveatis a recidivo A merry heart grounded upon a good conscience doth good like a medicine Prov. 17.22 It is as marrow to the bones as oil to the wheels as a bait by the way to a generous horse as a back of steel to a bended bow c. Surely as true gold strengtheneth the heart that Alchymy-gold doth not so doth spiritual joy much more making a man insuperable under sufferings and unsatisfiable in performance of duties It is such a precious commodity as that no good can match it no evil overmatch it It beareth all things beleeveth all things hopeth all things endureth all things as St. Paul saith of charity 1 Cor. 13. ver 7. And as a man that hath plenty of good blood and fresh spirits in his body being well-lined within as we say can better endure heat and cold c. then another that hath not so in like sort he that hath his heart full of Heaven his conscience full of comfort is in case to do and suffer much for and from God and men The peace of his conscience will appear in his countenance as Stevens did and as the Martyrs in Severus the Emperour his dayes who being released for a time seemed to come è myrotheca non ergastulo out of a perfumed palace Divinum nescis quid in valtibus ipsis praeferentes Euseb lib. 5. cap. 12. and not out of a stinking prison looking more like Angels of Heaven then men on Earth as in Eusebius relateth The crosse to such is anointed as Bernard hath it and by the joy of the Lord that oil of gladness it is made not only light but sweet not onely tolerable but desireable and delectable Verse 11. So the Levites stilled all the people Made them hold their tongues and forbear their groanes and moanes the expressions of their great grief conceived for their sins making a wayling like the Dragons mourning as the owles and saying Look away from me I will weep bitterly labour not to comfort me c. But these holy Levites did comfort them Mic. 18. Isai 22.4 and quiet them Saying Hold your peace Or S'â— Peace and be still For the day is holy And God loves not the bread of mourners for a sacrifice is like as none might come into the Court of Persia in mourning-weeds Esth 4. ver 4. See ver 9. Neither be ye grieved It seems their hearts were even leavened and sowred with sorrow as Davids was Psal 73.21 Verse 12. And all the people went their way to eat To do all that they were directed to do They had been in the Furnace of mortification and now they were willing to be cast into the mould of Gods Word and to be whatsoever the Lord would have them to be They were only his clay and wax a willing people wayting for his Law And to make great mirth i.e. All kind of honest jollity for the better exciting their hearts to true thankfulnesse Because they had understood the words Not the threatnings only to the refractary but the promises also to the penitent and obedient The Levites had taught them doubtlesse as the truth is in Jesus that God therefore threateneth that he may not punish and desireth to be disarmed Amos. 4.12 that he giveth to do what he commandeth to be done that his mercy is from everlasting to everlasting to them that fear him to them that keep his Covenant and that think upon his Commandements to do them qui faciunt praecepta etsi non perficiant that are doing at it though they are farre from perfection Psal 103.18 This was very comfortable this put into them that joy of the Lord which was their strength this more cheared them then all their good chear of their peace-offerings Verse 13. And on the second day The next day after they had heard the Law expounded but were not so well satisfied in some points or cases they follow on to know the Lord Hos 6.3 Divine knowledge is as a great Lady that will not easily be acquainted with us but upon further suit Prov. 2.3 4. Were gathered together the chief of the Fathers c. Aeneas Sylvius was wont to say of knowledge Popular men should esteem it as silver Noblemen as gold Princes prize it as pearles The Priests and Levites These Teachers of others took no scorn to learn of Ezra that perfect Scribe The wisest here know but in part because we prophesie but in part 1 Cor. 13. ver 9. that is we are taught but imperfectly and those that should shew us the way are themselves to seek to teach us to run to Ithiel the Arch-prophet as that great Wiseman did Prov. 30.1 The greatest part of those things which we know is the least part of the things which we know not as that Father saith Vnto Ezra the Scribe Who was well instructed to the Kingdome of God and no lesse ready to throw out of his treasury c. Matth. 13.52 It is said of Tacitus that he knew all that he should know of the affaires of the World and that he was primus in Historia Scalig. and that ex ejus ore nil temerè excidit Think the same of Ezra and much more he was an able Teacher of the ablest Teachers a sacred oracle a living library the argutest and accuratest of men after the Prophets as Austin is said to have been after the Apostles in contemplation and disputation Even to understand the words of the Law Which he had the day before expounded and in some passages whereof they had a desire to be better resolved and satisfied No man can possibly speak al at once or deliver the mind of God so clearly and fully but that there may be place left for Cases and Queries Verse 14. And they found written in the Law And therefore in no wise to be neglected sith there God had written for them great things Hos 8.12 Excellent things Prov. 22.20 marvellous things Psal 119.18 There is a mountain of sense hangeth upon every apex or title of it say the Rabbines who do therefore prescribe to their disciples not to write any Letter of it Schiâ—kard but by a Copy not to read it but in a clean place not to touch it but with the right hand not to carry it about him but next his heart c. That the children of Israel should dwell in Boothes See Ezra 3.4 with the Note For this the Law was clear Lev. 23.34 Deut. 16.13 But this they had not so fully observed sc by dwelling in Boothes till now that they were returned from Babylon where they had been lately and for a long time Strangers This to professe and set forth was the intent of that feast and of this rite of it of dwelling in Boothes or Bowers This is
Ezek. 17.4 Wells digged A great commodity in that hot Countrey Vine-yards and Olive-yards A singular help to house-keeping So they did eate and were filled They had enough of every thing and did eate whiles eating was good as they say Queen Elizabeth did seldome eate but of one dish rose ever with an appetite and lived about seventy years King Edward the sixth was wont to call her His sweet sister Temperance And delighted themselves in thy great goodnesse They lived in Gods good land but not by Gods good Lawes the refreshing they found by his best creatures was none other but such as his who warmeth himself and saith Aha I am warme I have seene the fire Isa 44.16 Verse 26. Neverthelesse they were disobedient and rebelled See how full in the mouth these holy Levites were in aggravating their own and their forefathers sinnes which swelled as so many toads in their eyes neither could they ever sufficiently disgrace them This is the property and practise of the true penitentiary They cast thy Law behinde their backs That is they vilipended and undervalued it God drew them by the cords of a man so the cords of kindnesse are called Hos 11.4 because befitting the nature of a man and likeliest to prevaile with rational people but they like men or rather like beasts transgressed the Covenant and as if God had even hired them to be wicked so did they abuse all his benefits to his greatest dishonour being therefore the worse because in reason they ought to have been better And slew thy Prophets which testified against them to turne to thee This was the worst they did to them and that for which they received mercedem mundi the wages of the mad world ever beside it self in point of salvation and falling foul upon such as seek its good This is that sinne that brings ruine without remedy 2 Chron. 36.16 Prov. 29.1 for precious in the sight of the Lord is the death of his Saints Psal 116. And they wrought great provocations Or Blasphemies see verse 18. Verse 27. Therefore thou deliveredst them Flagitium flagellum sicut acus filum Sinne and punishment are tied together with chains of adamant Who vexed them Heb. Put them to straits so that they had not what shift to make or how to help themselves And in the time of their trouble Vexatio dedit intellectum The time of affliction is the time of supplication When out of the depths Gods people cry unto him they may have any thing Zach. 13.9 speedy audience unmiscarrying returnes of their prayers Thou gavest them Saviours i. e. Deliverers such as the Judges were Judg. 3.9 and such as Flaminius the Roman was to the poor Argives who therefore called him Saviour Saviour and that with such a courage Plut. in Flam ut corvi fortuito supervâ—lantes in stadium deciderent that the birds fell to the earth amazed with that outcry the aire was so dissipated with their acclamations Verse 28. But after they had rest they did evil again As standing pooles breed vermine as sedentary lives are subject to diseases If men be not poured out from vessel to vessel they will soone settle upon their â—ees Because they have no changes therefore they feare not God Psal 55.19 saith David of the wicked and Psal 30. David himself was afflicted delivered and then grew wanton Then troubled again verse 7. cryes againe verse 8.9 God turnes his mourning to joy again whereof if he surfeited not it was well bestowed on him But rarae fumant felicibus arae We are commonly best when worst and Pliny told his friend Plin. Epist that the best way to live well was to be as good in health as we promise to be when we are sick Therefore leftest thou them in the hand of their enemies Who can do us no hurt but by Divine permission though they bandy together and bend all their forces to harme the Church yet are they bounded by God and can do nothing till he leave his people in their hands Had the dominion over them Ruled them with rigour And many times didst thou deliver them Even totiès quotiès for as the eye is not wearied with seeing nor the eare with hearing so neither is God with shewing mercy But as the Sunne shineth after it hath shone and as the spring runneth after it hath run so doth the Lord proceed to do good to his in their necessity and that according to his mercies which never fail Lam. 3.22 Verse 29. And testifiedst against them Toldest them of their sinnes foretoldest them of their dangers didst all that could be done to do them good but nothing would do Yet they dealt proudly See verse 16. And hearkened not Intus existens prohibuit alienum Hear and give eare be not proud Jer. 13.15 But sinned against thy judgements i. e. Thy Statutes though made with so much reason and respect to our good that if God did not command them yet were it every way our best way to practise them Esay 48.17 I am the Lord thy God which teacheth thee to profit which leadeth thee by the way which thou shouldest go As who should say It is for thy profit that I command thee this or that and not for mine own Which if a man do But that as now he cannot do and therefore not be saved by the Law Rom. 10.5 Our Saviour indeed said to that young justiciary This do and thou shalt live Luke 10.28 But that was all one saith Luther as if Christ had said unto him Vade morere Go upon thy death for do this of thy self and live thereby thou art never able And withdrew the shoulder When called to take up Christs yoke or to beare his crosse See the Note on Zach. 7.11 And hardened their necks To sinewes of iron they added browes of brasse Verse 30. Yet many years didst thou forbear them Heb. Protract over them or draw out thy loving kindnesse toward them to the utmost And testifiedst against them As verse 29. They wanted not for warnings or wooings with Woe unto thee O Jerusalem wilt thou not be made cleane when shall it once be Yet would they not hear But as Sea-monsters or Catadupes or men borne in a mill or as one that is running a race give him never so good counsel he cannot stay to hear it Therefore gavest thou them As uncounselable incorrigible Verse 31. Neverthelesse for thy great mercies sake Mans perversnesse cannot interrupt the course of Gods goodnesse In the middest of judgement he remembreth mercy which beareth the same proportion to his judgement which seven a compleat number hath to an Vnity Thou diddest not utterly consume them God will repent for his people when he seeth their power is gone Deut. 32.36 and be jealous with a great jealousie when the enemy goes beyond his commission Zach. 1.14 15. For thou art a gracious and merciful God And this is most seene when misery weighs down and nothing but mercy
taking a turne in the Palace Garden before he passed sentence upon the Delinquent Rex amici memor paulisper cunctatur deliberandÃque gratiâ modicum secessit saith Severus that is the King mindful of the friendship that had been betwixt him and Haman maketh a pause and retireth for a while that he may deliberate with himself what to do If these were the reasons it was a piece of prudence in the King for anger is known to be an evil counselour and as smoke in a mans eyes hindreth his sight so doth rash anger the use of reason De sera numinis Vindic. Hence wise men have refrained the act when angry Plutarch telleth of one Architas that displeased with his servants for their sloth he flung from them saying Valete quoniam vobis irascor farewel for I am angry with you and may not therefore meddle with you Vapulares nisi irascerer I would pay thee but that I am displeased at thee said Plato to a servant of his And of Alphonsus King of Arragon it is reported that vexed at his Cup-bearers stubbornnesse Val. Mâ—x Christ l. â— c. 20 he drew his dagger and ran after him but before he came at him he threw away his dagger nejam prehensum iratus feriret lest he should catch him and kill him in the heat of his anger This was better then Sauls casting a javelin at Jonathan Alexanders killing of his friend Clitus and others in his drink Herods commanding the Keepers of the prison to execution Acts 12.19 Whether Ahashuerus went into the garden as Jonathan took his Artillery and went into the field to divert and mitigate his anger is uncertain Possibly he might do that to edge and increase it Of Tiberius it is storied that the more he meditated revenge Lentus in 〈◊〉 dâ—tando triâ— ribus dictis 〈◊〉 trocia facta â— jungebat 〈◊〉 the more did time and delay sharpen it and the farther off he threatened the heavier the stroke fell Most certain it is that Haman gat little by the Kings going into the garden for upon his return he was the more enraged Nempe impiis omnia ad malum cooperantur saith Lavater to the wicked all things work together for the worse And Haman stood up to make request for his life See what a strange turne of things here was all upon the sudden He that was bowed unto by all men is now upon his knees before a woman He that was erst the professed enemy of the Jewes is now suppliant to a Jewesse He that had contrived the death of that whole people is now begging for his own life He that had provided a Gallowes for Mordecai feares nothing more now then that himself shall be hanged on it Discite justitiam moniti non temnere sanctos Haman hoped that Esther would have interceded for him to the King but there was little reason for it a drowning man will catch hold on any twig Esther knew him too well to befriend him so farre Let him have judgement without mercy thinks she who shewed no mercy Quisquam nec ipsum supplicem Quamvis jacentem sublevet Psal 109. Let him lie for me and die according to his deserts A man that doth violence to the blood of any person shall flee to the pit Let no man stay him Prov. 28.17 to mediate for such an one is no mercy neither is it any almes-deed as we say for save a Rogue from the Gallows and he will cut your throat if he can as the proverb hath it and experience hath confirmed it Magnentius slew Constans the Emperour Anno Dom. 337. who had formerly saved his life from the souldiers fury Speed Parry the Traitour offered the lie to Queen Elizabeth who had pardoned him after that he had been condemned to die for burglary Michael Balbus slew his Master Leo Armenius the Emperour that same night that he had pardoned him and released him out of prison Zonar Aâ—â— Those that are habituated and hardened in wickednesse will not be mollified or mended by any kindnesse that is shewen them For he saw that there was evil determined against him Vidit quod completum esset malum rem ad restim rediisse He perceived himself to be altogether in as ill a condition Speedâ— as Judge Belknap in Richard the second his time who said there wanted but an hurdle an horse and a halter to have him to the place where he might have his due where he might weare a Tyburne-tippet as father Latimer afterwards phraseth it Verse 8. Then the King returned one of the Palace-Garden Where he had either increased his choler and cast on more fuel by plodding or as some think strove to disgest it as horses do by biting on the bit Vt fragilis glacies occidit ira morâ Ovid. Vnto the house of the banquet of wine Called also by the Hebrew Beth-mittoth Stuccius tiq Corâ— the house of beds triclinium because at beds they used to sit as we do at tables to eat and drink See chap. 1.6 And Haman was fallen upon the bed whereon Esther was he had stood up before for he saw the Queen took no felicity in his company to make request for his life which now was in suspense here he falls down either as swooning or supplicating at the Queens feet to beg her favour But she very well knew that there is both a cruel mercy and a pious cruelty and that although the sword of justice should be furbished with the oyle of mercy yet there are cases and this was one wherein severity ought to cast the scale when there is no hope of curing men must fall to cutting Immedicabile vulnus c. Then said the King will be force the Queen also Haman had little minde of any such matter as being now in the hands of the King of terrours and ready to be devoured by the first-borne of death as Bildad hath it Job 18.13 But the angry King was willing to misinterpret him and to take all things at the worst It is an easie matter to finde a cudgel for a dog to pick a quarrel where men intend a mischief Ahashuerus was not unwilling to misconstrue the posture of Hamans body whiles prostrate he spred his armes in a vehement imploration up to the Queens bed How oft might he have done so and more whilest he was in favour uncensured Actions are not the same when the man alters Men either judge or not judge as their passions and affections carry them See this Acts 23.9 Before Paul had discovered himself to be a Pharisee this man is not worthy to live said they but when he had cried out in the Council I am a Pharisee the sonne of a Pharisee oh how finely do they mince the matter Perhaps an Angel bath revealed it to him c. Paul was an honest man then Impedit ira animum ne possit cernere verum But though the King were unjust in judging thus amisse
at once his wicked dayes and desires The Pope to honour and encourage the Leaguers in France sent them consecrated pictures and medals promising them thereby good successe against the Huguenots but God confuted and defeated them all as he did likewise Tyrone in Ireland to whom Cárlt Rem among other trinkets the Pope had sent a Plume of Phoenix feathers a meer collusion When the Kings commandment and decree drew near c. Both that for the Jewes and the other against them This latter was not reversed though the former were published The King it seemeth greatly cared not for the lives of his subjects sith he would not so much as privately hint to them to be quiet and to let the Jewes alone Such an intimation as this might have saved the lives of seventy five thousand of them But God had an holy hand in it for the just punishment of those blood-thirsty Persians confident in the good successe of their sorceries having made hell their refuge but it failed them In thi day that the enemies of the Jewes hoped c. But their hope ran astope as they say their lucky day deceived them Wicked mens hope when they most need it will be as the giving up of the ghost and that 's but cold comfort Job 11. ult and as the spiders web Job 18.13 14. who gets to the top of the window as high as she can and then when she falls she falls to the bottom for nothing stayes her From such high hopes fell our English Papists first Act. Mon. fol. 1871 when Queen Mary died You hope and hope said Dale the Promoter to Julian Lining whom he had apprehended but your hope shall end in a rope for though the Queen faile she that you hope for shall never come at it for there is my Lord Cardinals grace and many more between her and it Secondly at Queen Elizabeths death that long-look'd-for day as they called it triumphing before the victory and selling the hide before they had taken the beast This they had done before in eighty eight when in assurance of victory they had stiled their forces the Invincible Armado and also afterwards at the Powder-plot when they had presumptuously disposed of the chief offices holds and revenues of the land like as before the Pharsalian field was fought the Pompeians were in such miserable security that some of them contended for the Priesthood which was Caesars office Heyl. Geoâ— 407. others disposed of the Consulships and Offices in Rome So at the batteâ— of Aginâ—court in France where our Henry the fifth won the day the French were so confident of a victory that they sent to King Henry Speed 745. to know what ransome he would give A presumptuous confidence goes commonly bleeding home when an humble fear returnes in triumph Though it was turned to the contrary By a sweet and gracious Providence of God whose glory it is to help at a pinch to alter the Scene all on the sudden to begin where we have given over and to cause a strange turne of things according to that of the Psalmist God shall send from heaven and save me when it might seem to some that salvation it self could not save me he shall send forth his mercy and his truth Psal 57.3 and then what should hinder the Churches happinesse That the Jewes had rule over them that hated them They dominered over their enemies as so many Sultans So true is that of the Preacher Man knoweth not his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as the fishes that are taken in an evil net and as the birds that are caught in the snare so are the sonnes of men snared in an evil time when it falleth suddenly upon them Eccl. 9.12 Security is the certain usher of destruction and God delighteth by turning the scale to retaliate as he did upon the Egyptians at the red sea the Philistines at Mizpeh these Hamanists and our powder-Papists See Psal 7.16 Verse 2. The Jewes gathered themselves together They were laeti in Domino sed non securi as Bernard hath it They had prayed but yet provided for the thirteenth of Adar which by many was meant still to be a bloody day notwithstanding the knowen favour of the King and the patronage of Mordecai The Hamanists would joyn together to perform that sentence whereof the Authour repented and had rued it That old enmity Gen. 3.15 will never out of the Serpents seed the Jewes therefore well and wisely get together and unite their forces that they may make a powerful resistance They are noted by Tacitus to be a nation at great unity amongst themselves and to hate all others On of the main scandals they do at this day take from Christians is their dissension Camer med histor cent 2. c. 23. that mother of dissolution as Nazianzen calleth it The Turks pray to God to keep us still at variance and say that their fingers shall sooner be all of one length then we be of one minde What a shame 's this If nothing else will yet our common misery and the hatred of our enemies should unite us as it did these exiles and it was foretold by Jeremy chap. 50.4 that Judah and Israel that could not agree at other times yet when they should be both in a weeping condition they should better agree So did Basil and Eusebius against the Arrians Ridley and Hooper against the Papists c. And it is high time for us now to set aside our private emulatâ—ons and exceptions as the creatures in the Ark laid by their Antipathies within because of the common danger of an inundation without To lay hand on such as sought their hurt To repel force with force to kill and spoil those that sought to do so to them This nature prompted them to as was forenoted and they had also the Kings warrant for it and they kept themselves within compasse thereof by not medling with any but only those that molested them See chap. 8.11 And no man could withstand them Tantum potest bona causa bonis usa consiliis mediis saith an Interpreter here A good cause a good conscience and a good courage what cannot these three do where they meet How should any stand before those who are Deo armati Eph. 610. strong in the Lord and in the power of his might Pilates wife could warne him of medling with such and Hamans wife could tell him that a Jew might fall before a Persian and get up again and prevaile But if a Persian or whosoever of the Gentiles begin to fall before a Jew he can neither stand nor rise chap. 6.13 There is an invisible hand af Omnipotency that striketh in for his owne and confounds their opposites For the fear of them fell upon all the people This was the work not of some Pan Deus Arcadiae as the Heathens fancied but of God the sole giver of victory who when he pleaseth affrighteth the Churches
