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
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
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
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
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
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
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
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
months saith Theadoret in weeping and lamentation he fell down on his face in the place of the Penitents and said My soul is glued to the earth c Henry the Fourth then King of Navarre only after wards of France also having abused the Daughter of a Gentlemanin Rochel by whom he had a Son was perswaded by Mounsieur du-Plessis to make a publick acknowledgement of his fault in the Church Life of Phil. de Morn by Mr. Clerâ— which also he did before all the Nobility of his Army This counsel being thought by some to be too rigorous Du-Plessis made this answer That as a man could not be too couragious before men so he could not be too humble in the presence of God Whâ—n Nathan the Prophet came unto him Rousing him out of a long Lethargy into which Sin and Sathan had cast him See here the necessity of a faithful Ministery to be to us as the Pilot was to Jonas as the Cock to Peier c. as also of a friendly admonitour such as David had prayed for Psal 141.5 and here he is answered David had lain long in sin without repentance to any purpose some remorse he had felt Psal 32.3 but it amounted not to a godly sorrow till Nathan came and in private dealing plainly with him more prevailed than all the Lectures of the Law or other means had done all that while After he had gone in to Bathsheba This was the Devils Nest-egge that caused many sins to be laid one to and upon another See the wosul chain of Davids lust 2 Sam. 11. 12. and beware Vers 1. Have mercy upon me O God T was wont to be O my God but David had now sinned away his assurance wiped off his comfortables he dares not plead propriety in God nor relation to him as having forfeited both At another time when he had greatly offended God by numbring the people God counted him but plain David Go and say to David 2 Sam. 24.12 whereas before when hee purposed to build God a Temple then it was Go tell my servant David 2 Sam. 7.5 Sin doth much impair and weaken our assurance of Gods favour like as a drop of water falling on a burning Candle dimmeth the light thereof The course that David taketh for recovery of this last evil is confession of sin and hearty prayer for pardoning and purging grace In the Courts of men it is safest saith Quintilian to plead Non feci Not guilty not so here but Ego feci miserere miserrimi peccatoris misericors Deus Guilty Lord have mercy c. Permiserâ—ra mâ—i toâ—â—itur ira Dei According to the multitude of thy tender mercies They are a multitude of them and David needeth them all for the pardon of his many and mighty sins tha where 〈◊〉 had abounded grace might super abound it may have a super-pleonasâ—â—â— â— 1 Tim. 1.14 Bloâ— out my transgressions Out of thy Debâ—-book cross out the black lines of my sins with the red lines of Christs bloud cancel the Bond though written in black and bloudy Characters Vers 2. Wash me thorowly from mine iniquity Heb. Multiply wash me so Isa 55.7 God is said to multiply pardon as much as we multiply sin David apprehended his sin so exceeding sinful his stain so inveterate so ingrained that it would hardly be ever gotten out fill the cloath were almost rub'd to pâ—eces that God himself would have some what to do to do it He had been in a deep ditch Prov. 23.27 and was pitifully moyled He therefore begs hard to bee thorowly rinsed to be bathed in that blessed fountain of Christs bloud that is opened for sins and for uncleaneness Zach. 13.1 to be cleansed not only from outward defilements but from his swinish nature for though a Swine be washed never so clean if she retain her nature she will be ready to wallow in the next guzzle The time of our being here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen calleth it i. e. our washing time Wash thy heart O Jerusalem that thou maist be clean Jer. 4.14 not by thinking to set off with God and to make amends by thy good deeds for thy bad this is but lutum luto purgare to wash off one filth with another but by the practice of Mortification and by Faith in Christs meritorious Passion for he hath washed us from our sins in his own bloud Revel 1.5 Other bloud defileth but this purifieth from all pollutions of flesh and spirit 1 Joh. 1.7 And cleanse me from my sin In like manner as the Leper under the Law was cleansed Leprosie Frensie Heresie and Jealousie are by men counted uncurable Sed omnipotenti medico nullus insanabilâ—s occurr it morbus saith I sidore to an Almighty Physician no Disease is uncurable There is indeed a Natural Novatianisâ—â— in the timorous Consciences of convinced sâ—â—ners to doubt and question pardon for sins of Apostacy and failing after Repentance but there need bee no such doubting sith God who hath bidden us to forgive a repenting Brother seventy times seven times in one day will him self much more All sins and Blasphemies shall bee forgiven to the sons of men c. Mat. 12.31 Vers 3. For I acknowledge my transgressions And therefore look for pardon according to thy promise Home agroscit Deus ignoscit And my sin My twisted sin and sadly accented mine accumulative sin voluminous wickedness that hath so many sins bound up in it as Cicero saith of Paricide Is ever before me To my great grief and regret my Conscience twitteth mee with it and the Devil layeth it in my dish This maketh him follow God so close resolved to give him no rest till he hath registred and enrolled the remission of his sins in the Book of Life with the bloudy lines of Christs soul-saving sufferings and golden Characters of his own eternal love Vers 4. Against thee thee only have I sinned This he spake in respect of the secresie of his sins say some whence also it followeth And done this evil m thy sightâ— David sent for Bathsheba by his Servants but they knew not wherefore he sent for her saith Kimchi neither knew any one why Letters were sent to Joub to kill Uriah but because hee refused to obey the King bidding him go home to his honse c. Others thus Against thee only that is thee maâ—â—ly for every sin is a violation of Gods Law the trespass may be against man but the transgression is ever against God Others again thus Against thee c. that is Against thee so good a God have I thus hainouâ—â—y offended giving thereby thine enemies occasion to blaspheme thee This I take it is the true meaning And done this evil in thy fight Which was to despise thee 2 Sam. 12.10 not caring though thou lookedst on That thou might est be justified when thou speakâ—st c. i.e. declared to be just whatever thou hast denounced against me or shalt inflict upon me The unrighteousness
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
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
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
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
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
they be yet they must not look to be yokelesse lawlesse awlesse but to serve God with reverence and godly fear Heb. 12.28 As it is written in the book of Moses Moses then was the Pen-man of the Pentateuch and not Ezra as some have said grounding upon that Apocryphal Esdras Verse 19. And the children of the captivity So the returned captives are called First to keep still afoot the remembrance of their late misery lest they should despise the chastening of the Lord Heb. 12.5 Secondly to inmind them of that signal mercy of their returne to their owne Countrey Hence doth the Evangelist Matthew so oft mention their transportation to Babylon and rings it in the eares of his ungrateful Countrey-men Mat. 1.11 12 17. Kept the Passeover In remembrance that the punishing Angel passed over their Ancestours in Egypt Exod. 12. and for confirmation of their faith in Christ the true Paschal Lamb. Hast thou escaped a danger offer a Passeover Hath Christ delivered thee from the wrath to come keep the Feast with the unleavened bread of sincerity and truth 1 Cor. 5.8 Vpon the fourteenth day of the first moneth See Exod. 12.2 with the Note Verse 20. Were purified together Misery had framed them to unanimity See 2 Chron. 29.34 All of them were pure Ritually at least if not really And killed the Passeover i. e. The Paschal Lamb whereof see Exod. 12. with the Notes For all the children See the Note one verse 19. And for themselves For they also were sinners and needed a Saviour Heb. 7.27 That Popish Postiller was utterly out when from Exod. 30.31 32. he will needs inferre that Priests when once anointed with the holy oile were thenceforth Angels Spirits not having humane flesh or infirmities Verse 21. And the children of Israel The whole community of what Tribe soever And all such as had separated themselves Who were the better to like because not Prosperity-proselytes such as came in not a few in Solomons time but the Jewes were very careful how they received them as Josephus relateth From the filthinesse of the heathen Who had filled the Land from one end to the other with their uncleannesses Ezra 9.11 Great sins do greatly pollute To seek the Lord God of Israel To seek not his omnipresence for that none need to do sith he is not farre from any one of us Acts 17. but his gracious presence And such a seeker is every good soul Psal 24.6 This is the generation of them that seek him that seek thy face that is Jacob. Did eate Edebant id est credebant for even Christ their Passeover was sacrificed for them 1 Cor. 5.7 Verse 22. And kept the feast of unleavened bread See 1 Cor. 7.8 and Exod. 12.35 with the Notes Seven dayes This began on the fifteenth day and lasted till the one and twentieth day Num. 28.16 17. Exod. 34.25 With joy See the Note on verse 16. For the Lord had made them joyful Given them cause of joy and an heart enlarged accordingly a mind right set for the purpose Saint James his word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 5.13 shewes that all true mirth is from the rectitude of a mans minde which God onely giveth And turned the heart of the King c. It is He alone that gives favour that frameth mens opinions and affections that maketh a good mans enemies to be at peace with him To strengthen their hands As verse 8. And this did more ennoble him then all his warlike atchievements CHAP. VII Verse 1. Now after these things AFter that Zerubbabel had done his devoir in building the Altar and Temple Ezra according to the notation of his name began his and became a singular helper of the afflicted Church of God as appeareth in this Chapter and those that follow In the reigne of Artaxerxes sc Longimanus Esters sonne and the same that thirteene years after sent Nehemiah to Jerusalem Nehem. 2. whilest Ezra was yet alive Nehem. 8.1 Ezra the sonne of Seraiah That is the grand-sonne for Seraiah was slaine when Jerusalem was last taken 2 Kings 25.18 21. Verse 2. The sonne of Shallum See 1 Chron. 6.7 8 9 10. Of those two books of Chronicles this same Ezra is held to be the Pen-man and it is not improbable Verse 3. The sonne of Meraioth Here 's a great heap six of Ezra's ancestours likely for brevity sake being overskipped Verse 4. The sonne of Zeraiah c. These might be as one saith of Jesse the father of David Viri boni honesti minùs tamen clari good men but obscure Verse 5. The sonne of Aaron the chief Priest Ezra then was ex genere pontificio as those Acts 4.5 non tamen pontifex The title of chief Priest is never given unto him Verse 6. This Ezra went up from Babylon Together with many others who were moved thereunto by his example and authority He was as one saith of Tiberius imperio magnus exemplo major Paterc Great men are Looking-glasses according to which most men dresse themselves let them look to it therefore and shine as Lamps And he was a ready Scribe Or a nimble Text-man his office was to write out copies of the Law and to interpret it He wrote say some the Hebrew Bible out in Chaldee letters the same that we now call Hebrew the ancient Hebrew characters remained with the Samaritans for the use of his Countrey-men returned out of Chaldea He first ordained say others the Vowels Accents and Masoreth A great Scholar he was and excellently well seene in Scripture-learning to which all other skill is but straminea candela a rush-candle a small light that serveth but to light men into utter darknesse Be wise be learned saith the Psalmist but withall Serve the Lord with feare Kisse the Sonne c. Psal 2. Balt. Exner. Otherwise ye may be as learned as Varro that general Scholar as Albertus magnus quem nihil penitùs fugit omnia perfectè novit who knew whatsoever was knowable Bonosius as one saith of him or as Tostatus otherwise called Abulensis qui omnium scientiarum doctrinarumque arca fuit emporium saith he that writeth his life who was a living library and yet ye may perish everlastingly The Jewes called their learned men Scribes as the Persians did theirs Magi the French Druides the Indians Brachmanni c. But he that is not a Scribe instructed and instructing others to the Kingdome of heaven Matth. 13.52 shall hear Where is the wise Where is the Scribe Where is the disputer of this world Sapientes sapientèr in infernum descendent 1 Cor. 1.20 Aug. Which the Lord God of Israel had given The Moral Law with his owne immediate mouth so that he might say with Joseph Gen. 45.12 Behold your eyes see that it is my mouth that speaketh unto you the other Lawes he ordained by Angels in the hand of a Mediatour i. e. of Moses Gal. 3.19 Hence Josephus calleth the Jewish politie a Theocratie and
Origen wrought much upon Alexander Severus the Emperour by his sound doctrine and holy conversation but especially his mother Mammaea who became a great friend to the persecuted Christians Verse 16. And all the silver and gold that thou canst finde And gold-thirsty Babylon was not without great store of both could the owners but finde in their hearts to part with it to so pious an use Some did and the rather because the King and his Councel began to them With the free-will offering of the people Gods select people of whom Moses singeth Happy art thou O Israel Who is like unto thee O people Deut. 33.29 Verse 17. That thou mayest buy speedily Illicò God is himself a pure act and hateth dulnesse in duty What thou doest do quickly said Christ even to the very Traytour that did seek and suck his blood Verse 18. And whatsoever shall seeme good to thee c. The King knew them to be faithful and wise stewards such as Hanani was Nehem. 7.2 and therefore leaveth much of the money to be bestowed as they pleased Verse 19. The vessels also c. How naturally seemeth this King to care for the service of God! and what pity is it that he should so oft call Him Your God and Thy God and not owne him for his So hard a thing it is to relinquish that vaine conversation that people have received by tradition from their fathers I will never forsake the Religion that I have received from my fore-fathers said Tully And the Monarch of Morocco told the English Embassadour that he had lately read Saint Pauls Epistles and liked them so well that were he now to chuse his Religion he would before any other embrace Christianity But every one ought said he to die in his owne Religion and the leaving of the faith wherein he was borne was the onely thing that he disliked in that Apostle Verse 20. And whatsoever more c. What could this King say more to seale up his good affection to the work in hand Shall not this liberal Heathen rise up in judgement and condemne such hold-fasts amongst us such miserly money-hoarders as have no quick-silver no currant money for God or any good uses but are the richer the harder as Dives Verse 21. Let it be done speedily Without shucking and hucking without delayes and consults I even I will have it so saith the great King dispute not therefore but dispatch Quod ego volo pro canone sit as Constantius the Emperour said to Paulinus Lucifer and other dissenting Bishops Verse 22. Vnto an hundred talents of silver This was no small summe How chargeable was the service of God heretofore to what it is now and yet how heavily do men come off when to expend though but a very small summe that way Ad quid perditio haec To what end is this waste is the common cry in this case Surely Pagans and Papagans who lavish money out of the bag without measure dotantque Deos alienos as some read that text Psal 16.3 shall have an easier judgement then such pinch-penny professours Verse 23. For why should there be wrath Heb. Boyling or foaming anger great indignation as it is rendered and made the utmost degree of the divine displeasure Deut. 29.28 Of all things God cannot endure to be slighted and to have his service neglected this blinde nature saw and was therefore sedulous herein to prevent wrath Aristotle hath this divine precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make Religion thy first and chief care Arist polit l. 7. c. 8. that thou mayest prosper c. Let our worship-scorners look to it do they provoke the Lord to wrath are they stronger then He will they bring Gods vengeance upon us all Against the Realme the King and his sonnes For God is higher then the highest and will raine downe indignation and wrath tribulation and anguish upon every soul of man that doth evil or that neglecteth to do good for not-serving of God Rom. 2.8 9. not-sacrificing is a sin Mal. 3.18 Eccles 9.2 And sin doth as naturally draw and suck judgements to it both personal and publike as the loadstone doth iron or Turpentine fire Verse 24. And also we certifie you that touching any of the Priests These he taketh special order for that they be freed from publike payments and the like care was taken by our Ancestours for the Ministers of the Church of England as appeareth by Magna Charta chap. 14. Their maintenance is of the Law of Nature Gen. 47.22 Jezabel provided for her Priests Idolatrous Micah for his Levite the Papists for their shavelings granting them many and great immunities and being so free to them that there was need of a Statute of Mortmain providing that men should give no more to the Church But tempora mutantur c. Verse 25. And thou Ezra Qui monet ut facias c. After the wisdome of God that is in thine hand That is in thine heart and life Sapientia est vel codicibus cordibus Ezra had both these being a thorough wise man All such as know the Lawes of thy God Else how shall they see them duly executed How shall they be as so many living Lawes walking Statutes How shall they teach in the Cities of Judah as Jehosaphats Judges did 2 Chron. 17.7 9. and as it followeth here And teach ye them that know them not How can the people performe their duty which they are ignorant of Verse 26. And whosoever will not do the Law of thy God In the first place and then the Kings Law as it is subordinate and subservient to Gods Obediemus Atridis honesta mandanâ—ibus non alitèr In Iphigenia saith He in Euripides If the King command honest things we will obey him otherwise not Let judgement be speedily executed upon him Let this be noted against those that hold that Magistrates have nothing to do with men in matters of Religion Artaxerxes here interposeth and Ezra blesseth God for it See Dan. 3.29 Deut. 13.6 Rom. 13.4 1 Pet. 2.13 14. Verse 27. Blessed be the Lord God Deo gratias is ever in a good mans mouth The Jewes at this day are bound to say an hundred Benedictions every day and more as occasion requires Leo Modena Verse 28. And hath exercised mercy unto me sc By making use of my service for the promoting of his Any employment about God is an high preferment and so to be esteemed yea it is a mercy and sealeth up farther mercie CHAP. VIII Verse 1. These are now the chief of their fathers THe chieftaines of those that went up with Ezra beside those that went up at first with Zerubbabel Verse 2. Of the sonnes of Phineas The sonne of Eleazar the sonne of Aaron that renowned Zelot with whom and his seed after him God gave a Covenant of peace even the Covenant of an everlasting Priesthood Num. 25.12 13. Daniel Not the Prophet Daniel Gods darling Dan. 9.23 but another of the same name
planted turned it into the same nature with it self as copres which will turn milk into ink or leaven which turneth a very Passeover into pollution See Mich. 1.5 with the Note Verse 12. Now therefore give not your daughters unlesse ye have a mind to pitch them into hell-mouth See ver 2. with the Note Nor seek their peace or their wealth for ever For they were devoted by God to utter destruction and therefore Israel might have no intercourse with them The Jewes at this day count and call us Canaanites Edomites c. and hold it an almesdeed to knock us on the head The best among the Gentiles say they is worthy cui caput conteratur tanquam Serpenti to be killed up as a Serpent Tacitus long since observed of them that as they were very kind to their own so to all others they bare a deadly hatred Thrice a day in their prayers Buxtorf Synag Jud. cop 5. they curse us Christians and in Polony where they have a toleration they print base and blasphemous things against Christ and Religion That ye may be strong viz. by my presence amongst you and providence over you for cui adhaereo prae est as Q. Elizabeth could write how much more may God Almighty He whom I favour is sure to prevail And cat the good of the Land The best of the best the finest Wheat the choyfest fruit and those a pledge and fore-taft of the happiness of Heaven where there is nec fames nec fastidium as one saith neither lack nor loathing neither measure nor mixture but sweetest varieties felicities eternities And leave it for an inheritance personal goodnesse is profitable to posterity the righteous shall leave inheritance to his childrens children Prov. 13.22 God never casteth out his good tenants nor leaveth his servants unprovided for See Psal 103.17 and 112.1 2. Verse 13. And after all that is come upon us Affliction like foul wheather cometh before it is sent for yet not but of Gods sending and then it is ever either probational as Jobs or Cautional as Pauls prick in the flesh or penal for chastisement of some way of wickednesse as here For our evil deeds These he thanketh as well he might for all their sufferings sin is the mother of misery and hales hell at the heeles of it Seeing that thou our God Our God still and this is the sixth time that he hath so stiled Him in this holy prayer besides three times My God These are speeches of faith and refer to the Covenant that pabulum fidei food of faith When ye stand and pray beleeve when ye humble and tremble before God keep up your faith still Nihil retinet qui fidem amisit lose that and lose all Seneca Take away the iniquity of they servant saith David 2 Sam. 24.10 'T is as if he should say I am thy servant Lord still though an unworthy one And to prove himself so he addeth For I have done very foolishly I confesse it Lord that thon mayest cover it Homo agnoscit Deus ignoscit This he beleeves and speeds when Judas confessing but withal despairing misseth of mercy Hast punisht us lesse then our iniquities deserve Heb. Hast withheld beneath our iniquities The just hire of the least sin is death in the largest sense Rom. 6.23 What then might God do to us for our many and mighty sins or rather what might he not do and that most justly How great is his mercy which maketh him say Jerusalem hath received at Gods hand double for all her sins Isai 40.1 2. Too much saith God there too little saith Ezra here and yet how sweetly and beautifully doth this kind of contradiction become both And hast given us such deliverance as this A fruit of free mercy and calls hard for duty Gods blessings are binders and every new deliverance calls for new obedience Servaeti sumus ut serviamus Verse 14. Should we again break thy Commandements There is so much unthankfulnesse and disingenuity in such an entertainment of mercy that holy Ezra here thinkes that Heaven and Earth would be ashamed of it And joyn in affinity with the people of these abominations Especially when we may hear God himself screeching out as it were those words of his Oh do not this abominable thing Save your selves from this untoward generation c Wouldst thou not be angry with us Id est Chide us smite us and so set it on as no creature should be able to take it off Sin may move God when we ask bread and fish to feed us to answer us with a stone to bruise us or a Serpent to bite us Shun it therefore as a Serpent in your way or as poyson in your meats Kisse the Son lest he be angry and ye perish from the way c. Psal 2.12 So that there should be no remnant So that our late preservation should prove but a reservation to further mischief as was Sodoms Senacheribs Pharaohs Verse 15. O Lord God of Israel So called because he is their portion they His Deut. 32.9 He had avouched them for his and they him interchangeably Deut. 26.17 18. Seneca could say that the basest people meaning the Jewes gave Lawes unto all the World that is had the true God Creatour of all for their God Thou art righteous In all thy judgments inflicted upon us or thou art faithful and true in thy promises but we have forfeited thy favour and deserved destruction Behold we are before thee in our trespasses Or guiltinesses which is that iniquity of sin as David calleth it Psal 32.5 whereby the sinner is bound over to condigne punishment For we cannot stand before thee But must needs causâ cadere being self condemned and such as must needs subscribe to thy perfect justice in our own utter destruction CHAP. X. Verse 1. Now when Ezra had prayed HAD presented himself as a Suppliant and opened his cause to God the Judge appealing to him that he might determine And when he had confessed And begged pardon deprecating the divine displeasure Hithpallel as the word signifieth Weeping Of this we read not in the former chapter but of other effects of his passion as renting his garments tearing off the hair of his head and beard c. His sorrow at first might be above tears which afterwards came gushing out amain as the blood doth out of a Wound but not till it hath first run back to the heart to bear the newes to it as I may so say It is said of Athanasius that by his tears as by the bleeding of a chast vine he cured the Leprosy of that tainted age May we not say the same of this good man And casting himself down before the house of God Where all might see him that their eyes might affect their hearts and contribute some tears of compunction and compassion toward the filling of Gods bottle as they had done sins toward the filling of his bag Of Men Women and