his Captains promised Camd. Rem p. 214. for his sake they would not leave one Dane alive in his land thought it better to lead a private and unbloody life then to be a King by such bloody butcheries Now what is thy petition and it shall be granted thee c. An uxorious Prince not propitious only to his Queen but morigerous and obsequious He was only her clay and wax and had she been an Eve a Jezabel or an Eudoxia what might she not have done with him or had of him Our King Edward the third was wholly possest and ruled by his Mistris Dame Alice Pierce an impudent woman who so wrought upon the Kings impotencies that she caused the Speaker of the Parliament to be committed to perpetual imprisonment at Nottingham At length she grew so insolent that she intermedled with Courts of Justice and other offices where she her self would sit to effect her desires But though holy Esther was none such yet it behoveth Kings to be lesse Prodigal of their Promises and not to leave the lives and estates of their liege subjects to the lusts of that weaker sexe especially as having lesse of discretion and more of immoderation Verse 13. Then said Esther If it please the King c. See chap. 5.4 8. Let it be granted to the Jewes c. The enemies at Shushan could not be all caught the first day lest therefore those that lurked should hereafter prove troublesome to the Church by hatching new plots she begs that they also may receive condigne punishment and Hamans sonnes be hanged up for an example This she requested not out of private and personal spleen to any but for the glory of God and the Churches peace Had her aims been otherwise then good her good actions could not have shewed her a good woman For though a good aime doth not make a bad action good as we see in Vzzah yet a bad aime maketh a good action bad as we see in Jehu Lavaters note may not here be let slip the diligence that Esther used in rooting out her temporal enemies should quicken us to do the like to our spiritual viz. those evil affections motions and passions that warre against the soule These be our Medes and Persians with whom we must make no truce but maintaine a constant deadly feud till we have mastered and mortified them all Col. 3.5 Rom. 8.13 for till that be done effectually we must never look to have true peace either within our selves or with others And let Hamans ten sonnes be hanged Had Haman been now alive himself by right should have been their Hangman There was a young man among the Switzers that went about to usurp the Government and alter their free State Him they condemned to death and appointed his father for Executioner as the cause of his evil education But because Haman was hanged before his sons though dead shall now hang with him Neither was it cruelty or revenge in Esther to crave this of the King but zeale to God and fervent love to his people whose welfare she sought by all means possible to promote As for her self she could joyfully say of Haman as David did of Doeg Lo this is the man that made not God his strength but trusted in the abundance of his riches and strengthened himself in his wickednesse But I am like a green Olive tree in the House of God I trust in the mercy of God for ever and ever I will praise thee for ever because thou hast done it and I will wait on thy Name for it is good before thy Saints Psal 52.7 8 9. Verse 14. And the King commanded it so to be done He feared not that thereupon the people would rise and call him Tyrant to his teeth as when Bajazet the second had cast Achmetes Bassa into prison the Janizaries in an uproar insolently answered the great Turk Turk hist fol. 444. that they would by and by teach him as a drunkard a beast and a rascal to use his great place and calling with more sobriety and discretion Ahashuerus well enough knew his own power and was therefore the more bold in disposing after this manner of the lives of his subjects who were ready to say to him as once Tiberius did to Justinus Si tu volueris ego sum si tu non vis ego non sum I am wholly yours to command And the decree was at Shushan Dictum concessum illicò factum The King was not willing to crosse Esther in any thing saith Josephus And they hanged Hamans ten sonnes For greater ignominy and terrour to others Thus God commanded the heads of the twelve Princes of Israel to be hanged up against the Sun Numb 25.4 Joshua hanged the King of Ai upon a Gallowes until the evening chap. 8. and after that the five Kings of the Amorites chap. 10. God hang'd up Absalom with his own bare hand Abslon marte furens pensilis arbore obit Verse 15. For the Jewes that were in Shushan They did not stand to cast perils or frame excuses but with singular courage and constancy went an end with the work whereunto they saw themselves to be rightly called by God and man keeping themselves still within the compasse of the Kings Edict and so carrying the matter that those that were slaine were judged by their own fellow-Citizens to have deservedly perished And slew three hundred men at Shushan Besides the former five hundred All these with Haman their Chieftain might have lived long in honour and safety could they have kept them quiet But by the just and secret judgement of God they kindled a fire with great force that consumed themselves according to that in the Prophet Esay chap. 33.10 11 12. Now will I rise saith the Lord of recompences now will I be exalted now will I lift up my self Ye shall conceive chaffe ye shall bring forth stubble your breath as fire shall devoure you and the people shall be as the burnings of lime as thorns â—utup shall they be burnt in the fire But on the prey they laid not c. See verse 10. Verse 16. But the other Jewes that were c. Though they were but a Nation scattered and peeled a contemptible and feeble folk lately destined to destruction yet by faith they subdue Kingdomes escape the edge of the sword out of weaknesse become strong wax valiant in fight turne to flight whole Armies of the Aliens Heb. 11.33 34. prevaile and prosper against all the malignant power of Persia Thus were they helped with a little help as it is Dan. 11.34 that God might have a great deal of glory as indeed he had Gathered themselves together United their forces as verse 2. which whilest our Ancestours the old Britans did not against the Romanes who invaded them they were easily and quickly conquered Et dum pugnabant singuli vincebantur vniversi saith Tacitus who was here with his father-in-law Agricola an eye-witnesse of what he writeth And stood for
over-master an adversary if he but turn his own passions loose upon him such as are wrath and envy they will soon dispatch him How many are there who like sullen birds in a cage beat themselves to death did not Bajazet do so and was Diodorus any wiser or Homer â—ert lib. 2. who died for anger that they could not resolve certaine questions put unto them or Terence who drowned himself for grief that he had lost certaine Comedies that he had composed We read of some that out of discontent they turned Atheists as Diaâ—oras Lucian Porphyry c. and of others Diod. Sic. that missing of Bishopricks or other Church-preferments they turned hereticks in Jui solatium were not these great sinners against their owne soules like the angry Bee who to be revenged loseth her sting and soon after her life Died they not like fooles indeed that died of the sullens and so were deeply guilty of self-murther especially if their wrath were bent against God Ardâ—lâ—onem if they howle against heaven such are at once twice slain slain with the wrath of God and with their owne And envy slayeth the silly one Him that is under the power of his passions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Aâ—â—ce Homer minima afflictione ab officio abducitur saith Mercer and is turned off from duty by every light affliction such an one doth envy at another mans prosperity It is the same with wrath nisi quòd vehementius est but that it is somewhat worse saith the same Author as being a most quick-sighted and sharp-fanged malignity Hence that of Solomon Wrath is cruel and anger outragious but who can stand before envy Prov. 27.4 It is the rottennesse of the bones Prov. 14.30 And like the serpent Porphyrius it drinks the most part of its own venome See the Note on Prov. 14.30 Verse 3. I have seen the foolish taking roote q. d. I grant that wicked men are not alwaies presently punished sed Nemesis in tergo subitò tollitur qui diu toleratur Gods wrath is such as no wicked man can avert or avoid This had Eliphaz well observed I have seen he had set a Memorandum on Gods just judgments and marked his spits with his own starres as one speaketh Eliphaz was a man of much experience see chap. 4.8 In him that was true which Elihu saith should be that dayes spake and multitude of yeeres taught wisedome chap. 32.7 Only herein he is mistaken that he mis-applieth all to Job arguing from his outward condition to his inward as if therefore he were wicked because seemingly wretched Thus the glosse he set was viperous eating out the bowels of the text It was a truth of God that he uttered and the same in sense with that of David Psal 37.35 And that of Solomon Pro. 23.18 But why should he thus writhe it and wrest it to make the tune sound to his own key St Peter speaketh of some that wrest the Scriptures 2 Pet. 3.16 putting them upon the rack Caedem scripturarum faciunt and making them speak that which they never thought And Tertullian saith of others that they do murther the Scriptures for their own turnes and to serye their own purposes But let us hear Eliphaz I have seene saith he and what more sure then sight Numb 16.14 The foolish the wilfull fool and perhaps he points at some one such rich fool as is mentioned Luke 12.20 not unknown to Job and as Eliphaz deemeth a fit parallel for him taking root dwelling alone in the earth confirmed and setled in a fair estate in a prosperous condition as Nebuchadnezzar that goodly tree thought himself Dan. 4.4 22. See Jer. 12.2 and Dionysius tyrant of Sicily Aelian var. hist lib. 2. who conceited that his Kingdome was bound fast unto him with chaines of adamant But he was soone after cast out and thereby convinced of singular folly A tempest or at least an axe of divine vengeance can easily fell these fast rooted and best-fruited trees and lay them low enough as he did Nebuchadnezzar that maule of the Nations and rod of Gods wrath Isa 14.4 5 6 7 8. Dan. 4.22 c. and Attilas the Conquering Hunne who called himself the Wrath of God and Scourge of the world P. Jovius and arrogantly said that the starres of heaven fell before him and the earth trembled but was soone after rooted up by impartiall death in the midst of his nuptial solemnities And suddenly I cursed his habitation His house which he held his castle Subita morte extinctus est sanguine copiose in fauces exundante ex ore crump together with his family verse 4. and his family-provisions verse 5. All these Eliphaz suddenly even when he was in the ruffe of all his jollity in the height of his flourish cursed Heb. pierced or bored through not so much by a malediction as a prediction Male ominatus sum iis I fore-saw and foretold that that happinesse would not hold long I ominously divined it I both thought it and spake it Piâ—â— non decent diâ—ae cursing men are cursed men but a godly person may presage a curse and foretell it according to that Prov. 3.33 The curse of the Lord is in the house of the wicked yea the flying â—â—â—le of curses that is ten yards long and five yards broad shall remain in the midst of it and consume it Zech. 5.4 Brimstone shall be scattered upon his habitation and the fire of God shall kindle it so that his rootes shall be dried up beneath and above shall his branch be cut off c. Job 18.15 16. Verse 4. His children are farre from safety This is one principall root of wicked men viz. their children which have their very name in Hebrew from building because by them the house is built up and way made to greatest honours by friendships and affinities of other great families These are farre from safety that is they are in a great deal of danger or by their intemperance they run into many diseases and disasters Lavat by their evil practises they come under the lash of the Law and without repentance under the danger of damnation too salvation is farre from them Psal 119.155 Isa 59.11 They are crushed in the gate That is they are cast in judgement all goes against them and sentence pronounced upon them as it befell Hamans children and Davids enemies Psal 109.7 Neither is there any to deliver them None to plead for them or rescue them Prov. 31.8 9. none to extend mercy to them nor any to favour those fatherlesse children Psal 109.12 and that because their fathers were pitilesse verse 13 14. Haman for instance Verse 15. Whose harvest the hungry eateth up This is another root of the wicked One his estate against which God raiseth up a rout of needy wretches to pillage him These are as a sweeping raine that leaveth no food Prov. 28.3 These as leane lice bite hardest and as
morning to see that sad sight and the murtherer among the rest came that he might be the lesse suspected The dog no sooner saw this souldier Amb. in Hexâ—em but he ran fiercely at him and would never give over barking and baiting at him till he saw him apprehended and carried to prison where he confessed the fact and was for the some deservedly executed Verse 24. And thou shalt know Thine owne eyes shall see it and thine experience seale to it thou shalt be well assured of it this is a sweete mercy it is the sweet-meates of the feast of a good conscience saith Latimer to know that all shall go well with us here and that our names are written in the book of life to be able to conclude from temporal blessings to eternal as David doth Psal 23.5 6. to have not only sustentation but suavities spiritual as one speaketh That thy Tabernacle shall be in peace i.e. thy house houshold and houshold-stuffe shall be in safety and all shall be as well with thee as heart can wish Or thy Tabernacle shall be peace Thou shalt bee free from domestical dissensions It is a sign of a Christian-family if the son of peace be there and peace rest in it Luke 10.6 This turneth water to wine and the contrary where envying and strife is there is confusion or unquietnesse and every evil work Jam. 3.16 such a tabernacle is more like to a kennel of hounds then a family of Christians And thou shalt visit thy habitation As a busie bishop within thine own diocesse thou shalt carefully enquire into the state of thy family and take an account of all that are under thy roofe that God be sincerely served there and all things well husbanded Prov. 27.26 27. And shalt not sinne viz. by too much indulgence to children and servants Elies sin who brought up his children to bring down his house Or thou shalt not bee found guilty sc of thy families faults imputed unto thee or thou shalt not miss so of thy desire and expectation but all shall go as well within doores as heart can wish Verse 25. Thou shalt know also that thy seed shall be great Thou shalt live to see thy children whereof thou art now bereft not only restored but increased Children are the seed parents are but the husk as it were to have these multiplied is no small mercy Psalm 128.3 especially when the wife is as the vine and the children like olive-plants two of the best fruits the on for sweetnesse the other for fatnesse Judg. 9.13 when they prove to be as arrowes of a strong man such as whose naturall knottinesse is reformed and smoothed by grace such as for the workmanship of grace and holinesse in their hearts and lives are become like the graving of a Kings palace Psalm 144.12 What can better preserve Jacob Job from confusion or his face from waxing pale than if he might see his children the work of Gods hands framed and fitted by the word in regeneration and the duties of new obedience this would make religious parents of sanctifie Gods name even to sanctifie the Holy One and with singular encouragement from the God of Israel Isa 29.22 23. And thine off-spring as the grasse of the earth Thy Nephewes shall be not onely numerous but innumerable they shall also flourish as grasse in its prime Verse 26. Thou shalt come to thy grave in a full age In a good old age or as the Hebrew hath it Gen. 25.8 with a good hoare head in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thou hast even a satiety of life and art as willing to die as ever thou wast to dine or to rise from table after a full meale The Hebrewes made a feast when they were past 60 yeares of age and some of them observe that the numerall letters of Chelaâ—h thâ—word here used make up threescore but that 's not a full old-age rather it is the beginning of it Thou shalt aye in lusty old age so Broughton rendreth it old and yet healthy and comfortable as was Moses Deut 34.7 And Mr. Dod that Moses of our times Of Mr. Samuel Crook likewise it is recorded that when he saw no more ability for labours In his life by W.G. he desired to die in a satiety and fulnesse of life not as a meat loathed as many times naturall men do but as a dish though well liked that he had fed his full of sew men having ever run so long a race without cessation or aespitatâ—â—â— so constantly so unweariably so unblameably Lo such an hoary head was a crown of glory as being found in the way of righteousnesse Prov. 16.31 But so are not all that yet are long-lived A sinner may do evill an hundred times and yet have his dayes prolonged Bccles 8.12 Manasseh had the longest reigne of any King of Judah 〈◊〉 Joâ— 22 held the mortality of the soule and was otherwise erroneous and vitious yet he lived longest of any Pope and died richest Anno Dom. 13.35 howbeit he died tempore non suo too soone for himself Eccles 7.17 He went not to his grave in a good old age ripe and ready As a shock of corn cometh in in his season As corn when ripe is reaped shockt up and carried into the barn for the masters use Dei frumentum ego sum I am Gods bread-corn said that ancient Martyr Verse 27. Lo this we have searched it so it is Wee are sure that all this is true and may be trusted to for we have tryed it wee have it not by tradition neither take we it up upon trust from others but we believe and know as Peter spake Job 6 69 we believe and therefore speak it as Paul after David 2 Cor. 4.13 Psal 116.10 Thou majest write upon this whole chapter as those Ancients did upon their Oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God God or as John the Divine did upon his Revelation These sayings are faithful and true Rev. 22.6 Vera tanquam â—x tripode as true as Gospel as we say Those that take upon them to teach others should goe upon sure ground and be masters of what they teach how else will they teach with authority those also that come to heare must strive to find out that which St. Luke calleth the certainty of things Luke 1.4 and not be led by conjectural suppositions or the Tenents of their teachers but be fully perswaded verse 1. Heare it With utmost attention of body intention of mind retention of memory and practice also all is lost And know thou it for thy good Make thy best use of this our diligence and experience so freely and friendly communicated unto thee Let not all this that hath beene spoken be spilt upon thee but prove every whit as profitable to thee as I conceive it seasonable for thee Some knowing men are not a button the better for all they know The divels are full of objective knowledge but they get no good by it no more
up or take away for sin was Jobâ— greatest burden which therefore he prayeth to God to pardon and that not in heaven only but in his own conscience and then no darkness can be so desolate no cross so cutting no burden so importable but he shall by Gods grace be able to deal with it Hence this vehement expostulation of his for remission and removal of sin first and then of its evil consequents for pardon of sinne is a voluminous mercy and being justified by faith we can glory in tribulation Rom. 5.1 3. For now shall I sleep in the dust In the dust of death Psal 22.15 and therefore must have help presently or not at all sith a man once departed is no more to be found in this world though never so diligently sought for See verse 7 8. One paraphraseth these words thus For now I shall die and then when thou lookest to receive thy morning sacrifice of praise as aforetime I shall not be found to give it thee CHAP. VIII Verse 1. Then answered Bildad the Shuhite and said BIldad who was of the posterity of Shuah Abrahams son by Keturah Gen. 25.1 2. interrupteth Job and indeavours to maintain what Eliphaz had spoken Nevertheless it appeareth by this chapter verse 5 6 20 21. that his opinion was not so rigid as that of Eliphaz for he grants that a righteous man may be afflicted but yet so that if God restore him not speedily he may be censured cast and condemned as unrighteous He passeth as they do all some hard censures upon Job and is paid in his own coyn by him who saith that he was according to his name a wicked kinsman for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is naught and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Uncle With what judgment men judg they shall be judged Mat. 7 2. Vers 2. How long wilt thou speak these things Quonsque effaberis ista q. d. Tremel Hast thou nothing better then this to utter Be silent for shame or forbear at least to vent thy spleen against God of whose proceedings with shee thou hast heavily complained thy words have been stout against the Lord and thou hast taken too much liberty of language in this tempest of talk And how long shall the words of thy mouth be like a strong wind Mercer Big and boisterous rude and â—robustuous as if thou wouldst Dominum impetere evertere dejicere blow down God and his proceedings at a breath The Tigurine translation is Quanaiu verba oris â—ui soâ—abuâ—t pertinaciaâ— How long shall the words of thy mouth sound out thine obstinacy If evil thoughts be majoris reatus of greater guilt as the Schools speak yet evil words and works are majoris infamia of greater scandal and do more corrupt others This Bildad was sensible of and conceiving that Job complained of God as dealing hardly with him and unjustly afflicting him he addeth Verse 3. Doth God pervert judgment By not punishing the wicked or doth the Almighty pervert justice by not rewarding the righteous so the Hebrews expound it Why no neither did Job ever say such a thing only he had pathetically set forth the greatness of his pain and the unkindness of his friends and wished to die rather then to endure it Now this was construed for blasphemy or little less and Bildad is very hot in his invective against Job as good reason he had if he had not been so mistaken Here he wresteth in a most true proposition commondam sanè sed non accâ—mmodam but yet such a one as very little concerned this present disputation and he doth it with as small wisedom and discretion saith Beza as with great pride and confidence For doth it either argue Job and hypocrite and wicked man or charge God with injustice if it be said that Job for his sins was not so afflicted by God whereas he in the mean time denieth not himself to be a sinner and to have deserved Gods heavy hand upon him but rather proved and tryed by him according to his good pleasure yet Bildad goeth on as if he had done very well and in the next verse in plain words boldly avoucheth that Jobs children were by Gods judgment destroyed with the fall of the house whatever betid their souls Vers 4. If thy children have sinned against him As what man is he that liveth and sinneth not But Bildad meant that Jobs children had hainously sinned had been grievous sinners against their own souls as afterwards were Core and his complices had not sinned common sins and therefore died not common deaths indeed they died early and suddenly and eating and drinking wherein there might be some excess and before sacrifice offered for them as formerly all this was sad and moved Job more then any thing else But did it therefore follow that God hast cast them away c. And he have cast them away for their transgression Or And he have expelled or abandoned them into the hand so the Hebrew hath it elegantly of their transgressions or rebellions Pagnin as so may executioners Some render it thus He hath driven them out of the world for their transgression The Chaldee Paraphrast goeth further interpreting hand here for place If God have sent them saith he into the place of their wickedness that is into hell prepared for the wicked Now surely saith Lavater Inhumanissimus fuit Bildad qui ista calamitosissimo objicere non dubitabat Bildad was a most unmerciful man who doubted not to lay these things in the dish of him that was before so heavily afflicted and to heap more load upon him who was ready to sink under his burden but he did it say some of a good intent to bring Job to a sense of his sin and to put him in hope of appeasing Gods wrath who had yet spared his life that he might make his peace and not suddenly slay him as he had done them and therefore he assureth him in the following verses as Eliphaz had done before that all things shall go well with him if he repent Albeit thy children have sinned c. yet Verse 5. If thou wouldst seek unto God betimes If warned by the evil end that befell thine unhappy children thou wouldst early and earnestly seek unto God for mercy for which purpose it may seem that thy life hath been graciously spared when thy children have been destroyed that thou mightst be made wise at their expence Such counsel as this is Eliphaz had given Job before chap. 5.8 And make thy supplication to the Almighty Pray for mercy out of free-grace alone so the Hebrew word signifieth plead for pity speak supplications as the poor man doth Prov 18.23 Be poor in spirit a stark beggar and bankrupt lesse then the least of all Gods mercies Gen. 32.10 and in this mind addresse thy self to the All-sufficient the Cornucopia the God rich in mercy to all that call upon him for pardon of thy great sin in standing out in contention with