Historians had their work done to their hands He wrote with the same spirit he fought saith Quintilian Eodem aâ—imo dixit quo bellavit lib. 10. And it came to passe This Book then is a continuation of the former Nehemiah being a third instrument of procuring this peoples good after Zerubbabel and Ezra and deservedly counted and called a Third Founder of that Common-wealth after Joshuah David In the moneth Chisleu In the deep of Winter then it was that Hanani and his brethren undertook their journey into Persia for the good of the Church In the twentieth year Sc. of Artaxerxes Longimanus thirteen yeares after Ezra and his company first came to Jerusalem Ezra 7.8 with Nehem. 2.1 I was in Shushan the palace Id est In the palace of the City Susan this Susan signifieth a Lily and was so called likely for the beauty and delectable site Now it is called Vahdac of the poverty of the place Here was Nehemiah waiting upon his office and promoting the good of his people Nomine tu quiu sis natur â Gratius ac te Gratius hoc Christi gratia praestet Amen Strabo and others say that the Inhabitants of Susia were quiet and perceable and were therefore the better beloved by the Kings of Persia Cyrus being the first that made his chief abode there in Winter especially and that this City was long and in Compasse 15 miles about Verse 2. That Hanani A gracious man according to his Name and zealous for his Countrey which indeed is a mans self and therefore when our Saviour used that proverb Physician heal thy self the sense is heal thy Countrey Luk. 4.23 Out of my brethren Not by race perhaps but surely by grace and place a Jew and that inwardly and therefore entrusted after this by Nehemiah with a great charge Neh 7. ver 2. Came he and certain men of Judah Upon some great suit likely for their Countrey because they took so long and troublesome a journey in the Winter not without that Roman resolution of Pompey in like case Necesse est ut eam non ut vivam Whatever their businesse was these men had better successe then afterwards Philo the Jew and his Colleagues had in their Embassy to Cajus the Emperour who cast them out with contempt and would not hear their apology against Appion of Alexandria their deadly Enemy And I asked them concerning the Jewes The Church was his care neither could he enjoy ought so long as it went ill with Zion He was even sick of the affliction of Joseph and glad he had got any of whom to enquire he asked them not out of an itch after newes but of an earnest desire to know how it fared with Gods poor people that he might cum singulis pectus suum copulare as Cyprian speaketh rejoyce with them that rejoyced and weep with those that wept Rom. 12.15 a sure signe of a sound member Which were left of the captivity One of whom he well knew to be more worth then a rabble of Rebels a World of wicked persons As the Jews use to say of those seventy souls that went down with Jacob into Egypt that they were better worth then all the seventy Nations of the World besides Verse 3. Are in great affliction and reproach The Church is heir of the Crosse saith Luther and it was ever the portion of Gods people to be reproached Ecclesia est hae res crucis as David was by Doeg with devouring words Psal 52. Their breath as fire shall devour you Esay 33.10 The Wall of Jerusalem also is broken down So that theeves and murtherers came in in the Night saith Comestor here and slue many of them And the gates thereof are burnt with fire They were burnt by the Chaldeans and never yet repaired And to keep a continual great watch was too great a charge and trouble Verse 4. And it came to passe when I heard It was not without a special providence that these good men thus met and by mutual conference kindle one another and that thereby God provided a remedy Things fall not out by hap-hazard but by Gods most wise dispose and appointment That I sate down and wept He was even pressed down with the greatnesse of his grief Expletur lachrymis egeriturque dolor Ovid. whereto he gave vent by his eyes Zeph. 3.17 18. God promises much mercy to such to whom the reproach of the solemn assemblies was a burden Nehemiah cannot stand under it but sits down and weeps And mourned certaine dayes Viz. For three moneths space for so long he was preparing himself to petition the King chap. 2. And fasted and prayed This was a sure course and never miscarried as hath been noted Ezra 9. Before the God of heaven With face turned toward his holy Temple 1 Kings 8.44 48. with heart lifted up to the highest heavens those hills whence should come his help Verse 5. I beseech thee O Lord Annah Jehovah An insinuating preface whereby he seeketh first to get in with God speaking him faire as doth likewise David in a real and heavenly complement Psal 116.16 Obsecro Jehova I beseech O Lord I am thy servant I am thy servant the sonne of thy handmaid break thou my bands So the Church Esay 64.9 Behold see we beseech thee we are all thy people The great and terrible God A great King above all gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 15.11 saith a Greek Father glorious in holinesse fearful in prayses doing wonders saith Moses in one place as in another The Lord our God is God of gods and Lord of lords a great God a mighty and a terrible Verè verendus venerandus Deut. 10.17 Thus Nehemiah begins his prayer and counts it a great mercy that he may creep in at a corner and present himself before this most Majestick Monarch of the world with greatest self-abasement That keepeth covenant and mercy That he may at once both tremble before him and trust upon Him he describeth God by his Goodnes as well as by Greatnes and so helpeth his own faith by contemplating Gods faithfulnesse and loving-kindnesse God hath hitherto kept Covenant with heaven and earth with nights and days Jer. 33.20 25. that one shall succeed the other and shall he break with his people No verily Be sure to keep faith in heart or you will pray but poorly And for this learn in the preface to your prayers to propound God to your selves in such notions and under such tearms and titles as may most conduce thereunto pleading the Covenant That love him and observe his Commandments That love to be his servants Esay 56.6 that wait for his Law Isa 42.4 that think upon his Commandments to do them Psal 103.18 Verse 6. Let thine eares now be attentive and thine eyes open Should not God see as well as hear saith a Divine his children should want many things We apprehend not all our wants and so cannot pray for relief
of all He of his own accord without any Monitour is wont to aid us The eyes of the Lord are upon the righteous and his eares are open to their prayer Psal 34.15 That thou mayest hear the prayer of thy servant If not secundum voluntatem yet ad utilitatem but usually God answereth his servants prayers fitting his mercy ad cardinem desiderii Aug. Confess l. 5. c. 8. as here and letting it be unto them even as they will Which I pray before thee now day and night Christ requireth his servants and suppliants to pray and not faint Luke 18.1 Ordinarily morning and evening without faile Extraordinarily oftner The Jewes divide their day into Prayer Work and Repast neither will they omit prayer for their meat or labour The Mahometans what occasion soever they have either by profit or pleasure to divert them will pray five times every day and upon the Friday which is their Sabbath sixtimes Vae torpori nostro how few and feeble are our prayers for our selves and for our brethren in distresse Grand Sig. Seraglio 181. who have for that cause an unanswerable action against us And confesse the sinnes of the children of Israel This He did more fully and at large then is here set downe and he fitly beginneth with Confession that having gotten off the guilt of sinne he might with more courage and comfort deprecate wrath and beg mercy Which we have sinned against thee There lay the pinch of his grief that they sinned against so good a God Both I and my fathers house have sinned Hîc igitur Lyra deliravit Lyra is out when he saith here that Nehemiah confessed his owne sinnes but onely as a member of the same body he himself being innocent Comparatively innocent he was doubtlesse but that he was not without sinne and such sinnes as he had cause to confesse to be God-provoking sinnes is clear by this very text He was sensible of his owne sinnes and of other-mens sinnes too The sinnes of our Ancestors not bewailed and disclaimed are set upon our score Dan. 5.22 Verse 7. We have dealt very corruptly Heb. Corrupting we have corrupted our selves against thee Or We have bound over our selves unto thee to be punished for our sinnes Of confessing with utmost aggravation and laying load upon our selves see the Notes on Ezra 9. And we have not kept the Commandments nor Statutes nor Judgements i. e. Neither the Lawes Moral Ceremonial nor Judicial We have broken all thy bonds and cast thy cords from us Verse 8. Remember I beseech thee the word It befalleth not the Lord to forget or remember to speak properly for all things are present with him Neverthelesse Metaphorically God is said to do both as when being provoked by the horrid sinnes of the Jews he so punished them as if he had forgotten that they were his people or that he had ever made them any promises And in this case God gives his Prophets and praying people leave to be his Remembrancers Esay 62.6 7. Ye that are the Lords Remembrancers keep not silence and give him no rest till he establish and till he make Jerusalem a praise in the earth This Nehemiah doth here most vigorously and sped accordingly Let us do likewise Cast the labouring Church into Gods everlasting armes and inmind him of his promises burden him with them Psal 119.49 as that Martyr said put them into suit they are nigh the Lord day and night 1 Kings 8.59 Say remember thy word unto thy servant whereupon thou hast caused me to trust And in the want of other Rhetorick urge this with repetition Lord thou hast promised thou hast promised c. He loves to be urged with his word to be sued upon his Bond c. The word that thou commandedst c. The threatening is also to be acknowledged Gods word as well as the promise and the uprightnesse of our hearts is to be approving by beleeving the one as well as the other Sower and sweet make the best sawce promises and menaces mingled serve to keep the heart in the best temper as Nehemiah's was Verse 9. But if ye returne unto me By sinne men do wickedly depart from God as by Repentance they return unto him and close with him And keep my Commandments Evangelically keep them for with a legal obedience none can our short legges and pursie hearts cannot hold out here And do them Or at least be doing at them do them as we can si praecepta faciamus etiamsi non perficiamus sufficit To the uttermost part of heaven That is of the earth which seemes to our eye terminated with the heaven and covered as with an half-globe Jewes are a dis-jected people to this present and a fearful instance of Gods heavy indignation against sinne Josephus saith that in his time they were grown so wicked that if the Romans had not destroyed and dispersed them without doubt either the earth would have swallowed them up or fire from heaven have consumed them Yet will I gather them from thence Else not Gods promises are with a condition which is as an Oare in a Boat and sterne of a ship and turnes the promise another way Verse 10. Now these are thy servants and thy people And therefore thou are concerned in point of honour to see to them and to work for them as every Master will do for his servants and King for his subjects Otherwise the neighbour-Nations our enemies may possibly say as Aigoland King of Saragossa in Aragon did of whom it is reported that he long time made Charlemaine beleeve that he would be baptized 〈◊〉 And when he came for that purpose to the French Court and saw many Lazars and poor people expecting alms from the Emperours table he asking what they were was answered that they were the servants and people of God On these words he speedily returned desperately protesting that he would not serve that God which could keep his servants no better Whom thou hast redeemed by thy great power And wilt thou part with thy purchase or obscure the glory of thy conquest over the gods and people of Egypt by leaving the 〈…〉 people destitute Verse 11. O Lord I beseech thee He ends as he began see verse 5. praying in the Holy Ghost whose creature prayer is And to the prayer of thy servants Whose necessities prick them on to prayer in all places and who pray for the peace of Jerusalem uncessantly Psal 137. Who desire to fear thy name The whole life of a true Christian is nothing else but sanctum desiderium saith Austine an holy desire Willing to live honestly Heb. 13.18 wishing well to an exact keeping of Gods Commandments Psal 119.4 5. affecting that perfection which yet we cannot effect Prosper I pray thee Prosperity given in as an answer to prayer is very sweet as the cipher when it followeth the figure addes to the number though it be nothing in it selfe For I was the Kings Cup-bearer And so
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
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
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
they could suffer So here Verse 14. And madest known unto them thy holy Sabbath Not then first known to the Church but of old observed even from the beginning Gen. 2.3 about 2544. years before it was made known in such a solemne sort at Sinai as having been much neglected and forgotten during the Egyptian servitude So it was by the German Churches till God awakened them by the losse of Prague that first blow given them and that upon the Sabbath day which they kept no otherwise then if it had been Dies daemoniacus and not dominicus as their countrey-man Alsted complaineth and as if it had been called Sabbath from Sabbos a name of Bacchus as Plutarch dreamed And commandedst them precepts See the Note on verse 13. Verse 15. And gavest them bread from heaven Pluviam escatilem petrum aquatilem as Tertullian phraseth it God rained down Angels food and set the flint a broach and this he did for their hunger for their thirst fitting his favours ad cardinem desiderii according to their need and request Besides that their bread was sacramental whereof they communicated every day Their drink also was sacramental that this ancient Church might give no warrant of a dry Communion for they did all eate of the same spiritual meat and did all drink the same spiritual drink the same that we do at the Lords Supper 1 Cor. 10.3 4. And promisedst them that they should go in c. And the like promise he hath made of heaven to all his people Let us therefore fear c. Heb. 4.1 Let us therefore cleanse our selves c. 2 Cor. 6.1 Let us haste away in our affections Col. 3.2 Which thou hast sworne So he hath to give us heaven because he knowes how backward we are to beleeve him without such a pawne that by two immutable things Gods Word and Gods Oath which maketh his Word not more true but yet more credible we might have strong consolation Heb. 6.18 and more abundant entrance into the everlasting Kingdome of our Lord and Saviour Jesus Christ 2 Pet. 1.11 Verse 16. But they and our fathers Gods mercies have been hitherto mentioned that their sinnes might thereby be aggravated For good turnes aggravate unkindnesses and mens sinnes are much increased by their obligations It is charged upon Solomon as a foul fault that he departed from the Lord who had appeared unto him twice 1 Kings 11.9 Dealt proudly Pride is the Master-pock of the soul and the root of rebellion against God Psal 119.21 And hardened their necks As unruly beasts that will not bear the yoke lawlesse and awlesse persons that refuse to be reformed hate to be healed And hearkened not to thy Commandments But rather to the Devils whistle calling them off from better practises Verse 17. And refused to obey Heb To hearken They not onely not hearkened but refused to hear reasons why they should as having made their conclusion and being as good as ever they meant to be This is to adde rebellion to sinne this is that stubbornnesse that Ahaz is taxed of and branded for 2 Chron. 28.25 Neither were mindful of the wonders These soone grew stale to them as the Psalmist proves by their wicked practises Psal 106.13 And truly who that looketh upon our lives would ever think that God had done any wonders for us of this Nation either by sea or land either against fire-works or water-works formerly or against a viperous brood amongst our selves here alate Num. 14.4 And in their rebellion appointed a Captaine They once talked in their mad mood of doing such a thing and therefore they are here said to have done it Like as Josh 24.9 it is said that Balac arose and fought with Israel and yet the story saith no such matter But if he did not yet because he thought and talked of such a matter it was a done thing before the Lord But thou art a God ready to pardon Heb. A God of pardons One that hast set up a pardon-office where pardons for penitents lie ready sealed that the sinner may not be to seek that he may not perish in his sinnes while the plaister is in providing It is our comfort that we have to do with a forgiving sinne-pardoning God that doth it naturally Exod. 34.6 plentifully Is 55.7 constantly Ps 130.4 This should be as a perpetual picture in our hearts Gracious Doing all for us gratis ex mero motu out of his free and unexcited love And merciful All-bowels whereby he is inclined to succour them that are in misery notwithstanding their sinnes See his Non-obstante Psal 106.8 Long-suffering Heb. Long of anger that is Long ere he will be angry not hasty of spirit as Prov. 14.17 29. but wondrous patient amidst a world of provocations And of great kindnesse Exceeding propense to communicate good The Hebrew word signifies a large quantity either continued that is magnitude or greatnesse Psal 48.2 Or discrete that is multitude Psal 3.1 2. And forsookest them not That is not utterly as David prayeth Psal 119.8 and after him Solomon 1 Kings 8.57 When God forsaketh a people or person woe be to them Hos 9.12 What a terrible text is that Ezek. 22.20 I will gather you in mine anger and my fury and I will leave you there and that other Jer. 16.13 I will cast you out of this land into a land that ye know not where I will not shew you favour This last was worse then all the rest This the Prophet well knew and therefore cryed out Lord leave us not Jer. 17.17 Extingui lucem ne patiare tuam Or if thou desert us for a time yet do not disinherit us for ever If thy dereliction of us be penal Mâ—s Gerundin yet let it not be Perpetual Verse 18. Yea when they had made them a Golden Calf An ounce whereof the Jews say is still to this day in all the punishments that befall them though some of their Rabbines have the face to excuse this grosse Idolatry of their fore-fathers See Act. 7.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscat Vitulificarunt And said this is thy God Exod. 32.4 These be thy Gods It was the Serpents Grammar that first taught men to decline God in the plurall number Ye shall be as Gods Gen. 3. That brought thee out of the Land of Egypt Some of them then did mean to worship the true God in this false manner hence Exod. 32.5 there is proclaimed a feast not to the Golden Calf but to Jehovah Here then falls to the ground the Papists plea for their image-worship And had wrought great provocations Or Blasphemies 2 King 19.3 Idolatry is no better Hierome as oft as he meeteth with this Hebrew word in the book of Psalmes and that is five severall times he translateth it to balspheme Verse 19. Yet thou in thy manifold mercies Nothing else could have kept him from turning them off and saying to them as once Jephta did Judg. 11. Behold ye have
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
venire Venus tristis abire solet Into the second house of the women That having made sale of her honesty she might converse with such as had likewise left their honesties behind them companions in evil and miserable comforters with whom they might make up their measure and God power on his She came in unto the King no more But must burn in lust without means of allayment being scalded as it were in her own grease frying within and freezing without Sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Cyril saith in a like case We do but rake a dughill in a discourse of this nature Merlin Let us therefore stay here no longer as an Interpreter hath it in setting forth the filthinesse of this Heathen Prince who yet hath too many amongst us that imitate his uncleannesse and intemperance Verse 15. Now when the turne of Esther c. Then and not till then So when Joseph was sufficiently humbled Psal 105.20 the King sent and loosed him the Ruler of the people let him go free When David was become weaned from the world as a child from the breasts when his heart was not haughty nor his eyes lofty c. then was he advanced to the Kingdome Psal 131.1 He that beleeveth maketh not haste Gods time is best and as he seldome cometh at our time so he never faileth at his own The daughter of Abihail The seed of the righteous and so an heiresse of that precious promise His seed shall be mighty upon earth Psal 111. She was also a daughter of Israel and therefore Gods first-born higher then the Kings of the earth Psalme 84.27 Who had taken her for his daughter This good work was so well pleasing to God that it is once again recited and honourably mentioned What shall the Lord Christ then do at the last day for his people who are full of mercy and good fruits If now he doth not onely make mention of us but mediation for us at the throne of glory surely then he will much more make our faith which worketh by love to be found unto praise and honour and glory 1 Pet. 1.7 She required nothing As other maids had done to set out their beauty but contenting her self with her native comelinesse and that wisdome that made her face to shine she humbly taketh what Hegai directed her to and wholly resteth upon the Divine providence And Esther obtained favour in the sight of all By her comely countenance and gracious deportment Plutarch speaks of a Spartan woman that when her neighbours were shewing their apparel and jewels she brought out her children vertuous and well taught saying These are my ornaments and accoustrements Esther did the like by her vertues which drew all hearts unto her like as fair flowers in the spring do the passengers eyes She had decked her self with the white of simplicity with the red of modesty with the silke of piety with the sattin of sanctity with the purple of chastity as Tertullian expresseth it taliter pigmentatae Deum habebitis amatorem saith he and being thus adorned and beautified Tertâ—de cult scem women shall have God himself to be their suitor and all godly men their admirers Whereas on the otherside Nequaquam ornata est benè quae morata est malè Pulchrum ornatum turpes mores pejùs coeno collinunt Plaut M stell Act. 1. Scen. 3. Verse 16. So Esther was taken unto King Ahashuerus And so that sweet Promise was fulfilled and exemplified in her Though ye have lien among the pots yet shall ye be as the wings of a Dove covered with silver and her feathers with yellow gold Psal 68.13 God raised up this poor Orphane this despicable exile out of the dust and lifted this needy one out of the dunghil that he may set her with Princes even with the Princes of the people Psal 113.7 8. Thus he raised Moses and Joseph David and Daniel c. Into his House-royal A place of rest and honour Thus Flebile principium melior fortâ—na secuta est In the tenth moneth Not in the twelfth moneth as Josephus hath it falsely and yet the Papists tell us that the common people may well want the historical part of the Bible and for it read Josephus his Jewish Antiquities Barclai In the seventh yeare of his reigne Foure or five yeares before Hamans advancement this was a sweet Providence that God should set up one to be a deliverer to his Church so long before the danger grew on So Joseph was sent down to Egypt before Moses was skilled in all the learning of the Egyptians and afterwards sent to Midian that he might be fitted to be King in Jeshurun c. Oh how unsearchable are Gods judgements and his ways past finding out Oh the depth c Latimers three last Petitions were granted Verse 17. And the King loved Esther This was the Lords own work who regarded the low estate of his Handmaid and framed the Kings heart to affect her Luke 1.48 Let all such maids as desire loving husbands and all such wives as would have their husbands loyal and loving to them get Gods favour and adorne themselves with humility and modesty as Esther did Let Christian husbands also learn for shame of this barbarian to love their wives above all women with a conjugal chaste and fast affection not lusting and hankering after strange flesh 'T is remarkable that after Solomon had said Rejoyce in the wife of thy youth be thou ravisht always with her love he subjoyneth And why wilt thou my sonne be ravisht with a strange woman and embrace the bosome of a stranger Prov. 5.19 20. She obtained grace and favour in his sight Surely as meat pleaseth better in a clean dish so vertue in comely persons in more amiable saith Hugo Beauty of it self is a greater commendation saith Aristotle then all letters testimonial So that he set the royal Crown upon her head For Queens also had their Crownes and did shine with the beams of their husbands saying as once those Romane Ladies Vbi tu Caius ibi ego Caia wheresoever thou art King I also am Queen Severus here saith that the King clothed Esther with a purple robe to shew that he shared the Kingdome with her but the text holdeth forth no such matter Indeed he made her Queen in stead of Vasthi he made also a great wedding feast and gave a release to the Provinces and gifts to his Grandees as it followeth Verse 18. Then the King made a great feast Feasts are never more in season then at the recovery of the lost rib See the note on Gen. 29.22 Vnto all his Princes and his servants So did Mauritius the Emperour of Greece Niceph. l. 18. c. 8. when he married Constantina and Henry the third Emperour of Germany when he married Agnes daughter to the Prince of Pictavia at Ingelheim Whither when a great sort of Players Fidlers Jesters and Juglers resorted Funcc â—d annum 1044.