harshnesse Not that every man must be left to himself and let alone to live as he lifteth Admonition is a Christian duty and the word of exhortation must be suffered sharp though it be and to the flesh irksome better it is that the Vine should bleed then dye Had Job been guilty he would or should have been as Vespasian is reported Patiâ—utissimus veri patient of a reproof But his friends falsly accused him for an hypocrite and fell foule upon another mans servant whom they had nothing to do to condemn Rom. 14. And hence this expression of his discontent Verse 5. If indeed yen wil wagnifie your selves against me Or will you indeed magnifie your selves against me scil because of mine error as vers 4. which yet ye have not convinced me of Will ye insult over me therefore and throw dirt upon me Of Bonassus a certain beast as big as an On Aristotle reporteth Hist Animal lib. 9 cap. 45. that having hornes bending inward and unfit for fight after that he is wounded by the hunters he flyeth for his life and often letteth flye his dung for four yards or more upon the dogs or men that pursue him to their great annoyance In like fort deal many disputers of this world when they cannot make good their matter by strength of Argument they cast upon their adversaries the dung of calumnies so seeking to magnifie themselves against him and pleading against him his reproach And plead against me my reproach Affliction exposeth a man to reproach Where the hedge is low the beast will be breaking over See Zeph. 3.12 with the Note there Verse 6. Know that God hath overthrown me Do not you therefore add affliction to the afflicted which is so odious a thing to God Psal 41.2 Diodaze and 69.26 but regard the greatnesse of mine evils which draw these complaints from me that seem so immoderate to you See Job 6.2 And hath compassed me with his net Hath encompassed me round with affliction that I can get out no way An hunting term Job 10.16 Laâ—â— 1.23 Ezek. 12.13 Hos 7.12 Bildad had made much mention of nets and grins chap. 18.8 9. where in God ensnareth and ensnarleth the wicked Job granteth that Gods not had encompassed him but withal denyeth himself to be wicked or that his friends should therefore reproach him but rather pity him Verse 7. Behold I cry out of wrong but I am not heard Nothing is more natural and usual then for men in misery to cry out for help Jobs great grief was that neither God nor man would regard his moanes or deliver him out of the Net God did not rescue him men did not right him or relieve him His outcry seemeth to be the same in effect with that of Habakkuk the Prophet chap. 1.2 3. O Lord how long shal I cry and then wilt not hear even cry out unto thee of violence and thou wilt not save Why dost thou shew not iniquity and cause we to behold grievance for spoiling and violence are before me and there are that raise up strife and contention Wherefore lookest thou upon them that deal treacherously c. verse 13. Thus Job but with out an answer as the Lion letteth his Whelps four themselves hourse for hunger yea till they are almost dead ere he supplieth them Sure it is that God alwayes heareth his Jobs though he doth not alwayes answer in our time and in our way Yea it is an hearing and an answer of prayer saith one that we can pray though unheard and unanswered I cry aloud Heb. I set up my Note cum gemitu ululatu with groaning and howling Men never pray so earnestly as in greatest afflictions Heb. 5.7 Hos 12.4 then their prayers like strong streams in narrow streights bear down all that stands before them Verse 8. He hath fenced up my way c. Here Job carried away as it were with a torrent of grief ampâ—sieth his miseries by many other comparisons And first of a Traveller whom nothing so much troubleth in his journey as hedges and darkness God saith Job hath every way hedged me out of content and comfort so that though I seek it never so I cannot find it Gods people are oft brought into greatest straits as David Psal 31. and 142. Israel at the red sea Jehoshaphat 2 Chron. 20. that they may learne to depend upon the divine providence c. And he hath set darknesse in my paths I am benighted and know nor wither to go or how to get out Darknesse is full of errour and terror A child of light may walk in darknesse Isai 50.10 Yea in the valley of the shadow of death Psal 23.4 yet is he never without some spark of faith which guideth him in the deepest darknesse until he behold the Sun of righteousnesse Light is sowne for the righteous c. heavinesse may endure for a night but joy cometh in the morning Psal 30. ver 6 And as before the day breaks the darknesse is greatest so here Verse 9. Gen. 37.23 He hath stript me of my glory This is the second comparison ab externo corporis cultu habitu saith Merlin From the outward habiliments and habits of the body Our King Richard the 2d when he was to be deposed was brought forth gorgeously attired in his Robes royal with a crown upon his head a Scepter in his hand c but soon after despoiled of all and unkinged So it fared with poor Job stripped and bereft of all that he formerly gloried in and was respected for as a man robbed hath all his cloathes taken off and is lest naked In him it appeated that mortality was but the stage of mutability as one saith of our Hâ—â—y 6. who of a most potent Monarch Daniels Hist was when deposed not the Master of a Molehil nor owner of his own liberty And hath taken the Crown from off my head Hence some infer that Job was a King the same with Jobab King of Edom mentioned Gen 36.34 But this is uncertaine sith Crown is often in Scripture taken allegorically for Riches Authority Dignity and other Ornaments These were taken from Job yea from off his head See Lam. 5.16 But he had a better Crown quae nec eripi nec surripi potuit which could not be taken away viz. that crown of twelve Stars or celestial graces Rev. 12.1 together with that Crown of glory the fruit of the former that is incorruptible and fadeth not away 1 Pet 1.4 Happy Job in such a Crown and that he was in the number of those few heads destined to such a Diadem David had whatever Job had a Crown of pure gold set upon his head Psal 21. this was a great mercy to so mean a man sith beyond a Crown the wishes of mortal men extend not But David blesseth God for a better Crown Psal 103.4 Who crowneth thee with loving kindnesse and tender mercies And how was this set on his head Who for giveth
to be but where Noahs dog lies And now Sirs you that were such men of Renown Gen. 6.4 you that were the brave Gallants of the earth now tell me who is the fool and who is the wise man now Thus he Piscator takes the next verse Where as or though our substance is not cut down but or yet the remnant of them the fire consumeth to be spoken in the person of Noah whom he makes the innocent man here mentioned and adds Saying in the beginning of the next verse As if Noah coming out of the Ark should wash his feet in the blood of those wicked and say God hath preserved me and mine our sincerity hath prevailed for our safety and in his wrath destroyed the ungodly But I rather concur with Tremellius and Merlin and others who make this verse coherent with and preparatory to the following famous Exhortation to Repentance Verse 21 22 23 c. Acquaint thy self now with him and be at peace c. But be sure thou do it now that is speedily and timously Verse 20. When as our substance is not cut down that is Whiles life lasteth and whiles it is called to day before death cometh and after death judgement when the remnant of the wicked fire shall consume Where we have a forcible motive to repent because we must either â—urn or burn Aut poenitendum aut pereundum See Acts 17.31 2 Cor. 5.10 11. Heb. 12.28 29. Eliphaz seemeth here on purpose to have mentioned that fire wherewith wicked men shall be tormented at the last day and before for every mans deaths-day is his doom-day and to have changed the person The remnant or excellency of them the fire consumeth That it might the more effectually move men to repent that they may be delivered from the wrath to come And here I could willingly take up Chrysostomes wish Vtinam ubique de Gehenna dissereretur Oh that men would talk more every where of hell fire unquenchable intolerable and the fuel thereof made of the most tormenting temper Isai 30.33 It was a speech of Gregory Nyssen He that does but hear of hell is without any further labour or study taken off from sinful pleasures and set upon the practice of mortification But mens hearts are grown harder now adayes and he that shall observe their impiety and impenitency may well say to them as Cato once did to Cesar Credo quae de inferis dicuntur falsa existimas I believe thou thinkest all but a fable that is said concerning hell Esse aliquos Manes c. Nec pueri credunt nisi qui nondum aere lavantur Juven Sat. 2. Verse 21. Acquaint now thy self with him Accommoda 〈◊〉 nune illiâ— assâ—esce cum illo Converse with God in an humble familiarity set him at the right hand Psal 16.8 be ever at his hand Vt famulus son accensus as Attendant upon his person In all thy wayes acknowledge him and let him direct thy paths Prov. 3.6 Ask counsel at his mouth aime at his glory be thou in his fear all the day long Prov. 23.17 Account it thine happinesse to be in communion with him and conformity to him in all parts and points of duty The Lord is with you if you be with him 2 Chron. 15.3 And be at peace Return to him by repentance from whom thou hast so deeply revolted and against whom thou hast so shamefully rebelled For Eliphaz here takes it for granted Acquiesce ei that Job had estranged himself from God and therefore could not possibly be at peace till better acquainted with him and acquiescing in him as the Vulgar here hath it No creature is more fearful then a fish flying at the shadow of a man yet it feareth not the roaring Ocean which yet Lions and other fierce creatures feare because it is of its own nature and acquaintance A sheep feareth not his shepherd nor shall we God if once acquainted with him Peâ—â—e shall be within thy walls and prosperity within thy Tabernacles Thereby good shall come unto thee Happy shalt thou be and it shall be well with thee Psal 128.2 A Coruncopia a confluence of all manner of comforts and contentments shall betide thee but then thou must humble thy self to walk with thy God Miâ— 6.8 by faith walk with God and by reflection walk with thy selfe Compone emenda vias tuâ—â— coram Domino and then thou needest not say with the worldling Who will shew us any good Psal 4.6 for God himself will say unto thee as once he did to Moses when he gave him but a glimpse of himself and his glory Ostendam tibiomne bonum I will make all my goodnesse passe before thee Exâ—d 33.19 Verse 22 Receive I pray thee the Law from his mouth Now he speaks Job fair whom before he had sufficiently rippled up and rough-hewed without mercy or so much as truth That which he here perswadeth him to is to depend upon God for direction and successe in all his enterprizes to consult with him upon all occasions and not to do ought without his warranty and approbation Gods testimonies were Davids delight and his Counsellors Psalm 119.24 All that advise not with these must needs be without understanding a Nation void of counsel Deut. 32.28 And lay up his words in thine heart Heb. Put his word as the Tables were put in the Ark mingle Gods Word with faith in thine heart as in a vessel Cor autem sit carnenâ— fide the flinty heart is made flashly by faith and capable of divine impressions Verse 23. If thou return to the Almighty thou shalt be built up By sin men run from God by repentance they return to him Break off thy sins by repentance and put away iniquity far from thy Tabernacle for iniquity and repentance cannot cohabit and he is no true Penitentiary that reformeth not his family that setteth not up God wherever he hath to do so shalt thou be built up that is thou shalt be restored and all thy losses in wealth and Children shall be made up again prorsus erigeris qui â—am collapsus es thou who art now down on all four shalt be new set up and made to stand in thy former strength Only thou must return usque ad Omâ—potentem all out as far as to the Almighty thou must not give the half-turn only as hypocrites do but with thy whole heart and as Joel 2.12 see the Note there Thus Eliphaz discourseth very well and handsomly of the business in hand Only he was out in this That he looked upon Job as an impenitent person and upon his family as ill-ordered As also in that he conceived that true repentance is ever rewarded with outward and inward prosperity whereas a penitent person may continue under crosses though God will surely save the humble as he saith afterwards verse 29. and repentance can turn crosses into comforts and like the Philosophers stone make golden afflictions 1 Pet. 1.7 As scarlet pulls out the teeth of
a Serpent so this takes away the sting of a judgement As wine draweth a nourishing vertue from the flesh of Vipers c. Verse 24. Then shalt thou lay up gold as dust Which is as much as to say saith One thou shalt make pavements of gold see 2 Chron. 1.15 Psal 68.30 Then shalt thou have thy desire for thou shall be rich with content which is worth a million as another paraphraseth it Beza rendreth it thus Cast thy gold on the ground even that worldly pelf whereto thou hast been wholly addicted and let the gold of Opâ—ir beunt thee as the peeble-stonts of the brooks make no more account of it than of those small stones and let the Almighty be thy tower let him be unto thee as plenty of silver The Spaniards are said to have found in the Mines of America more Gold than Earth Perhaps Eliphaz here promiseth Job that upon his return to God his Land should have many rich veines of Gold And so One paraphraseth this text thus Then shall you acquit your self of all your losses Senault and you shall recover with usury what was taken from you for for barren lands which could being forth nothing you shall have such as in their intrails shall produce Porphyry and in stead of those unprofitable Rocks which made a part of your Estate you shall have fertile Mines from whence shall issue Rivers of Gold Agreeable whereunto is that Exposition of Brenâ—ius Repoâ—â—etur pro pulâ—erâ— aurum pro vili preciosumâ— pro fluvâ—is arâ—nam trabentibus terrentes aâ—eis lapillis impleti Thou shalt have for Dust Gold for vile things those that are precious for sandy rivers golden torrents An byperbolical expression And the Gold of Ophir Where the best Gold grew possibly the same with Peru the letters only transposed Ophir Gen. 10. was one of the sons of â—oktan who came of Shem from whom saith Josephus a Country in India abounding with Gold had its name Him aurum obrizune dictum quase Ophirizum Ophir is here put for the Gold of Ophir for the word Gold is not in the original Verse 25. Yea the Almighty shall be thy defence Or thy Gold for the same word signifieth both chap. 36.19 because Gold is the worldly mans defence Prov. 18.11 though but a â—oâ—â—y one Zeph. 1.18 Prov. 11.4 Ezek. 7.19 It is as if he should say Either thou shalt have gold Gods plenty or else then shalt have that which is better than gold viz. God the Maker and Master of all the world saith 〈◊〉 who rendreth the 〈◊〉 And the Almighty shall be thy choicest gold and silver and strenght to 〈◊〉 He shall be all that heart can wish or need require A friend of Cyrus in â—eno pâ—on being asked where him Treasure was Answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where Cyrus is my friend Let us answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where God is my friend When David had said The Lord is my portion he subjoyned in the next verse The 〈…〉 pleasant places yea I have a goodly heritage Psal 10.5 6. When God had said to Abraham Law thy sâ—â—iâ—â— he easily slighted the King of Solâ—oâ—â—â—ith offers And whom 〈◊〉 have 〈…〉 Heb. Silver of strengths or of heights 〈◊〉 that is at the rulgar interpâ—epeâ—h it 〈…〉 coacerâ—abitâ—â— tibi thou shalt have high heapt of silver store of money 〈…〉 hath the promises of both lives and if godly men are not 〈…〉 it is that godliness may he adtmired for it self And they must know◠〈…〉 in remporals shall be made up in spirituals according to 〈◊〉 which folleweth Verse 26. For then shalt thou have thy delight in the Almighty As in thine onely Portion Thou shalt enjoy him which is the top of humane happiness solace thy self in the fruition of him taâ—â—e and see how good the Lord is and thereupon love him dearly Psal 18.1 not only with a love of desire as Psal 42.1 2. but of complacency as Psal 73.25 26. affecting not only an union but an unity with him and conversing with him as we may in the mean while in a fruitful and chearful use of his holy Ordinances And shalt lift up thy face unto God Wrapping thy self in Christs righteousness thou shalt draw nigh to God with an humble boldness in duty and not doubt but he will draw nigh to thee in mercy Melch. Ad. in vita It is said of Luther that he pray'd with so great reverence as unto God and yet with so great confidence as to his friend Verse 27. Then shalt make thy prayer unto him and he shall heâ—r thee Yea though thou multiply prayer and intorcession for thy self and others as the word signifieth Multiplicabis verba tua Mer. and as afterwards Job did for Eliphaz and his fellows or else it bad gone worse with them yet he shall hear thee in all Thou shalt as his favourite have the royalty of his eare and he shall say unto thee seriously as Zâ—â—â—kiah did once to his Courtiers soothingly The King can deny you nothing Iste viz potuit apâ—d Dâ—um quod â—oluit said One concerning Luther That man could have of God whatsoever he lifted This David took as well he might for a singular mercy Psal 13. ult Psal 66. ult And thou shalt pay thy vows i.e. Thou shalt return thy thanks and so shalt drive an holy trade as it were betwixt heaven and earth Nulla tibi a Deo nisi gratias agendi accasio dabitur Thou shalt have unmiscarrying returns of thy suits so that thou must be ready with thy praises â—â—ter their prayers for that is all thou shalt have to do Psal 65.1 2. Praise waiâ—â—th for thee O God in Zion and unto thee shall all the vow be performed O thou that heavest prayers note thee shall all flash come with their thanks in their hands as it were Verse 28. Thou shalt also deâ—â—es a thing and it shall be established unto thee God will be better to thee than thy Prayers and prosper all thy Counsels effect thy designes The ungodly are not so as is to be seen in those revolted Israelites Judg. 2. in King Saul and in our King Jobs Oâ— if they have their designes it is for a further mischief to them As if the godly he crossed it is in mercy like as it is storied of our Queen Isabel that being to repass from Zâ—land into Eagland with an Army they hath 〈◊〉 been utterly cast away had she 〈…〉 being there expected by her enemies But providence against her will brought her to another plaâ—â— Mr. Clark in his Life p. 262. where she safely 〈◊〉 The like is reported of Bishop Joâ—el that being sought for by the Popish Persecutors he had been caught but that going to London he â—â—st his way And the light shall 〈◊〉 upon thy waâ—â— That is to say God will inspire thee with good counsel and direction in all thine affairs Diod. and turn thinâ— ill counsels into good unto thee as the Heathens
them and not suffer them so to be held under And maketh us wiser than the fowles of heaven Sapientificat Some Birds are very silly Plin. l. 10. c. 1. as the Struthiocamelus that having thrust his head into a thicket and seeing no body thinketh that therefore none seeth him and so maketh himself a prey Doves sit in their dove-cotes and see their nests destroyed their young ones taken away and killed before their eyes neither ever do they offer to rescue or revenge Mention is made by Writers of a certain namelesse little Bird which for fear lest the Heavens should fall upon her Cael. Rhod. puts alwayes when she sleepeth one foot upon her head How much better the Bird Onocrotalus of whom it is reported that out of expectation of the Hawk to grapple with her she sleepeth with her beak exalted as if she would contend with her adversary Something there is that the wisest may learn from the fowles of the air to whom therefore they are sent and set to schoole Mat. 6.26 Jer. 8.7 yet generally God hath put more understanding into men so that as he should not do like them by preying upon others so he should not cry unto God only in distresse as the young Raves do when hunger-bit but pray alwayes and in every thing give thanks for which purpose it is that God hath given us reason speech and much matter and meanes far above the unreasonable Creatures Vae igitur stupiditati hominum in calamitatibus torpentium Verse 12. There they cry but none giveth answer Cry they do but not to the true God Jon. 1.5 The Papists have their he-saints and she-saints for several uses Or if to the true God yet not in a due manner not in faith and with remorse for their misdoings And hence it is that either they are not heard and helped or not in mercy but for a further mischief and to furnish out their indictment at the last day and on their death-beds God will not come at them or be intreated by them Prov. 1.28 Psal 18.42 Because of the pride of evil men i. e. Because these oppressed ones that thus cry are not so poor as proud humbled they are but not humble low but not lowly Plectuntur sed non flectuntur they have lost the fruit of their afflictions and are not a button the better for all that they have suffered Verse 13. Surely God will not hear vanity Prayer without Faith is but an empty ring a tinkling cymbal Neque enim omnes qui citharam habent sunt citharoedi Every sound is not Musick neither is every complaint and out-cry of men in extremity an effectual Prayer Those in Hosea when pined almost howled as Dogs growled as Swine bellowed as Bulls screeched horribly as the Ravens of Arabia Hos 7.14 but because they cryed not to God with their hearts he heard them not It is not the labour of the lips or the loudnesse of the voice but the travel of the heart and truth in the inward parts that he regardeth Psal 51.6 Wilt thou not know O vain or empty man that Faith without Works is dead saith St. James chap. 2.20 so that prayer without faith is to no purpose Men may cry aloud in distresse and make their voices to be heard on high they may chatter out a charm when Gods chastening is upon them yea be with child as it were of a prayer yet bring forth nothing better than wind work no deliverance at all in the earth Isai 26.16 17 18. God may turn them off and justly with Depart ye workers of iniquity get you to the gods whom ye have chosen let them deliver you in the time of your tribulation for I will deliver you no more Judg. 10. vers 13 14. Neither will the Almighty regard it Heb Look intently into it It is other and better fruit of affliction that he looketh for Whereof missing he looketh another way as it were and taketh no notice of their prayers or pressures Hence they deny or at least doubt of the divine providence and are ready to let fly at God as the Chineses whip their gods if they help them not at a call Verse 14. Although thou saiest thou shalt not see him c. This is that tertium Jobi pronuntiatum Jobs third speech which Elihu taketh upon him to reprehend and refute It is taken out of chap. 23.8 9. and the sense is that God would never appear to do him right But although thou saiest such a thing and so seemest to chime in with those wicked ones who deny Gods providence yet thou oughtest to be better preswaded of his presence with thee and providence over thee for judgement is before him and he will certainly do right only thou must give glory to God and wait his time Yet judgement is before him Or Judge thy self in his sight give glory to God and confesse thy sin and then stepping from the Bar to the Bench judge thy self worthy to be destroyed 1 Corinth 11. vers 31. This do and then Trust thou in me For safety here and salvation hereafter acting thy Faith upon the precious promises Pia salubris adhortatio Mercer and hopefully expecting the performance thereof in due time This was excellent counsel indeed and worthy of all acceptation Verse 15. But now because it is not so he hath visited in his anger Because thou hast not yet done as I have prescribed God is forced thus to treat thee and to encrease his plagues upon thee in great displeasure at thine incorrigiblenesse Thus is good Job miscensured whom God suffered so to be afflicted for his tryal and not for his punishment though there wanted not in him cause enough if God should have taken advantags But know now that his anger hath visited thee but a little this is Beza's translation of the whole verse neither hath he made any great inquisition Piscator readeth this and the next verse thus But now because his anger hath not visited neither hath he taken notice of the multitude of his sins very much therefore doth Job open his mouth with vanity and heap up words without knowledge Tremellius thus For now because there is nothing of these doth his anger visit thee viz. because thou neither rightly judgest thy self nor waitest upon God but lookest upon thy self as utterly undone casting away all hope of better therefore art thou yet held under Yet he knoweth it not in great extremity Job perceiveth not so blind he is though he have his back-burden of afflictions and knows not how to be rid of them This Elihu speaketh to the company by an angry Apostrophe Verse 16. Therefore doth Job open his mouth in vain Dilarat divaricat rictum diducit ut bellua An open mouth is oft a purgatory to the Master digito compesce labellum He multiplieth words without knowledge Eliphaz had charged Job with malice and blasphemy chap. 22. Elihu only with vanity and ignorance We may not make