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
of Haman yet God was righteous in measuring to him as he had meted to others by belying and slandering so many innocents as he had designed to destruction The devil was and still is first a liar and then a murtherer he cannot murther without he slander first But God loves to retaliate and proportion device to device Mic. 2.1 3. frowardnesse to frowardnesse Ps 18.26 spoiling to spoiling Esa 33.1 tribulation to them that trouble his people 2 Thes 1.6 As the word went out of the Kings mouth Either the former words or else some words of command not here related such as are Corripite velate vultum take him away cover his face And this word was to Haman the messenger of death driving him from the light into darknesse and chasing him out of the world Job 18.18 Nay worse That book of Job elegantly sets forth the misery of a wicked man dying under the notion of one not only driven out of the light by devils where he shall see nothing but his tormentors but also made to stand upon shares or grinnes with iron teeth ready to strike up and grinde him to pieces having gall poured down to his belly with an instrument raking in his bowels and the pains of a travelling woman upon him and an hideous noise of horrour in his eares Job 18.18 20.24 15. 15.20 21 26 30. and a great Giant with a speare running upon his neck and a flame burning upon him round about c. and yet all this to hell it self is but as a prick with a pin or a flea-biting They covered Hamans face In token of his irrevocable condition See Job 9.24 Esa 22.17 The Turks cast a black gown upon such as they sit at supper with the great Turk Grand Sign Serag 148. and presently strangle them Many of their Visiers or greatest Favourites die in this sort which makes them use this proverb He that is greatest in office is but a Statue of glasse Plutarch wittily compareth great men to counters which now stand for a thousand pound and anon for a farthing Sic transit gloria mundi Quem dies veniens vidit superbum Hunc dies abiens vidit jacentem Haman for instance and so Sejanus the same Senatours who accompanied him to the Senate conducted him to prison they which sacrificed unto him as to their god which kneeled down to adore him scoffed at him seeing him dragged from the Temple to the Goale from supreme honour to extreme ignominy Ludit in humanis divina potentia rebus â—ertinax Imp. fortunae pila dictus est One reason why the King flang out of the room and went into the Palace-garden might be because he could not endure the sight of Haman any more Wherefore upon his return they instantly covered his face Some say the manner was that when the King of Persia was most highly offended with any man Tanquam indignus qui regem oculis uâ—rparet Drus Sen. Tac. Tull. pro Rab. Liv. his face was immediately covered to shew that he was unworthy to see the Sun whom they counted their god or to be an eye-sore to the displeased King Among the Romanes it was Majestas laesa si exeâ—â—ti Proconsulimerettix non sun movetur high treason for any Strumpet to stand in the Proconsuls way whensoever he came abroad The statues of the gods were transported or covered in those places where any punishment was inflicted That in Tully and Livy is well knowen Iâ—lictor colliga manus caput abnubito arbori infelici suspendito Go Hangman binde his hands cover his face hang him on the Gallow-tree This was their condemnatory sentence Verse 9. And Harbonah one of the Kings Chamberlaines c. See chapter 6.14 with the Note Said before the King Not a man opens his mouth to speak for Haman but all against him Had the cause been better thus it would have been Every curre is ready to fall upon the dog that he seeth worried every man ready to pull a branch from the tree is falling Cromwell had experience of this when once he fell into displeasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speed by speaking against the Kings match with Lady Katherine Howard in defence of Queen Anne of Cleeve and discharge of his conscience for the which he suffered death Steven Gardiner being the chiefe Engineere Had Hamans cause been like his albeit he had found as few friends to intercede for him as Cromwell yet he might have died with as much comfort as he did But he died more like to the Lord Hungerford of Hatesby Speed who was beheaded together with the noble Cromwell but neither so Christianly suffering nor so quietly dying for his offence committed against nature viz. buggery Cromwell exhorted him to repent and promised him mercy from God but his heart was hardened and so was this wicked Hamans God therefore justly set off all hearts from him in his greatest necessity and now to adde to his misery brings another of his foule sins to light that he might the more condignely be cut off Behold also the Galloweâ— fifty cubits high See chap. 5.14 This the Queen knew not of when she petitioned against Haman But now they all heare of it for Hamans utter confusion Which he had prepared for Mordecai At a time when the King had done him greatest honour as his Preserver and near Ally by marriage as now it appeared This must needs reflect upon the King and be a reproach to him Besides the King looked upon him as one that went about either to throttle the Queen as some understand the words verse 8. or to ravish her and this was just upon him say some Interpreters eò quò aliis virginibus matronis vini intulisset because it was common with him to ravish other maids and matrons and hence the Kings suspicion and charge whereof before Who had spoken good for the King All is now for Mordecai but not a word for Haman the rising Sun shall be sure to be adored And the contrary Sejanus his friends shewed themselves most passionate against him when once the Emperour frowned upon him saying that if Caesar had clemency he ought to reserve it for men and not use it toward monsters This is Courtiers custome ad quamlibet auram sese inclinare to shift their sails to the sitting of every winde to comply with the King which way soever he enclineth It is better therefore to put trust in the Lord then to put confidence in man It is better to trust in the Lord then to put confidence in Princes Psal 118.8 9. If Harbonah spake this out of hatred of Hamans insolency and in favour of Mordecai's innocency and loyalty he deserved commendation Howsoever Gods holy hand was in it for the good of his people and overthrow of their enemy and little did this night-sprung-Mushrom Haman that suck't the earths fatnesse from far better plants then himself take notice till now of the many hands ready to
solid and substantial Crede mihi res severa est gandium verum Beleeve me saith Seneca true joy is a severe and solid businesse that few men are acquainted with It is indeed the just mans jewel such as the stranger may not meddle with Prov. 14.13 he is flatly forbidden it Hos 9.1 The wicked mans joy is of another alloy then that of the righteous The light of a candle is fed with stinking tallow but the light of the Sun hath influence from heaven to feed it and therefore is not so soon blown out Like as together with Manna there fell a dew so together with temporal mercies and deliverances there is a secret influence of God to a spiritual heart as there was to these good Jewes and thence their so well rooted gladnesse It was such as did not only wet the mouth but warm the heart smooth the brow but fill the breast it was more inward as the windowes of Solomons Temple were wider within then without Whereas on the contrary the wickeds joy is but in the face only and not in the heart 2 Cor. 5.12 it is but the hypocrisie of mirth like a little counterfeit complexion It is but a cold armful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Lycophron said of an ill wife or as Lâ—mâ—ch's second wives name was Zillah that is the shadow of a wife so is this the shadow of gladnesse the substance is wanting And hâ—nour Heb. weight account esteem The poor Jewes formerly slighted were now highly honoured chari rari as Esa 43.4 bright and glorious as the word signifieth Job 31.26 precious and ponderous so that their name was much set by as 1 Sam. 18.30 This was the Lords own work for it is he that gives credit and fashioneth mens opinions he besides wisdom gave Solomon honour Verse 17. And in every Province and in every City Not at Shushan only where it began but thoroughout the whole Empire there was a general joy among the Jewes For albeit the worst was not yet past with them but the thirteenth of Adar is meant still by Hamans abettours to be a bloody day and this the Jewes knew well enough and therefore prepared for the encounter so that they could not be without their feares and anxieties yet the joy of the Lord was their strength Their hopes and prayers were like those of David Psal 138.8 The Lord will perfect that which concerneth us thy mercy O Lord endureth for ever forsake not the worke of thine own hands The Jewes had joy and gladnesse Gaudium in re gaudium in spe gandium de possessione gaudium de promissione Bern. gaudium de praesenti exhibitione gaudium de futura expectatione The Persians might revel but the Jewes only rejoyced See the Note on ver 16. A feast and a good day Convivium hilaria a compotation and a merry meeting such as the Saints have here in their foretasts of eternal life those sweet-meats of the feast of a good conscience so Mr. Latimer called the assurance of heaven which they have here before they come to that ful feast above This feast and good day here mentioned was but a preparation unto that in the following chapter when the warfare was accomplished and all feares removed and God said Comfort ye comfort ye my people c. And many of the people of the Land became Jewes That is they were proselyted professing the Jewish Religion and siding with them some in sincerity doubtlesse and some out of sinisterity and for self-respects because they saw the King favoured them the Queen and Mordecai were altogether of them and for them c. Mobile sic sequitur fortunae lumina vulgus Ovid. Trist l. â— So that mixed multitude Exod. 12.38 moved with miracles removed out of Egypt with the Israelites took hold of the skirts of these Jewes and said We will go with you Zech. 8.23 So in Davids dayes whilest he dealt prudently and prospered so that he became the head of the heathen a people whom he had not known offered him their service and strangers feinedly submitted themselves unto him Psal 18.43 44. The like they did in Solomons dayes as Josephus relateth as also that the people then were very careful how they received such Prosperity-Proselytes So many strangers followed the captives returning out of Babylon under the conduct of Zorobabel and many heathens joyned themselves to the Christian Congregations under Constantine the first Christian Emperour The Hunnes well-beaten by the Christians concluded that their God was the true God and received the Gospel Thus whether it be in pretence or in truth as Saint Paul hath it that people come in God is glorified and his Church amplified and the Saints therein do rejoyce yea and will rejoyce Phil. 1.18 For the feare of the Jews fell upon them So that either for love or feare they conformed to the Jewish way of worship or at least they forbare to attempt against them whom now they looked upon as Heavens darlings Whether Ahashuerus himself were drawn by the faith and piety of Esther and Mordecai to embrace the true Religion is not expressed It is hard for Princes drowned in delights to deny themselves and to yield the obedience of faith The poor receive the Gospel Mat. 11.5 the lesser fishes bite soonest the Lamb and the Dove were offered up in sacrifice not the Lion and the Eagle Not many mighty not many noble are called 1 Cor. 1.26 That this King was not converted we have ground to believe when as after this we read that in his expedition into Greece he was angry with mountaines windes rivers elements no otherwise then as if they had been men causing the sea to be beaten with three hundred stripes for battering his bridge of boats and casting a paire of fetters into it to make it know to whom it was subject Let him be what he will God made use of him for the good of his people and so over-awed the malignant Persians that they had very many of them no minde to meddle CHAP. IX Verse 1. Now in the twelfth moneth c. TThat lucky time as Haman had deemed it but was deluded by the devil the Authour of all such Arts and lots of divination Buchole to foretel future arbitrary events qui etsi semel videatur verax millies est mendax semper fallax who if he sometimes hit upon the truth yet usually cozeneth those that trust to him Thus he served Balaam the Sorcerer slain by the sword of Israel Craesus taken prisoner by Cyrus Ahab slain at Ramoth-Gilead Julian the Apostate going against the Persians Walter Earle of Athol who murthered his Master James the first King of Scots in hope to attain to the Crown Crowned indeed he was but not as his witches and sorcerers had ambiguously insinuated with the Crown of that Realme Hector Boetâ— but with a crown of red hot iron clap't upon his head being one of the tortures wherewith he ended
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
enemies as he promiseth to do in many places See Exod. 23.27 Deut. 11.2 5. Jer. 46 c. And as accordingly he did it on the Egyptians Midianites Bapt. Egnat l. 3 Philistines Syrians c. And the like he did for Baldwin King of Jerusalem against the great Calyph for the Hussites against all the force of Germany for the Angrognians against the Popes army that came against them The souldiers told their Captains they were so astonished they could not strike and that the Ministers with their prayers Act. Mon 883. conjured and bewitched them So at the siege of Mountabone whensoever the people of God began to sing a Psalme as they usually did before their sallying forth the enemies coming acquainted with their practice would so quake and tremble Spec. bel sacr 282. crying they come they come as though the wrath of God had been breaking out upon them What was this handful of captives to the whole Persian Empire that they should now become no lesse formidable to them Herodoâ—us then not long after those few Grecians were to this Ahashuerus or Xerxes who having covered the seas with his ships and with a world of men passed over into Greece was afterwards himselfe alone in a small Fisher-boat glad to get back into Asia to save his owne life Verse 3. And all the Rulers of the Provinces helped the Jewes Heb. gave them a lift sc over the brook the brake or whatsoever lay in their way of deliverance This they did out of their respect to the King rather then for any great good will to the Jewes who were generally hated for their Religion and wished out of the world Sit divus modo non sit vivus said that Roman Emperour of his brother whom he maliciously murthered Because the feare of Mordecai fell upon them But much more because God himself over-awed them and dispirited them See the Note on verse 2. How else should he appear to be the God of the spirits of all flesh Exod. 8.11 and that in the thing wherein people deal proudly he is above them How should they come to know themselves to be but men Psal 9.20 and not God and their horses flesh and not spirit c. Isa 31.3 if he did not other whiles make their hearts heartlesse Hos 7.11 their hands feeble Jer. 6.24 Isa 13.7 Ezek. 21.7 their eyes fane Deut. 28.26 their knees knock together as Belshazzars did Dan. 5.6 How else would they ever be brought to bring Presents unto him that ought to be feared Psal 76.7 8. and to say unto him Lord be not thou a terrour to me c. Jer. 17.17 If Mordecai be feared it is because God hath put a Majesty upon him and made him dreadful as Abraham likewise was to Abimelech Gen. 21.22 23. David to Saul 1 Sam. 18.29 the Baptist to Herod our Saviour to the Pharisees Mar. 11.18 Paul and Silas to their Persecutours Acts 16.27 c. And this the Lord still doth that he may dwell upon earth Psal 68.18 scil in his faithful worshippers which wicked men would not suffer if not thus rein'd in and restrain'd And 2ly that praise may wait for him in Zion and unto him may the vow be performed Psal 65.1 Verse 4. For Mordecai was great in the Kings house So great a Favourite as that it was dangerous to displease him and most men coveted his favour It was now in the Court and Kingdome of Persia as it was once at Rome when Sejanus ruled the rost under Tiberius Vt qnisque Sejano intimus ita ad Caesaris amicitiam validus Contra quibus infensus esset meâ—â— sordibus conflictabantur His friends were Caesars friends Tacit. and his enemies were in a very low and lamentable condition And his fame went throughout all the Provinces Auditio ejus the report of him went farre and near Per ora hominum volitabat so the Vulgar Latine He was Claros inter habens nomina clara viros It was every where discoursed that Mordecai was the Kings Darling Kinsman Counsellour that he had saved the Kings life and was therefore promoted to the highest dignity that it were good getting in with him who both could and would reciprocate and remunerate any that should well deserve of him and his people How thankful the Lord Cromwell was to those that had done him any courtesie See Act. and Mon. fol. 1083. How ungrateful Bishop Bonner was to the same Lord Cromwell who had been his great Patron railing at him as the rankest heretick that ever lived c. See in fol. 1087. but this was after his death Leoni mortuo vel mus insultat For this man Mordecai Vir ille insignis though he were but novus homo peregrinis a new-raised man a stranger and one that had brought in a strange alteration of things in the Court and Common-wealth and therefore could not but be much envied and maligned as far as men durst shew themselves against him yet He waxed greater and greater Heb he was going that is growing and greatening See the like Hebraisme Prov. 4.18 Gen. 8.5 For why Difficilimum inter mortales he did gloria invidiam vincere overtop envie and dazzle her eyes with his lustre which saith Sallust is the hardest thing that can be For as the tallest trees are weakest at the tops so doth envy always aim at the highest But maugre malice it self Mordecai was in the number of those few that lived and died with glory gotten by his piety zeal and other vertues neither had his adversaries any thing to complain of him more then his greatnesse Camd. Eliz. fol. 532. as Camden saith of the old Earle of Essex Verse 5. Thus the Jewes smote all their enemies It was the Lords work 1 Sam. â—5 and therefore to do it negligently to keep back their swords from blood had been to incurre that curse Jer. 48.10 as Saul did in sparing Agag Ahab in shewing mercy to Benhadad 1 Kings â—0 4â— whom God had destined to destruction These Jewes as so many Justicers Immedicabile vulnuâ— ense râ—cidendumâ—â—â— were set up by God to do to death these desperate enemies and sith there was no hope of curing to fall to cutting that others might heare and â—eare and do no more so but see and say with the Psalmist Verily there is a reward for the righteous verily there is a God that judgeth in the earth With the strokes of the sword and slaughter and destruction Here then we see what punishments they deserve that are enemies to the Church and sooner or later they shall be sure of For as hard weather rotteth not in the aâ—e so neither do the judgements against Persecutors God himself hath against them and will surely have his penniworths of them his hand that is lifted up in threatning Isa 26.11 will not faile to fall down in punishing and the higher it is lifted the heavier it shall fall Subito tollitur qui
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
the Septuagint there render it but the name of the wicked shall rot as doth now the name of the Powder-plotters of Bonner Gardiner and other Popish Persecutors Should return upon his own head According to Psal 7.17 and haply not without allusion to those Piaculares Obominales among the Grecians which were certain condemned persons on whose heads they put the publick guilt and then tumbled them into the sea or else to those expiatory sacrifices amongst the Egyptians which were first cursed by them and then cast into the river or sold to the Grecian Merchants in an apish imitation of the Hebrews scape-goat and day of Atonement Vers 26. Wherefore they called these days Purim Thereby to perpetuate the memory of that mercy worthy to be engraven in pillars of marble This was a notable name for it served to in-minde the Jewes of all that God had done for them at this bout As there is edification in the choice of fit Psalmes 1 Cor. 14.26 so in the imposing of fit names upon persons things and times As the Christian Sabbath is to good purpose called the Lords day and those festivities of Easter and Whitsontide were not so fitly called Pasch and Pentecost as the Feast of the Lords Resurrection and of the sending of the Holy Ghost It should certainly be the constant care of us all to set up marks and monuments of Gods great mercies so to preserve the memory of them which else will be moth-eaten Such as were Abrahams Jehovah Iireh Jacobs stone at Bethel Moses his Jehovah Nissi Aarons rod and pot of Manna Heb. 9.4 the twelve stones pitcht up in Jordan the names of Gilgal Ramath-Lehi Aben-Ezer those plates nailed on the Altar Numb 16.40 Hereby God shall be glorified the Churches enemies convinced our faith strengthened our joy in the Lord heightened our posterity helped and Satan prevented who seeketh to obliterate Gods works of wonder or at least to alienate them and translate them upon himself as he endeavoured to do that famous execution of divine justice upon Sennacheribs army Herod l. 2. by setting Herodotus a work to tell the world in print that it was Sethon King of Egypt and Priest of Vulcan who obtained of his god that Sennacheribs army coming against Egypt should be totally routed by reason of an innumerable company of rats sent by Vulcan which gnawed in pieces their bowe-strings quivers bucklers c. and so made way for the Egyptians to vanquish them Herodotus addeth also that in his time there was to be seen the statue of Sennacherib holding a rat in his hand in Vulcans Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and uttering these words Let him that beholdeth me learne to feare God Lo the god of this world hath his trophies erected and shall the God of heaven and earth go without Oh let us who have lived in an age of miracles and seen the out-goings of God for our good more then ever did any Nation offer unto him the ransome of our lives as they did Exod. 21.30 and 30.12 in token that they had and held all in meer courtesie from God Let us leave some seale some pawn of thankfulnesse for deliverance from so many deaths and dangers Otherwise Heathens will rise up and condemn us They after a shipwrack would offer something after a fit of sicknesse consecrate something to their gods after a victory set up trophies of triumph as the Philistines did to their Dagon the Romanes to their Jupiter Capitolinus c. Therefore for all the words of this letter In obedience to Mordecai their godly Magistrate And of that which they had seen concerning this matter And especially of God made visible all along in it yea palpable so that they might feele him and finde him Act. 17.27 though his name be not found in all this book And which had come unto them Scil. by report and hear-say but from such hands as that they were fully satisfied thereof as Hamans lot-casting Esthers supplicating the Kings reading the Chronicles c. Verse 27. The Jewes ordained and took upon them and upon their seed See ver 23. Here we have a repetition of what was before recited and this is usual in holy Scripture as Gen. 2.1 Exod. 15.19 that things of moment may take the deeper impression That of Austin is here to be remembred Verba toties inculcata viva sunt vera sunt plana sunt sana sunt Let Preachers do thus and hearers be content to have it so Nunquam satìs dicitur quod nunquam satìs discitur To write to you the same things to me is not grievous and for you it is safe saith that great Apostle Phil. 3.1 And upon all such as should joyne themselves unto them Those Proselytes chap 8 17. or whatever hang-bies So as it should not faile But stand as a law inviolable And yet that Octogesimus octavus mirabilis annus and that never to be forgotten fifth of November are with us almost antiquated little would oue think that God had ever done anything for us either by land or by sea against either fire-works or water-works Vae corpori nostro That they would keep these two dayes Keep them as before by consecrating a rest and feasting before the Lord not by gourmandizing and profane sports nor by running up and down from house to house as whifflers and wassailers Lâ—deâ—cerem Iud. as at this day the Jewes manner is witnesse Antonius Margarita a baptized Jew According to their writing i.e. Mordecai's order by themselves subscribed and ratified Verse 28. And that these dayes should be remembred That the memory of them might be kept a foot in the Church to all perpetuity Nothing is sooner forgotten then a good turn received David found himself faulty this way and therefore sets the thorn to the breast Psal 103.2 Other holy men kept catalogues see one of Gods own making Judg. 10.11 12. They also had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Memorials as is before noted The very Heathens had their triumphal Arches Pillars Trophies Tables Histories Annals Ephemerides c. A soule shame for us to fall short of them and not to wish as Job in another case Iob. 19.23 24. Oh that Gods works of wonder for us were now written Oh that they were printed in a book That they were graven with an iron pen and lead in the rock for ever That famous fifth of November especially Ier. 23.7 This wás written Nov. 5. 1653. which drownes in a manner the memory of all former deliverances as the return out of Babylon did the departure out of Egypt This happy day too too much slighted alas in many places already should never be put out of the English Kalendar whiles the Sun courseth about the earth but be registred for the generation to come that the people which shall be created may praise the Lord Psal 102.8 Every family every Province and every City They should all recognize their late danger and thereby
how old he was answered that he was in health and to another that asked how rich he was answered that he was not in debt q. d. He is young enough that is in health and rich enough that is not in debt Now all this Job was yet and therefore Satan ill apaid and unsatisfied And all that he hath will a man give for his life Life is sweet we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aesop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist and man is a life-loving creature saith the Heathen fond of life and afraid of death which is Natures slaughterman and therefore the most Terrible of Terribles as Aristotle stileth it The Gibeonites refused not to be perpetuall slaves so they might but live Those that are overcome in battle are content to be stript of all so they may have quarter for their lives Marriners in a tempest cast their lading into the sea though never so precious in hope of life If Job may escape with the skin of his teeth it is some favour he may not think much to sacrifice all that he hath to the service of his life his conscience only excepted Some good people have strained that too for love of life as when Abraham denyed his wife David changed his behaviour Camd. Elis fol. 325. Peter denyed his Master Qu. Elizabeth though afterwards she could say When I call to mind things past behold things present and expect things to come I hold them happiest that go hence soonest yet in Queen Maries time shee sometimes heard divine service after the Romish religion and was often confessed yea at the rigorous sollicitation of Cardinall Pool shee professed her self a Romish Catholick yet did not Queen Mary believe her saith mine Author remembring that shee her self for feare of death had by Letters written with her own hand to her father both renounced for ever the Bishop of Romes authority Ibid. Introd and withall acknowledged her father to be supreme head of the Church of England under Christ and her Mothers marriage to have been incestuous and unjust Those good soules did better that loved not their lives unto death Rev. 12.11 that by losing their lives saved them Matth. 10.39 that held with that Martyr Julius Palmer that life is sweet only to such as have their souls linked to their bodies as a thiefs foot is in a pair of fetters Verse 5. But put forth thy hand now See notes on chap. 1.11 This God did at Satans motion yet non ad exitium Jobi sed ad exercitium Jobs temptation is of Satan but his triall and invincible constancy is of god God in a sense tempted Job Satan also even as the dog may be said to bait the beast and the owner of the beast too that suffered him to be baited And touch his bone and his flesh pinch him to the quick that not his flesh onely may feel it but the marrow also in his bones Psal 6.2 and 32.3 and 51.8 The bone and flesh are the chief materials of mans body which is fitly compared to a fabrick wherein the bones are the timber-work the head the upper-lodging the eyes as windowes the eye-lids as casements the browes as pent-houses the ears as watch-towers the mouth as a door to take in that which shall uphold the building and keep it in reparations the stomack as a kitchin to dresse that which is conveyed into it the guts and baser parts as sinks belonging to the house c. as one maketh the comparison Now in all these and the rest of his parts of body Satan would have Job to be smitten and then he made no question of a conquest Paine is a piercing shaft in Satans quiver of temptations hence he stirred up his agents to tympanize and torment the Martyrs with as much cruelty as the wit of malice could devise but all in vain Heb. 11.35 36. Apollonia had all her teeth pulled out of her head hence Papists make her the Saint for tooth-ach Blandina tired those that tortured her Theodorus was cruelly whipped racked Scerat Theodor. and scraped with sharp shells by the command of Julian but yeilded not Rose Allen had her hand-wrist burnt by Justice Tyrrell who held a candle under it till the sinews brake that all the house heard them and then thrusting her from him violently said ah strong whore wilt thou not cry thou shamelesse whore thou beastly whore c. But she quietly suffering his rage for the time at the last said Sir Acts Mon. 1820. have you done what you will doe and he said yea and if thou think it not well then mend it Mend it said she nay the Lord mend you and give you repentance if it be his will And now if you think it fit begin at the feet and burn the head also for he that set you a work shall pay your wages one day I warrant you As little got the divel by these worthies as he did by Jobs biles and carbuncles We are ashamed said one of Julians Nobles to him we are Ashamed O Emperour the Christians laugh at your cruelty and grow the more resolute And he will curse thee to thy face Heb. If he curse thee not to thy fade q. d. then damne me send me to hell presently This Satan holds in by an Aposiopesis being therein more modest then our desperate and detestable God-damn-mee's let them see how they gratifie the divel who curse and blaspheme or protest openly what they know to be false This the divel did not Verse 6. And the Lord said unto Satan who hath his request it is not alwayes a mercy to have what we wish Deus saepè dat iratus quod negat propitius Be sure we bring lawful petitions and true hearts Heb. 10.22 and then we shall have good things and for our greatest good Behold he is in thine hand Here God puts his child into his slaves hand to correct but not to destroy And surely if we give reverence to the fathers of our flesh who correct us for their own pleasure shall we not much more be in subjection unto the Father of Spirits Heb. 12 9 10. Busbeq chastning us for our profit and live The Turks though cruelly lasht are yet compelled to return to him that commanded it to kisse his hand and to give him thanks and to pay the officer that whipt them This last we need not do but the former we ought taking Gods part against our selves and resting contented though as Paul delivered up some to Satan that they might learn not to blaspheme so God deliver us up to him and his agents such as Satanically hate us and are divellishly bent against us Psal 32.21 causing us to suffer more then any ever did out of hell that we may learn not to be proud secure sensuall and may preach forth the vertues of him who hath brought us out of darknesse into his marvellous light 1 Pet. 2.9 Let us not say if God would take
outward troubles when as to the wicked death is but a trap-door to hell we silly fish see one another jerked out of the pond of life but we see not the fire and the frying-pan whereunto those are cast that die in their sins to whom all the sufferings of this life are but a typicall hell the beginning of those terrors and torments which they shall hereafter suffer without any the least hope of ever either mending or ending Verse 10. But he said unto her He did not start up and lay upon her with his unmanly fist Chrysostome saith it is the greatest reproach in the world for a man to beat his wife but he reproveth her and that sharply as she deserved and so did Jacob his best beloved Rachel when the offence was against God Gen. 30.2 A wise husband saith Marcus Aurelius must often admonish never smite and but seldome reprove and that with the spirit of meeknesse too Gal. 6.1 Meeknesse of wisedome Jam. 3.13 That was wonderful patience that was exercised by D. Youngs Benef of Afflict 153. Cowper Bishop of Lincoln who when his wife had burnt all his Notes which he had beene eight years in gathering left he should kill himself with overmuch study for she had much ado to get him to his meales shewed not the least token of passion but only replyed Indeed wife it was not well done so falling to work again he was eight years in gathering the same Notes wherewith he composed his Dictionary Job though somewhat more tart as reason required the offence being of so high a nature yet he breaks not out into fierce and furious language he saith not Go go thou art an arrant fool a wicked woman an abominable wretch but Thou speakest like one of the foolish women like one of the women of Idumea that have no sap of wisdome or goodnesse in them but do whip their gods as the Chinois are said to do at this day when they cannot have what they would have of them and revile them for neglecting their worshippers Note here that Jobs wife might be a good woman for the main though in this particular she did amisse but it is a fault in Gods people when it shall be said unto them Are ye not carnal and walk as men when it shall be said of Gods daughters that they speak or act like one of the foolish women Davids daughters were known by their party-coloured garments so should Gods by the law of wisdome in their lips and lives by their patient minde made known to all men by their eximious and exemplary holinesse What should Jobs wife the Governesse of such a religious Family the yoak-fellow of such an holy Husband be talking of cursing God be speaking after the rate of profane Edomites The Heathen Comedian can say that she is a wise woman who can be well content to suffer hardship and not repine that it is now worse with her then formerly it hath been Job would fain bring his wife to this Quae aquo animo pati potest sibi esse pejus quam fuit and therefore addeth What shall we receive good c He seeketh to set her down not with rage but with reason and that indeed is the right way of backing a reproof wherein as there must be some warmth so it may not be scalding hot Words of reviling and disgrace they scald as it were But words that tend to convince the judgment and to stir up the conscience to a due consideration of the fault they be duely warm and tend to make the physick work the more kindly Shall we receive good at the hands of God and not evill Shall we not eat the crust with the crumbs drink the sowr with the sweet blesse God as well for taking away as for giving accept of the chastisement of our iniquity receive it patiently thankfully fruitfully Shall we be all for comforts and nothing at all for crosses Is it not equall that we should share in both sith it is the Lords mercy that we are not consumed Gen. 49.28 Jacob is said to have blessed all his sonnes Now he seemed rather to curse Reuben Simeon and Levi for he speaks only of evill to them But because they were not rejected from being among Gods people because they were not cut out of the list as Dan afterwards was 1 Chron. 7. Revel 7.7 though they were under great and sore afflictions they are counted blessed Doles quòd amisisti gaude quòd ◠vasisti saith Seneca Grievest thou at thy losses be glad that thy self art escaped Be ready at all hours to send God home again the blessings which he lent us with thankfulnesse There is a complaint of some men so ungratefull that if you do them nineteen courtesies Auson and then deny them the twentieth you lose all your thank with them Carry them on your back to the very suburbs of Rome and not into the City it self you do nothing for them God is not to be thus dealt with especially since he altereth the property of those evils and crosses which he layeth upon us turning them to our greatest good Rom. 8.28 like as the skilfull Apothecary turneth a poysonfull Viper into a wholesome Triacle Good therefore and worthy of all acceptation is that counsell of the Wise-man In the day of prosperity be joyfull but in the day of adversity consider Consider What This that God also hath set the one over against the other Eccles 7.14 and therefore thou must take the one as well as the other that 's but reasonable and equitable Plato saith that God doth alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 act the Geometrician do and dispose of all things in number weight and measure such an order and vicissitude he hath set of good and evill in the life of man that they are as it were interwoven Accept them therefore and acquiesce in them both as the Hebrew word here signifieth In all this Job sinned not with his lips Hitherto he did not though in a pitifull pickle and much provoked by the wife of his bosome He did not murmure against God nor let fly at his wife he did not threaten her as Lamech nor fall out with the whole sex as he that said Foemina nulla bona est He doth not wish himself single againe Sylla foelix si non habuisses uxorem Chaldaus Paraphrastes Talmudici as Augustus did or hold himself therefore onely unhappy because married as Sylla did No such unsavoury speech falls from Jobs lips as the Divel wished and waited for it Neither doth it follow as some Rabbines would inferre from this Text that Job sinned in his heart though not with his lips for out of the abundance of the heart the mouth would have spoken Look what water is in the Well the like will be in the Bucket and what stuff is in the ware-house the like will be in the shop If his heart had been exulcerate he would not meekly and
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
capitulate with him and not stoop unto him by an humble yieldance especially sithence Deus crudelius urit Quos videt invitos succubuisse sibi Tibul. Eleg 1.8 The way to disarme Gods heavy indignation is to submit to his justice and to implore his mercy Hos 5.14 to fly from his Anger to his Grace Blood-letting is a cure of bleeding and a burne a cure against a burne and running to God is the way to escape him as to close and get in with him that would strike you doth avoid the blow and this is that that I would do were I in thy case saith Eliphaz here Hee doth not vaunt as Olympiodorus mistaketh his meaning but advise Job to humble himself and confesse his sinnes and sue for pardon of sin and release of punishment to kisse the rod and not to bite it to drink of Gods cup willingly and at first when it is full as Mr. Bradford Martyr hath it lest if he linger he drink at length of the dregs with the wicked And unto God the righteous Judge as the word importeth Phocyl who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither â—areth nor feareth any man as it was said of Trajan the Emperour but more truly of God he proceedeth according to truth not according to opinion or appearance and greatly scorneth to look at displeasure revenge or recompence Would I commit my cause Put my case and condition by self-resignation and humble supplication This David did notably 2 Sam. 15.25 26. Psal 142.2 and counsels all to do accordingly Psal 55.22 Cast thy burden or thy request upon the Lord by vertue of this writ or warrant Verse 9. Which doth great things and unsearchable The better to perswade Job to take his counsel he entreth into a large description of Gods attributes his Power Wisedome Aug. Justice Mercy c. all which are clearly seene in his workes of wonder as in a mirrour or as on a theatre These he is ever in doing as the word here signifieth and sheweth himself great in great things and not little in the least dum memora culicis pulicis disponit yea he useth to be greater in smaller things then in bigger The soul is more operative in Ants then in Elephants in Dwarfes then in Giants So he delights to help his people with a little help Dan. 11.34 that through weaker meanes they may see his greater strength to magnifie his power in pardoning their many and mighty sinnes Numb 14.17 18. Micah 7.18 to illustrate his power in their perseverance and wonderfull preservation amidst a world of evils and enemies John 10.29 1 Pet. 1.5 to fulfill his promises seeme they never so improbable or impossible Jer. 32.14 15. to answer prayers that look as if lost and to do for his people exceeding abundantly above all that they can ask or think according to the power that worketh in them Eph. 3.20 All this Eliphaz would have Job to consider that he might not cast away his confidence but seek to God and turn his talk to him as Beza turneth the fore-going words And unsearchable Heb. And no search for they are fathomlesse and past finding out Rom. 11.33 This Eliphaz might say to stop Jobs curiosity and to humble him for his sinne in enquiring too much into the reason of Gods so severe dealing with him chap. 3. In prying too farre or too boldly into the secret workings of God It should suffice us to know that the will of Gods is the rule of right that his judgements are sometimes secret alwaies just that it is extreme folly to reprehend what we cannot comprehend wee may as soone comprehend the sea is a cockleshell as the unsearchable things of God in our narrow and shallow understandings that at the last day all things shall be cleared up and every mouth stopped when exquisite reasons of all Gods proceedings which now seem not so well carried shall be produced and wisedome shall be justified of her children Marvellous things Such as the wisest may well wonder at God is the onely Thaumaturgus the great wonder-worker and these marvels are more ordinary then the most are either at all either aware of or affected with To let passe those wonders of the Creation for which see Psal 136.4 5 6 7. Canst thou tell how the bones grow in her that is with child saith Solomons Eccl. 11.5 Mirificatus sum mirabilibus operis tuis so Montanus rendreth that of David Psal 139.14 I am fearfully and wonderfully made marvellous are thy workes c. Galen that great Naturallist Fernel de abd rer caus was much amazed at the motion of the lungs in mans body and would needs offer sacrifices therefore to that God whom he knew not Who can give a naturall reason of the strength of the neather-chap of the heat in the stomack of the colours in the rain-bow of the ebbing and flowing of the Sea or but of this ordinary occurrence that chaffe is so cold that it keepes snow hidden within it from melting and withall so warme that it hasteneth the ripening of Apples Well might Eliphaz say that God doth marvellous things without number Verse 10. Who giveth vain upon the earth This is reckoned and rightly among the marvellous workes of God See chap. 28.26 Jer. 10.13 Amos 5.8 Acts 14.17 Raine is the flux of a moist cloud which being dissolved by little and little by the heat of the Sun lets down 〈◊〉 by drops out of the middle region of the aire this is Gods gift For he 1. 〈◊〉 it Job 28.26 2. Prepareth it Psal 147.8 3. With-holdeth it at his pleasure â—â—opping those bottles that should yeild it Amos 4.7 4. Sendeth 〈…〉 the behoof and benefit of man and 〈◊〉 as also for the demonstration of his Power Wisedome Justice and Goodnesse whereof hee hath not left himself 〈◊〉 by without witnesse Acts 14.17 whiles he weigheth these waters above the firmament by measure so that not one drop falleth in vain or in a wrong place In those hot countries where Rivers were scant raine was highly valued they called it the husband of the earth because the earth can no more hear fruit without it then a woman children without the company of a man The Egyptians were wont in mockery to tell the Grecians that if their God whom they called cloud-gathering Jupiter should forget to give raine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they might chance to sterve for it see the reason Deut. 11.8 11 12. Egypt was watered with the soot as a garden by sluces from Nilus not so Canaan He sendeth waters upon the fields irrigat aquis universa saith the vulgar Hee moisteneth all places with waters by the showres which falling upon the ground run hither and thither he divideth the fields as it were into streets and high wayes so Beza paraphraseth Another thus 'T is he himselfe who watereth it as well by those waters which fall from heaven as by those which he hath hidden in its entrailes and whose secret
man a blessed man this the world wondreth at and can as little conceive of or consent to as the Philistines could of Sampsons riddle of meat out of the cater c. How can these things be say they It will never be saith Sense it can never be saith Reason it both can bee and will bee saith Faith the property whereof is to gather one contrary out of another life out of death happinesse out of misery assurance of deliverance out of deepest distresses and to believe God upon his bare word and that against sense in things invisible and against reason in things incredible What if the afflicted man be Enosh that 's the word here a sorry sickly miserable man so the world esteemeth him yet Blessed is the man there he is called Geber the gallant man whom thou 〈…〉 O Lord and teachest him out of thy Law Psal 94.12 Oh the happinesses the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present and future happinesse of the man whom God correcteth and withall instructeth chastening him with pain upon his bed and withall opening his cares to counsel and sealing his instructions Job 33.16 19 disputing him out of his evil practises with a rod in his hand Therefore despise not than the chastening of the Almighty Fret not faint not be not so impatient as to think that either thy crosses come not from God or not in mercy or that he is not All-sufficient to beare thee up under them or to help thee out of them Set not light by his love-tokens this is one of those two extremes Solomon warnes us of Prov. 3.11 neither despise afflictions nor despond under them See my Treatise called Gods love-tokens and the afflicted mans lessons page 37 38 39. c. Loath we are to take up the crosse and when called to carry it we shrink in the shoulder no chastening seemeth joyous but grievous as averse the best may be to it Psal 75.8 as a sick man is to those physicall slibber-sawees he had as lieve die almost as take them down How then alass will wicked men doe to drink off that cup of Gods wrath that hath eternity to the bottome Let the saints be content and say Ferre minora voto ne gravior a feram It is the Lords mercy that we are not consumed Lâ—in 3.22 that wee are set safe from the wrath to come what-ever here betideth us It is the chastening of the Almighty who could as easily crush us as correct us See Isai 13.6 Jeal 1.15 Verse 18. For he maketh fore and bindeth up As a Surgeon maketh an incision to let out the impost humed matter and then heals up the wound againe God hath a salve for every sore a medicine for every malady he is both a Father and a physician hee 〈◊〉 us not unlesse aâ—ed be 1 Pes. 1.6 Wee are judged of the Lord that we may not be condemned with the world Would wee that God should let us alone to perish in our 〈…〉 Ephraim Hos 4.14 and not meddle with us 〈…〉 they are set 〈◊〉 up our fores before they 〈…〉 mercy more cruel then any cruelty as a Father calls it And yea most 〈…〉 of by Luther who being in his 〈…〉 to take in good part his present pain as a token of Gods love answered Ah quam velim alios amare non me If this be his love I could wish he would love others and not me Luth. in Gen. He woundeth This is more then to make sore or sick like as Heb. 12.6 Scourging is worse then Chastening God sometimes makes bloody wales upon the backs of his best children he wounds them with the wound of an enemy Psal 68.21 110.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cruentavit and leaves them all gore blood as the word here used importeth And his hands make whole He hath as a Chirurgion should have a Ladies hand soft and tender a fathers heart relenting over his pained Ephraims Hos Lam. 3.33 11.8 Hee afflicteth not willingly or from the heart it goeth as much against the heart with him as against the hair with us and evermore Dejicit us relevet promit ut solatia prastet Enecat ut possit vivificare Deus Verse 19. He shall de liver thee Heb. Snatch thee away or pull thee out as a brand out of the fire or as a prey out of the teeth of a wilde beast Thus God snatcht Lot out of Sodom David out of many waters Paul out of the mouth of the Lion Jonah out of the belly of hell c. As birds flying so will I defend Jerusalem Isa 31.5 A metaphor from the Eagle and other birds which when they flie highest set a watchfull eye upon the nest to rescue their young ones in case of danger In six troubles Or straits such as enemies or other evils put men to Israel at the red sea for instance where they were sorely distressed encircled with troubles neither was there any way of escape unlesse they could have gone up to heaven which because they could not heaven came down to them and delivered them Yea in seven A certaine number for an uncertain boundlesse deliverances will God grant to his people even as oft as they shall need deliverance enemies oft plow upon their backs and God as often cuts their traces Psal 129.3 4. As Catâ— was two and thirty times accused and two and thirty times cleared and absolved so shall it be with the Saints and this not only at the end of the world as Gregory and others interpret this text as if by six and seven allusion were made to Gods creating the world in six dayes and resting on the seventh and so must his servants labour here under afflictions and rest in heaven but in this life present where many are the troubles of the righteous millions some render it but the Lord delivereth them out of all Psal 34.19 Yea in them all as this text hath it by his supporting grace and those divine comforts which as blown bladders beare them aloft all waters There shall no evill touch thee so tactu qualitativo with a deadly touch God chargeth afflictions as David did his Captaines concerning Absolom Handle the young man gently for my sake Touch not mine annointed c. Either touch them not at all or not to hurt them Troubles may touch the Saints but evils must not 1 Cor. 10.14 Verse 20. In famine be shall redeeme thee from death They that be slaine with the sword are better then they that be slaine with hunger Lamen 4.9 Famine therefore is here set as the first and greatest of the six ensuing evils the sorest of Gods judgments Ezek. 6.11 Jer. 24.10 The certaine harbinger of death as here From this so great a death God delivered Abraham Gen 12. Isaak Gen. 26. Jacob and his family Gen. 47. The poor widow 1 Kings 17. The Israelites in the wildernesse by quailes the Rochellers by a miraculous shoale of shel-fish cast up into their town in a strait
siege c. There is a promise that the Lions shall lack and suffer hunger but so shall not any such as seeke the Lord Psalm 34.10 There shall bee speciall provision made for such and God shall redeeme them from this evil by a wonderfull separation as he did in another case Exod. â— 22 either he will send them in meat or take away their stomacks as shee once said Fides famem non formidat Faith feareth no famine having trusted God for a crowne she will not distrust him for a crust And in warre from the power of the sword Here is the Saints safety or their writ of protection True it is that the sword devoured one as well as another 2 Sam. 11.25 and pale death cutteth its way oftentimes through a wood of men out of the mouth of a murdering piece without distinction But though the Saints with Josiah bee 〈◊〉 in battel yet they dye in peace 2 Kings 23.29 with chap. 22.20 for their eyes see not the evil that God bringeth upon others that out live them as it followeth there Besides they are gathered to their fathers who enjoyed peace Redeemed they are from the power or hands of the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may kill them but cannot hurt them take away their head but not their crown Verse 21. Thon shalt be hid from the scourge of the tongue That is from reproaches and slanders which is a tongue smitting Jer. 18.18 as smart as any hand-smiting and drawes blood Ezek 22.9 The divel is both a liar and a murtherer John 8.44 Back-biting is back-beating Speed Humphrey Duke of Glocester was by the people of England thought to be doubly murthered saith the Chronicler viz. by detraction and deadly practise Plato commendeth that law of the Lydians that punished detracters like as they did murtherers because their words are swords and their breath as fire divoureth Isai 33.10 Now from such pests the Lord promiseth to hide his people that either the Traducer shall not find them Dabhar is the Hebrew for a word Dabher for a Pest Drus or not fasten upon them their names shall bee so oyled that slanderous aspersions shall not stick to them Some render the text thus Hee shall hee hid cum vagabitur lingua when the tongue wandereth or walketh about Their tongue walketh through the earth Psal 73.9 it runs all the world over and like a mad dog snaps at every one Hence the Hebrew word Ragal to defame or slander Psal 15.3 properly noteth a fooling it up and down a going to and fro to carry tales and rumours 2 Sam. 19.27 Now from such a mischiefe from the lash of such lewd tongues God will hide his people under the hollow of his hand because hee knowes that many a good heart is more afflicted with words then with blowes Psal 42.3 Saint Paul reckoned that it were better for him to die then that nay man should make his glorying void that is take away his good name and so disable him from doing good by his Ministery 1 Cor. 9.15 Neither shalt thou be afraid of destruction when it cometh Much lesse at the rumour of it Matth. 24.6 Luke 24.9 Thou shalt walk about the world as a conquerour being above fear then when others are below hope Noah-like thou shalt be modiis stanqillus in undis and not as Magor-missabib a terrour to thy self and all about thee Jer. 20.3 Verse 22. As destruction and famine thou shalt laugh viz. by the force of thy faith which like perfect love casteth out sinsull feare as grounding upon Gods infallible promises and knowing that all the pathes of the Lord are mercy and truth unto such as keepe his covenant and his testimonies Psalm 25.10 All the passages of his providence 〈◊〉 are to such not only mercy but truth they come to them in a way of a promise as bound to them by covenant and hence their holy courage lifteth them up so farre above dangers and seares that they even laugh at them as Leviathan laugheth at the shaking of the speare Job 41.29 They famish famine and destroy destruction it self like as Christ Jesus the Captaine of their salvation swallowed up death in victory and as many of the Martyrs baffled it deriding their tormentors Neither shalt thou be afraid of the bests of the earth i.e. wilde beasts that devour men and cattel as Lions Beares Bores Wolves c. whereunto we may adde those Cannibals man-eating persecutors who eat up Gods people as they eat bread Psalm 14.4 Such Lycanthrope or beasts in the shape of men Paul fought with at Ephesus and God had delivered him out of the mouth of that Lion Nero 2 Tim. 4.17 Who yet afterwards martyred him But the viper at Malta did him no hurt no more did the Lions Daniel neither would they meddle with some of the primitive Martyrs cast before them to be devoured Verse 23. For thou shalt be in league with the stones of the field Thou shalt not dasâ—â—thy â—oaâ— against them the Latines east a stone lapidem à laedendo pede from hurting the soot that hiâ—teth against them Psal 91.12 They were wont of old to go barefoot as Vatablus here noteth And our Chronicler telleth us of King Henry the second that for a perâ—dnee going to Canterbury to the shrine of Thomas Becket his bare feet with the hard stones were forced to yeild bloody tokens of his devotion on the way or thus The stones of the field shall not hinder thy harvest as Marth 13.6 Or being picked up for a mound or wall they shall not fall upon thee and braine thee 1 King 20.30 as the 〈◊〉 of the wall of Aphek did the blasphemous Syrians as the towne-house did the insisting Philistines Judg. 10.30 as the house did Jobs children c. or the Homes out of the wall shall not cry out against thee as Hab 2.11 but all creatures shall be thy confederates not only not hurting but helping thee all that may be For as they are all armed against the wicked as rebels and traitors to the divine Majesty so God hath promised to make a covenant for his Saints with the beasts of the field and with the foules of heaven c. Hos 2.18 Rebellis facta est quiz home numini creatura homini Aug. See the Note there And the beasts of the field shall be at peace with thee The tame beasts shall not only not mischieve thee as some they have done Euripides the Poet was torn in pieces with dogs horses have been the death of many c. but shall be serviceable and profitable unto thee some alive not dead as the dog horse some dead not alive as the hog some both as the oxe sheep c. Ambrose hath a very strange story of a man slain at Antioch by night by a souldier in hope of spoile this mans dog would not away from his masters dead corps but lay howling by it till day-light many came in the