the worst of things but give a favourable interpretation CHAP. XXXVI Verse 1. Elihu also proceeded and said HEB. And Elihu added viz. This his fourth Oration not unlike the former made in behalf and for defence of Gods Justice which he here further asserteth against Job who had seemed to cast some slur upon it by arguments drawn from his wondrous works the Meteors especially and all to prevail with Job to submit to Gods justice Ex abundanti quae sequuntur adjicit and to implore his mercy Verse 2. Suffer me a little and I will shew thee He promiseth brevity and thereby wooeth attention brevity and perspicuity are to great graces of speech and do very much win upon intelligent hearers who love to hear much in few and cannot away with tedious prolixities When a great Trifler had made an empty discourse in the presence of Aristotle and then cryed him mercy for troubling him so long You have not troubled me at all said He for I scarce hearkned to any one word you said all this while That I have yet to speak on Gods behalf Heb. That there are yet words for God His zeal for Gods glory drew from him this following speech wherein insignis est Elihu magnificus Elihu excelleth himself and appeareth to be no worse an Orator then was M. Crassus among the Romans Cic. de Orat. l. 1. who had this commendation given him Quod cum aliquid accuratiùs dixisset semper ferè contigit ut nunquam dixisse meliùs putaretur That when ever he spake it was judged to be the very best that ever he spake Verse 3. I will fetch my knowledg from afar Even from heaven as one taught of God I will discourse of ancient things for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fetch my reasons from the wonderful and sublime works of God De arduis atque admirandis Dei operibus those real demonstrations of his Deity Est autem planè hic Elihu mirus egregius saith Mercer And he is not a little wronged by that French Paraphrast who saith of him That he knew well how to begin a discourse but knew not how to end it and that seeing well that his tediousnesse might make him troublesome he awakened his languishing Auditours by this artificial preface And will ascribe righteousnesse to my Maker This is both the maine proposition of the ensuing Oration and the main end of mans creation viz. to glorifie his Maker Rom. 11. ult Rev. 4.11 Verse 4. For truly my words shall not be false I shall deal truly and plainly with thee my Discourse shall be simple and solid having no better ornament but that of Truth which is like our first parents most beautiful when naked 't was sin covered them 't is treachery hides this Aperta veritas clausos etiam oculos ferit saith One. He that is perfect in knowledge is with thee Integer sententiis Vâ—â—abl meaning himself who fully understood the businesse betwixt them and would faithfully deliver it There are that hold God to be hereby meant A pious sense but not so proper Verse 5. Behold God is mighty and despiseth not any Much lesse oppresseth he any one in a good Cause or tyrannically abuseth his power to the crushing of an Innocent He is equally good as great neither was Job well advised in seeming to sunder these two excellencies in God the one from the other sith whatsoever is in God is God neither ought we to think of him otherwise then of one not to be thought of as of one whose Wisdom is his Justice whose Justice is his Power whose Power is his Mercy and all Himself He is mighty in strength and wisdom Or He is mighty the strength of the heart He was so to David Psal 138.3 Validus est virtâ— animi Trem In the day when I cryed thou answeredst me and strengthnedst me with strength in my soul At the sack of Ziglag in the fail of all outward comforts David encouraged himself in the Lord his God 1 Sam. 30.6 A Christian is never without his cordial Vna est in trepida mihi re medicina Jehovae Cor patrium os verax omnipotensque manus Verse 6. He preserveth not the life of the wicked He is no such friend to them though he be good to the godly he greatly careth not what becomes of them Their life they hold of him and many good things besides for he is the Saviour or Preserver of all men but especially of them that believe But he suffereth not the wicked to live as the Hebrew here hath it he withdraweth them not from the hand of Justice he bindeth not them up in the bundle of life he reckoneth them not among the living in Jerusalem among the first born whose names are written in heaven he many times slayeth them with his owne hand and cutteth them short in righteousnesse Or if not so yet their preservation is but a reservation c. But giveth right to the poor Or To the afflicted For poverty is an affliction and subjecteth a man to many injuries Zeph. 3.12 they are an afflicted and poor people but trusting in the name of the Lord they shall be relieved and righted not so soon perhaps as themselves would nor yet so long hence as their Oppressours would In the Mount will the Lord be seen who as he seldome comes at our times so he never failes his owne time Meane while this comfort they have Verse 7. He with draweth not his eyes from the righteous He is so lost in love as I may say toward such that he cannot like to look beside them he beholdeth them when afflicted with singular care and complacency Then if ever The eyes of the Lord are upon the righteous and his ears open to their cry Psal 34.15 then they may have any thing of God their being no time like that for hearing of prayers Zach. 13.9 Times of affliction are times of supplication Psal 50.15 and 91.15 They are Mollissima fandi tempora Jer. 51.19 20 21. Then our hearts are largest then Gods ears are openest Neither his eares only but his eyes too are busied about his suffering servants as the Gold-smiths are about the Gold cast into the furnace that no grain thereof be lost He sits downe by the fire saith Malachi and tends it as a Refiner and Purifier of silver chap. 3.3 He refines them but not as silver Isai 48.10 that is Not exactly and to the utmost lest they should be consumed in that fiery tryal he seeth to it that the choice spirits of his people fail not before him Isai 57.16 as they would do if he should bring upon them an evil an only evil Ezek. 7.5 and not in the midst of judgement remember mercy But with Kings are they on the throne i.e. He raiseth them to highest honors as he did Joseph whose fetters God in one houre changed into a chain of Gold his stocks into a Chariot his Jaile into a
extraordinary palpitation or as the Tigurines have it luxation Thunder is so terrible that it hath forced from the greatest Atheist an acknowledgement of a Deity Suetonius telleth us of Caligula that Monster who dared his Jove to a Duel that if it thundred and lightned but a little he would hood-wink himself but if much he would creep under a bed and be ready to run into a mouse-hole as we say Augustus Caesar also was so afraid of thunder and lightning that alwayes and every where he carried about him the skin of a Sex-Calf which those Heathens fondly held to be a preservative in such cases and if at any time there arose a great storm he ran into a dark vault The Romans held it unlawful to keep Court Jove tonâ—nte fulgurante in a time of thunder and lightening as Tully telleth us De Divin lib. 2. And Isidore deriveth tonitru à terrendo thunder from its terrour and others form its tone or rushing crashing noise affrighting all creatures At the voice of thy thunder they are afraid Psal 104. which One not unfitly calleth Davids Physicks Verse 2. Hear attentively the noise of his voice Conjunctam commotione vocem ejus the great thunder-crack that now is that angry noise as the word signifieth Hear in hearing you cannot but hear it with the eares of your bodies hear it also with the eares of your minds tremble and sin not contrary to the course of most men who sin and tremble not drowning the noise of their consciences as the old Italians did the thunder by ringing their greatest Bells discharging their roaring-Megs c. But what saith Elihu here to his hearers Audite audite audite etiam atque etiam contremiscetis vos vos testes adhibeo as Mercer paraphraseth it out of Kimchi Hear ye hear ye hear ye again and again and then ye also will tremble I take you to witnesse whether ye consider his greater thunder-claps ringing and roaring in your eares See Psal 29.4 87.7 or the lesser rumblings called here Murmur vel Mussitationem vel habitum citra quem sermo non profertur the sound or breath that goeth out of his mouth Aristot Pliny All 's ascribed to God though Naturalists tell us and truly that there are second causes of thunder and lightning wherein neverthelesse we must not stick but give God the glory of his Majesty as David teacheth Psal 29. and as blind Heathens did when they called their Jove Altitonantem the high Thunderer The best Philosophy in this point is to hear God Almighty by his thunder speaking to us from heaven as if he were present and to see him in his lightnings as if he cast his eyes upon us to see what we had been doing His eyes are as a flaming fire Rev. 1.14 and the school of nature teacheth that the fiery eye seeth Extra-mittendo by sending out a ray c. Verse 3. He directeth it under the whole Heaven Heb. He maketh it to go right forward meaning the thunder the vehement noise or sound whereof not altogether unlike that of cloth violently torn or of air thrust out of bellows or of a chesnut burst in the fire but far louder is brought through the air to our eares with such a mighty force that it drowns all noises clappings clatterings roarings even of many waters making the earth to shake again Lavat and all things tremble non secùs quà m siquis currum onustum per plateam lapidibus stratam ducat And this dreadful noise is by God directed to this or that place under the heavens at his pleasure The word rendred directeth signifieth also Beholdeth whence some interpret this text of Gods seeing all things under heaven But the former sense is better And his lightning unto the ends of the earth God commands the lightning to cleave the clouds and to scatter its flames through the world Lightning is the brightnesse of a shining flame running through the whole air in a moment rising of a small and thin exhalation kindled in a cloud see Psal 18.13 The natural end and effect of thunder and lightning is to clear the air by wasting poysonous vapours The supernatural is to shew Gods excellent Majesty and Might which the Mightiest must acknowledge Psal 29.1 2. to be his officers about him to make room for him Psal 97.1 4. to execute his wrath upon his enemies Exod. 9.23.27 Psal 77.18 19. 1 Sam. 2.10 Isai 29.6 and his mercy toward his people for the humbling of them 1 Sam. 12.18 19 20 c. raising them again to an assured confidence Psal 29.11 c. But that God can shoot these arrows of his so far Mat. 24.27 Psal 77.18 97.3 4. and here yea and that at the same time when it raineth when one would think that the one should quench the other Psal 135.7 this is a just wonder and Jeremy urgeth it twice as such chap. 10.13 51.16 Verse 4. After it a voice roareth After it that is after the lightning it thundereth indeed before or at least together with it but the lightning is seen before the thunder is heard because the sense of hearing is slower than the sense of seeing thus fire is first seen in a Gun Segnius irritant animos demissa per aures c. Horat. ere the report is heard the Ax of the Wood-cleaver is up for a second blow ere we hear the first if any way distant c. And besides as R. Levi well observeth here that the sight of the lightning may come from heaven to us there needeth no time because our eyes reach up thither in an instant but that a sound may come therehence to us in regard of the distance and because the air must be beaten and many times impressed as into so many circles there must be some space of time neither can it be done so suddenly He thundereth with the voice of his excellency Or of his height or of his pride Proud persons think themselves high and use to speak big-swoln words of vanity bubbles of words as St. Peter calls them If they be crossed never so little verbis bacchantur cum quodam vocis impetu loquunter Oh the tragedies the blusters the terrible thunder-cracks of fierce and furious language that follow thereupon Some have been threatned to death as Cornelius Gallus was by Augustus Caesar and Sir Christopher Hatton Lord Chancellour by Queen Elizabeth How much more should men quake and even expire before the thunder of the most high or wriggle as worms do into their holes the corners of the earth And he will not stay them when his voice is heard Them that is new flashes of lightning or rain and haile which usually break out either while it thundreth or presently after in a most vehement and impetuous manner Verse 5. God thundereth marvellously with his voice Or God thundereth our marvellous things with his voice Marvellous indeed if we consider the effects of thunder lightning and
before him But this cruelty was nothing to that of soul-murder whereof many parents by their negligence at least are deeply guilty they bring forth children to that old Man-slayer Struthionis astorgia declaratur e causis duabus vacuitate metus vacuitate intellectus and so their labour in bearing and breeding children is in vain and worse without fear for they will not be better advised nor affected Verse 17. Because God hath deprived her of wisdom That is of such fore-cast to provide for her young ones by a natural instinct as other fowles and beasts have Gods mercy to men appeareth 1. in giving us wisdome beyond them Job 35.11 2. In giving us power over them Psal 8. And 3. In learning us so much by them in those many Scripture-comparisons Prov. 7.23 and 26.2 and 27.8 Matth. 8.26 that's a sweet place Isai 31.5 As birds flying scil to save their young so wil the Lord defend Jerusalem defending also he will deliver it and passing over he will preserve it The Fowles of the Aire are and may be unto us examples and Monitours of many vertues to be embraced and vices to be eschued In the Ostrich for instance we may see that strength and bignesse of body is not alwayes accompanyed with wisdom and understanding that it is God who either giveth or denyeth wisdome to his Creatures that natural affection is of him that he gives not all things to one man but diversly distributeth his gifts The Ostrich hath wings but not to flye with c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non omnia possumus omnes Verse 18. What time she lifteth up her self on high c. That is when she runneth away from the hunter which she doth with singular swiftness she lifteth up her self on high not from the earth as other birds for that she cannot do but on the earth with wings stretcht out like sailes and her whole body bolt upright scarce touching the earth at all with her feet but quickning her own pace with sharp spurs which they say she hath in the pinnion of each wing so pricking her self on that she may run the faster to teach us what we should do in the race of Religion and when pursued by Satan how to hasten to Christ She scorneth the horse and his rider That is she easily out-runs them being as swift as a bird that flyeth They say the Arabians are wont to try their horses swiftness by trying to overtake them Verse 19. Hast thou given the horse strength Having mentioned the horse he comes next to shew his nature and here we have a most elegant description of a generous horse such as Dubartas maketh Cain to manage and as the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fremebundum Virg. Georg. Quod siqua sonum procul armadeà êre Stare loco nescit micat auribus tremit artus Collectumque premens velvit sub naribus ignem In this Creature therefore we have a clear instance of the wonderful Power and Wisdome of God If the hoase be so strong and warlike what is the Almighty that man of war Exod. 15.3 and Victor in Battle as the Chaldee there calleth him This is one way whereby we may conceive of God scil per viam eminemiae for if there be such and such excellence in the Creature what is there in the Creator sith all that is in us is but a spark of his flame a drop of his Ocean How then wilt thou O Job dare to contend with him who art not able to stand before this Creature of his Wonderful things are reported concerning Bucephalus and the horse of Julius Caesar of Nicomâ—des King of Bithynia of the Sibarites War-horses Qui ad symphonia cantum saltatione quadam movebantur Pausan The Persians dedicated an horse to the Sun so did the Idolatrous Israelites 2 Kings 23.11 as the swiftest Creature to the swiftest God Very serviceable he is for drawing and carrying but especially in battle whereof only here De equis militaribus cataphractis of War-horses the use whereof appeareth to be very ancient even in Jobs dayes The Israelites made little or no use of them in the Conquest of Canaan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. in Numa but their enemies there did and Pharaoh before them Exod. 14. Let it be held that a horse is a vaine thing for safety neither shall he deliver any by his great strength Psal 33.17 The Jewes are sharply reproved and heavily threatned for trusting to the horses of Egypt Isai 31.1 Hast thou cloathed his neck with thunder That is with neighing and snorting answerable to his strength and which soundeth terribly from within his neck till his very eyes sparkle as if he did both thunder and lighten The Apostles and other Ministers of God are called Christs White horses Rev. 6.1 2. upon which he rideth about the world conquering and to conquer Horses for their courage and constancy and white for their purity of Doctrine Discipline and Conversation They thunder in their Doctrine and lighten in their lives as Nazianzen saith Basil did to the subduing of souls to the obedience of faith Verse 20. Canst thou make him afraid as a Grashopper Which soon flincheth and flyeth with the least noise But the horse is more like that formidable Army of Locusts described Joel 2. that bare down all before them and shook all places where ever they came The glory of his nostrils is terrible Heb. Terrors His snorting and sneezing strikes terror into people The more wonderful is Gods goodnesse in subduing to weak man so lusty a creature to be ridden and ruled at his pleasure He trains him to the great saddle and teacheth him to obey his hand and spur to bound in the aire to observe his measures to shew that docility dexterity and vigour which none but God hath given him and be every way so serviceable and useful both in War and Peace Joannes Bodin hath observed That whereas Lions Wolves Theas Nat. 405 and other ravenous creatures have a gall and choler whereby they are easily stirred up to anger and revenge not so horses asses camels elephants and other creatures made for mans help these have neither gall nor hornes wherein appeareth summa Opificis sapientia the great wisdome and goodnesse of the Creator Verse 21. He paweth in the valley Cavatque Tellurem solido graviter sonat ungula cornu Virg. Georg. l. 3 Such is the impatiency of his spirit that he champs his bit and stamps with his feet Quadrupedante putrem sonitu quatit ungula Campum Virg. he pricks up his eares and growes white with foame and can hardly be held in till the enemy come but would fain be in the battle whither when he comes he runs upon the Pikes and undauntedly casts himself and his rider among the enemies squadrons Quod summè mirum est saith Mercer which is a wonderful thing indeed and it is no less wonderfully set
recruit as far as God seeth fit Multadies variâ—squo Labor mutabilis avi Rettulit in melius multos alterna revisens Lusit in solido rursus fortuna locavit Virg. Aen. l. 11 The best way is to hang loose to these things below not trusting in uncertain riches but in the living God 1 Tim. 6.17 who will be our exceeding great reward and give to his Sufferers an hundred fold here and eternal life hereafter Mat. 19.29 Optandâ— nimirùm est jactura quae lucro majore pensatur saith Agricola It is doubtlesse a lovely losse that is made up with so much gaine Well might Saint Paul say Godlinesse is profitable to all things as having the Promise of both lives 1 Tim. 4 6 Well might Saint Peter call it The Divine Nature 2 Pet. 1.2 For as God brings light out of darknesse comfort out of sorrow riches out of poverty c. so doth Godlinesse Let a man with Job bear his losses patiently and pray for his enemies that wrong and rob him and he shall be sure to have his own againe and more either in money or moneys worth either in the same or a better thing contented Godlinesse shall be great gaine to him 1 Tim. 6.6 Besides heavens happinesse which shall make a plentiful amends for all The Rabbins would perswade us That God miraculously brought back again to Job the self-same cattle that the Sabaeans and others had taken from him and doubled them Indeed his children say they therefore were not doubled unto him because they perished by their owâ—â—ault and folly as one of his friends also told him But of all this nothing certain can be affirmed and they do better who say That his children being dead in Gods favour perished not but went to heaven they were not lost but laid up so that before God Job had the number of his children doubled for they are ours still whom we have sent to heaven before us and Christ at his coming shall restore them unto us 1 Thessal 4.14 In confidence whereof faithful Abraham calleth his deceased Sarah his dead That I may bury my dead out of my sight Gen. 23.4 and so she is called eight several times in that one Chapter as Paraeus hath observed Verse 11 Then came there unto him all his brethren Then when God had begun to restore him As his adversity had scattered his friends so his prosperity brought them together again This is the worlds usage Dum fueris foelix multos numerabis amicos Tempora si fuerint nubila solus eris Summer-birds there are not a few Samaritans who would own the Jewes whiles they flourished but otherwise disavow them as they did to Antiochus Epiphanes Rich Job had many friends Prov. 14.20 Qui tamen persistebant amicitia sicut lepus juxta tympanum as the Proverb is All this good Job passeth by and forgetting all unkindnesses magnificently treateth them as Isaac in like case had done Abimelech and his train Gen. 26.30 And did eat bread with him in his house It 's likely they came with their cost to make Job a Feast of comfort such as were usual in those dayes Jer. 16.7 Ezek 24.17 But whether they did or not they were welcome to Job who now never upbraids them with their forsaking of him in his distresse which yet was then a great grief to him but friendly re-embraceth them and courteously entertaineth them This is contrary to the practice of many fierce and implacable spirits in these dayes whose wrath like that of the Athenians is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long-lasting and although themselves are mortal yet their hearts are immortal And they bimoaned him They condoled with him and shook their heads as the word signifieth not by way of deriding him as once they had done chap. 16. but of sorrow for their former deserting him and assurance that they would henceforth better stick to him in what estate soever And comforted him over all the evil c. So they should have done long before A friend is made for the day of adversity but better late then never Nunquam sane serò si seriò See here saith Brentius the change of affaires and the right hand of the Most High and learn the fear of God for as he frowneth or favoureth any man so will the world do Every man also gave him a piece of money Or a Lamb to stock him againe Beza rendreth it Some one of his Cattle and paraphraseth thus Yea every one of them gave him either a sheep or an Ox or a Camel and also an Ear-ring of gold partly as a pledge of their good will and friendship renewed toward him and partly in consideration and recompence of that losse which he had before by the will and fore-appointment of God sustained Honoraria obtulerunt saith Junius they brought him these presents as Pledges of their love and observance for so were great men wont to be saluted with some gift Sen. Epist 17. 1 Sam. 10.27 2 Chron. 17.5 And the same custome was among the Persians and Parthians whose Kings might not be met without some token of congratulation and Symbol of Honour And every one an Ear-ring of gold Inaurem auream an Ear-pendant of gold at the Receipt whereof Job might well say as the Poet did Theog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To thee this is a small matter but to me a great Verse 12. So the Lord blessed the latter end of Job According to Bildads Prophecy chap. 8.7 And S. James his useful observation Chap. 5.11 Ye have heard of the patience of Job and have seen the end of the Lord that the Lord is very pitiful and of tender mercy If he afflict any of his it is in very faithfulnesse that he may be true to their souls it is also in great mercy Deut. 8.16 that he may do them good in the latter end and this they themselves also shall both see and say by that time he hath brought both ends together Psal 119.71 Be ye therefore patient stablish your hearts James 5.7 Patient Job had all doubled to him Joseph of a Slave became his Masters Master Valentinian lost his Tribuneship for Christ but was afterwards made Emperor Queen Elizabeth of a prisoner became a great Princesse But if God deny his suffering servants Temporals and give them in Spirituals they have no Cause to complaine One way or other they shall be sure to have it Great is the gain of Godlinesse For he had fourteen thousand sheep c Cattle only are instanced Pecuma à pecâ—de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pecudes posteà opes significant Melancth Dios because therein especially consisted the wealth of that Countrey but other good things also doubtlesse were doubled unto him as his family possessions grounds houses and especially Wisdom to make a good use of all for commonly Stultitiam patiuntur opes and what 's more contemptible then a rich fool a golden beast as Caligula called his father in