morning to see that sad sight and the murtherer among the rest came that he might be the lesse suspected The dog no sooner saw this souldier Amb. in Hexâ—em but he ran fiercely at him and would never give over barking and baiting at him till he saw him apprehended and carried to prison where he confessed the fact and was for the some deservedly executed Verse 24. And thou shalt know Thine owne eyes shall see it and thine experience seale to it thou shalt be well assured of it this is a sweete mercy it is the sweet-meates of the feast of a good conscience saith Latimer to know that all shall go well with us here and that our names are written in the book of life to be able to conclude from temporal blessings to eternal as David doth Psal 23.5 6. to have not only sustentation but suavities spiritual as one speaketh That thy Tabernacle shall be in peace i.e. thy house houshold and houshold-stuffe shall be in safety and all shall be as well with thee as heart can wish Or thy Tabernacle shall be peace Thou shalt bee free from domestical dissensions It is a sign of a Christian-family if the son of peace be there and peace rest in it Luke 10.6 This turneth water to wine and the contrary where envying and strife is there is confusion or unquietnesse and every evil work Jam. 3.16 such a tabernacle is more like to a kennel of hounds then a family of Christians And thou shalt visit thy habitation As a busie bishop within thine own diocesse thou shalt carefully enquire into the state of thy family and take an account of all that are under thy roofe that God be sincerely served there and all things well husbanded Prov. 27.26 27. And shalt not sinne viz. by too much indulgence to children and servants Elies sin who brought up his children to bring down his house Or thou shalt not bee found guilty sc of thy families faults imputed unto thee or thou shalt not miss so of thy desire and expectation but all shall go as well within doores as heart can wish Verse 25. Thou shalt know also that thy seed shall be great Thou shalt live to see thy children whereof thou art now bereft not only restored but increased Children are the seed parents are but the husk as it were to have these multiplied is no small mercy Psalm 128.3 especially when the wife is as the vine and the children like olive-plants two of the best fruits the on for sweetnesse the other for fatnesse Judg. 9.13 when they prove to be as arrowes of a strong man such as whose naturall knottinesse is reformed and smoothed by grace such as for the workmanship of grace and holinesse in their hearts and lives are become like the graving of a Kings palace Psalm 144.12 What can better preserve Jacob Job from confusion or his face from waxing pale than if he might see his children the work of Gods hands framed and fitted by the word in regeneration and the duties of new obedience this would make religious parents of sanctifie Gods name even to sanctifie the Holy One and with singular encouragement from the God of Israel Isa 29.22 23. And thine off-spring as the grasse of the earth Thy Nephewes shall be not onely numerous but innumerable they shall also flourish as grasse in its prime Verse 26. Thou shalt come to thy grave in a full age In a good old age or as the Hebrew hath it Gen. 25.8 with a good hoare head in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thou hast even a satiety of life and art as willing to die as ever thou wast to dine or to rise from table after a full meale The Hebrewes made a feast when they were past 60 yeares of age and some of them observe that the numerall letters of Chelaâ—h thâ—word here used make up threescore but that 's not a full old-age rather it is the beginning of it Thou shalt aye in lusty old age so Broughton rendreth it old and yet healthy and comfortable as was Moses Deut 34.7 And Mr. Dod that Moses of our times Of Mr. Samuel Crook likewise it is recorded that when he saw no more ability for labours In his life by W.G. he desired to die in a satiety and fulnesse of life not as a meat loathed as many times naturall men do but as a dish though well liked that he had fed his full of sew men having ever run so long a race without cessation or aespitatâ—â—â— so constantly so unweariably so unblameably Lo such an hoary head was a crown of glory as being found in the way of righteousnesse Prov. 16.31 But so are not all that yet are long-lived A sinner may do evill an hundred times and yet have his dayes prolonged Bccles 8.12 Manasseh had the longest reigne of any King of Judah 〈◊〉 Joâ— 22 held the mortality of the soule and was otherwise erroneous and vitious yet he lived longest of any Pope and died richest Anno Dom. 13.35 howbeit he died tempore non suo too soone for himself Eccles 7.17 He went not to his grave in a good old age ripe and ready As a shock of corn cometh in in his season As corn when ripe is reaped shockt up and carried into the barn for the masters use Dei frumentum ego sum I am Gods bread-corn said that ancient Martyr Verse 27. Lo this we have searched it so it is Wee are sure that all this is true and may be trusted to for we have tryed it wee have it not by tradition neither take we it up upon trust from others but we believe and know as Peter spake Job 6 69 we believe and therefore speak it as Paul after David 2 Cor. 4.13 Psal 116.10 Thou majest write upon this whole chapter as those Ancients did upon their Oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God God or as John the Divine did upon his Revelation These sayings are faithful and true Rev. 22.6 Vera tanquam â—x tripode as true as Gospel as we say Those that take upon them to teach others should goe upon sure ground and be masters of what they teach how else will they teach with authority those also that come to heare must strive to find out that which St. Luke calleth the certainty of things Luke 1.4 and not be led by conjectural suppositions or the Tenents of their teachers but be fully perswaded verse 1. Heare it With utmost attention of body intention of mind retention of memory and practice also all is lost And know thou it for thy good Make thy best use of this our diligence and experience so freely and friendly communicated unto thee Let not all this that hath beene spoken be spilt upon thee but prove every whit as profitable to thee as I conceive it seasonable for thee Some knowing men are not a button the better for all they know The divels are full of objective knowledge but they get no good by it no more
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
as was noted before on verse 5. But he is said to remember us when he relieveth us Psalm 136.23 and 9.18 1 Sam. 1.19 That thou hast made me c. viz. in those Protoplasts my first parents formed out of the ground Gen. 2.7 whence the Heathen Philosopher could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arian in Epict. that man is nothing else but a piece of clay weakly made up or thou hast wrought me like clay sc in the womb where thou hast framed and formed my body as the potter worketh his clay well-tempered into an earthen vessel Here then Job in-minds the Lord by the matter whereof he was made of the frailty vility and impurity of his nature Lutum enim conspurcat omnia sic caro to move him to a mitigation of his misery See Psal 103.14 and 78.39 Wilt thou bring me into the dust again viz. By those grievous torments Or And that thou wilt bring me into dust againe for so thou hast said to dust shalt thou return Gen. 3.19 And it is appointed for all men once to die Heb. 9.27 Oh therefore that I might have some small rest and respite before I go hence and be no more seen Psal 39.12 13. Verse 10. Hast thou not poured me out as milk Or melted me that is made me of some such thing as liquid and white milke Generationem hominis describit Man is a very mean thing in his first conception modestly here set forth by the making of cheeses Vatab. Vnde superbit homo cujus conceptâ—o turpis Nasci poena labor vitâ— necesse morâ— Concerning mans formation in the womb see the Naturallists and Lactantius de Opificio Dei cap. 12. but especially Psalm 139. where and in this text there is enough spoken to satisfie us about this great natural mystery saith Mercer that is a good Moral that one maketh of it God strains out the motes of corruption from a godly-man while his heart is poured out like milk with grief and fear whereby the iniquity of Jacob is purged and this is all the fruit to take away his sinne Isa 27.9 And crudled me like cheese Siccastissimo ore elegantibus metaphoris saith an Interpreter Bodin theat natur 434. Arist de gen anim cap. 20. i. e. Thus in a most modest manner and with elegant metaphors doth Job as a great Philosopher set out mans conception in the womb Aristotle whose manner is obscurioribus obscura implicare as Bodin observeth hath some such expression as this but nothing so clear and full Verse 11. Thou hast clothed me with skin and flesh Out of that soft and liquid substance the slime of my parents loins grossed first into a rude fleshy masse and consolidated Thou hast made not only a thin skin and firm flesh but also hard bones and knitting nerves and all this for a garment or guardment to those more noble inward parts the brain heart liver c. which Job here accounts to be the man when he saith Thou hast clothed me that is my vital parts with the upper garment of skin and with the under-garment of flesh all which and the rest of the parts both similar and organical are in their original but the same matter which God hath thus diversified and all by the book Psalm 139.16 Had he left out any member in his common-place-book thou hadst wanted it saith one And hast fenced me with bones and sinews Bones are the pillars of the body giving it stability straightnesse and forme The Rabbines say there are as many of them in mans body as there are affirmative precepts in the law that all his bones may say Lord who is like unto thee c Psal 35.10 By the sinews are the bones knit together that upon them man may move from place to place as he pleaseth Sense also and Motion is by these in their wonderful and inexplicable conjugations conveyed to the rest of the parts It is God alone that knoweth how the bones think the same of the sinews arteries veins gristles flesh and blood c. do grow in the wombe of her that is with child Eccles 11.5 The Anatomists find out every day almost new wonders and an Ancient stileth Man the miracle of miracles Besides what is seen Mr. Caryl God hath pack many rarieties mysteries yea miracles together in mans chest And surely saith one if all the Angels in heaven had studied to this day they could not have cast man into a more curious mould or have given a fairer or more 〈◊〉 edition of him Verse 12. Thou hast granted me life i. e. Into my body thus formed and organized thou hast infused a soul Vatab. that principle of life quickned me in the womb and brought me alive out of it which because it is a miracle of mercy therefore 〈◊〉 addeth favour thou hast granted me Heb. thou hast wrought with me life and favâ—â—â— Thou hast dealt life and goodnesse unto me that is thou hast given me life accompanied with thy goodnesse and blessings so Beza senseth it Some understand it of the reasonable soul others of the beauty of the body according to Isa 40 6. And thy visitation hath preserved my Spirit i. e. Thy good providence hath safe guarded me from innumerable deaths and dangers Puerilitas est periculorum pelagus children are apt to run into mischief and those of riper years are subject to a thousand disasters and evil-occurrences Gods special care is exercised over his as is sweetly expressed Psalm 121. and Psalm 23. Davids pastoral and Psalm 3. where David doubteth not of safety though asleep and in the midst of enemies because God sustained him when as Samson and Ishbosheth a sleep in the midst of friends were circumvented because deserted by him oh pray pray that the Lord Jesus Christ would be ever with our spirits visit him in duty that he may visit us in mercy Verse 13. And those things hast thou hid in thine heart Legendum hoc cum stomachâ— saith Mercer And hast thou indeed hid these things in thine heart What things meaneth Job his afflictions which God was long before preparing for him and now took his time to lay load upon him to be revenged on him at unawares and at greatest advantage If this be the fense of Jobs words as some would conclude from the next verses he was mightily mistaken and this was atrox querimonia a grievous complaint and unworthy of God who lieth not at the catch nor pretendeth fair when he intendeth otherwise A Cain may do so to Abel Esau to Jacob Absolom to Amnâ—n Joab to Amasa c. The Creator needs not daub or prevaricate thus with his creatures if Job thought he did with him Job was utterly out though for confirmation he adde I know that this is with thee I am sure that thou hast dealt thus closely and covertly with me and that thy plagues have surprized me O these still revenges Merlin and others understand by those thing hid
thee sith thou art set and so wedded and wedged to thine own will and way that thou canst not be removed and rectified but by an extraordinary touch from the hand of heaven O therefore that God would speak and open his lips against thee and for us for so Zophar doubts not but he would do but if it proved otherwise chap. 42. Job was justified and these three condemned because they had not spoken of God or to God as in this text the thing that was right verse 7. but had been Satans instruments to discourage Jobâ— and to drive that good man to many passionate speeches Some men and women too as Sarah Gen. 16.5 are over-hasty to send for God as it were by a post to decide their controversies who if he should come at their call would certainly pronounce against them Psal 37. Eccles 5.2 Fret not thy self therefore to do evil be not rash with thy mouth and let not thine heart be hasty to utter any thing in this kind before God or to interest him in thy quarrels and controversies for he will surely passe an impartial sentence â—either is there any iniquity with the Lord our God nor respecting of persons nor recâ—iving of gifts 1 Chron. 19.7 One Interpreter from this wish of Zophar noteth that it is an ordinary practice of hereticks Satans factors to mention God as approving of their errors if by speaking he would from heaven declare himself plainly and that therfore we should take heed of those that labour to work upon us this way when by right reason they are able to evince nothing that they say Vers 6. And that he would shew thee the secrets of wisedome This may be understood of Gods law saith Diodate or of the hidden wayes of his providence which if God would shew Job he should at once see that he mistook much and knew little of those many mysteries that are both in the word and works of God in all divine dispensations which are such as none can unriddle but God himself neither can we see them till he shew them It is well observed that the word here rendred shew signifieth to interpret and expound that which is dark mysterious and enigmatical and till God shew us in this sort we remain ignorant both in the book of the creatures and in the book of the Scriptures Oh pray that ye may be all taught of God that he would show you great and mighty things which you know not Jer 33.3 that he would so open your eyes that ye may behold wondrous things out of his Law Psalm 119.18 c. That they are double to that which is Sunt enim Deo judiciorum duo genera so the Tigurines translate the words for God hath judgments of two several sorts viz. open and secret such as thou with all thy skill canst not dive into The Hebrew is dovbles to the being that is saith one manifold more then is by thee apprehended and although God hath afflicted thee according to what he hath revealed yet he might afflict thee more if he should proceed according to the height of his secret wisedome thy plagues should be double to that which is if God should deal rigorously with thee there is reason therefore thou shouldst be patient sith thy sins are far more then thy sufferings Know then that God exacteth of thee lesse then thine iniquity deserveth This is a meditation that may be of special use as to humble us so to stanch murmuring and to strengthen patience under present pressures See Ezra 9.13 with the Note Junius rendreth it acknowledg at least that God exacteth somewhat of thee for thine iniquity somewhat it is and but somewhat sith hell is the just hire of the least sin and it is the Lords mercy that we are not consumed Lament 3.22 Verse 7. Canst thou by searching find out God i. e. The nature of God or the course of his providence and the reason of his proceedings thou canst never do it Neither did Job ever take upon him to do it but had excellently and accurately set out the same things chap. 9.4 c. that Zophar here doth so that he might well have spared his pains in this discourse as to Job but that being too pertinacious in his evil opinion of him he chose rather to thwart him then to close with him as contentious people use to do Canst thou find out the Almighty unto perfection No nor the brightest Angel in heaven the highest graduate in glory Find him we may possibly but not find him out much lesse find him out to perfection Tantum recedit quantum capitur Orat. 1. saith Nazianzen The nearer you draw unto God the further off he is from you De mirabil auscult and you are as much to seek as ever he is indeed like the pool Polycritus writeth of cited by Aristotle which in compasse at the first scarce seemed to exceed the breadth of a shield but if any went in to wash it extended it self more and more A Country fellow thinks if he were upon such a mountain he could touch heaven and take a star in his hand but when he comes thither heaven is as far off as it was c. So it is here eye hath not seen nor ear heard c. 1 Cor. 2.9 Chrysostome speaking of Gods love in Christ saith I am like a man digging in a deep spring I stand here and the water riseth up upon me and I stand there and still the water riseth upon me What the Apostle saith of this infinite love of God that it passeth knowledge as having all the dimensions Ephes 3.18 19. the same is true of the wisedome of God as Zophar setteth forth in the following verses Verse 8. It is as high as heaven what canst thou doe And much higher it is as the highnesses of heaven so the Hebrew hath it which is so high that one would wonder we should be able to behold the starry skie which yet is but as the marble wall round about the palace and the very eye not be tired in the way See the Note on Prov 25.3 How high that second heaven is may hereby be gathered in that the stars whereof those of the first magnitude are said to be every one above 107. times as big again as the whole earth do yet seem to us but as so many small sparks or spangles but how high the third heaven is above them cannot be conjectured Ephes 4.10 And yet the wisdom of the Almighty is far above that But what meaneth Zophar by these cutted questions of his What canst thou doe and what canst thou know He thought belike that either Job considered not what he had said when he so set forth Gods wisedom and his own shallownesse or else that he contradicted himself when he nevertheless stood so much upon his own integrity and complained so greatly of his misery as of an injury Deeper then hell Which where-ever it is appeareth by this
drunkards that they deserve double punishments first for their drunkennesse and then for the sin committed in and by their drunkennesse so do all men deserve double damnation first for the corruption of Nature signified by those legall pollutions by bodily issues and then for the cursed effects of it Gen. 6.5 Rom. 7.8 But it may bee Job here had an eye to that promise made to Noah after the flood Gen. 8.21 where the Lord moveth himself to mercy by consideration of mans native corruption even from his child-hood for he knoweth our frame c. Psalm 103.14 that is as the Chaldee Paraphrast explaineth it he knoweth our evill figment or thought which impelleth to sin hee knoweth it and weigheth it See the like Isa 48.8 9. Wee may beseech the Lord to spare us when we act sin because our natures are sinful but let not any go about either to palliate or extenuate their acts of sinne by the sinfulness of their natures as those doe who being told of their evil pranks and practises plead for them saying Wee are flesh and blood c. Not one Fortes creantur fortibus bonis but no meer man can bring forth a clean child out of unclean seed Adam begat a son after his own image Gen. 5.3 Corruptus corruptum That which is of the flesh is flesh John 3. Sin is propagated and proceedeth from the union of body and soul into one man That phrase Warmedin sinne Psalm 51.5 is meant of the preparation of the body as an instrument of evil which is not so actually till the soul come But we should not be so inquisitive how sin came in as how to be rid of it like as when a fire is kindled in a city all men are more careful to quench it then to question where and how it began Now there is one only way of ridding our hearts of sinne viz. to run to Christ and to believe in him For if the Son make you free ye shall 〈◊〉 indeed and hereunto both the Chaldee Paraphrast had respect likely when he rendred this text Cannot One that is Cannot God As also the Vulgar Latine Nonne tu qui solus es Canst not thou alone sc by thy merit and Spirit according to that of the Apostle 1 Cor. 6.11 Verse 5. Seeing his dayes are determined c. God hath set every man both his time whether shorter called here his dayes or longer the number of his months they have both their bounds which none can passe and also his task Acts 13.25 Hieron ep ad Fu. John fulfilled his course in brevi vitae spatia tempora virtutum multa replevit and he lived long in a little space he wrought hard as not willing to be taken with his task undone So verse 36. David after hee had served his owne generation and had done all the will of God fell on sleep See more of this on chap. 7.1 Thou hast appointed his bounds Heb. His statutes It is appointed for all men once to die Heb. 9.27 once for all and for ever it is appointed and this statute is irrepealable Here then we see the cause why some likely to live long die soon and others more infirme live longer God hath set the bounds of each ones life to a very day Virg. The bounds may be passed which our natural complexion setteth the bounds cannot be passed which the providence and will of God setteth Stat sua cuique dies Verse 6. Turn from him that he may rest Heb. Look away from him i. e. from me look not so narrowly and with such a critical eye upon mine out-strayes thus to hold me still on the rack look not so angerly afflict me not so heavily but let me rest or cease from my present pressures and doleful complaints and spend the span of this transitory life with some comfort and then let the time of my departure come when thou pleasest Till he shall accomplish as an hireling his dayes That is saith the Glosse till I am as willing to die as a labouring man is to go to supper and to bed The word rendred accomplish signifieth properly to acquiesce and rest in a thing and vehemently to desire it The Saints when they die shall rest in their beds Isâ—i 57.2 they rest from their labours Rev. 14.13 and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presently straight upon the stroke of death no sooner have they passed under the flaming sword of that punishing Angel but they are forthwith in Paradise Here they are seldome quiet but tossed up and down as the ball upon the racket or ship upon the waves and hence it is that they sometimes fret or faint as Job and speak unadvisedly with their lips these firm mountains are moved with earth-quakes these calm seas are stirred with tempests and truly whosoever hath set himself to do every dayes work with Christian diligence to bear every dayes crosses with Christian patience and is sensible of his failings in both libentèr ex vita qunsi pleno passu egredietur saith one he will be full glad to be gone hence and be as weary of his life as ever any hireling was of his work See the Notes on chap. 7.1 2. Verse 7. For there is hope of a tree c. Here Job setteth on his request verse 6. with a reason God loveth a reasonable service and liketh well that we reverently reason it out with him And for the literal sense all things saith Gregory are so plain that there is no need to say any thing to that it being no more then this either I shall have comfort in this world before I die or never here therefore grant me rest now This argument Job illustrateth 1. By a dissimilitude here 2. By a similitude Merlin verse 11 12. The dissimilitude betwixt a tree and a man is this a tree may be hewed and felled yet feel no pain Again succisa repullulat imbribus irrigata a tree cut down if well watered will spring and sprout up again But now man as he is very sensible of every stroke of Gods hand neither can he suffer sickness or other affliction without smart so when once cut down by death he can by no means be recovered he cannot revive without a miracle Verse 8. Though the roots thereof wax old in the earth And so the more unlikely to shoot forth again Trees also have their old age wherein they decay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the stock thereof die in the ground Heb. in the dust as it needs must when cut off from the root it lieth along on the earth It was by a miracle that Aaroâ—s rod flourished not only all the plants of Gods setting but the very boughs cut off from the body of them shall 〈◊〉 and be fruitful Verse 9. Yet through the sent of water it will bud Heb. from the smell of waters a sweet Metaphor saith Merlin sense being attributed to things senselesse as smelling to the fire Judg. 16.9 and
done me all the disgrace that may be See Lam 9.30 2 Cor. 11.20 21. Mic. 5.1 Act. 23.1 2 John 18.22 Our Saviour was so served according to the Letter they gaped upon him mowed at him buffeted him on the face gathered themselves together against him as here Hence some of the Ancients call Job a figure and Type of Christ who was thus dealt with both literally and also figuratively they have gathered themselves together against me Or They have filled themselves upon me Tigurin as Exod. 15.7 They have taken their fill of pleasure at my miseries as one rendreth it Or They come upon me by full troops so Broughton Men are apt to agree for mischief Psa 35.15 83.5 6 7. Verse 11. God hath delivered me to the ungodly i.e. To the Devil and his instruments those Chaldean and Sabean Robbers Chap. 1.15 17. together with his hard-hearted friends who for want of the true fear of God added to his afflictions chap. 6.14 See the Note there And turned me over c. As a Magistrate doth a Malefactor to the Executioner It is a sore affliction to be under the rule of wicked men much more to be under the rage which yet was the case of that noble army of Martyrs ancient and modern The comfort is that although the Lord turn his servants over into the hands of the wicked whose tender mercies are meet cruelties yet he never â—â—â—es them out of his Own hand neither will he suffer the rod of the wicked to rest upon the lot of the righteous Psa 125.3 His constant care is that the choice spirits of his afflicted people fail not before him and therefore he numbreth out their stroaks and if their enemies over do and go beyond their commission so as to help forward the foreappointed affliction he is sort displeased and jealous with a great jealousie against them Zach. 1.15 Verse 12. I was at ease but be hath broken me asunder It is no small misery to have been happy Fuimus Troes fortis Milesis Euripides bringeth in Hecuba as ashamed to look Polymnestor in the face because of a Queen she was now a Captive her former felicity was no small aggravation of her present misery So was Jobs Prosper eram sed disrupit me saith he I was wealthy but he hath undone me so Broughton rendreth it The same Hebrew word signifieth both to be rich and to be at ease for such commonly sing Requiems to their souls as he did Luke 12.19 and say I shall never be moved Psal 30.6 I shall see no sorrow Rev. 18.7 But God can quickly confute them Jobs worldly prosperity was quickly dasht and lost He once hoped to have died in his nest but God not only unnested him but broke him to shivers yea beat him to dust and atomes as the word here signifies Nay more He hath also taken me by the neck As a strong man doth his enemy dashing him to the ground and giving him his Pasport as we say And hath shaken me to pieces Heb. He hath scattered and scattered me as a stone crumbled to crattle or a pitcher beaten to powder Sunt illustres figurae elegantes hyperbolae saith Mercer here 's brave Rhetorick And set me up for his mark Heb. For a mark to him that I may feel all the arrowes of his judgments See chap 7.20 with the Note there God shot showrs of shafts at him and seemed to take pleasure in so doing as a man doth in his shooting at a mark Verse 13. His Archers compasse me round about i.e. His Instruments of my woe whether persons or things but especially my grievous sores putting me to intollerable paine these are Gods Arrowes or Archers and do make my poor body not unlike that shield of Sceva at the siege of Dyrrachium Densamque ferens in pectore sylvam Luc. which had two hundred and twenty darts sticking in it when Caesar came to his rescue He cleaveth my reines asunder As a skilful Archer he hits the white he cleaves the pin as they call it he shooteth exactly to the very chining and dissecting of my back-bone and so putteth me to most exquisite pain and torment Lam. 3.13 He poureth out my gall upon the ground My bowels saith the Vulgar The gall is affixed to the liver and when that is poured out the man cannot live because his wound is mortal and incurable Job held himselfe so but it proved better the Lord chastened him sore but he gave him not over to death Psal 118.18 Verse 14. He breaketh me with breach upon breach So that I have hardly any breathing-while Quis tot tantis ferendis simul par sit Let no man henceforth say Non babet in nobis jam nova plaga locum Never did any one suffer such hard and heavy things as I do What I did not Job This story of his is a Book case to answer such an Objection sith never any before nor since his time was so handled witnesse the lamentable moane he maketh here And yet to shew his equanimity under the hand of God Buxtorf and Amama have observed that the Hebrew word Perets in this Text rendred breath Buxtorf Tiberios 167. Amama in Corand Dissert hath a letter lesser then ordinary in the best Copies to signifie that Jobs great calamities seemed to him to be but little because he hoped that God would turn them all to the best unto his soul He runneth upon me like a Giant With speed strength and courage fiercely and fearlesly But now what doth Job doth he stand stouting and sturdying it out with God No but in the next words he telleth us how he was affected with these afflictions scil that as Gods hand was heavy upon him so he held out all the demonstrations and emblemes of an heavy heart and as God had laid him low so he carried his soul accordingly God reined him with a rough bit and he repented Verse 15. I have sowed sackcloth upon my skin Not Silks but sackcloth is now mine immediate cloathing next my very skin which must needs be troublesome to a man so full of fores and other sorrowes So far was poor ulcerous Job from that height and haughtinesse of spirit wherewith Eliphaz had charged him chap. 15.12 23 25. as if Job had been 〈◊〉 indeed but not lowly hambled but not humble Here was a real Apology I have sowed sackcloth c. here was an ocular demonstration and should have moved his friends to more moderation for why should any deale harshly with him who dealt so coursely with himself And defiled my horn in the dust My horn that is my head say some My splendour saith the Chaldee Omnia quondam magnifica All that I formerly made any reckoning of saith Brentius who also hath this good Note upon the Text. The sense of Gods wrath and judgements due for sin changeth all our gayety maketh all our costly garments be laid aside putteth us into the habit
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
and biteth it off with great delight then she conceiveth her young ones which eat out her belly So the Oppressour getting the poor mans goods they seem sweet unto him but at the last his sin findeth him out for it biteth like a Serpent and stingeth like an Adder as Sermon saith of drunkennesse which Austin calleth dulce vemenum a sweet poyson Prov. 23.32 Verse 17. Mercer He shall not see the Rivers the floods c. that is that plenty and abundance of all good things that cometh in to the righteous Velut confertim certatim affatiâ—â— a confluence of all manner of comforts and contentments These the Oppressour shall have none of for being insatiable and vexed with the furies of an evil conscience they enjoy not any thing though they abound with all things being worse then Tantalized and if after his fall he seek to recruit himself he shall never be able to effect it He shall not see the Rivers c. The Seventy and others after them render it by an elegant Apostrophe Ne spectes rivos Let him never look after the Rivers c. for it will never be He may please himself in hope and expectation of a better condition but God will surely crosse him For his hoped for riches he shall have poverty for pleasure pain for health sicknesse for nourishment poison for dignity disgrace for the favour of God his wrath and hatred for life destruction A further account of the wicked mans non-enjoyment of what he had wrongfully wrested from others Zophar giveth us in the next verse Verse 18. That which he laboured for shall he restore Great paines he hath taken to small purpose in hope to make him self happy the result whereof is Reddet laborem he shall restore his labour either by regret and remorse of conscience or by Law or by force he shall be made to restore his ill-gotten goods which he had laboured for even to lassitude for wicked men are sore work-men and oppressours are great pains-takers Nazian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in getting wealth unweariable And shall not swallow it down Or if he do as vers 15. it shall be but as the fish swalloweth the hook or as the Whale swallowed Jonah ill at ease till he had laid up again According to his substance Ball the restitution be hebr According to the substance fo his exchange Opes compensationis the riches of his recompence so the word is rendred chap. 15.31 The Oppressor is so infatuated that he looks upon his cursed hoards as the reward of his labour and rejoyceth in that where of he hath more reason to repent as Leah said at the birth of her son Issachar but not well God hath given me my hire because I have given my maiden to my husband Gen. 30. 18. Felix scèlus virtus vocatur Dionysius gloryed that the Gods disliked not his Sacriledge because they punished him not presently But what faith Zophar here He shall not rejoyce therein Or if he do for a while yet the tryumphing of the wicked is but short ver 5. as a blaze of thornes under a pot or as a flash of lightning which is followed by rending and roaring he shall be filled with unmedicinable sorrowes when his Gold his God is taken from him when he parteth with that whereon he had set his heart and built his felicity Verse 19. Because he hath oppressed and forsaken the poor Hebr. Because he hath crushed or broken in pieces The Original word importeth as One well observeth Tyrannical Oppression without mercy or moderation without ho or hold some give full scope to their rage and wrath they put neither bond nor bridle upon their covetousnesse and cruelty such are characterized by this word And forsaken the poor Or Left men poor viz. by letting them without a livelyhood and so as good as without life A poor man in his house is like a snail in his shell crush that and you kill him They which read it And for saken the poor give us this good Note That as it is sinful to forsake the poor though we have never oppressed them Matth. 25.35 36. Not to do Justice is Injustice not to shew mercy is cruelty Mark 3.4 so to oppresse and then forsake them is far more sinfull Because he hath violently taken away Violently and in open view in an impudent manner He pulleth down mens houses but never thinketh of repairing them so some read this Text. Let our Depopulators look to it who build themselves desolate places and desire to live alone in the earth This hath been noted as a great fault in our Nation And therefore Goropius thinketh the English were called Augli because they were so good Anglers having skil to lay diverse baits when they fished for other mens livings Verse 20. Surely he shall not feel quietnesse in his belly i. e. Peace in his conscience satisfaction in his soul but as he is still coveting more being sick of a Dropsie or Bulimy as it were so he hath many inward gripings and grabbings worse then any belly ache or sicknesse of the stomack he never eateth to the satisfying of his soul as the righteous man doth but the belly of the wicked shall want Prov 13.25 His meat is so sawced and his drink so spiced with the wrath of God that he hath no joy of it His belly is pained his mind is in perpetual turmoile whiles like a Ship laden but not filled up he hath enough to sink him but not enough to satisfie him He shall not save of that which he desired Which he coveted with strong desire and had as lief have been knockt on the head as parted with as his Plate Wardrobe Jewels c. neither can he save them nor they him Broughton rendreth By that which he desired he shall not be safe and to like purpose the Septuagint Verse 21. There shall none of his meat be left Zophar still pursueth the Allegory of the belly and in all striketh at poor Job who had scarce a bit of bread to eat but yet was not without the hidden Manna the feast of a good conscience which made him say with Luther Mendecato pant hic vivamus c. Let us take up with course fare here sith we have better within and better yet we shall have in heaven in our Fathers house is bread enough c. Therefore no man shall look for his goods Heb. His goods or goodnesse It was well said That he that first called riches Bona Goods was a better husband then Divine But it may be thought that the most are such husbands The common cry is Who will shew us any good The Lord answereth Exod. 33.19 I will make all my good passe before thee and I will proclaim the Name of the Lord before thee The Prophet answereth Mic. 6.8 He hath shewed thee O man what is good viz. to do justly and to love mercy and to walk humbly with thy God Nevessen But most men
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
of a full liberty and power as Popish Priests arrogate Mr. Ley his Pattern of Piety 145. I have known one saith a very grave Divine who neither by education or affection was disposed to Popery who having the ill hap when his conscience was perplext to fall into the hands of a Popish Priest upon this reason because as the Priest suggested that Religion afforded more comfort because it had and exercised a power to pardon sin which our Ministers neither did or durst assume unto themselves he became a Papist But it is honour enough to Ministers and may be comfort enough to their hearers that God gives them commission to deliver a penitent man from hell not as the Meanes for that is Christ alone but as Instruments 1. To apply Christ crucified or rather risen again unto him 2. To pronounce his safety and salvation upon the due use of that means And this is the greatest honour that ever was done to any mere creature Angels never had such a Commission They indeed are Ministers for the good of those that shall be heirs of salvation Heb. 1.14 But Ministers are called Saviours Obad. 21. 1 Tim. 4.16 Jam. 3.20 I have found a ransom Or An attonement a cover for his sin as a thing is covered with plaister or as under the Law the Ark covered the Decalogue the Mercy Seat upon it and over them two Cherubims covering one another all which shewed Christ covering the Curses of the Law and expiating the sins of his people which things the Angels desire to pry into as into the patterns of Gods deep wisdom who hath found out such a ransom which he now professeth to accept for this penitent man 1 Tim. 2.6 Psal 32.1 Verse 25 His flesh shall be fresher then a childs Tender and smooth full of good blood and fresh spirits he shall be battle and blith like a suckling See a like Hyperbole concerning Naaman the Syrian restored to health 2 Kings 5.24 implying that his disease was throughly cured and his flesh in better case then ever There is a memorable story in the Acts and Monuments of the Church which here may not unfitly be inserted to shew the sweet fruits of remission of sins by the free mercy of God In the dungeon with Pâ—trus Bergerius at Lions in France was a certain thief and Malefactor who had lain in the dungeon the space of seven or eight months This thief for pain and torment cryed out of God and curst his Parents that begat him being almost eaten up with lice miserably handled and fed with such bread as dogs and horses had refused to eat So it pleased the goodness of the Almighty that through the teaching and prayer of this Bergerius he was brought to repentance and the knowledge of God learning much comfort and patience by the word of the Gospel preached unto him Touching his conversion himself wrote a sweet Letter to some friends declaring therein that the next day after he had taken hold of the Gospel and framed himself to patience according to the same Act. Monâ—f 828. his lice which he could pluck out before by twenty at once betwixt his fingers now were so gone from him that he had not once his rotten flesh the Vulgar translateth this Text thus Consumpta est ejus caro à suppliciis was recruited and the Almes of good people so extended toward him that he was fed with white bred and that which was very good His name was John Chambone He shall return to the dayes of his youth Rejuvenescet He shall grow young again and renew his youth like the Eagles Psal 103.4 He shall be vigorous and active as Isai 40 31. Verse 26. He shall pray unto God and he will be favourable unto him All former unkindnesses notwithstanding God will cast his sins into the bottom of the sea and be as propitious to the poor sinner now reconciled recovered and making request as if he had never been offended by him Amongst men Reconciliationes sunt vulpinae amicitiae Reconciliations are for the most part Fox-like friendships and there 's little trust to them Not so betwixt God and men witnesse Peter of whom Christ thought no whit the worse for his threefold denyal of him when once he wept bitterly and prayed for pardon Mark 16. James 2.5 Go tel the Disciples and Peter that I am risen If any man want wisdom or any other good thing else let him ask it of God who giveth unto all men liberally and hitteth no man in the teeth either with his present weaknesses or by-past wickednesses Ambros in Psa Imò plus est propemodum à vitiis se revocasse quam vitia ipsa nescivisse saith a Father Penitence is in a manner as good as Innocence He shall see his face with joy Or Ostendet ei faciem suam in jubilo God shall make him to see his face with joy even with joyful acclamation when he shall find himself possest of Gods Kingdome which consisteth in Righteousness and peace and joy in the holy Ghost which Chrysostomâ— rightly calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven afore hand For he will render unto man his righteousnesse Which he had lost by falling into sin as Ezek. 18.24 Understand it of degrees and measures for true grace cannot wholly be lost Rursus eum in album justorum piorum referet Lav. Or he will render unto him now in Christ that righteousnesse he lost in Adam he will fully and freely justifie him and sweetly seale him up to the day of Redemption the former falling out shall be but a renewing of love as it was betwixt Christ and his Spouse Cant. 5 and 6. Verse 27. He looketh upon men He looketh to see when any wil repent and return unto him Now Christs looks are often operative and cause that which he looks after A stroke from guilt broke Judas heart into despair but a look from Christ broke Peters heart into tears And if any say I have sinned so he say it penitently as David and the Prodigal and not fainedly as Saul or forcedly as Pharaoh or desperately as Judas In mens Courts saith Quintillian its best to say Non feci to plead Not guilty but in Gods Court its better to say Ego feci Guilty Lord Mercy Lord and not to put God to his proofs as they did Jer. 2.35 sith he that hideth his sins shall not prosper but he that confesseth and forsaketh them shall find mercy Prov. 28.13 And perverted that which was right Thus the true penitentiary layeth load upon himself and aggravateth his sinnes whereof saith Merlin we have here a definition answerable to that of St. John 1 Epist 3 4. Sin is the transgression of the Law I have writhed from the rights saith He in the Text. I have turned aside to crooked wayes and so have deserved to be led forth with the workers of iniquity Psal 125.5 As Cattle are to the slaughter or malefactors to
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
belongeth unto the Lord Here is much in few Fulgentius saith that the most golden sentence is ever measured by brevity and suavity Brevis suavis planeque aurea est haec sententia Salvation in the full extent of it and it is very comprehensive is of the Lord. It properly denoteth the privative part of mans happiness freedom from evils and enemies of all sorts But it importeth the positive part also fruition of all good and all is from the Lord he alone is the chief efficient and Author of all Act. 4 in Veâ— the true Sospitator the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith Tully is a word so emphatical that other Tongues can hardly finde another word fit to express it See the Note on Jon. 2.9 Thy blessing is upon thy people Selah Or prayer-wise Let thy blessing be upon thy people Etiam qui imprudenter ad Absalomum desciverat Jun. even upon those also who have foolishly taken part with Absalom against me thus David prays for his Rebels as Christ and Stephen afterwards did for their Persecutors and Murtherers but especially upon those that do yet adhere unto me and are shortly to fight for me David knew that victory is of the Lord and must be got by prayer For it Queen Elizabeth could say Cui adhaereo praeest He whose part I take shall get the better how much more may the Lord of Hosts say so This the people also knew and therefore perswaded David not to venture his person amongst them in the Field but to stay at home and pray for them 2 Sam. 18.3 It is better say they that thou succour us out of the City thence shalt thou help us or cause us to be helped that is thy prayers shall prevail with God for our assistance as the Rabbins sense that text Solah or so be it Hoc ratum firmumq esto See vers 2. PSAL. IV. TO the chief Musician Or 〈◊〉 Chro. 25. 1 2. to the most excellent Musick-master to the chief Chaunter Asaph was this and some other Psalms committed that they might be sung in the best manner and with greatest care So Alexander on his Death-bed left his Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Optimatum optime to him that should be the best of the best 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc jamdiu â—onsecutus est Roscius ut in 〈◊〉 quisque arâ—ficio excelleâ—t in suo geâ—ere Roscius 〈◊〉 Cic. de Orat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Tully's Motto that is strive to excel others to crop off the very top of all vertues as Scipio is said to have done to be best at any thing to be careful to excel in good works Tit. 3.8 and to bear away the bell as we say in whatsoever a man undertaketh On Neginoth i.e. Instrumemta pulsatilia stringed Instruments such as are to bee touched or plaid upon with the hand Lord saith Nazianzen I am an Instrument for thee to touch Let us lay our selves open to the Spirits touch and so make musick Vers 1. Here me when I call O God of my righteousness that is O thou righteous Judge of my righteous Cause and of my good Conscience David speaketh first to God and then to men This is the right method Wee therefore speak no better to men because no more to God It is said of Charls the Fifth that he spent more words with God than with men When we are vilified and derigrated by others as David here was let us make God acquainted with our condition by his example But why doth David beg audience and mercy in general only and not lay open to God his particular grievances Surely because he looked upon the favour of God as a complexive blessing that perfectly comprehendeth all the rest as Manna is said to have had all good tasts in it For particulars David was content to be at Gods dispose I humbly beseech thee that I may finde grace in thy sight my Lord O King said that false Ziba to David 2 Sam. 16.4 q. d. I had rather have the Kings favour than Mephibosheths Lands David really had rather have Gods love and favour than all this worlds good and therefore so heartily beggeth it above any thing Thou hast inlarged me when I was in distress Heb. Thou hast made roomth for me Hoc autem in Prophetia dictum est saith R. David this was Prophetically spoken Thou hast that is thou wilt enlarge me who am now in distress God will surely be nearest unto his in their greatest straights and because they have made him the God of their Mountains he will be the God of their valleys also Vers 2. O yee sons of men Yee Grandees Psal 49.3 who think to carry all before you with those big looks and bubbles of words yee who are potent at Court and therefore insolent above measure David having poured out his heart to God in prayer takes heart of grace thus freely to bespeak these great ones his enemies How long will yee turn my glory into shame i. e. attempt to put me beside the Kingdom whereunto God hath designed and destined me You think belike to jeer me out of my right and by casting upon me Cart-loads of Calumnies and contumelies to make me desist and hang up my hopes But it is otherwise beleeve it Psal 14.6 7. yee have shamed the counsel of the poor because the Lord is his refuge But will he therefore give over praying No for in the next words he falls on and says O that the Salvation of Israel were come out of Zion c. How long will yee love vanity c. i. e. trouble your selves to no purpose whiles yee plot and plow mischief to him who is blessed and shall be blessed ingratiis vestris you love you seek that is you both inwardly affect wickedness and outwardly act it but all in vain Vers 3. But know that the Lord hath set apart him that is godly Quod separatum asseruerit that God hath destined mine head to the Diadem of the Kingdom and therefore it shall not be in your power to hinder me Sith voluntas Dei necessitas Rei and this I would have you to know and rest assured of Let us be no less confident of the Crown of Glory Luke 12.32 Fear not little flock for it is your Fathers good pleasure to give you a kingdom And 2 Tim. 2.19 The foundation of God abideth sure having this double seal i. e. The Lord for his part knoweth who are his and we for our parts may know that if we but name the name of the Lord in prayer and depart from evil we shall certainly be saved The Lord will hear when I call unto him Being that I am a godly man a gracious Saint one that have obtained mercy and am thereby made merciful to others for so much the word signifieth I doubt not of audience and acceptance in Heaven God regards not the prayer if the person be not right For Witches some plead that they use