Vers 17. He delivered me from my strong enemy Saul this he oft instanceth rolling it as Suger under his tongue and turning aside often to look upon it as Sampson did to see his dead Lion fetching Hony out of it For they were too strong for me And then Gods help was most seasonable when David found himself over-matcht Vers 18. They prevented me c. They took me on the sudden and unprovided The Children of this World are wiser c. But the Lord was my stay Or my staff whereon I so leaned as that if he had failed me I had been all along Vers 19. He bronght me forth also c. He freed me out of all straights and stated me in a most happy condition He delivered because he delighted in me All was of free grace and favour not of any merit And this he purposely premiseth as a caution to the ensuing profession of his innocency Vers 20. The Lord rewarded me according to my righteousness viz. The righteousness of my Cause and my freedom from such crimes of disloyalty and ambition wherewith mine enemies charged me as if prickt on by my pride I sought the Kingdom As also according to mine honest desire and endeavour in all things else â—o keep a good Conscience voyd of offence toward God and men This though Gods own work and a debt most due to him yet he is pleased graciously to reward Vers 21. For I have kept the ways of the Lord For the main and for the most part though not without some particular stumblings and startings aside against my general resolution and the tendency of mine heart And have not wickedly departed from my God By an utter defection I have not been transformed into Sins Image by projecting sin by falling into it with full consent and by lying under the power of it Non ex superbia sed errore saith R. David here not of presumption have I offended or with an high hand but of infirmity and with reluctancy rising up again by repentance and renewing my Covenant Vers 22. For all his Judgements were before mee Mine obedience in desire and indeavour at least was universall extending to the compass of the whole Law and this is a sure sign of sincerity Hence in the next words Vers 23. I was also upright before him This he had because he kept Gods Commandements as Vers 22. had respect to them all Psal 119.6 both to the Magnalia and minutula legis which he kept as the apple of his eye Prov. 7.2 even all Gods Wills Act. 13.22 and was therefore approved in Christ as Apelles Rom. 16.10 and passed for an Israelite indeed in whom was no guile as Nathaniel Joh. 1.47 And I kept my self from mine iniquity i.e. from my peccatum in delicâ—is my darling sin whereto I am either by Nature or Custom most inclined and addicted From the iniquity of my heart and secret thoughts which no man can charge me with saith Aben-Ezra from that sin of disloyalty R. David which Saul and his Courtiers falsly charge me with Say others Vers 24. Therefore hath the Lord recompensed me See on vers 20. Reward and Mercy are joyned together in the Second Commandement and Psal 62.12 it is a mercy in God to reward a man according to his work According to the cleaneness of my hands in his eye sight i.e. which he hath beheld in me Qua illo judice praeditus dum Vatab. though mine enemies were of another judgement Ver. 25 With the mercifull c. Hypothesin hic ad thesin transfert it is as if the should say I and mine enemies are a pattern of thy Truth and Justice that thou wilt do good to those that are good and to them that are upright in their hearts As for such as turn aside unto their crooked paths thou Lord shalt lead them forth with the workers of iniquity Psal 125.4 5. Vers 26. With the pure c. Cum candido candide agere soles The pure shall have all that heart can with And with the froward thou wilt shew thy self froward Or thou wilt wrastle viz. with such cross peices as proudly and perversly erre from thy precepts as it were on purpose to thwart thee or to try Masteries with thee Against such stubborn persons God threatneth not eight degrees which are the highest Notes in Musick and degrees in qualities as the Philosopher distinguisheth them but twenty and eight degrees of wrath Levit. 26.18 21 24 28. Exiget ab â—is rationem minutissimorum saith R. Obad. Gaon upon this Text he will reckon with them for their least offences and not bate them an Ace of their due punishment He will pay them home in their own coyn over-shoot them in their own Bow fill them with their own ways be as cross as they are for the hearts of them yet still in a way of Justice though he break the necks of them in wrastling and send them packing to their place in Hell Ainsworth rendreth it With the froward thou wilt shew thy self wry It is a Similitude taken from Wrastlers and noteth a writhing of ones self against an adversary Compare herewith Deut. 32.5 They are a perverse and crooked Generation the same two words that are here in this Text the latter importeth that they wriggled and writhed after the manner of Wraâ—â—lers that wave up and down and wind the other way when one thinks to have them here or there But all will not serve their turn to save them from punishment God will be sure to meet with them his Word will lay hold on them and their sin shall finde them out Vers 27. For thou wilt save the afflicted people Even the same whom before he had called Merciful or godly upright pure here are the Afflicted and seem by God to be neglected but he will save them assuredly though he bear long with them Luk. 18.7 But will bring down high looks In Samuel it is Thine eyes are upon the haughty that thou maist bring them down 2 Sam. 22.28 q.d. Gods eyes are upon them all the while that he spareth them to watch for a fit season to ruine them Vers 28. For thou wilt light my Candle Or Thou hast lighted my Candle that is thou hast bettered my condition which seemed to be put out in obscurity The wicked mans is Job 18 6. 21.17 Prov. 13.9 The Lord my God will enlighten my darkness He hath and yet still will turn my grief into joy as Hest 8.19 and mean while direct and comfort me in mine Afflictions as a Candle is a great comfort in the dark though it doth not make Day where it comes as the Sun doth Vers 29. For by thee have I run thorow a Troop Though but a little man yet by Gods help heatchieved great matters did great exploits Homo tricubitalis saith a Father concerning Paul Et coelum ascendit so here Some render it Currebam accinctus Bucholc I ran well appointed and they interpret
death in its most hideous and horrid representations I will not fear for I fear God and have him by the hand I must needs bee Tutus sub umbra leonis safe by his side and under his safe-guard It God be for us who can be against us For thou art with mee Hence my security see a promise answerable to it Joh. 10.28 Christ is not to lose any of his sheep Joh. 17.12 Having therefore this Ark of Gods Covenant in our eyes let us chearfully passe the waters of Jordan to take possession of the promised land Cur timeat hominem homo in sinu Dei positus saith a Father Thy rod and thy staff Hee pursueth the former Allegory Shepheards in driving their flocks have a rod or wand in their hand wherewith they now and then strike them and a staff or sheep-hook on their necks wherewith they catch and rule them Of Christs rods and staves see Zach. 11.7 c. foolish Shepheards have only forcipes mulctram Zach. 11.15 R. Solomon by rod here understandeth afflictions by staff support under them a good use and a good issue They comfort mee Gods rod like Aarons blossometh and like Jonathans it hath hony at the end of it Vers 5. Thou preparest a table before Here hee makes use of another Metaphor from a liberall feast-maker or as some will have it from a most kind Father making provision for his dearly beloved child So did God for David both in regard of temporalls and spiritualls God had given him as hee doth all his people all things richly to injoy all things needfull for life and godlinesse the upper and nether springs the blessings of the right hand and of the lest bona throni bona scabelli as Austin phraseth it Now outward prosperity when it followeth close walking with God is very sweet as the cipher when it followeth the figure addeth to the number though it bee nothing in it self Davids Table was laden with Gods Creatures and did even sweat with variety of them God had let down to him as afterwards hee did to Peter a vessell with all manner of beasts of the earth and foules of the air in it Act. 10.12 This he is very sensible of and thankfull for as a singular favour In the presence of mine enemies i.e. In fight and spite of them hostibus videntibus ringentibus God doth good to his people maugre the malice of earth and of Hell Thou anointest my head with oyle A peece of entertainment common in those times and amongst that people Luk. 7.36 37 38. to shew the greater respect to their guests And although this is not every good mans case in temporall respects yet at the Word and Sacraments God anointeth his guests with the Oyl of gladnesse My cup runneth over Hee had not only a fullnesse of abundance but of redâ—ndancy Those that have this happinesse must carry their cup upright and see that it overflow into their poor Brethrens emptier vesseâ—â—s Vers 6. Surely goodnesse and mercy c. Vtique bonit as beneficentia Or as Tremellius hath it Nihil nisi bonum benignitas Nothing but goodnesse and loving-kindness c. This is his good assurance of Gods favour for the future grounded upon Gods promise whereby hee was well assured that mercy should follow him though hee should bee so foolish as to run from it like as the Sun going down followeth the passenger that goeth Eastward with his beames And I will dwell c. Devoted to his fear I will stick to him in life in death and after death Apprehensions of mercy in God must work resolutions of obedience in us PSAL. XXIV A Psalm of David The Greek addeth Of the first day of the week Because wont to be sung in the Temple on that day which is now the Christian Sabboth in memory of Christs resurrection and ruledome over all which is here celebrated Vers 1. The earth is the Lords and the fullnesse thereof Hee alone is the true Proprietary Job 41.11 Deut. 10.14 and the earth is Marsupium Domini as One saith the Lords great purse the keeping whereof hee hath committed to the sons of men Psal 115.16 like as also hee hath given the heavenly bodies to all peoples Deut. 4.19 every star being Gods storehouse which hee openeth for our profit Deut. 28.12 and out of which hee throweth down riches and plenty into the earth such as the Servants of God gather and the rest scramble for What use the Apostle putteth this point to See 1 Cor. 10.26 28. with the Notes Other uses may well bee made of it as that Kings and Princes bear not themselves as Lords of all the Turk and Pope so stile themselves the great Cham of Tartary every day assoon as hee hath dined causeth they say his trumpets to besounded by that sign giving leave to other Princes of the earth his Vassals as hee conceiteth to go to dinner but the Lords vicarii villici vicegerents and Stewards to whom they must give an account of all Again that Gods dear Children cannot want any thing that is good for them sith they have so rich a Father who seemes to say unto them as Gen. 45.20 Regard not your stuff for all the good of the land is yours To him that overcommeth will I give to inherit all things I have all things Phil. 4.18 2 Cor. 6.10 The world and they that dwel therein This is Gods universall Kingdome by right of Creation vers 2. besides which hee hath a spirituall Kingdome over his elect ut docet nos pulcherrimus hic Psalmus saith Beza who are here described vers 4 5 6. and encouraged to enlarge their desires after their Soveraigne in the exercise of faith and use of means and to give him the best entertainment vers 7 8 9 10. For the Church is Christs Temple and every faithfull soul is a gate thereof to let him in as Rev. 3.20 Vers 2. For hee hath founded it upon the Seas The solid earth hee hath founded upon the liquid waters This Aristotle acknowledgeth to bee a miracle as also that the waters which are naturally above the earth overflow it not but are kept within their shoares as within doors and barres This is the very finger of God and a standing miracle worthy to bee predicated to his praise all the World over Job 38.6 7 8. c. See the Notes there See also Gen. 1.9 with the Note And established it upon the floods Upon the waves and surges of the Sea which but for Gods decree would soon surmount it The dry land is that which is here called Teb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the habitable world And this is Gods universall Kingdome which because lesse considerable the Prophet speaketh but little of it in comparison as hastening to the spirituall Vers 3. Who shall ascend into the Hill of the Lord Montem caelestem significat saith Vatablus hee meaneth into Heaven for the Prophets purpose is to shew that although
thou hast grievously afflicted my body Vers 3. O Lord thou hast brought up c. Here he saith the same again as before the better to set forth the greatneffe of the benefit and so to excite himself to due thankfullnesse The uttermost extremity of a calamity is to be acknowledged after wee are delivered out of it Isa 38.10 Thou hast kept mee alive Thou hast rescued mee from instant death and this I look upon as a resurrection from the dead Vers 4. Sing unto the Lord Here he calleth in help to praise God as holding himself too weak to do it a lone Publication of Gods praises should be seconded by provocation of others to do the like David thought one mouth too little to do it O yee Saints of his Or Chafid Plus Benignus O yee his mercifull ones that having partaken of his mercy are ready to impart the same to others and not to pull up that bridge before them that your selves have once gone over At the Remembrance or memorial of his holinesse That is at his Tabernacle say some that his holineffe his grace and goodneffe may be alwaies had in remembrance say others and that which he doth for us be carefully kept upon record Vers 5. For his anger endureth but a moment Though it lasts all a mans life for what 's that to eternity Junctumest quod vivimus puncto minus But it soon repenteth the Lord concerning his servants whom out of love displeased hee correcteth for a short braid Ifa 54.7 8.2 Cor. 14.17 Isa 26.20 Heb. 10.37 Tantillum tantillum adbuc pusillum Bear up therefore faint not fret not Flebile principium melior fortuna sequetur If our sorrowes be long they are light if sharper the shorter The sharp North East-wind never lasteth three dayes nothing violent is permanent In his favour is life Vita in voluntate else wee should dye in our sins but his favour never faileth Kimchi here noteth that of those thirteen attributes of God Exod. 34.7 twelve are mercy and one only is anger Joseph for his thirteen years of servitude and imprisonment had fourscore years freedome and preferment Davids persecution by Saul was but a moment to his following happineffe when once he came to the Kingdome Weeping may endure for a night Diseafes and aches are worst toward night At even-tide loe there is trouble but afore morning it is gone Isa 17.14 mourning lasterfi but till morning and then departeth as did Lots two Angels The morning of the Resurrection howsoever shall put a period to all our miseries and make a plentifull amends But joy commeth in the morning Heb. Singing flebilibus modis modus adbibebitur God turneth his peoples sighing into singing their musing into musick tears into triumph wringing of hands into dapping of hands for joy c. And as there is a vicissitude of nights and dayes so of crosses and mercies to Gods people whiles they are in this vale of misery and valley of tears God checkereth his providences saith One white and black hee speckleth his work as is set forth by those speckled horses among the Myrtle-trees Zach. 1.8 Mercies and Crosses are interwoven This World is called a valley of tears or as some render it of Mulberry-trees Psal 84.6 Betwixt them both they may make up an emblem of the Saints condition here Tears are moist Mulberries grow in dry places Gods people have their interchanges of joyes and sorrows whilst here See in this and the following verses the circle God goes in with them David was afflicted and delivered in this verse In the next hee grew wanton Then he is troubled again Vers 7. cryeth again 8 9. God turneth his mourning into mirth again 11 12. Vers 6. And in my prosperity I said Or In my tranquillity then it was that he was overgrown with security as was also Job chap 29.18 19 20. See the Note there and Job 9.18 How many have burnt their wings about Jobs candle chap. 29.3 saith One Oh the hazzard of honour â— dammage of dignity how soon are wee broken upon the soft pillow of ease a Lunaticks when the Moon is declining and in the wain are sober enough but when full more wild and exorbitant Flies fettle upon the sweetest persumes when cold so do sin and Satans temptations on the best hearts when dissolved and dis-spirited by prosperity Watch therefore Niobe apud Ovid. Major sum quam cui poffi fortuna nocare Adam in Paradise was overcome when Job on the dung-hill was a Conqueror I shall never bee moved Excessere metum mea jam bona David by misreckoning of a point mist the haven and had almost run upon the Rocks How apt are the holiest to bee proud and secure even as worms and wasps eat the sweetest apples and fruits What reasonhad David to promise himself more than ever God promised him immunity from the Croffe Did he think as Dionysius afterwards did Aelian â— var hist lib. 2. but was clearly confuted soon after that his Kingdome and with it prosperity was tyed unto him with cords of Adamant what though he sat quietly now at Jerusalem 2 Sam. 11.1 free from fear of enemies and could find time to look and lust after his neighbours wife would this alwaies hold thought he and could not God set up his own darling Absolom to put him to trouble No David said in his prosperity Non vacillabo I shall never be moved and why Vers 7. Lord by thy favour thou hast made my mountain c. Yea but there is no mountain so strong that may not bee moved if not removed with an Earthquake Is it not as easie with God to blast an Oak as trample a mushrome And what though God in his favour had seeled strength to Davids mountain what though he had constituted and established it sure as Mount-Zion for there was Davids arx aularegia which cannot be removed but abideth for ever Psal 125.1 yet by a turn of his countenance only God can soon dis-sweeten all his injoyments and plunge him into a deplorable condition Thou didst hide thy face andâ—â— was troubled i. e. Thou didst suspend the actuall influence and communication of thy grace the Chaldea calleth it Sheahinab the divine prefence and I was all-amort The life of some creatures consisteth in the Eâ—â— so doth that of the Saints in the light of Gods countenance And â—sun an Eclipse of the Sun there is a drooping in the whole frame of nature so when God hideth his face the good soul laboureth and languisheth And as none look at the Sun but when it is in the eclipse so neither prize wee Gods loving countenance till we have lost it Vers 8. I 〈…〉 O Lord c. For why I felt my self 〈…〉 while that I was deserted in a kind of Hell above-ground Hac tentatio initium aliquod gustus fuit illorum inenarr abilium dolorum quos impii sentiunt in omni aternitate David felt himself now in the suburbs
as Fate or blinde Fortune will Câ—riosus est plenusque negotii Deus saith Cicero PSAL. LIX ALtaschith Destroy not preserve me from this Ambuscado See Psal 57. title When Saul sent and they watched the house But were disappointed by Michal shifting him out of the way preferring an Husband before a Father though she had otherwise no great goodness in her The glory of this deliverance David wholly ascribeth to God and seeketh help of him Vers 1. Deliver me from mine enemies O God This Psalm is the same in substance with those afore-going viz. Davids desire to be delivered from Sauls craft and cruelty Defend me from them Heb. Set me on high farre out of their reach Vers 2. Deliver me from the workers of iniquity Sauls Assasines and Bloud-hounds hired to dispatch me Vers 3. R. Obad. Gaon in loc The mighty are gathered against me The seven sons of Saul say the Rabbines who were afterwards hang'd 2 Sam. 21. with a company of cut-throats attending them Vers 4. They run and prepare themselves At Sauls command never inquiring into the cause right or wrong but taking his will for warrant good enough Awake to help me Heb. to meet me sc in mercy Ut occurras succurrat mihi or at my calling as some render it And behold See the Note on Psal 34.15 Vers 5. Awake to visit all the Heathen These Paganish Israelites who might have some Heathens also amongst them Sauls Slaughtermen men flesht in bloud Be not merciful to any wicked transgressors Heb. That treacherously work iniquity that do it Consulto data opera Desperadoâ—s Reprobates destined to eternal destruction Vers 6. They return at evening sc To mine house at Gibeah of Saul hoping to finde me then at home again as if like the hunted Hate I must needs return to my old fourm They make a noyse like a Dogge When coming the second night also they missed of David they barked and houled like mad Doggs ready to take every one they met by the throat And go round about the City Ferretting and searching after him in all places and perhaps surrounding the City to surprise him Vers 7. Behold they bâ—lch out with theâ—r mouth Calling me Traitor where ever they come and seeking to double murther him viz. by detraction and by deadly practice As a fountain casteth out waters so do graceless men wickedness Jer. 6.7 Swords are in their lips Or To their lips they adde swords they word it not only but are armed and well appointed But it is well that they blurt out their bloody purposes and so give warning Huâ—c tibi pâ—gionem mittit Senat◠〈◊〉 faciâ—uâ— fatâ—â— c non implevit For who say they doth hear i.e. Who that we need care for Davids friends they thought durst not utter their discontent and for God they took no great thought Psal 10.3.8.55.20 Vers 8. But thou O Lord shalt laugh at them q. d. Thou not only hearest but jearest at their madnesse and wilt bring all their purposes to nought with little adoeâ— and as it were playing and sporting See Psal 2.4 Vers 9. Because of his strength will I wait on thee The stronger Saâ—lâ—â— the more will I adhere to thee Or thus His strength will I reserve to thee that is I will turn him over to 〈◊〉 who aâ— far stronger to take an order with him to put a hook into his nose and a bridle into his jaws and to bring mee at length to the Kingdome For God is my defence Heb. My high place therefore what need I feat him or his Emissaries Vers 10. The God of my mercy shall prevent me Or God will prevent mee with his mercy sc before I ask or think howsoever in the opportunity of time he will not fail mee God shall let mee see c. See Psal 54.7 Vers 11. Slay them not lâ—st my people forget Marcet sine adversarie virtus the natural heat decayeth if it have not wherewith to wrastle Carthage was not to be destroyed that Rome might not want an adversary The Saints have the reliques of corruption left in them for exercise of their graces Slay them not saith David and the Chaldee addeth statim forthwith or outright but by degrees rather lest my people my followers and fellow souldiers forget their skill in armes or thy judgements on the enemies Scatter them by thy power That they may wander as Cain did and be restlesse Or shake them to and fro as meal is shaken in a sieve let them be dissipated and by degrees wasted that they may be as so many standing monuments of the divine Justice ut â—o sint illustriera test atiora tua judicia as the dis-jected people of the Jews are at this day Vers 12. For the sin of their mouth c. The Arabians have this proverb Take heed lest thy tongue cut thy throat Many a mans mouth is a purgatory to the Master Hard words must bee reckoned for Jude 15. the Jews find it so and will do And for cursing c. Cursing men are cursed men Vers 13. Consume them in wrath c. But by degrees as vers 11. slowly Paulatiâ—â— seu gradatim in fine penitus corruant Kimchi but surely and severely that they may feel themselves wasted There may be much poyson in little drops And let them know Know to their cost Or Let men know Vers 14. And at evening let them return c. Let these back-sliders in heart be filled with their own wayes run about for hunger as before they did for malice vers Revertantur famelici Vat. Sit poena corum sicut peccatum Kimchi 6. Here the Prophet mindeth to mock them saith an Interpreter Vers 15. Let them wander up and down for meat Sicut mendici de ostio ad ostium faciunt as Beggers do from door to door saith Kimchi And grudge if they be not satisfied Murmure against God and men howling against Heaven as hungry Woolfs Isa 8.21 Others understand it thus Lee them run to and fro for meat that is to devour mee as Psal 27.2 but surely they shall not be satisfied but misse of their design thouâ—h they tarry all night watching for mee Vers 16. In the morning That time wherein they thought to have surprised mee 1 Sam. 19.11 but thou hast secured mee See Isa 65.14 Vers 17. O my strength All Davids strength was derivative in himself he was weak as water PSAL. LX. UPon Shushan Eduth An Instrument so called or to the tune of some song so casâ—â— The words signifie the Lilâ—y of the Testimony or of king 〈◊〉 whereof many make manyfold constructions but they are all conjecturall Michtam of David to teach The Hebrews have a proverb Liâ—lmâ—d lâ—tammed Men must therefore learn that they may teach Psalmo doctrinal Hisp David here imparteth what he had learned of Gods goodnesse and would teach others especially when they go to war as Judg. 3.2 2 Sam. 1.18 to call upon God and to
c. but especially Wealth 1 Tim. 6.17 Trust not to that saith the Psalmist whether it be ill or well gotten unless you covet to be deceived for First he who getteth riches and not by right shall leave them in the middest of his days and is his end be a â—ool a poor fool God will make of him Jer. 17.11 Male parta waâ—e dilabentur If riches increase Though by means lawful and laudable though they come in at the street door Policrat l. 8. c. 4. and not at a postern Non minimum felicitatis argumentum Metello fuit bona multa bono modo invenisse yet Set not your heart upon them Place not your felicity in them think not your selves simply the better or the safer for them Be not puffed up with outward things as a bubble with a Childes blast in a Walnut-shel when he hath in it a little Sope Wilt thou cause thine eyes to fly upon that which is not Prov. 23.5 An Eagle will not catch Flies that is no Game for her much less will she make a flight at nothing when there is no Game sprung at all He is the true rich man who loveth his riches poorly saith one Vers 11. God hath spoken once twice have I heard this The Septuagint have it thus Once spake God these two things have I heard that is say some in the Second Commandement where mention is made of Gods jealousie and mercy Exod. 20.5 6. Others Once and again spake God and I have heard it Or God spake once I heard him twice viz. by an after-deliperate meditation upon what I had heard I preached over the Sermon as it were again to my self and so heard it a second time That power belongeth unto God He is well able to punish the wicked Ezra 8.22 See the Note there Vers 12. Also unto thee O Lord belongeth mercy viz. To set thy Power a work for the good of thy people And as these two Gods Power and Gods Mercy are the two Pillars the Boaz and the Jachin of every Beleever hence Job chap. 42.2 having spoken of his Power he speaketh of his thoughts of peace toward his people so they are sufficient proofs of the Doctrines before delivered and do evince the truth of that which followeth For thou rendrest to every man according to his work viz. Judgement to the wicked and Mercy to the righteous where the Syriack interpreter giveth this good Note Est gratia Dei ut reddat homini secundum opera bona quia merces bonorum operum est exgratia It is mercy in God to set his love on them that keep his Commandements Exod. 20.6 PSAL. LXIII WHen he was in the Wilderness of Judah That is of Idumea saith Genebrard which bordered upon the Tribe of Judah But better understand it either of the Forrest of Hareth 1 Sam. 22.5 or of the Wilderness of Ziph 1 Sam. 23.14 where David was In deserto desertus exul omnis ferè consolationis inops not only destitute of outward comforts but in some desertion of soul Et sic miserrimus calamitosissimus oberravit saith Beza Vers 1. O God thou art my God And that is now mine only comfort Divini mellis alvearium the Bee-hive of heavenly honey Early will I seek thee Now they who seek God early have a promise that they shall finde him Aben-Ezra rendreth it Cicut mercator gemmas inquiramte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercator I will diligently seek thee as a Merchant doth precious Stones My soul thirsteth for thee Thirst is Taclâ—th hattaavah say the Rabbines the perfection of desire The whole life of a Christian is nothing else but Sanctum desiderium saith Austin How many broken spirits spend and exhale themselves in continual Sallies as it were and egressions of affection unto God thirsting after not only an union but an unity with him My flesh longeth for thou Non habet haec vox socium saith Aben-Ezra this word is here only found It is a notable Metaphor saith another Interpreter R. Solomon Arescere exponit taken from Women with Childe to express the earnest affection that hee had to God-ward The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quam multipliciter His soul his flesh all was on a light fire as it were with ardent affection towards God In a dry and thirsty Land Where I am hardly bestead and at a great fault for outward accommodations but much more for sweet and Spiritual communion with thee in holy Ordinances there lieth the pinch of my grief Vers 2. To see thy power and thy glory To feel those heart-ravishing apprehensions of thine incomparable excellencies from thy self immediatly who canst bee to thy people in their banishment as a little Sanctuary Ezek. 21.16 and supply all their wants out of thine All sufficiency who art rich in mercy to all that call upon thy Name So as I have seen thee in the Sanctuary Where were to be seen the house of God Exod. 25.8 Deut. 12.5 the throne of glory from the beginning Jâ—r 17.12 the Ark of the Covenant Exod. 25.22 the tables of the Covenant laid up in the Ark Exod. 28.21 the Mercy-seat Exod. 25.21 the Oracle 22. Numb 7.89 the ceremonies that shewed the estate of the faithfull both by nature and by grace and indeed were their Gospel and Christ in figure These were glorious sights and signals which therefore David dearly desired and more bewailed the want of them then of all outward comforts and contentments Vers 3. Because thy loving kindnesse is better than life Mr. Bradford being threatned by Stephen Gardiner then L. Chancellour answered I know to whom I have committed my life Acts Mon. fol. 1459. even into his hands which will keep it so that no man may take it away before it be his pleasure Therefore his good will be done life in his displeasure is worse than death and death in his true favour is true life This made him and the rest of the holy Martyrs that they loved not their lives unto the death Rev. 12.11 The sight of God though but in that dark glasse of the ceremonies would have been better to David than life with the appurtenances those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 riches honours pleasures c. See Psal 4.7 8. My lips shall praise thee Gods love shed abroad in the heart can cause the lips of them that are a sleep to speak Cant. 7.9 Vers 4. Thus will I blesse thee while I live I will divide my time betwixt praises and prayers and so drive an holy trade betwixt heaven and earth See Psal 18.3 I will lift up my hands i.e. Fretus tuo auâ—â— c. pray as Psal 141.2 1 Tim. 2.8 In thy Name i.e. Cleaving to thy goodnesse and mercy Vers 5. My soul shall be satisfied as with marrow and fatnesse Heb. As with fatnesse and fatnesse his ad corroborandum saith Aben-Ezra q.d. I shall be top-full of comfort animo adipe medullis sanctissimarum
many whilst afflicted seem very well affected but afterwards soon shew what they are William Râ—fus in a fit of sickness at Glocester vowed upon his recovery to see all vacancies in the Church furnished which he did but with so great adoo as shewed that having escaped the danger he would willingly have deceived the Saint saith the Chronicler Dan. Hist fol. 58. In the sweating-sickness here in England so long as the ferventness of the Plague lasted there was crying Peccavi peccavi the Ministers were sought for in every corner You must come to my Lord you must come to my Lady c. but this lasted with many little longer than the disease so deceitfull is mans heart and desperately wicked Most men are nailed to the earth saith One well as Sisera was by Jaâ—l and will not so much as lift up their eyes to Heaven unless it be as Hogs do who go nodling down and rooting in the earth all their life and never look upward till being ready to be killed they are laid flat upon their back and forced so these till wrastling with the pangs of death they are fastened to their sick beds c. And they returned but they gave but the half-turn they turned not even unto God with all their heart as Joel 2.12 And enquired early after God Heb. Manicabant sive aurorizabant Deum aurora velut anticipata they were up and at it by peep of day Vers 35. And they remembred Misery is the best art of memory But this remembrance of God was but as letters written in the sand or as a picture drawn on the Ice that long continueth not 't was but a flash and while they were in a good mood 't was but as Nebuchadnezzars dream which he had soon forgotten They remembred God lingua non corde with the tongue but not with the heart as Aben-Ezra here glosseth They gave God a messe of fair words calling him Rock Redeemer c. but he is not to be so courted and complemented Goats may be fed with leaves but God is not mocked Vers 36. Nevertheless they did flatter him with their mouth They looked pittifully as the Fox caught in a gin doth but it is only to get out they spake God fair as the Devil in the Gospel did our Saviour but it was only to be rid of him They worshiped him as the Indians do the Devil that he may do them no hurt The Latine word Colo to worship is by some derived of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to flatter and the English word flatter from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship Sure it is that many mens devotion is meer dissimulation And they lyed unto him sc Whiles they called him Rock Redeemer and all was but from the teeth outward which how much God abhorreth as a ludibrious devotion see Jer. 3.4 5. And here is said to be the middle of the Psalter for hither to the Hebrews reckon one thousand two hundred sixty and three verses and as many they note to be yet left in the Second part Vers 37. For their heart was not right with him It was still the old heart without any sincere change and that can never hold out the hardship of Holiness but will deviate and falsifie The Rack may make it roar the Rod flutter but all is in Hypocrisie An Hypocrite would cousen God of Heaven if he could tell how Neither were they stedfast See vers 8. Vers 38. But he being full of compassion Not standing upon terms not taking advantages a sin-pardoning God whose Mercy rejoyceth against or glorieth over Judgement Jam. 2.13 it is of his mercy that we are not consumed Lam. 3.22 if he should deal with us in strict justice Et delicta nostra ad calculos vocare there were no abiding by it Psal 130. 143. Yea many a time turned he his anger away With patience and pity he overcame their provocations although they tempted him ten times that is very often Numb 14.20 And did not stir up all his wrath Heb. he multiplied to turn away his wrath Strenue curavit ut cohiberet iram suam he let fall some drops of his wrath but would not shed the whole shower of it Vers 39. For he remembred that they were but flesh i. e. Frail and feeble full of sin and misery See Gen. 6.3 altogether unable to grapple with Gods wrath A wind that passeth away c. Et in suis reciprocationibus evanescens For Winds neither return thither whence they blow nor yet pass from one coast to another but are wasted in the middle of the World by the force of the Sun and by their own motion as Aristotle concludeth in his Discourse concerning Meteors Now what is man saith Nazianzen but soul and soyl breath and body a puffe of Wind the one a pile of Dust the other no solidity in either Vers Exclamatio paâ—hetica 40. How oft did they provoke him in the Wilderness Ten times at least in the first two years Num. 14. 19. What then in all the rest Quis fando possit enacrare tot rebelliones From the very day they came out of Aegypt they were alway contending against the Lord as Moses telleth them when he was taking his leave of them Deut. 31. And grieve him in the Desart Where they were at his mercy and at his immediate finding Vers 41. Yea they turned back and tempted God They did it afresh and after some resolutions and short-winded wishes of doing better And limited the holy one Designarunt they prescribed to him and set him his bounds which he must not pass as Popilius the Roman Embassadour drew a Circle round about King Antiochus and bade him give answer ere he stirred out of it for he would be put off no longer Now God is limited when as either his power is questioned as vers 20. or his will circumscribed as if he were bound to serve mens lusts or means appointed him whereby hee must work and not otherwise Vers 42. They remembred not his hand Forgetfulness is the root of rebellion and of all vice Seneca as the Genevists well note here Eaten bread is soon forgotten Nihil citius senescit quam gratia Nor the day when he delivered them viz. From Pharaoh but so soon as they had sucked the Honey they despised the flower Vers 43. How he had wrought his signs in Aegypt That Stage of Wonders See vers 12. In the field of Zoan A great City in Aegypt whereof read Es 19.11.13 30.4 Ezek. 30.14 Josephus Antiq. lib. 1. cap. 9. See vers 12. Vers 44. And had turned their rivers into bloud c. Seven of those Ten Plagues of Aegypt are here instanced to aggravate the forgetness and perfidy of the Israelites Good-turns aggravate unkindnesses and out offences are increased by our obligations And their flouds that they could not drink Vsque adeo ut aqua potabiles totam alioqui stagnantem Aegyptum deficerent
He chose it for his love and then loved it for his choice The word Tribe we borrow from the Romans who at first divided the multitudes into three parts called thereof Tribes The Hebrew name signifieth a rod or scepter and fitly agreeth to Judah Vers 69. Like high palaces Not places as some books absurdly have it Like the earth There shall be a Church to the Worlds end Vers 70. He chose David also God chuseth not as man doth 1 Cor. 1.26 yet Alexander the great advanced Abdolominus a poor Gardiner to be King in Sidon And took him from the sheep-folds The art of feeding cattle and the art of ruling men are sisters saith Basill Vers 71. From following the â—â—es So Saul from seeking Asses Agathocles from making pots Hist tripart lib. 9. Valentinian 〈◊〉 c. Plaâ—illa called upon her husband Theodosius the Emperour to remember from what mean estate God had called him to the highest honours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 72. So he fed them c. See vers 70. He was not malus vir bonus prâ—â—ceps as is said of our Richard the third but every way accomplished and active for the good of his subjects PSAL. LXXIX A Psalm Of like subject with Psalm 74. bewayling the same calamity of the Jews whether under Nebuchadnezzar or Antiochus is uncertain but foreseen by Asaph or described by some other Prophet and committed to some of Asaphs successours to be sung Cantant justi etiam in adversis as birds in the Spring tune most sweetly when it raineth most sadly Vers 1. O God the Heathen Ex abrupto ordâ—tur q. d. canst thou endure it Is it not high time for thee to set in Lo they have filled the breadth of thy land O Immanuel Isa 8.8 that is O thou who art God with us who givest with the Father Cum parte dator inter nos petitor Aug. who prayest with the suitor and who in all our afflictions art afflicted The holy Temple have they defiled Spoliando funestando omnia profana impiaque munera obeundo See Psal 74.7 They have laid Jerusalem on heaps In rudera into an Orchard-keepers cottage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. saith the Vulgar An elegant Hypotyposis Vers 2. The dead bodies of thy Servants Either they denyed them the honour of buriall which is reckoned among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dues of the dead or else they mangled their dead bodies and exercised their rage upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as the Papists did upon Husse and Zuinglius and many of the English Martyrs A barbarous practice as Pausanâ—as judged it in Herodot Callâ—ope The flesh of thy Saints c. Of thy beneficiaries whose souls are with thee in Heaven these have not so much as a burying-place on earth but lye like common carrion Morticina like cattle that dye of the murrain and are most ignominiously dealt withall And yet these are Gods Saints and in some sense Martyrs Vers 3. Their blood have they shed like water They made no more reckoning of it than of ditch-water and were ready to say as Hannibal did when he saw a ditch full of mens blood O formosum spectacutum O beautifull sight Contemptim vel abjecte And there was none to bury them Either none to bury them at all Immaniatis est Scythicae non sepelirâ— mortuos Sen. ad Maâ—tiam which the Jews accounted worse than death Eccles 6. and the Romans extreme cruelty Or none to bury them cum ritibus with the accustomed rites and ceremonies as Jacob was buried Gen. 50. but not Jeconiah Jer. 22.18 Vers 4. Wee are become a reproach to our neighbours To the Edomites Philistines Syrians Tyrians c. who do now compose comedies out of our tragedies A scorn and derision to them that are round about us Quorum opprobriis Iudibriis contumeliis sumus expositi This was more grievous to them than stripes or wounds saith Chrysostom because these being infflicted upon the body are divided after a sort betwixt soul and body but scorns and reproaches do wound the sould only Hebet quendam aculeum contumelia they leave a sting behind them Act. 5 in Ver. as Cicero observeth Vers 5. How long wilt thou be angry c Or How long wilt thou be angry for ever The Psalmist knew that the enemies were but Gods executioners and that if he were but once pacified they should soon be put out of office Shall thy jealousy viz. For our Idolatry Exod. 20. Vers 6. Pour out thy wrath c. Even the full vials of it That have not known thee More than by the book of the Creatures wherein there is indeed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something of God manifested Rom. 1.19 20. even his eternal power and God-head rendring men without excuse but nothing of his goodness and patience leading them to repentance chap. 2.4 That have not called upon thy Name A note of prophaneness Psal 14.4 Vers 7. For they have devoured Jacob As Wolves and other ravenous creatures do the simple sheep His dwelling-place Or his cottage his sheep-coat Vers 8. O remember not against us former iniquities Or The iniquities of them 〈◊〉 were before us wherewith we also are justly chargeable the sin of the golden calf saith the Arabick here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diodor. Curt. lib. 7. an ounce whereof is in all our sufferings to this day say the Jews Alexander slew the Branâ—hidae and utterly destroyed their City because their Fore-fathers had long before indeavoured to betray Greece into the hands of Xerxes Speedily prevent us Lest they come too late for we are at last gasp Vers 9. Help us for the glory of thy Name A speeding argument God will do much for his own glory his wife as it were Purge away our sins Which nothing can do but tender mercy Vers 10. Where is their God See Psal 42.3 So Turks at this day when they have the better of Christians cry where is the Christians God We are the right Musalmans c. By the revenging of the blood of thy Servants c. For the which make thou inquisition and do justice Vers 11. Let the sighing of the prisoner c. It was lately in many places of this land a like difficult thing to find a wicked man in the enemies prisons or a godly man out of them The sights of such were shril in Gods ears Preserve thou those that are appointed to dye Heb. The children of death those that being destined to destruction seem to be as much in deaths power as children are in their Parents The Arabick rendreth it Redime filios occisorum Redeem the children of those who are slain lest the name of their Parents be blotted out Vers 12. Into their bosomes Full measure pressed down shaken together and running over Luk. 6.38 See Isa 65.6 7. Jer. 32.18 Wherewith they have reproached thee viz. In reproaching us who do quarter armes as
2 Cor. 1.10 Vers 4. Turn us O God of our salvation Turn us and we shall be turned do as thou ever hast done for thou art Jehovah thou changest not but art yesterday today and the same for ever And cause thine anger c. I abefacta iram tuam erga nos Vers 5. Wilt thou he angry with us for ever Dilato Christo two vel tuo adventu Such expostulations mixt with faith are Vis Deo grata as saith Tertullian such as God is well pleased with Vers 6. With thou not revive us again Who for present are all amort as it were free among the dead free of that company That thy people may rejoyce in thee A joyless life is a lifeless life Mortis habet vices quae trahitur vita gemitibus Vers 7. shew us thy mercy O Lord Thy fatherly mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And grant us thy salvation Thy Christ and our Jesus Luke 2.30 Vers 8. I will hear what God the Lord will speak I will not repine but listen what answer God giveth to my prayer and patiently wait a good issue of my troubles For he will speak peace unto his people viz. by his Promises and by his Providences And to his Saints For all Gods people are righteous ones Isa 60.21 justified and sanctified 1 Cor. 6.11 But let 〈◊〉 them turn again do folly i.e. to the ways of the world and of 〈◊〉 real son lest they smart for their rashness and God 〈…〉 to their words again Vers 9. Surely his salvation is nigh them c. Though they be so 〈…〉 with tears that they cannot see it and so discouraged that they have even done looking for it Luke â—â— 7 â— That glory may dwell in our Land The Fathers hath by salvation and glory dwelling with man understand Christ Job 1.26 Vers 10. Jam fides pax honor pudorque Priscuâ— neglectâ—â— redire virtus Audet apparetque beata pleno Copia cornu Horat. Iren. Aug. Mercy and 〈◊〉 are met together 〈◊〉 his Mercy is ever â—â—â—â—â—ded by 〈◊〉 conjunction his people there is a 〈…〉 and 〈◊〉 â—â—â—â—tion of Graces 2 Pet. â— â— and this is an effect of Christ Kingdom in mâ—â—◠〈◊〉 Rom. 14.17 Righteousness and peace have killed each other Have friendly saluted in allusion to the manner of the Eastern Nations See Isa 12.17 Psal 119.169 Vers 11. Truth shall spring out of the earth i. e. Heaven and 〈◊〉 shall be 〈◊〉 both of truth and righteousness Many understand all concerning Christ See Jâ—â— 3.13 Others concerning extraordinary plenty of all good things Vers 12. Yea the Lord shall give that which is good Yea hâ—st of all viz. his holy Spirit Luke 11.13 with Matthew 7.11 with a largess of outward comforts Vers 13. Righteousness shall go before him Men shall walk before God in holinels and righteousness all the days of their lives Luke 1.75 they shall not rest in outward blessings vers 12. or be satisfied with such low things but be led up thereby to the care of higher And shall set us in the way of his steps So that we shall go an upper and â—â—â—â—fore a better way Prov. 15.24 having our feat where other mens heads are and so departing from Hell beneath which 〈◊〉 gapeth for the unrighteous PSAL. LXXXVI A Prayer Left for a form for a help to devotion as was also Psal 1â—2 Title Vers 1. Bow down thine 〈◊〉 O Lord As the careful Physician doth to his feeble Patient so Basil glosseth here For I am poor and needy Having nothing to live on but what my friends privily send me or what I can get by boot-haling from the Lords enemies 1 Sam. 30.26 Vers 2. Preserve my soul for I am holy Or a 〈◊〉 a Saint merciful such an one as upon whose heart the tender mercies of the Almighty 〈◊〉 forth abundantly do leave a compassionate frame David had the Divine Nature transfused into him he was holy as God is holy and merciful as God is merciful in quality though not in equality but all of free grace and this he pleadâ—â—â— for his own safety Save thy servant Serva servum tuum thy devoted servant and not thy beneficiary only Vers 3. Be merciful unto me Lest any should by the former 〈◊〉 I 〈…〉 suspect him to be a merit-monger he beggeth mercy with instancy and constancy of request Vers 4. Rejoyce the soul of thy servant True and solid joy entreth 〈◊〉 by the door of servent prayer Pray that your joy may be fell I lift up my soul In prayer Psal 25.1 and confident 〈◊〉 of an 〈◊〉 carrying return thereof 〈…〉 24. â—â— Vers 5. For thou Lord are good 〈◊〉 Lord I am â—ell 〈…〉 are Heaven said God by prayer And plenteous in mercy Both to 〈◊〉 sin and to give good Hos 14. â— Vers 6. Give ear O Lord c. The hearing of our sutes is earnestly to be sought and reckoned among our chiefest 〈◊〉 Vers 7. In the day of my trouble c. Gods Petitioners must pray and beleeve and beleeve and pray 〈…〉 David had said verse â— God is man in mercy to all that call upon him Here he 〈◊〉 and conâ—â—â—th 〈…〉 in the day of my trouble will call upon him therefore he will answer mee Vers 8. Among the Gods Whether deputed or reputed There is none like unto thee Either in essence or in operation See 〈◊〉 15.11 Vers 9. As Nations whom thou hast 〈◊〉 come c. I were 〈◊〉 they should Rev. 4. ult 't is to be hoped they shall Isa 11. 43. not by â—hange of â—race but 〈◊〉 responâ—ing their irreligions and yeelding unto Christ the 〈◊〉 of faith Some understand this Text of that generall Assembly at the 〈◊〉 Vers 10. For thou are grâ—â—â— Great is the Lord without quantity good without quality everlasting without time omni present without place containing all things without extent within all things and contained of nothing without all things and sustained of nothing c. Now the least 〈◊〉 of this knowledge is worth all the gleams of human wisdome And doest wondrous things The Schools have laid down a threefold way of knowing God First Negation of Imperfections Secondly Affirmation of Perfections Thirdly Causation of great works Vers 11. Teach mee thy way David knew much of God and yet he desireth to be taught more delivering himself up to Gods discipline and saying as once Solon did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unite my heart to fear thy name i. e. To serve thee with simplicity and godly 〈◊〉 2 Cor. â—â— cleavâ—â— to thee with full purpose of heart Act. 11.23 and attending upon thee without distraction 1 Cor. 7.35 As thou aâ— God alone verse 10. so let my heart be towaâ—d thee alone Behold I find it divided disjoynted and so disabled for duty for anima disper sa fit minor Oh do thou unite it I beseech thee giving mee that one heart thou hast promised until we all come unto that oneness of the faith and of the