peace c. when as indeed themselves are flagella Reip. flabella seditionis the only traitors and troublers of Israel with Athaliah they cry out Treason Treason when themselves are the greatest Traitors and Incendiaries of Christendom We may confidently say with the Psalmist The foundations are destroyed but what hath the righteous done Some render the words thus But those purposes or counsels of Saul and his flatterers vers 2. shall be destroyed Saul shall be frustrated of his hope therefore I will not flee into the mountains But what hath the righteous done That is I have done nothing unrighteously against Saul therefore I will not fly c. Vers 4. The Lord is in his holy Temple i. e. in Heaven and there-hence hee both can and will do much for the releef of his poor oppressed Ubi deficit auxilium humanum incipâ—â— divinum Philo. though the righteous can do little for themselves he also knows and will clear their innocency for he sits between the Cherubims whence he is wont to send help Psal 20.3 and hath his Throne in Heaven whence he is wont to strike terrour into the enemies Psal 18.8 c. The Lords Throne is in Heaven This is the same with the former serving to set forth Gods Sufficiency as the following words do his Efficiency Dei solium est nostrum asylum those props of Davids faith answerable to Jachin and Boaz those two brasen Pillars in Salomons Temple His eyes behold his eye-lids try the children of men The eye of God is taken in Scripture saith one either for his knowledge or for his judgement his eye in this Text pointeth out his knowledge his eye-lids his critical descant It is a manner of speech saith another taken from those mens actions who being desirous to look upon a thing more intently do wink with their eyes or close up one of them that they may see the better with the other Vers 5. The Lord trieth the righteous or approveth as Jam. 1.12 he justifieth and accepteth him as appeareth by the opposition here The vulgar rendreth it thus Deus interrogat justum impium sc quiae per interrogatoria veritas dignoseâ—tur The Lord interrogateth the just and the wicked scil that so he may sift out the truth of things But neither doth the Hebrew word so signifie nor doth God need any such help His soul hateth i.e. he can in no wise away with and this is spoken of God after the manner of men for fury hatred and the like affections are not in him If it could be said of Trajan the Emperour that hee neither feared nor hated any man how much more of God And if of the Tribunal at Zant much better of Gods Throne Hic locus odit amat punit conservat honorat Nequitiam pacem crimina jura bonos Vers 6. Upon the wicked he shall rain snares His soul hateth them and as revenge is the next effect of hatred he will exercise horrible Judgements upon them Go on they may in their wicked ways for a time and haply think to out-run Wrath but it shall easily overtake them and inevitably for the first thing that God shall rain upon them is Snares to catch and hold them fast that they may surely suffer the rest that follow Take him and lead him away safely saith Judas concerning Jesus to the Souldiers Mark 14.44 And the same in effect saith God to his Judgements concerning the wicked on whom for that purpose he raineth Snares i.e. he suddenly surpriseth them as by unexpected foul weather Fire and Brimstone Hell from Heaven as once upon Sodom and her Sisters figuring the vengeance of eternal fire Jude 7. Rev. 20.10 Perdic se◠〈◊〉 disperdit c cruciat ita ut nunquam perimar Camero where the Sacrifice is salted with fire Mark 9.49 that is burneth but consumeth not Fire being of a burning but Salt of a preserving nature Tophet is of a most tormenting temper the fuel thereof is fire and much wood the breath of the Lord like a stream of fire doth kindle it Isa 30.33 Utinam ubique de Gehenna differeretur saith a Father O that men would think and talk much of Hell O that they would take a turn in it and taking a view of that formidable fire fed with a river of Brimstone and blown by the breath of the Almighty they would hasten out of their Natural condition as Lot did out of Sodome sith there is the smell of the fire and brimstone already upon them And an horrible tempest Ventus procellosissimus a most terrible blasting Whirlwind such as the Greeks call Prester whereof see Plin. Lib. 2. c. 48. and the Evangelist calleth Euroclydon Act. 27.14 The mariners mischief This shall be the portion of their cup Vel portio part is eorum id est ipsissima eorum portio duplicatur idem sensus duobus verbis saith R. David He seemeth to allude to the custom at Feasts where each had his Cup his demensum or measure of meat and drink Wicked ones shall drink up the cup of Gods Wrath worse than that cup of boyling Lead powred down the drunken Turks throat by the command of the Bashaw though it be brim-full and have eternity to the bottom Psal 75.8 Vers 7. For the righteous Lord loveth righteousness Sc. as a reflection of himself as a peece of his own image This is better than eyes opened limbs restored Psal 146.8 His countenance Heb. Countenances or their faces in mystery of the Holy Trinity Doth behold the upright With singular delight and complacency Vide Vicars in Loc. PSAL. XII VErs 1. Help Lord 'T was high time to call to Heaven for help when Saul cried Go kill me up the Priests of Jehovah the occasion as it is thought of making this Psalm and therein committed the Sin against the Holy Ghost as some grave Divines are of opinion 1 Sam. 22.17 David after many sad thoughts about that slaughter and the occasion of it Doegs malicious information together with the paucity of his fast Friends and the multitude of his sworn Enemies at Court breaks forth abruptly into these words Help Lord help at a dead lift The Arabick version hath it Deliver me by main force as with Weapons of War for the Lord is a Man of War Exod. 15.3 For the godly man ceaseth Heb. The merciful man who having obtained mercy from thee would shew me mercy and defend mine innocency such as these are banished the Court which is now possessed by Parasites and Sycophants For the faithful fail Veraces the true and trusty ones such as a man may safely confide in these are rare Birds See Mic. 7.1 2 3 c. with the Notes there When the Son of Man cometh shall be finde faith in this sence also in the earth Luke 18. Hard and scarce When Varus was slain Augustus complained that now he had none left that would deal plainly and faithfully with him Lewis the Eleventh of France would
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
God made all yet hee will not save all but that there is a select number câ—lled and called out of the many who shall bee everlastingly happy and these are here characterized as they are also Psal 15. wherewith this Psalm hath great affinity and is thought to have been composed at the same time that is saith R. David post ne gotium Ornani Jebusai after the businesse with Araunah the Jebusite when God by fire from Heaven had pointed out the place where the Temple should bee built 1 Chro. 21.26 22.1 And who shall stand in his holy place Stand with the Lamb upon Mount Sion Tautologia has est Hebrais perquam familiaris Who is a true Member of the Church militant and shall bee no leste of the Church triumphant Ver. 4. He that hath clean hands The clean in hands that is of innocent and unblamable conversation debet esse purus corde ore opere saith Kimchi Immunis 〈◊〉 tetigâ—◠〈◊〉 Horat. he must not touch that unclean thing 2 Cor. 6.17 Non magna munera sed immunis manus mensque sincera Deo placent Men must lift up pure hands in prayer 1 Tim. 2.8 or else their incense will stinck of the hand that offereth it Isa 1.13 Those that draw neer to God must not only have their hearts sprinkled from an evill conscience but their bodies also washed with pure water Heb. 10.22 And a pure heart Which while Pilat wanted it nothing profited him to wash his hands in the presence of the people Heaven is an holy place and they that would go thither must cleanse themselves from all filthinesse of flesh and spirit perfecting holinesse in the fear of God 2 Cor. 7.1 The Serpent could scrue himself into Paradise but no unclean creature ever came into Gods Kingdome The Citizens of Heaven must here affect purity of heart aim at it and in some measure attain to it too the old frame of impure motions being dissolved c. Who hath not lift up his soul unto vanity i. e. Ad idâ—la vel opes saith One that is to Idolls or riches Jer. 22.27 but hath lifted it up in the wayes of the Lord as Jehosaphat did 2 Chron. 17. and David Psal 25.1 not heeding or hankering after the Worlds delights or the Devills delusions Some write the word Shau signifying vanity with a little Vau ad indicandum quòd minima vanit as est vitanda c. to shew that hee who would dwell in Gods holy Mountain must carefully avoid the least vanity that is keeping Gods Commandement as the apple of his eye that will bear no jests Prov. 7.2 Some for his Soul read my Soul Hee hath not taken in vain my Soul that is saith R. Obadiah That soul inspired by God which I also have received he taketh not in vain he misemployeth not to iniquity but consecrateth to the service of God whose image and superscription it beareth Nor hath sworn deceitfully Or inured his tongue to any other kind of the language of Hell rotten communication to the dishonouring of God or deceiving of others Perjury is here instanced for the rest as one of the most hainous But Peraldus rekoneth up four and twenty severall sins of the tongue all which every Burgesse of the new Jerusalem is carefull to avoid as the Devills drovill Tom. 1. pag. 264. no way becoming his pure lip Vers 5. He shall receive the blessing from the Lord i. e. Omnimodam felicitatem all manner of mercies saith Vatablus hee shall bee as happy as heart can wish for great is the gain of godlinesse See my Righteous mans Recompence And Righteousnesse c. i. e. The fruit and reward of Righteousnesse which the Righteous God will not fail to bestow upon all his even the Crown of Righteousnesse 2 Tim. 4.8 A grave Interpreter hath here observed that there is such a reciprocation between the description of this reward and the persons described Ames that the blessednesse assured to the persons exciteth them to the care of piety and this care of piety bringeth unto them a sure and firm expectation of blessednesse Vers 6. This is the generation of them that seek him These are the true Seekers farre different from those that now-adayes so stile themselves being no better indeed than the Jesuites by-blowes as one wittily calleth them M. Baxstoâ— though they are not yet so wise as to know their own Father These are a generation too but an evil and adulterous one in these last and loosest times of abounding and abetted Errours That seek thy face i. e. Thy favour that desire nothing more than to bee in communion with thee and conformity unto thee O Jacob Or O God of Jacob As the Church is called Christ 1 Cor. 12.12 So God is here called Jacob such a neer union there is betwixt him and his people Or this is Jacob. So the true Seekers are fitly called first because Israelites indeed Joh. 1.47 Rom. 9.6 secondly because they see God face to face as Jacob did at Penuel Gen. 32.24 26 29 30. thirdly because they also as hee Adjicitur Selâ— ut often daâ—â—â— quantoperè haec sentent sit considerâ—â— da. do bear away a blessing Hos 12.4 even Righteousnesse from the God of their salvation as in the verse aforegoing Vers 7. Lift up your heades O yee gates c. Here hee calleth unto Hell-gates say the Papists to the Heavens say others to give way to Christs ascension thereinto Vatab Justin pag. 55. Recipite Christum in portis novae Hierosol Cyril as the first fruites and the opener of the way to all his Members And hee doubleth the same speech vers 9. for the joy that hee had in the contemplation thereof bidding them again and again lift up and bee lifted up a phrase or term taken from triumphall arches or great Portico's set up or beautified and adorned for the coming in of great victorious and triumphant Captaines There are at this day to bee seen at Rome the ruines of Constantines triumphall arch erected at that time when hee entred the City triumphing over the Tyrant Maxentius quem vicit signo crucis as Eusebius reporteth making Christ to triumph at Rome after those ten bloody persecutions Viâ—cars with which triumph this Psalm may fitly bee compared saith a learned Interpreter Our late Annotatours tell us of a fashion in ancient times that when they would solemnize the enterance of any Prince or others that had well deserved of the publick they would break down the walls and pull off the gates of the City partly for more free entrance and partly to shew that their City needed no walls nor gates as long as they had such a Guardian and Protector within it It is likely say they that David by these words doth allude to some such custome Or as Calvin and others will have it to the Temple to bee set up by Solomon which hee wisheth were done that so hee might bring in the
David expoundeth it for then I am sure to bee found faulty For I have walked in mine integrity viz. Toward Saul whatever his pick-thank Courtiers suggest against me as Psal 7. which is much like this and made as it may seem about the same time as this viz. about the beginning of Sauls persecution raised against David 1 Sam. 22.7 c. who thereupon appealeth here to Gods just Judgment and stands upon his Justification as holding fast faith and a good conscience Therefore I shall not slide Or not farre I shall not be greatly moved Psal 62.2 Moved I may be but not removed shaken but not shivered thrust at but not thrown down c. because bottomed and built upon the rock of Ages Isa 26.4 2 Cor. 4.8 Vers 2. Examine me O Lord and prove me It must needs be a good Conscience that thus boldly offereth it self to Gods trial so Job 31.6 Try my reins and my heart i.e. Mine affections and thoughts for these are sibi mutuò causa Whilst I mused the fire kindled Psal 39. David was neither ambitious nor factious as his adversaries represented him Vers 3. For thy loving kindness is before mine eyes And that 's a strong tye upon my Conscience The cords of love are the cords of a man Hos 11.4 To sin against Mercy is to sin against Humanity it is no less than bestial than devillish When therefore I am tempted to recompence evil for evil thy loving kindness comes before me and reigneth me in And I have walked in thy truth i.e. according to thy Word I have led a Bible-conversation though sollicited to do otherwise by the Courtiers and Politicians with that prophane Proverb of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comply with the times Theog and be not so straight-laced Religiosum eportet esse sed non Religentem Vers 4. I have not sate with vain persons who are voyd of Gods holy fear but filled with all unrighteousness wickedness covetousness maliciousness c. Rom. 3.29 Courtiers are such for most part and David never delighted in such company to sit with them especially when they were acting mischief which whiles Gromwell did at the condemnation of Lambert Martyr and Sir John Cheek at other such like meetings they were cast upon no small snares and inconveniences See Jer. 15.17 Neither will I go in with dissemblers Heb. close workers of iniquity Qui secreto malè agunt Chald. secret and sly Sirs such as hide themselves to do evil as the Chaldee hath it and can carry their wickedness cleanly and closely so as that the World shall be little the wiser Versatiles versutili multiplices Protei such as can serve the times and shift their sails to the sitting of every Wind Machiavellians Ahitophels Jonadabs 2 Sam. 13.3 These mens wisdom may serve them as the Ostriches wings to make them out-run others upon earth though it be into Hell-mouth but help them never a whit toward Heaven David therefore would have nothing to do with them he would neither enter walk nor sit with any such Confer Psal 1.1 they should not sprinkle him with their Court-holy-water Vers 5. I have hated the Congregation of evil-doers The Church Malignant whose lives are a Mystery of iniquity as Josephus saith of Antipater qui emnia turbant miscent tantum ut ipsi crossere possint as Aristophanes saith of Cleon care not whom they ruine so they may raise themselves nor what mischief they work to others so they may drive on their own sinful designs Luther said of the Monks in Germany that they were so bad tam desperate malitiae ut nihil cogitent quod non idem patrare ausint that they would stick at no villany whatsoever David held it a hell to be in company with such incarnate devils It was once the prayer of a good Gentlewoman when she was to dye being in much trouble of Conscience O Lord let me not go to Hell where the wicked are for Lord thou knowest I never loved their company here And will not sit with the wicked But hate the very garment spotted by the flesh Jude 2 3. that is a voyd evil company saith Mr. Perkins as Levit. 15.4 so Deut. 22.12 It is not safe coming near stinking Catrion except one have the wind of it Sin is as catching as the plague Vers 6. I will wash mine hands in innocency As Exod. 40.32 So 1 Tim. 2.8 Sic Egyptii sacerdotes apud Herod in Euterpe tertio quoque die corpus eradunt c. See Deut. 21.6 Isa 1.15 Iam. 5.8 If in our addresses to God we cannot wash our hands in innocency yet we must wash them in tears Quem pocnitet peccasse penè est innocens saith Soneca Penitency is well-nigh as good as innocency but one way or other be sure to come clean when you come to Gods Altar when you draw nigh to him in holy duties We wash our hands every day and often but when we are to sit with some great person we scoure them with balls so here we must be always holy but especially when we present our selves to the holy eyes of our Creator And hereby David differenceth himself from the wicked in the use of Ordinances wherein they were as forward as the best Doeg may set his foot as farre into the Sanctuary as David and cry the Temple of the Lord c. but cared not to come clear thereunto their hands were full of bloud their hearts full of wickedness So will I compass thine Altar O Lord i.e. I will cover it with Sacrifices and Oblations and perform what is required of me diligently and cheerfully The people might not touch the Altar but only see afar off what was done there by the Priests D. Am. Howbeit those that were more zealous among them to the end that they might have a full view of the services stood not still in one place but stirred up and down on all sides of the Altar and some such thing David did when he is said to have danced before the Lord 2 Sam. 6.14 Vers 7. That I may publish This was the end David propounded to himself in all his solemn services that he might set up God and not serve himself upon God And tell of all thy wondrous Works All Gods Mercies to his are Wonders if well weighed in their several circumstances But we commonly deal by them as Solomon did by the brass of the Temple it was so much that hee weighed it not Vers 8. Lord I have loved the habitation of thy house Much more the people and the Ordinances there but most of all the Lord himself of that house as if a man love the School-master for his Childes sake he loveth his Childe much more and hence it is that I so hate the Society of the ungodly For what communion hath Christ with Belial The word rendred habitation some derive from a word that signifieth the eye and therefore render it sight or beauty the Seventy
as great a Master then as afterwards and David oft complaineth of it Vers 4. Give them according to their deeds God loveth to retaliate and David out of a publick and prophetick spirit not from private revenge or troubled affectious taketh thus upon him to imprecate And according to the wickednesse of their endeavours They were therefore old habituated irreclaimable sinners whom he thus cursed And against such this and such like imprecations are still in force Give them after the works of their hands Because they regard not the works of thine hands Vers 5. Par pari saith Aben-Ezra here Vers 5. Because they regard not the works of the Lord that is saith Kimchi the worship of God they care not for but follow the vanities of the World Or the works of God in heaven and earth the consideration whereof is a part of Gods worship Or they regard not the works of the Lord that is the first making nor The operation of his hands that is the present disposing of his Creatures either by way of mercy or judgement whereof these brutish persons make no observation at all Psa 92.5 6 7. Isa 5.12 particularly they neither regard my present affliction Amos 6.6 nor beleeve my future exaltation to the Throne as God hath promised mee but oppose it all they can and would gladly prevent it which yet they cannot but will bee found fighters against God Hee shall destroy them and not build them up Destroy them in this World and not build them up in the World to come say the Rabbines Or as others he shall break them down as men do old rotten ruinous houses Jun. and never more repair or rebuild them Non potest Deus non perdere judicuis suis qui non crudiuntur documentis They that will not be ruled shall bee ruined See 1 Sam. 2.25 Vers 6. Blessed bee the Lord because hee hath beard c. God will one day turn the prayers of his people into praises David Vers 1. had said Bee not silent to mee here Blessed bee God for hee hath answered mee So Jehosaphat had his Bacah soon turned into Berachah 2 Chron. 20.18 19. See Davids Syllogism and mark his Conclusion Psal 66.18 19 20. not according to the rules of Logick but better Vers 7. The Lord is my strength and my shield So that I am furnished and harnessed within and without See Psal 18.2 My heart trusted in him and I am helped Faith substantiateth things not yet seen Heb. 11.1 it altereth the Tenses saith One and putteth the future into the present tense as here My heart greatly rejoyceth c. Inwardly I am glad warmed at heart and outwardly chearfull even unto singing And what will David sing See his Ditty in the next words Vers 8. The Lord is their strength Not mine only as vers 7. but the strength of all and every one of the holy Community of true Christians partakers of Christs unction of his Spirit Vers 9. Save thy people The Church must share in our prayers And blesse thine inheritance Which cannot but be dear to thee Feed them also For they are but ill-favouredly fed by Saul Lift them up Over all their enemies as Psal 27.6 PSAL. XXIX VErs 1. Give unto the Lord Verbo confessione saith Kimchi By word and confession as Josh 7.19 Jer. 13.16 acknowledge him the King immortal invisible c. and your selves his Vassals as did those three best Emperours Constantine Theodosius and Valentinian Cedite colite step back stoop humble and tremble before this dread Soveraign of the World bear an awefull respect to the divine Majesty the High thunderer the great Wonder-worker unlesse you will come short of brute beasts and dumb Creatures O yee Mighty Heb. Yee sons of the Mighty Grandees and Potentates who are readiest to rob God of his glory and being tumour'd up by their worldly wealth and greatnesse to deem or rather dream themselves demy Gods such as may do what they list as not accountable to any mortall The Septuagint render it O yee Sons of Ramms These Bel-weathers should not cast their noses into the air and carry their crest the higher because the shepheard hath bestowed a bell upon them more than upon the rest of the flock Give unto the Lord Give give give This sheweth how unwilling such are usually to give God his right or to suffer a word of exhortation to this purpose Glory and strength By ascribing all to him casting down your Crowns at his feet setting up his sincere service where-ever ye have to do c. Vers 2. Nominatissimam celeberrimam Jun. Give unto the Lord the glory due unto his name Which yet you cannot do for his name is above all praise Psal 148.13 but you must aim at it The Rabbines observe that Gods holy name is mentioned eighteen severall times in this Psalm that great men especially may give him the honour of his name that they may stand in awe and not sin that they may bring presents to Him who ought to be feared and those also the very best of the best sith He is a great King and standeth much upon his seniority Mal. 1.14 Worship the Lord in the beauty of Holiness Or In his glorious Sanctuary therefore glorious because there they might see Gods face and hear his voice in his ordinances Away therefore with your superstitions and will-worships and bring your gifts to his beautifull Sanctuarie for no where else will he receive them Send a Lamb to this Ruler of the earth Isa 16.1 as an homage-penny Vers 3. The voice of the Lord is upon the waters Thunder is here called and fitly the voice of the Lord being brought as one instance of those many other glorious works of his in nature because it comes from him alone Naturall causes there are assigned of it The ancient Romans said Deus tonat Deus fulgurat for which now Tonat fulgurat but we must not stick in them as Epicurus and his Hoggs would have us The best Philosophy in this behalf is to hear God Almighty by his thunder speaking unto us from Heaven as if hee were present and to see him in his lightenings as if he cast his eyes upon us to behold what we had been doing This voice of the Lord is fitly instanced as an evidence of the divine power and Majesty because it is so dreadfull even to the greatest Atheists as it was to Caius Caligula that potent Emperour Sueton. ready to run into a mouse-hole in a time of thunder The God of glory thundereth And men quake before him as worms at such a time wriggle into the corners of the earth And yet your dive-dappers duck not at this rattle in the air though they do at a farre smaller matter So many tremble not at Gods terrible threats that yet are afraid of a penall statute The Lord is upon many waters viz. When he thundreth De aquis pendulis loquitur saith Vatablus He speaketh of the
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