insnare the Saints Gratiae privativae multò plures sunt quam positivae saith Gerson God daily delivereth his from innumerable deaths and dangers By Fowler here some understand the punishing Angel 2 Sam. 24. and conceive that this Psalm was penned upon occasion of that great Plague that followed upon Davids numbring the people for then if ever both Prince and People stood in need of special comfort and here they have it Divine consolations are therefore sweet because seasonable and suitable And from the noysome Pestilence That uncomfortable and contagious disease Ab excidio exitiorum The vulgar rendreth it and from rough words In Hebrew Dabhar signifieth a word Debher a Pest an evil tongue hath the Pestilence in it Vers 4. He shall cover thee with his feathers As the Hen doth her Chickens Fides est quae pullastrum Christum gallinam facit ut sub pennis ejus speres num salus in pennis ejus saith Luther It is Faith which maketh thee the little Chicken and Christ the Hen that thou maist hide and hope hover and cover under his wings for there is health in his wings And under his wings shalt thou trust For without Faith what use is there to us of the Promises Non de se debet sperare Christianus si vule esse firmus vapore materno nutriatur ut pullus gallinaceus saith Austin Let no man hope for safety or strength but under Christs wings graciously stretcht out over him Vers 5. Thou shalt not be afraid for the terrour by night Thou shalt be freed if not from the common destruction yet from the common distraction Impavidum ferient ruinae Nor for the arrow that flyeth by day Sudden ill occurrences quae nec provident nec praecavent fideles the arrows of Death shall come whisking by thine ears and not hit Quid quisque Hor. lib. ◠Od. 13. vitet nunquam hominisatis Cautum est in horas Improvisa lethi Vis rapuit rapietque gentes True Faith is a Target and saveth a man if not from the smart yet from the hurt of evil accidents Vers 6. Nor for the Pestilence Called before Terrour and Arrow as some conceive Hippocrates calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Disease because sent more immediately from God as an evil Messenger Not but that a good man may dye of the Plagues as did Oecolampadius and many others Hezechiah is thought to have had it so had reverend Beza his Family was four several times visited here with who was much comforted under that and other heavy afflictions by this sweet Psalm which therefore he hugg'd and held most dear all the dayes of his life as himself witnesseth in his argument and use of this Psalm Nor for the destruction that wasteth at noon-day For the noon-day-Devil so the Vulgar rendreth it after the Sept. as for Pestilence walking in darkness one old English Manuscript hath Goblin The Chaldee here expounds it the company of Devils As in the next verse A thousand shall fall at thy side and ten thousand c. R. Solomon expoundeth A thousand Devils shall pitch their tents on thy right hand and on thy left but shall not hurt thee because the good Angels shall counterguard thee against them But it is better to understand all as before of the Pestilence though I doubt not but the Devil that old man-slayer hath a hand in this and other common calamities yet not without the Lords over-ruling power limiting him Vers 7. A thousand shall fall c. This deadly disease layes heaps upon heaps as we have had lamentable experience and scarce leaveth living enow to bury the dead as in the dayes of Decius the Emperour But it shall not come nigh thee Thou shalt be antidoted and priviledged sc if God see it good for thee See vers 6. and thou be carefull to serve his providence The Turks shun not the company of those that have the plague but pointing upon their foreheads say It was written there at their birth when they shall dye Thus to do is not to trust god but to tempt him Vers 8. Only with thine eyes shalt thou behold And say O the severity of divine justice O the venemous and mischievous nature and effects of mens sin Behold the goodnesse and severity of God on them which sell severity but toward mee goodnesse if I continue in his goodnesse otherwise I shall also be cut off Rom. 11.22 And see the reward of the wicked Thy self being as it were shot-free thy sincerity prevailing for thy safety Vers 9. Because thou hast made the Lord which is my refuge c. Because thou hast done as I do thou shalt speed as I have sped for God is rich in mercy to all his Even the Most High thy habitation See Psal 90.1 Vers 10. There shall no evill befall thee No devoratory evill as Tertullian expresseth it nothing that tendeth ad exitium but only ad exercitium and such as shall end in thy good Neither shall any plague What a wonderfull separation made the Lord betwixt the houses of the Israelites and the Egyptians Exod. 11.7 See Job 5. and take these places as verse 6. For it may befall a Saint to share in a common calamity as the good Corn and weeds are cut down together but for a different end and purpose Non te tua plurima Pentheu Labentem texit piet as Vers 11. For he shall give his Angels charge over thee This guard of Angels many Angels yea all if need be to secure every poor beleever how manly soever he thinks of himself or is esteemed by others is no small priviledge See Mat. 4 6. with the Note To keep thee en all thy wayes In all thy lawfull and Christian undertakings for no further doth God or his holy Angels take charge of thee If we keep not within Gods precincts we cannot look for his protection Wefts and strayes fall to the Lord of the soil The State secureth none that are abroad at undue hours that travell not betwixt Sun and Sun Divines observe that the Devil citing this Text Mat. 4.6 left out these words on purpose as not for his purpose yet doth not our Saviour so much as upbraid him with this mutilation nor yet tell him of that which followeth verse 13. Thou shalt tread upon the Lyon and Adder c. to teach us in dealing with an adversary not to lye at the catch but answer to the thing c. Vers 12. They shall bear thee up in their hands See the Note on Mat. 4.6 and be sensible of the many good offices done us by the blessed Angels not once looking for our thanks Vers 13. Thou shalt tread upon the Lyon c. No Creature shall harm thee so as to hinder thineeternal happinesse See Isa 11.6 7 8. Hos 2.18 Job 5.23 Mar. 16.18 this Text was shamefully abused by Pope Alexander Anno 1159. when at Venice he trod upon the neck of the Emperour Frederick Barbarossa and
penned by David for private use but for publick Assemblies to be sung by the Congregation on the Sabbath and such like times It may very well be that they began their morning Sacrifice with this Psalm as the Latine Church also afterwards did their Mattens or Morning Service Let us make a joyful noyse With a clear and loud voyce as of a Trumpet singing with grace in our hearts unto the Lord. Vers 2. Let us come before his presence Heb. Prevent his face be there with the first Let us go speedily I will go also Zech. 8.21 Let praise wait for God in Sion Psal 65.1 Rabbi Gaon Praveniamus ante diem judicii Let us make haste saith he to do it before the Day of Judgement and lest we be taken with our task undone Others let us anticipate his face that is prepare our hearts at home before we come into the publick or let us give thanks for mercies already received that we may make way for more With Psalmes Oratione prorsà vorsâ Vers 3. For the Lord is a great God Understand it of Christ as the Apostle also doth Heb. 3. 4. 1 Cor. 10. Above all Gods Whether reputed so or deputed as Kings Vers 4. In his hand are the deep places Heb Searching that is much searched aster but sound to be unsearchable A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vo'ucris volan in altum R. Solom The strength of the hills Heb. The heights such as will sport a bird to get to the top of them Depths and heights are his Vers 5. The Sea is his c. Canutus confuted his Flatterers who told him that all things in his Dominions were at his beck and check by laying his command on the Sea Hen. Huntingâ—on to come up no higher into his Land but it obeyed him not And his hands formed the dry land Worship him therefore Rev. 4. Vers 6. O come let us worship and fall down With our whole bodies prostrate on the ground Kimchi our hands and feet stretcht out The Jews gesture of adoration at this day is the bowing forward of their bodies for kneeling they use none no more do the Graecians neither stir they their Bonnets in their Synagogues to any man Spec. Eur. but remain still covered The Lord our Maeker Who hath not only created us but advanced us as hee did Moses and Aaron 1 Sam. 12.6 Vers 7. The people of his pasture Whom he turns not out into Commons and Fallows but feeds among Lillies Cant. 2.16 And the sheep of his hand His Cades brought up at hand eating of his meat and drinking of his cup and lying in his bosome as Uriahs Ewe-Lamb did 2 Sam. 12.3 To day if ye will hear his voyce i.e. Whiles the day of grace lasteth which is not long 2 Cor. 6.2 Qui paenitenti veniam spofpondit peccanti crastinum non promisit saith Gregory Vers 8. Harden not your hearts by unbeleef and the deceitfulness of sin Heb. 3.12 13. which gradually obfirmeth the heart against God As in the provocation As your fathers did at Massah and Meribah be not you as good at resisting the Holy Ghost us they were Act. 7.51 Vers 9. When your Fathers tempted mee The times all along the wildernesse Num. 14 2â— though They saw my works Both mercies and judgements Psal 98.8 yet they were refractory and unmalleable Vers 10. Was I grieved Litigavi vel cum taedio pertuli That do erre in their hearts Wandering though not so wide as to misse of Hell They have not known viz. practically and savingly Vers 11. Vnto whom I sware When put past all patience Patientia lasa fit furor If they enter c. This God sweareth cum reticentia to shew how greatly hee was incensed PSAL. XCVI VErs 1. O sing unto the Lord a new song For this new mercy of the Ark now brought into Jerusalem from the house of Obed-Edom I Chron. 16.23 but especially of Christ typified by the Ark who should bee preached unto the Gentiles beleeved on in the World received up to glory I Tim. 3 16â— Sing unto the Lord all the earth Which they could not do aright till they had heard beleeved and were sealed Ephes 1.13 Unbeleevers can have no true notion of God but as of an enemy and therefore all their verball praises are but a black sanct is suitable to such Saints Vers 2. Sing unto the Lord c. David was at this time full of affection and exultation of Sprit insomuch as Michal mocked him for it 1 Chron. 15.29 and thence this heap of holy expressions to the same purpose Out of the abundance of the heart the mouth speaketh Shew forth his salvation Evangelize Preach the Gospel of salvation by Christ see Psal 40.10 2 Sam. 18.18 Isa 61.1 where the same word is used Form day to day Other news delights us only at first hearing but the good news of our redemption is sweet from day to day ac si in eodem die redemptio fuisset operata saith Kimchi here as if it were done but to day Tam recens mihi nunc Christus est saith Luther ac si hac horâ fudisset sanguinem Christ is now as fresh unto mee as if he had shed his blood but this very hour Vers 3. Declare his glory Hob. Sâ—pher it up in the particulars that God be no loser by you His wonders among all people There is a world of wonders in the work of mans redemption by Christ and all other mercies meet in this as the lines in the center streams in the fountain Vers 4. For the Lord is great Vere magnus est Christianorum Deus said Calocerius an Heathen he is omni laude major merito mituendus saith David here and elsewhere often Sound out therefore and send abroad his worthy praises the others may hear and fear Vers 5. For all the Gods c. Deunculi deastri Those petty Gods those dunghill-deities of the Heathens are nullities indeed they are Devils and those Idolls were their receptacles and as it were their bodies from whence in some places they gave oracles but were silenced at Christs comming in the flesh to the great amazement of their superstitious worshipers But the Lord made the Heavens With singular artifice Heb. 11.10 Clem. Aleâ— Paid l. 1. c. â—â— using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every engine of wisdome Vers 6. Honour and Majesty are before him These are his Harbingers and they go often coupled as Psal 21.45.111.145 Job 40. c. By the former seemeth to be meant outward port and splendour by the latter inward reverence and respect following thereupon Strength and beauty are in his sanctuary Gods glory shineth more in his Church than in all the World besides Vers 7. Give unto the Lord See Psal 29.1 2. One rendreth it Tribuite ponderose unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onus pondus portate to shew that our praises of God should bee ponderous and substantiall Vers 8. Give
they were first written And the people which shall be created Created in Christ Jesus unto good works Eph. 2.10 Isa 51.16 his regenerated people For God planteth the heavens and layeth the foundations of the earth that be may say to Zion Thou art my people Vers 19. For he hath looked down from the height c. This is no small condescention sith he abaseth himself to look upon things in heaven Psal 113.6 From heaven did the Lord behold the earth That is his poor despised servants that are in themselves no better than the earth they tread on Vers 20. To hear the groaning of the prisoner Those prisoners of hope held so long captive in Babylon the cruelty whereof is graphically described Jer. 51.34 Vers 21. To declare the Name of the Lord in Zion This shall bee the business of the converted Gentiles to make up one Catholick Church with the Christian Jews and to bear a part in setting forth Gods worthy prayses See vers 18. Vers 22. When the people are gathered together sc to the Lord Christ For to Shilâ—â— shall be the gathering of the people Gen. 49.10 And the Kingdoms to serve the Lord As they did under Constantine the Great Valentinian Theodosius which three Emperors called themselves Vasalles Christi as Socrates reporteth the Vassals of Christ And the like may be said of other Christian Kings and Princes since who have yeelded professed subjection to the Gospel and cast their Crowns at Christs feet Vers 23. He weaâ—ned my strength in the way This is the complaint of the poor captives yet undelivered In via hoc est in vita quia bic sumus viatores in coelo comprehensores here wee are but on our way to heaven and wee meet with many discouragements He shortned my dayes viz. According to my account For otherwise in respect of God our dayes are numbred Stat sua cuique dies Vers 24. Take me not away in the midst of my dayes Heb. Make me not to ascend Serus in coelum redeam Fain I would live to see those golden dayes of Redemption Abraham desired to see the day of Christ Job 8. Simeon did and then sang out his soul All the Saints after the Captivity looked hard for the consolation of Israel Thy years are throughout all generations And that 's the comfort of thy poor Covenanters who are sure to participate of all thy goods Vers 25. Of old thou hast laid the foundation c. Here is a clear proof of Christs eternity Heb. 1.10 because he was before the creation of the world and shall continue after the consummation thereof vers 26 27. So the Saints a parte pest 1 Job 2.17 The world passeth away and the lusts thereof but he that doth the will of God abideth for ever Vers 26. They shall perish i.e. They shall change form and state being dissolved by the last fire 2 Pet. 3.7 10. But thou shalt endâ—re Heb. Stand and with thee thy Church Mat. 22.32 Yea all of them shall wax old as a garment Which weareth in the wearing so do the visible heavens and the earth what ever some write de constantia naturae Isaiah saith It rotteth as a book that is vener andae rubiginiâ— and wasteth away as smoak chap. 65.17 and 66.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tucetu Arab. At a vesture shalt thou change them The Greek hath roul them confer Isa 34 4. Vers 27. But thou art the same Therefore immutable because Eternall ut nihil tibi possit accedere vel decidere Vers 28. The children of thy servants shall continue By vertue of the Covenant and that union with thee which is the ground of communion If it could be said of Cesar that he held nothing to he his own that he did not communicate to his friends how much more of Christ Propterea bene semper sperandum etiamsi 〈◊〉 ruant the Church is immortal and immutable PSAL. CIII A Psalm of David Which he wrote when carried out of himself as far as heaven saith Beza and therefore calleth not upon his own soul onely but upon all creatures from the highest Angel to the lowest worm to set forth Gods praises Vers 1. Bless the Lord O my soul Agedum animulâ— mi intima mea visera A good mans work lyeth most within doors he is more taken up with his own heart than with all the world besides neither can he ever be along so long as he hath God and his own soul to converse with Davids Harp was not ofâ—ner out of tune than his heart which here he is setting right that he may the better make melody to the Lord. Musick is sweet but the setting of the strings in tune is unpleasing so is it harsh to set out hearts in order which yet must be done and throughly done as here And all that is within me All my faculties and senses The whole soul and body must be set a work in this service the judgement to set a right estimate upon mercies the memory to recognize and retain them Dent. 6 11 12. and 8.14 the Will which is the proper seat of thankfulness the affections love desire joy confidence all must bee actuated that our praises may be cordial vocal vital In peace-offerings God called for the sat and inwards Vers 2. Bless the Lord O my soul David found some dulness and drowsiness hence he so oft puts the thorn to the breast hence he so impeâ—â—ously instigateth his soul as One shere phraseth it And forget not all his benefits Forgetfulness is a grave look to it Eaten bread is soon forgotten with us as it is with children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pinâ—u neither perisheth any thing so soon with many as a good turn Alphonsus King of Arragon professed that hee wondred not so much at his Courtiers ingratitude to him who had raised many of them from mean to great estates which they little remembred as at his own to God Vers 3. Who forgiveth all thine iniquities David not only taketh upon him with an holy imperiousness laying Gods charge upon his soul to be thankful but intending to shew himself good cause why to be so he worthily beginneth with remission of fin as a complexive mercy and such as comprehendeth all the rest He had a Crown of pure gold set upon his head Psal 21. But here hee blesseth God for a better Crown vers 4. Who crowneth thee with loving kindness c. And how was this Crown set on his head but by forgiving all his iniquities Who healeth all thy diseases Corporal and spiritual Quod saniâ—as in corpore id sanctitas in corde Jehovah Rophe or the Lord the Physician as he is called Exod. 15.26 cureth His people on both fides maketh them whole every whit See Isa 19.22 Mat. 8.17 He bore out diseases Vers 4. Who redeemeth thy life from destruction From hell saith the Chaldee from a thousand deaths and dangers every day All this Christ our kind kinsman doth for us dying
virtually as ost as we offend WhO crowneth thee with loving kindness c. Incircleth and surroundeth thee with benefits so that which way soever thou turnest thee thou canst not look beside a blessing See the Note on vers 3. Vers 5. Who satisfieth thy mouth Heb. Thy jaws so that thou art top full eating as long as eating is good God alloweth thee an honest affluence of outward comfortsâ— Open thy mouth wide and he will fill it Psal 81.10 So that thy youth is â—eâ—â—ed like the Eagles The Eagle is of all birds the most vegetous and vivacious renewing her youth and health they say at every ten years end by casting her old feathers and getting new till she be an hundred years old Aquisae senectus Proverâ—â— Augustins observeth that when her bill is overgrown that she cannot take in her meat she beateth it against a rock and so exâ—â—it 〈◊〉 roâ—â—â—i she striketh off the combersome part of her bill and thereby recovereth her eating That which hindreth our renovation saith he the Rock Christ taketh away c. See Isa 40.31 Vers 6. The Lord 〈◊〉 c. The words are both plural to shew that God will execute omnimodam justitiam judicium all and all manner of justice and judgement relieving the oppressed and punishing the oppressor to the sull Vers 7. He made known his wayes unto Moses Even right Judgements true Laws good Statutes and Commandements Neh. 9.13 14. The Rabbins by wayes here understand Gods Attributes and Properties Middoth they call them those thirteen proclaimed Exod. 34. after that Moses had prayed Exod. 33. Shew me thy wayes and the next words favour this interpretation Vers 8. The Lord is merciful and gracious These are Moses his very expressions Exod. 34.7 Theodoret calleth him worthily The great Ocean of Divinity c. His acts to the children His miracles in Egypt and all along the wilderness where they sed upon Sacraments Vers 9. He will not always chide His still revenges are terrible Gen. 6.3 with 1 Pet. 3.19 but God being appeased towards the penitent people will not shew his anger so much as in words Isa 57.16 Neither will be keep his anger for ever Much less must we Levit. 19.18 Eph. 4.26 though against his enemies God is expresly said to keep it Nab. 1.2 Vers 10. He hath not dealt with us after our sins Heb. Our errors our involuntary and unavoidable infirmities According to our iniquities Heb. perversly committed for of these evils also the Saints are not free but God beaâ—eth with more than small faults especially if not scandalous Vers 11. For as the heaven is high above the earth How high the third heaven is cannot be conjectured But for the middlemost heaven wherein the Sun Moon and Stars are placed how exceeding high it is may be guessed and gathered in that the Stars whereof those of the first magnitude are said to be every one above a hundred and seven times as big again as the whole earth do yet seem to us but as so many sparks or spangles See Prov. 25.3 Eph. 4.10 So great is his mercy The heavens are exceeding high above the earth but Gods mercy to his is above the heavens Psal 108.4 The original word Gabbar here used is the same with that Gen. 7.20 used for the prevailing of the waters above the mountains Vers 12. As far as the East c. And these we know to be so far asunder that they shall never come together The space also and distance of these two is the greatest that can be imagined Deut. 4.32 Psal 113.3 Isa 45.6 So far hath be removed out transgressions The guilt of them whereby a man stands charged with the fault and is obliged to the punishment due thereunto See Isa 43.25 and 38.17 Mic. 7.19 Ezeck 33.16 Peccata non redeunt Discharges in Justification are not repealed called in again Vers 13. Like as a Father pitieth There is an ocean of love in a fathers heart See Luke 15.20 Gen. 33.2 13 14. and Chap. 4.3 how hardly and with what caution Jacob parted with Benjamin Sozomen maketh mention of a certain Merchant who offering himself to be put to death for his two sons who were sentenced to dye Lib. 7. cap. 24. and it being granted that one of the two whom he should chuse should be upon that condition delivered the miserable Father aequali utriusque amore victus equally affected to them both could not yeeld that either of them should dye but remained hovering about both till both were put to death So the Lord pitieth c. So and ten thousand times more than so For he is the Father of all mercies Parentela and the Father of all the Father-beeds in heaven and earth Eph. 3.15 Vers 14. For he knoweth our frame Our evil concupiscence saith the Chaldee Figulinam fragilem constitutionem nostram saith Junius that we are nothing better than a compound of dire and sin He remembreth thâ—â— we are dust Our bodies are for our souls are of a spiritual nature divinae particula aurae and sooner or later to be turned to dust again Vers 15. As for man his dayes are at grass The frailty of mans life intimated in the former verse is here lively painted out under the similitude of grass as likewise in many other Scriptures See Psal 37.2 and 90.5.6 c. As a slower of the field so be flourisheth Take him in all his gaâ—ety his beauty and his bravery he is but as a flower and that not of the garden which hath more shelter and better ordering but of the field and so more subject to heat weather pâ—lling 〈◊〉 or treading down Isa 40.6 7 8. Vers 16. For the wind passeth over it and it is gone Heb. It is not that is it neither continues any longer in being nor returns any more into being So here Job 14.7 8 9 10 11 12. And the place thereof shall know it no more Though whilst it stood and flourished the place of is seemed as it were to know nothing but it the glory and beauty of it drew all eyes to it c. Think the same of men in their flourish soon forgotten as dead men out of mind Psal 31.12 Vers 17. But the mercy of the Lord is from everlasting God is from all eternity and unto all eternity kind to all that fear him in what age of the world soever they live And his righteousness unto childrens children That is his kindness or bounty for so the word Tsedacâ—ah should be taken according to Psal 112.3 9. 2 Cor. 9.9 Vers 18. To such as keep his Covenant For else they shall know Gods breach of promise as it is Numb 14.3 4. Neither shall it benefit them to have been born of godly parents And to those that remember his Commandements That resolve to do them though in many things they fail Qui faciunt praetepta etiamsâ— non perficiant that wish well to that which they can never compass Psal
administration whereof Christs Birth-dew that is the influence of his Spitis and his presence in those Ordinances is from the womb of the morning i.e. is of that generating and enlivening vertue that the dew of the teeming morning is to the seeds and plants of the earth An apt similitude both to express the multitude of Christâ— converts and the manner of their heavenly generation See Mac. 5.7 with the Note Vers 4. The Lord hath sworn c. Christs Priestly Office as well as his Kingly is here described whereof how many and how great mysteries there are see Heb. 7. with the Notes The Church is collected and conserved not onely by Christs Kingly power but also by his Priestly mediation Thou art a Priest 1. To expiate 2. To intercede After the order of Melchisedeck Who whether he were Shem or some other is not easie to determine Melchisedeck was a King and a Priest Christ was more a Priest a Prophet and a King These Offices have met double in some others as Melchisedech was King and Priest Samuel a Priest and a Prophet David a King and a Prophet but never met all three in any but in Christ alone Vers 5. The Lord at thy right hand Before Christ was at the Fathers right hand here the Father at his this is to shew the equality of the Father and the Son falsh Hierom. Athanasius by Lord here understandeth the Holy Ghost Others by thy right hand will have the Church to be meant who is promised protection and victory The Lord Christ shall slay her enemies in battel vers 5. compel them to flye and turn their backs vers 6. pursue them flying vers 7. as Judg. 7.5 c. Vers 6. He shall judge among the heathen Do execution upon his enemies as vers 1. whether Kings or Caitives He shall fill the places The ditches of their own camps He shall wound the heads Heb. Head cruontabit caput whereby some understand the Roman Empire with its Image Antichrist with his adherents who are called Heathens Rev. 11.2 Others Turks and Saracens reading the next words Over the land of Rabbab the chief City of the Ammonites who were likewise Arabians and so they make it an allusion to Davids victories over the Ammonites 2 Sam. 10. 12. Vers 7. He shall drink of the brook in the way i. e. Of the wrath of the Almighty Viver paupâ—rem vitem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysâ—st Aeâ—umnas omnes dutisâ— mae militiae perferet Beâ— pointing to Christs state of humiliation as in the next words to his exaltation Or he shall content himself with a low condition here such as was that of Eliâ—â— when he drank of the brook I King 17. Or in the eager pursuit of his enemies he shall drink hastily of the water next at hand i.e. as Gideon and his Souldiers did Therefore shall be lift up the hand Maugre the heads of his enemies he shall rise again reign and triumph and so shall all his members after that through many â—â—ibulations they have entred into the Kingdom of heaven Christs and their 〈◊〉 but a drinking of the brook not a spring of water for perpetuity they are 〈◊〉 a dark entry into out Fathers house a dirty lane to a stately Pallace shut but your eyes as that Martyr at the stake said and there will be a change immediately Look how the Disciples after they had taken Christ into the ship were presently at shore after a Tempest So the Saints have no sooner taken death into their besomes but they are landed presently at the 〈◊〉 of 〈◊〉 at the Kingdome of heaven PSAL. CXI Vers 1. 〈◊〉 ye the Lord At the 〈◊〉 especially for this and the other Hallelujatical Psalms that follow called by the Jews the Great Hallelujah were sung as that and other solemn 〈◊〉 in praise of God for his manifold mercies I will praise the Lord Musica hujuâ— Psalmi insignis est siquis com consequi potuit The great are used in the composure of this and some other Psalms after the order of the Hebrew Alphabet serveth both to set forth their excellency and for the help of memory Vers 2. The works the Lord aye great Magnalia no small things are done by so great a hand Grandior solet esse Deus in parvulis quam in magnis in formic is major anima quam in Elephantis in nanis quam in gigantibus Sought out of all them q.d. Great though they be yet are they seriously sought into and found out by those that delight therein and the deeper they dive into them the sweeter they find them Basil diligently described many creatures and so did Ambrose after him Pliny who was himself a very great searcher in Natures secrets telleth of one who spent eight and fifty years in learning out the nature of the Bee Et non duns assecutus sit omnies and yet could not attain to all Our Anatomists find still new wonders in the body of a man c. God hath shewed singular skill in his works that men might admire him But woe to such as regard not his handy-work Isa 5.12 Vers 3. His work is honourable Heb. Honour and glory they all come tipt and gilt with a glory upon them à centro ad coelum This the bruitish man knoweth not Psal 92.6 His righteousness endureth for ever His judgements are sometimes secret but alwayes just Vers 4. He hath made his wonderful c. Memorabilia reddedit mirabilia sua clemens misericors Jehova Vers 5. He bath given meat Heb. a prey Escam demensam as he did Manna to the Israelites to each an Homer so to all his he giveth food convenient for them Prov. 30.8 Cibum petum quae sunt divitiae Christianorum Hieron He will ever be mindful of his Covenant To pass by his peoples sins and to supply all their necessities All his pathes to such are not mercy onely but truth Psal 25. Vers 6. He hath shewed his people c. To them it is given to see but not to others who are delivered up to a judiciary blindness Call unto me and I will answer theâ— and shew thee great and hidden things which thou knowest not Jer. 33.3 That he may give them c. Yea power over all Nationâ— Rev. 2. Vers 7. The works of his hands They speak him a true and just God Chrysostome taketh truth here for mercy and noteth that God usually mixeth mercy with justice yet sometimes he sendeth an evil an onely evil Ez. k. 7. All his commandements That is his promises added to his commandements or they are so called because firm and sure as the commandements of an Emperor Vers 8. They stand fast for ever and ever The promises are infallible good sure hold not yea and nay but Yea and Amen And are done i.e. Ordained made and ratified Vers 9. He sent redemption to his people Once out of Egypt ever out of Satans thraldome He hath commanded his Covenant for ever Sic cum
only it is added Vers 4 To him who alone doth great wonders Wondrous things the Creature may do but not wonders mira sed non miracula God alone is the great Thâ—umaâ—â—rgus that is wonder-worker Vers 5 To him that by wisdome c. Singulari ingenio summa industria yet without tool or toil See Heb. 11.10 with the Note Vers 6 To him that stretched out the earth c. A perpetuall mercy in all earthly Creatures as is elsewhere set forth Gen. 1.9 Psal 24.2 Vers 7 To him that made great lights Without which wee should have no more comfort of the air wee breath on than the Egyptians had in that three-dayes darkness Now the Sun and Moon are called great Luminaries not great stars or bodies for the Sun is less than some stars and the Moon is least of all first for the excellency of light which these two do more abundantly impart to the earth and secondly for the effects they work the Sun by his access making all green and flourishing and the contrary by his recess the Moon by his various aspect causing humors and marrows to increase or decrease c. Vers 8 The Sun to 〈…〉 the day Heb. For the rulings by day 〈◊〉 by his light 〈…〉 bodies 〈…〉 ruledomes and therefore in no wise to have been worshipped Vers 9 The Moon and stars to rule by night For by day they all veil to the Sun from whom also they borrow much of their light The Moon hath her name in Hebrew from moisture as refreshing the earth with her cool influences and thrusting forth precious things therein Deut. 33.14 Vers 10 To him that smote Egypt See Psal 135.8 Vers 11 And brought out Israel viz. By that last plague for the former would not do God will have the better of his enemies for the good of his people for it is not fit that hee should lay down the bucklers first Vers 12 And with a stretcht-out arm A metaphor from souldiers exercising their arms with utmost might and sleight Vers 13 To him which divided the red Sea Into twelve severall parts say the Jews for the twelve Tribes to pass thorow Vers 14 And made Israel to pass c. It is many times hail with the Saints when ill with the wicked Abraham from the hill seeth Sodom on fire Vers 15 But overthrew Pharaoh Praecipitavit pitcht him in headlong having before paved a way for him Subito tollitur qui diu toleratur Vers 16 To him which led his people As an horse that they should not stumble Isa 63.13 as a Shepheard his sheep providing for them so as never was any Prince so served in his greatest pomp Vers 17 To him which smote great Kings Great as those times accounted them when every small City almost had her King Canaan had thirty and more of them Great also in regard of their stature and strength for they were of the Giants race Deut. 3. Amos 2. Vers 18 And slew famous Kings Magnificos sumptâ—osos fastuosos arrogantes Vers 19 20. â—ee Psal 135.11 Sihons Country was afterwards called Decapolis and the Metropolis of it Scythopolis Joseph de bel l. 3. c. 2. Vers 21 22. And gave See Psal 135.12 Josh 12.7 hee paid them well for their pains after that hee had made use of their sword and service against those sinners against their own souls Vers 23. Who remembred us in our low estate Still God helpeth those who are forsaken of their hopes vindictae gladium miserationis oleo emollit as Nicephorus saith Vers 24 And hath redeemed us Or Broken us off pulled us away as by violence for they would never else have loosed us This is priori major misericordia a greater mercy than the former saith Kimchi to redeem is more than to preserve Vers 25 Who giveth food to all flesh Food agreeable to their severall appetites and temperaments suitable and seasonable Vers 26 O give thanks unto the God of Heaven His mercy in providing Heaven for his people is more than all the rest PSAL. CXXXVII VErs 1 By the rivers of Babylon Tigrâ—s Euphrates for the land of Shinar where Babel was founded and afterwards Babylon built was as most Geographers think a part of the Garden of Eden fruitfull beyond credulity but to the poor captives all this was no comfort when they remembred the desolations of their Country and the loss of their former liberty The bird of Paradise they say once taken and encaged groaneth uncessantly till shee dye There wee sat down yea wee wepâ— Hee sitteth alone and keepeth silence because hee hath born it upon him saith Jeremy of the Mourner Lam. 3.28 who is much in meditation so were these bewailing bitterly their sin and misery with their bowels sounding as an harp Isa 16.1 where if one string bee touched all the rest sound When wee remembred Zion The former solemnities the present desolations Vers 2 Wee hanged out harps Harps wee had and knew how to handle them the Jews were famous Artists noted for their skill specially in Poetry Musick and Mathematicks but wee had little mind to it as now the case stood with us Hoâ—â—â— lib. 3. Od. 26. our Country lying desolate our selves could not bee but disconsolate Barbiton his paries habeâ—it Vers 3 For there they required of us a song scil In disdain and derision of our Religion q.d. Will yee sing no more holy songs in honour of your God hath hee utterly cast away all care of your wel-fare and you the like of his service Have you never a black Sanctis to sing us or cannot you sing care away c where are your wonted ditties â—eza the words of a song Ehodum bellos nobis illos vestrâ— Sionis modules cantillate And they that wasted us Cumulatores nostri vel Concumulatores nostri vel homines ejulatuum nostrorum they that made us howl singing as Isa 52.5 Or In suspensionibus nostris â—socr after that wee had hanged up our harps as vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sing us one of the songs of Zion Wherewith yee were wont to praise God So Baltasar abused the bowls of the Sanctuary So the bloody-Persecutors at Orleance as they murthered the Protestants required them to sing Judge and revenge my cause O Lord and have mercy on us Lord c. Vers 4 Shall wee sing the Lords song c No for that were to prophane holy things and as Nazianzen speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And besides they had as much mind to bee merry then and thus as Sampson had to play before the Philistines Musick in mourning is not more unseasonable than unsavoury When our Edward the third had the King of Scots and the French King both prisoners together here in England hee held royall justs and feasted them sumptuously After supper perceiving the French King to bee sad and pensive hee desired him to bee merry as others were To whom the French King answered as here How shall wee
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
might see that he was Lord of all the four Elements Vers 33. He smote their Vines else and their Figtrees Of the fruitfulness of these trees in Egypt strange things are reported by Solinus and others but this extraordinary hail mingled with fire marred them in the Spring when they promised great store of fruit trusis botris baccis And brake the trees Yea brained men and beasts that were abroad as Moses addeth Vers 34. He spake and the Locusts came These are called Gods great army and their terrible invasion is graphically described Joel 3 4 5 c. Vers 35. And did eat up all the herbs All that the fiery hail had not blasted and beaten down And devoured the fruit of their ground But not yet the fruit of their bodies that plague was reserved to the last to shew Gods long-suffering and loathness to destroy men Vers 36. He smote also all the first-born This he did last of all the next spring after the first plague inflicted non nisi câ—actus as that Emperor once said when he subscribed a writ for execution of a certain Malefactor The chief of all their strength Et ubi non erat primogenitus moritur epitropus say the Hebrews where was not a first-born there the steward died so that there was no house in Egypt without a dead corps as there are few amongst us without many dead souls Vers 37. He brought them forth also with silver and gold Which they had dearly earned in Egypt but could not get till God the right owner of all set them in a course Exod. 12.35 36. dispencing with his own Law There was not one feeble persen but all able and fit for their journey Viatico firma valetudine instructi Vers 38. Egypt was glad when they departed For they said we are all dead men Exod. 12.33 The Devil for like cause spake Christ fair to be rid of him Mar. 1. For the fear of them fell upon them God can make the very name and countenance of his servants fearful to their oppressors Vers 39. He spread a cloud It must needs be a very large one that could cover such an army from the extraordinary heats there For the Deserts of Arabia are extreme hot both by reason of the climate and also of the sands reflecting the Sun-beams So still upon all the glory the Church shall be a covering Isa 4.5 And fire to give light c. A fiery pillar against the error terror and danger of the darkness See Neb. 9.19 Vers 40. The people asked Not as suppliants but as male-contents and therefore had what they asked with a vengeance And satisfied them with the bread of heaven Never was any Pâ—ince in his greatest state so served as these miscreants were and yet we fare better than they in Gods holy Ordinances Vers 41. He opened the rock Set it abroach giving them pluviam â—scatilem petram aquatilem as Tertul. hath it De patient They ran in the dry places Per deserta Sinis Tzinis saith Junius See 1 Cor. 10.4 Vers 42. For be remembred his holy promise Holy that is firm and inviolable Heb. The word of his holiness that is his sacred and gracious ingagement whereby he had made himself a voluntary debtor to Abrahams posterity And Abraham his servant To whom he had passed his promise four hundred and thirty years before Nullum tempus occurrit Regi Vers 43. And be brought forth his people with joy According to his promise made to Abraham and according to the time they were afflicted so were they comforted Psal â—0 15 Vers 44. And gave them the lands of the heathen God doth not his work to the halves he will perfect that which concerneth us Psal 138.8 and preserve all his unto his heavenly Kingdome 2 Tim. 4.18 And inherited the labour of the people Their Cities Towns Villages Fields Vineyards all done to the hand of the Israelites We shall also enter into our Masters joy Mansions made ready for us c. Vers 45. That they might observe his Statutes Here the Psalmist sheweth the final cause of all the service of God what should be the result his praise Praise yee the Lord Loquitur ad prudentes saith Aben-Ezra This he speaketh to those that are wise For high words become not a fool saith Solomon PSAL. CVI. VErs 1. Praise yee the Lord Though scattered among the heathen and in a sorrowful condition vers 47. In prosperity praise the Lord saith Austin and it shall increase upon thee In adversity praise him and is shall be better with thee O give thanks unto the Lord c. This verse was say some the foot or tenor of the Song in many sacred hymns For his mercy indureth for ever Even to those also that have sinned against his goodness Vers 2. Who can utter c. i.e. To the just worth of them None can they are fitter to be admired than possible to be uttered It is enough that we do what we can toward the work God accepteth according to that a man hath and not according to that he hath not 2 Cor. 8. he taketh it for no small praise when we thus acknowledge him to be above all praise Who can shew forth all his praise Surely none canâ— David saith he will Psal 9.1 Quis fando exptâ—mat but soon found his utter inability for according to thy Name O Lord so is thy praise faith he in another Psalm The best way is as here in the insuing verses to submit to Gods justice and to implore his mercy and to study integrity vers 3 4 5.6 Vers 3. Blessed are they that keep judgement c. That are of right principles and upright practices this is real and substantial praising of God Thankâ—-doing is the proof of Thanks-giving and the good life of the thankful is the life of thankfulness Those that say God a thank only and no more are not only contumelious but injurious And be that doth righteousness So preaching forth the vertues or praises of God who hath called him into his marvellous light 1 Pet. 2.9 Jun. and composing his whole course velut spectatum aliquod simulachâ—um documentum laudiâ— ejus constans atque perpetuum Vers 4. Remember me O Lord with the favour c. The Psalmist would have favour and special favour mercies and sure mercies proper to Go is peculiar and with these he would be remembred grace he would find such as might help in time of need Heb. 4.16 God remembred Noah Gen 8.3 Your heavenly Father knoweth that hee have need of these things Mat. 6. Though our Ark be driven in a tempestuous sea yet it shall neither sink nor split while we sail in the thoughts of God O visit me with thy salvation A gracious spirit will not be satisfied with low things common mercies Vers 5. That I may see the good of thy chosen Vt videam in bonum that I may see it and partake of it have
both the vision and fruition of thy great goodness which thou hast laid up for them that fear thee Psal 31.19 giving them a taste thereof aforehand as a few grapes of that promised Canaan Of thy Nation i.e. By this name Gods elect are here and elsewhere stiled and therefore the Jews have no reason to reproach us as they do by it calling us Goi and Maâ—zer goi bastard heathens Vers 6. We have sinned with our Fathers Adding to their heap and making up their measure Mal. 23.32 People think the example of their Fathers a sufficient excuse Jerom once but not well desired leave of Austin to erre with seven Fathers whom hee found of his opinion I will follow my forefathers saith Cicero although I fall together with them See Jer. 44.17 But so would not these good souls as neither Jeremy chap. 3.25 nor Daniel chap. 9.5 whose confession suting and symbolizing with this together with that we read vers 47. maketh some think that this Psalm was penned for the peoples use then when they were captives in Babylon We have committed iniquity c. Sin must bee confessed with utmost aggravation I le hear how full in the mouth these are against themselves laying on load whilst their sins swell as so many toads in their eyes Vers 7. Our Fathers understood not i.e. They weighed them not improved them not but as the dull earth is surrounded by the heavens yet perceiveth it not so were these with miracles and mercies yet understood them not Even at the red Sea Not only whiles they were on the bank they feared to enter but also even when they were passing and walking over that dry land made for them by a miracle they did still continue their murmurings and muâ—inings Vers 8. Nevertheless be saved them for his Names sake Here he comes in with a Non-obstante So Isa 57.17 Now if God will save for his Names sake wheat people is there whom he may not save That be might make his power to be known The Lord hath other things to look unto than presently to punish his people when they most deserve it Vers 9. He rebuked the red sea also Ingentia beneficia flagitia supplicia as appeareth in the subsequent verses So be led them through the depths Inter duas aquarum congeries betwixt two mountains of waters which stood on each hand of them as a wall and made a lane Every main affliction is our red sea which while it threatneth to swallow us up preserveth us Vers 10. And be saved them c. From Pharaoh that perfect enemy of theirs that pursued them with a deadly design but was happily prevented Vers 11. And the waters covered their enemies The preservation of the Church is ever accompanied with the destruction of its enemies that the mercy may appear the greater Not one of them was left Left alive to carry the news Vers 12. Then they beleeved his words Then for a flash whilst the memory of the mercy was fresh and warm but ere they were three dayes elder they murmured again It proved not so much as a nine dayes wonderment they were soon at old ward They sang his praise Exod. 15. A tempory faith and joy Vers 13. They soon forgat his works Heb. They made baste they forgat This is an aggravating circumstance See Gal. 1.6 Exod. 32.8 Deut. 9.16 They waited not for his counsel For the performance of what he had purposed and promised they were short-spirited and impatient Vers 14. But lusted exceedingly Heb. Lusted a lust See Num. 11. they had a sufficiency but must have superfluities as belly-gods not want but wantonness set them a lusting and that in the wilderness where they knew that in an ordinary way it was not to be had And templed God Whom they should have trusted rather sith he waiteth to be gracious and being a God of judgement knoweth best when to deal forth his favours Isa 30.18 and 49 8. Vers 15. Aug. And he gave them their request Deus saepe dat iralus quod negat propitius Munera magna quidem misit sed misit in bamo Martial Quales they had but to choake them as afterwards a King but to vex them c. But sont leaneness into their soul i.e. Into their bodies such a loathing as caused leanness Num 11.20 a plague upon their bodies a curse upon their souls Many men eat that on earth which they digest in hell It is dangerous seeding on sins murthering-morsels Vers 16. They envied Moses also Korah and his complices did and because the people punished them not they are all accused as guilty of that conspiracy and looked upon as a rabble of rebels against heaven And Aaron the Saint of the Lord Separated to the Priesthood The Rabbins tell us that they had chosen Dathan instead of Moses and Abiram for Aaron Vers 17. The earth opened and swallowed up Dathan c. Korah is not here mentioned haply for his sons sakes who were famous Prophets and Musick-masters in Davids dayes As for On the son of Peleth one of the chief conspirators the Rabbins say that by the good counsel of his wise he repented and so escaped Vers 18. And a fire was kindled in their company It is both a just presage and desert of ruine not to be warned Let seditious persons and Schismaticks take heed for even our God also is a consuming fire Heb. 12. ult The flame burnt up the wicked And among the rest Korah as some conceive Dathan and Abâ—ram are stigmatized for their stubbornness Num. 26.9 as was afterwards Abaz 2 Chron. 28.22 and before them all Cain Gen. 4.15 and Lamech 23 24. Vers 19. They made a Calf in Horch i. e. In the Country near to that mountain where they at same time saw visible tokens of Gods dreadful presence Well might Aaron say of this people that they were wholly set upon wickedness Exod. 3â— 22 This peece of Idolatry they had learned belike of the Egyptians who worshipped Apis in such a shape so catching is sin Lege Lactâ—nt 〈◊〉 1. de muab Scrip. cap. 15. and so dangerous is ill company Vers 20. Tous they change their glory i.e. Their God Rom. 1.23 the Creator for a contemptible creature Of an Oâ—e that eateth grass Tunâ— stercora egerit multam inquinatâ—r as R. Solomon here glosseth They pretended not to worship the Calf but God in the Calf as did also Jehu a King 10.16.29 2 Chron. 11.15 and as the Idolatrous Papiste do at this day See Exod. 32.5 yet the text here saith They worshipped the moâ—en Imago they changed their glory into the siâ—ilitude of an Oxe And although some of the Rabbins would excuse this gross Idolatry of their fore-fathers yet others more wise bewail us and say that there is an ounce of this golden Calf in all their present sufferings Vers 21. They forget God their Saviour This is often mentioned as the Mother of all the mis-rule amongst them