of Hell as it were and doth therefore set up as loud a cry after God as once Micah did after his mawmets Judg. 18. and farre greater cause he had And to the Lord I made supplication He knew that the same hand alone must cure him that had wounded him neither was Gods favour recoverable but by humble confession and hearty prayer Some think to glide away their groans with games and their cares with cards to bury their terrours and themselves in wine and sleep They run to their musick with Saul to building of Cities with Cain when cast out of Gods presence c. sed haret lateri lethalis arundo but as the wounded Deer that hath the deadly arrow sticking in his side well he may frisk up and down for a time but still he bleedeth and will ere long fall down dead so it is with such as feek not comfort in God alone as make not supplication to Him for Him as return not to God who hath smitten them nor seek the Lord of Hoasts Isa 9.13 Vers 9. What profit is there in my blood c i.e. In my life say some q. d. To what purpose have I lived sith Religion is not yet settled In my death say others Diolat and better a violent death especially and out of thy favour Now all beleevers have ever abhorred such a kind of death before they were reconciled to God and had a true feeling of his grace Shall the dust praise thee c See Psal 6.6 with the Note Vers 10. Hear O Lord and have mercy upon me When faith hath once said to God what it hath to fay it will wait for a good answer relying on his mercy and expecting relief from the Lord as here David doth looking in the mean whiles through the anger of his corrections to the sweetneffe of his loving countenance as by a Rain-bow we see the beautifull image of the Suns light in the midst of a dark and waterish cloud Vers 11. Thou hast turned from mee my mourning c. Sustulisti luctum latitiam attulisti See the Note on vers 5. Ver. 12. To the end that my glory may sing praise to thee i.e. That my tongue oyled from an heart enlarged may exalt thee according to my bounden duty and thine abundant desert A good tongue that watcheth all opportunities to glorifie God and edifie others is certainly a mans great glory but an evill tongue is his foul shame Basil expoundeth glory by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit or soul The Chaldee Paraphrast Laudabunt to honor abiles mundi The glorious ones of the World shall praise thee O Lord my God I will give thanks unto thee for ever Epiphonematica pathetica conclusio Davidi ex summis calamitatibus erepto familiaris He concludeth as he began ingaging his heart to everlasting thankfullnesse and therein becoming a worthy pattern to all posterity PSAL. XXXI A Psalm of David made say Vatablus and others at that time when Saul pursued David in the Wildernesse of Maon 1 Sam. 23.24 But by many circumstances and passages of this Psalm it appeareth more probable that it was as the former composed when Absolom was up 2 Sam. 15.10 c. See vers 11 12 22. of this Psalm with 2 Sam. 17.24 27. 19.33 Joseph Autiq. lib. 7. cap 9. Vers 1. In thee O Lord do I put my trust Hic Psalmus varia mixtus magna affectnum vicissitudine insignis est This Psalm is strangely mixt and made up of many and diverse passions and petitions according to the change of times and estate In the time of affliction he prayeth in the time of consolation he praiseth the Lord Ercles 7.15 In these three first verses is little said but what had been before said and is already opened Let mee never be ashamed i.e. Repulsed worsted defeated In thy Righteousnesse And not according to mine own Righteousnesse saith Kimchi or according to thy faithfullnesse Vers 2. 〈…〉 This repetition of his petition is no vain babbling as Mat. 6.9 but an effect and an evidence of greatest earnestneffe as Mat. â—6 44 For an house of defence Where the enemy can as little hurt mee as when I was in the Hold 1 Sam. 22.4 Vers 3. For thou art my Rock and my fortresse Such places David had been forced to fly to but stil he trusted in God Lead mee and guide mee Duc me deduc me A Metaphor from Captaines and Generalls who lead on their armies with greatest art and industry Vatab. Vers 4. Pull mee out of the net That noted net as the Hebrew hath it Nam Zâ— denet at rem notam omnibus saith Kimchi David was not caught in it but the enemies presumed he would be so selling the hide before the beast was taken as did likewife the proud Spaniards when coming against England in eighty eight they triumphed before the victory and sang Tu qua Romanas suevisti temnere leges Hispano disces subdere collajugo But blessed be God the net brake and wee escaped Psal 124.7 For thou art my strength As a tree is strongest at the root and a branch or bough next the trunck or stock and the further it groweth out from thence the smaller and weaker it groweth too So the nearer the Creature is to God the stronger and on the contrary Vers 5. Into thine hand I commit my spirit So did our Saviour so did St. Stephen and diverse of the dying Martyrs with these very words most apt and apposite surely for such a purpose But what a wretch was that Huberâ—â— who dyed with these words in his mouth I yeeld my goods to the King my body to the grave and my soul to the Devill Thou hast redeemed And so hast best right unto mee O Lord God of truth I know whom I have trusted Vers 6. I have hated them that regard lying vanities i.e. Idols or ought else besides the living God who giveth us all things richly to injoy 1 Tim. 6.17 See Jon. 2.8 with the Note Vanitates vanitatis Vatablus rendreth it and telleth us that some understand it of Astrology R. David doth so in this Note of his upon the Text Astrologos in cantatores in fuga mea non consului sed in Domino prophetis ejus confisus sum I have not consulted Astrologers and Soothsayers in my trouble but have trusted to the Lord and his Prophets Vers 7. I will be glad and rejoyce In the midst of trouble faith will find matter of joy as extracting abundance of comfort in most desperate distresses from the precious promises and former experiences Thou hast known my soul in adversity God knows our souls best Psal 1.6 and wee know him best in adversity Isa 63.16 the Church thought she should know him in the midst of all his austerities Vers 8. Thou hast not shut mee up c. i.e. Not given mee into their power See Psal 27.12 Thou hast set my feet in a large room So that
shark for ease rather than sue for pardon as the Prodigall first joyned himself to a Citizen then ate husks c. before he would resolve to return Satan had first seduced David and then gagg'd him as it were that he might keep silence But then God took him and set him upon the rack where he roared till he resolved to confesse And the like befell Bilney Bainbam Whittle and many other of the Martyrs who having first yeelded could never be at rest within themselves till they had publickly confessed their fault and retracted their subscriptions to those Popish Articles My bones waxed old i.e. My strength wasted and wore away I was in a pittifull plight per febrim for san saith an expositour by a feaver possibly the fruit of his inward affliction So bitter and burdensome is sin cloaked and close kept Through my rearing all the day long Like a wild beast Jun. belluinos potius quam humanos gensitus querimonias fudi I rather roared to the enfeebling of my body than repented to the easing of my conscience I cryed out for pain but prayed not for pardon As a Lyon in a snare roareth as a bird in a gin fluttereth so it fareth with Hypocrites under Gods hand and with better men too sometimes and for a season but especially in pangs of conscience they bellow like bulls in a net or swine when a sticking they beat the air with many brutish roarings and ragings which avail them no more than if an Ox should break out of the slaughter-house after the deadly blow given him the sting of conscience still remaineth Vers 4. For day and night thy hand was heavy upon mee See what God can do when once he taketh a man to do Day and night hee had sinned against God therefore day and night he suffereth and glad he may be that he so scapeth and is not forced to undergo an eternity of extremity Some think that this Psalm and the sixth were made much about a time when David was newly recovered of some grievous fit of sicknesse It may be meant only of his inward terrours or chiefly at least his body suffering by Sympathy as having shared in his sin My moisture is turned into the drought of Summer My naturall radicall moisture that oyl that maintaineth the lamp of life is dryed up and become like a lump of clay the vigour also and verdure of my soul is quelled and consumed with the fire of thy fierce wrath God will bring his best people to this if they put him to it that they shall find it to be the greatest folly in the World to buy the sweetest sin at so dear a rate Selah I speak it feelingly Vat. O quantum tormentum c. O aridum exhaustuns me prae mastitia c. O my pittifull condition Vers 5. I acknowledged my sin unto thee Though it were long first yet thou broughtest mee to it The soul is ready to hang her comforts on every hedge to shift and shark in every by-corner for comfort rather than to repair to the right fountain Let should have escaped to the Mountaines at first but he would needs to Zoar which yet was soon too hot to hold him David should have acknowledged his sin ere this time he should speedily have cast up the poyson he had swallowed down before it got to the vitalls but he had no mind to it till he had tasted of the whip and then he agnized his sin unto the Lord he put himself into the hands of justice in hope of mercy The properties or conditions of sound Confession are these say the Schoolmen in this Tetrastich Sit simplex humilis confessio pura fidelis Atque frequens nuda discreta lubens verecunda Integra secreta lachrymabilis accelerata Fortis accusans se punire parata And mine iniquity have I not hid In confession wee must shew the Lord the iniquity of our sin the filthinesse of our leudnesse the abomination of our provocations Rom. 7.13 Wee must bring out our sins as they took the Vessells of the Sanctuary Ezra 8.34 by number and by weight laying open how many transgressions are wrap'd up in our sins and their circumstances See for this Levit. 16.21 I said I will confesse c. i.e. I resolved and purposed so to do but 〈◊〉 that could be done thou forgavest c. Gods ear was in Davids heart before his confession could be in his tongue So at another time he did but conceive a purpose to build God an house and God rewarded it with the building and establishing of Davids house 2 Sam. 7. And thou forgavest the iniquity of my sin The sting and stain of it the criminall and penall part ofit Vel peccatum peccati Utiâ—ur duobus vocabulis ad aggravandum peccatum suum Kimchi As we say terra pulveris or 〈◊〉 luti the worst thing that was in it not the fire only but the filth that was in it reserving still to thy self a power of fatherly corrections and medicinall miseries But the iniquity of sin is wiped off by the spunge of true confession Homo agnoscit Deus ignoscit Man no sooner acknowledgeth the debt but God crosseth the Book It is therefore good counsell that a Father giveth Fac confitendo propitium quem tacendo non facis nescium Confesse and find mercy sith by a senselesse silence thou canst not keep thy sins from Gods knowledge of them Let out that bad blood by opening a vein that good health may enter Per misereremti tollitur ira Dei Wot you what said Henry the eighth to the Duke of Suffolk concerning Stepâ—en Gardiner when he had confessed his Popery for which he should have been the morrow after sent to the Tower he hath confessed himself as guilty in this matter as his man Act. Mon. fol. 1177. and hath with much sorrow and pensivenesse sued for my pardon And you know what my nature and custome hath been in such cases evermore to pardon them that will not dissemble but confesse their fault c. Selah q. d. I speak it joyfully there being no such matter of mirth in all the World as the sweet sense of forgivenesse of sin O singularem inquit David hic Dei erga homines peccata sua agnoscentes gratiam benevolentiam Vers 6. For this shall every one that is godly pray unto thee For this that thou hast so graciously done for mee the godly shall gladly perform these two duties the prayer of faith and the obedience of faith As I have been an example to them of sin which is now my grief so I shall be to them of good and that 's my comfort Where note first That every godly man is a praying man God hath no dumb children in his house Secondly That such will be making use of Gods dealing with others for their own instruction and comfort For this Thirdly That they will observe the fittest times 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
for to thee doth it appertain Jer. 10 7. Rev. 15.4 Vers 11. The counsell of the Lord of standeth for ever That counsell of his whereby he hath decreed to maintain government amongst men to relieve the oppressed to punish the Wicked to uphold the Church is firm and inviolable Divinum consilium dum devitatur impletur humana sapientia dum reluctatur comprehenditur saith Gregory There is a councell in Heaven will dash the mould of all contrary counfells upon earth Vers 12. Blessed is the Nation whose God is the Lord viz. By speciall favour and covenant The preservation of the Church which hath so few friends on earth and so many enemies in earth and hell is justly brought as an evident argument of the divine providence Christ standeth upon Mount-Zion and that mountain shall bee exalted above all mountaines The Church as it is highest in the favour of God so it shall be set above all the World and het enemies shall be in that place that is fittest for them the lowest the footstool of Christ The people whom he hath chosen Some read it The people which hath chosen Hims for their inheritance It cometh all to one See Deut. 26.17 18 19. Vers 13. The Lord looketh from Heaven Ita râ—spicit universos quasi singulas it 〈…〉 sâ—lâ—s And this Doctrin of Gods particular providence is fides natinnum quarum Deus est Dominus saith Kimchi taught in the Church only Vers 14. From the place of his habitation he beholdeth And this is a very great condescension sith he humbleth himself to behold things in Heaven Psal 113.6 to look out of himself upon the Saints and Angels how much more upon the inhabitants of the earth Vers 15. Unum paâ—â—ter acaliud Kimchi He fashioneth their hearts alike i. e. Ones as well as anothers The Arabick hath it Format sigillatim he fashioneth them severally one after another and not all soules together as the Origenists and some Jew-doctors held Hee considereth all their works Their hearts are not hid from him sith he made them as is said before much lesse their works These God considereth and therefore men had need consider them and turn their feet to his Testimonies Psal 119.59 Vers 16. There is no King saved by the multitude of an hoast Witnesse Sennacherib Xerxes Bajazet Away then with Creature-confidence it will be the ruine of all that rest in it whether it be in men or means that they trust See Psal 62.9 10. with the Notes A mighty man Or A Giant Goliah for instance As the most skilfull swimmers are often drowned So here Vers 17. Pausan An Horse is a vain thing And yet a warlike creature full of terrour See the Note on Psal 32.9 and so swift in service that the Persians dedicated him to the Sun See Job 41.20 Prov. 21.31 With the Notes Vers 18. Behold the eye of the Lord is on them that fear him Hee looketh upon such with singular delight not without sweet intimations of his singular kindnesse and care of their good Upon them that hope in his mercy Here we have a description of that true Church which God will never forsake sc It is a company of such as truly serve God and boast not of their merits but possessing their soules in hope and silence wait for his mercy Vers 19. To deliver their soul Freedom from troubles He promiseth not but deliverance in due time he assureth them and support in the mean while to keep them alive in famine Vers 20. Our soul waiteth for the Lord i. e. Patiently tarrieth the Lords leisure We can both wait and want for a need Vers 21. Our heart shall rejoyce in him We shall be sure of an happy issue and event but yet so as that we pray for it as in the next words Vers 22. Let thy mercy O Lord be upon us according as we hope in thee Not that we would have no more mercy than we have trust but we would shew that our trust is bottomed upon thy promises and that we humbly expect the full accomplishment of the same in due time PSAL. XXXIV VErs 1. A Psalm of David An Alphabeticall Psalm which David newly delivered from the Philistines Semper in Ecelesia his Psalmus piis suit commendatissimus Moller who had taken him prisoner and presented him to their King as a speciall prize composed with singular art as fit to be committed to memory by all godly people who may here meet with many excellent lessons and cordiall comforts When he changed his behaviour Heb. gust um hoc est gestum This he did being put to his shifts but not without sin Lib. 3. Od. 11. for he was splendide mendax as Horace saith of Hypermuestra at the best neither can this dissimulation or officious lye of his be excused as some have by distinctions indeavoured it but in vain Before Abimelech Or Achish King of Gath 1 Sam. 21. for he was binominiâ— saith Aben-Ezra or else Abimelech that is Father-King was his title of honour As Augustus would be stiled Pater Patria the Father of his Country R. Solomon saith that Abimelech was a common name to all the Philistin-Kings as Pharaoh to the Egyptian Who cast him one For a mad man 1 Sam. 21.15 wherein there was a sweet providence of God who can order our disorders to his own glory and our good like as an Artificer with a crooked tool can make straight work or as an Apothecary of a poysonfull Viper can make a wholesome triacle And he departed Into some parts of Judea where he might repent of his sin first as Peter did when got into a corner and then compile this Psalm of thanksgiving to God who had so graciously delivered him out of that hard and hazardous condition not only above but against his desert Vers 1. I will blesse the Lord at all times As not satisfied with any thing I can do herein at any time The Saints have large hearts and could bet eem the Lord a great deal more service than they are able to perform A certain Martyr said at the stake I am sory that I am going to a place where I shall be ever receiving wages and do no more work His praise shall continually be in my mouth For this remarkable mercy especially which I will still be telling of and speaking good of Gods name to as many as I can possibly extend unto This thankfull man was worth his weight in the gold of Ophir Vers 2. My soul shall make her boast in the Lord This holy gloriation is a Christians duty not to be neglected The Church in the Canticles is much in it and so is St. Paul It sheweth an heart full of joyes unspeakable and full of glory 1 Pet. 1. 8. And besides God is thereby greatly glorified Jer. 9.23 24. The humble shall hear thereof and be glad Not for my sake only but their own as conceiving good hope of like deliverance But then they
is grievously angry with them and will surely and severely punish them and theirs after them To cut off the remembrance of them from the earth And so to crosse them in the thing that they most coveted viz. to renown themselves amongst men God writeth them in the earth in opposition to those whose names are written in Heaven Luk. 10. because they forsook the Lord the fountain of living waters Jer. 17.13 Vers 17. The Righteous cry c. This is often inculcated for our better assurance because we are apt to doubt if delayed See vers 6. Vers 18. The Lord is nigh unto them c. More nigh than the bark is to the Tree for he is with them and in them continually pouring the oyl of his grace into these broken vessells quorum corda pecc at a corum non amplius retinent sed ut vas fractum effundunt faith Aben-Ezra here whose hearts retain not their sins any longer but poure them out as water before the Lord. And saveth such as bee of a contrite spirit Such as are ground to pouder as it were with sense of sin and fear of wrath yet not without good hope of mercy These God delivereth out of their dangers and in fine bringeth them to eternall blessednesse Vers 19. Many are the troubles c. Dei sunt nuntii these are Gods messengers faith Kimchi and they seldome come single See Jam. 1.2 with the Note Sent they are also to the Wicked Psal 32.10 but on another errand and for another end The Righteous per angust a ad augustum per spinas ad rosas per motum ad quietem per procell as ad portum per crucem ad coelum contendunt through many tribulations they enter into Gods Kingdome Not so the Wicked their crosses are but a typicall Hell But the Lord delivereth him out of them all No Country hath more venemous Creatures none more Antidotes than Egypt so godlinesse hath many troubles and as many helps against trouble Vers 20. He keepeth all his bones Which are very many Perhaps saith Aben-Ezra here David had been scourged by the Philistines but his bones were not broken nor were our Saviours Joh. 19.36 Vers 21. Evill shall slay the Wicked For lack of such deliverance as vers 19. malum jugulat au thorem mali Their malice shall prove their mischief The Arabick hath it but not right mors impii pessima Aben-Ezra better senseth it thus One affliction killeth the Wicked when out of many God delivereth the Righteous Vers 22. The Lord redeemeth the soules of his servants Though to themselves and others they may seem helplesse and hopelesse yet they shall not perish in 〈◊〉 fins and for their sins as do the Wicked PSAL. XXXV VErs 1. Plead my cause O Lord We may safely pray the same when oppressed with calumnies and false accusations as now David was by Sauls Sycophants or as others think when he was in great heavinesse and even heart-sick after that Amnon had defiled Tamar and Absolom had slain Amnon his disaffected subjects such as Shimei insulted over him and said it was just upon him for the matter of Uriah and other miscarriages which they wrongfully charged him with See a promise in this case Isa 49.21 Fight against them c. Or devoure them that devoure mee for in Niphal only it signifieth to fight Vers 2. Take hold of shield and buckler Jehovab is a man of war Exod. 15.5 and so he is here stirred up to harness himself Not that he needeth weapons defensive as here or offensive as vers 3. for he can destroy his enemies sole nutu ac flatu with a nod or a blast But this is spoken after the manner of men and for our better apprehension of Gods readinesse to relieve his distressed ones Vers 3. Draw out also the spear viz. That thy contending and appearing for mee may appear to be sufficient and glorious And stop the way Heb. And stop viz. the doores as Gen. 19.6 10. 2 King 6.32 lest the malecontents come in and kill mee Or shut mee up from my persecutors that they find mee not like as afterwards God hid Jeremy and Baruch when sought for to the slaughter Say unto my soul I am thy salvation Facito ut haec animula te sibi test antem audiat c. Inwardly perswade my heart to firm affiance in thee amidst all mine afflictions Vers 4. Let them be confounded and put to shame Here David beginneth his imprecations which yet non maledicens dixit sed vaticinantis more praedixit saith Theodoret he doth not utter as cursing but as prophesying rather If we shall at any time take upon us thus to imprecate as we may in some cases we must see to it first that our cause be good Secondly that we do it not out of private revenge but meerly for the glory of God Thirdly ut ne voculam quidem nisinobis praeunte Dei non carnis spiritu effundamus that we utter not a syllable this way but by the guidance of Gods good Spirit Vers 5. Let them be as chaffe Facti sint à corde su◠fugitivi Let them flye before their own consciences restlesse and uncertain whither to turn themselves And let the Angel of the Lord chase them It may be understood both of the evill Angels and of the good ready at Gods command to do execution upon his enemies Chaffe driven before the wind may rest against a wall but where shall they rest who are chased by an Angel where shall the ungodly and the sinner appear 1 Pet. 4.18 Surely no where Vers 6. Let their way be dark and slippery Heb. Darknesse and slipperinesse If a man have neither light nor firm footing and a feirce enemy at his heeles See Jer. 23 1◠what shift can he make for himself The word rendred slippery is of a double form like that libbi secharchar my heart panteth or beateth about throbbeth Psal 38.10 to increase the signification The soul of a wicked man is as in a sling 1 Sam. 25.29 violently tossed about Vers 7. For without cause have they hid for mee c. The Wicked are so acted and agitated by the Devill their task-master that though they have no cause to work mischief to the Saints yet they must do it the old enmity Gen. 3. still worketh But this rendreth their destruction certiorem celeriorem more sure and more swift Vers 8. Let destruction come upon him at unawars i.e. Upon the whole rabble of them as if they were all but one man Or else he striketh at some chieftain amongst them Let his destruction be as suddain as signal Vers 9. And my soul shall be joyfull in the Lord This was that he aimed at in his foregoing imprecations viz. the glory and praise of God and not his own reaking his teen upon his enemies Vers 10. All my bones shall say Lord who is like unto thee Not my soul only but my body also shall joyn in this joyfull
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
both described and set forth for an absolute pattern to us of performing our duty toward God for this inexplicable mercy Confer Heb. 10.5 6. c. Here wee have in Christ for our instruction and in David also his Type for our example 1. A firm purpose of obedience in a bored ear and a yeelding heart 2. A ready performance thereof Lo I come 3. A careful observance of the Word written In the volume of thy Book it is written of me vers 7. 4. D. 〈◊〉 An hearty delight in that observance vers 8.5 A publick profession and communication of Gods goodness to others vers 9 10. Nowâ— we should labour to express Christ to the world to walk as he walked 1 Feb. 2.6 our lives should be in some sense parallel with his life as the transcript with the original He left us a Copy to write by saith Saint Peter 1 Epist 2.21 Mine ears hast them opened Heb. digged bored an hearing eaâ— hast thou bestowed upon me which is a fingular favour for life entreth by the ear Isa 55.3 as did death at first Gen. 3. O pray that God would make the bore wide enough that the inward ears being drawn up to the outward one sound may peirce both at once Vers 7. Then said I Lo I come Christ became obedient even to the death yea that of the Cross Phil. 2.8 Christs people also are a willing people Psal 110.3 their obedience is prompt and present ready and speedy without delays and consults Psal 119.60 without capitulation and security Isa 56.6 In the volume of thy book In libre plicatili in thy Law which was anciently and is till this day amongst the Jews written in Paper or Parchment rolled up because it will last longer rolled than folded It is written of me Of Christ in many places for He is both Author Object Matter and Mark of both Testaments Of David also and all Gods people doth the Law speak with fruit and efficacy and they do use to read their own names written as it were in every precept promise threatning Look how men read the Statute-book of the Land as holding themselves highly concerned therein So here Vers 8. I delight to do thy will O my God To Christ it was his meat and drink Fob 4. he set his face to do it and to suffer it Luke 9.51 yea he was straightned pained till it was done Luk 12.50 And the same minde is also in the Saints that was in Christ Jesus Phil. 2.5 They delight in the Law of God after the inward man Rom. 7.22 they prefer it before their necessary food Job 23.12 Tea thy Law is within my heart Heb In the midst of my bowels there is the counterpane the duplicate of the Law written yea printed Jer. 31.33 2 Cor. 3.3 Rip up my heart said Queen Mary when I am dead and there shall you finde Gallice the loss whereof t is thought killed her Rip up the most mens hearts and there you shall finde written The god of this present world But Gods Law is in good mens hearts to live and to dye with it O beata Apocalypsis said that Martyr catching up the Revelation caâ—t into the same fire with him to be burnt O blessed Revelation how happy ans I to be burned with thee in my hands Vers 9. I have preached righteousness in the great congregation David did this but Christ much more by the everlasting Gospel sent the whole world throughout great was the company of Preachers and large was their commission See a draught of it Acts 26.18 I have declared thy faithfulness and thy salvation Righteousness of Christ imputed faithfulness of God in fulfilling his Promises Salvation the end of faith loving kindness and truth the ground of all the former Gods loving kindness or mercy moving him to promise and his truth binding him to perform these are those Pearls that Christ by his Preachers casteth before people if they bee but as forward to take them as he is to tender them How beautiful should the feet be of those that bring such glad tidings and how heavie will the dust of such feet bee shaken off against despisers O Lord them knowest sc That I have herein done mine utmost and with an upright heart Vers 10. I have not bid thy righteousness within my heart Or if he did as Psal 119.11 it was that having wrought it first on his own affections he might afterwards utter it a corde ad cor from the heart to the heart and so be able to save himself and these that heard him I have declared to faith 〈◊〉 c. See vers 9. Vers 11. Nune in luto adhuc baerens cum residuo 〈◊〉 precatur Deum With hold not 〈◊〉 thy tender mercies c. Whereas while the Samts are on earth there will be a perpetual interchange of comforts and crosses prayers must be joyned with praises and care taken that confirmed by former experiences they 〈◊〉 depend upon God Let thy loving kindness and thy â—â—â—th continâ—ally preserve 〈…〉 â—â—â— those two Attributes of thine be mine Angel 〈◊〉 at all times See the Note on Psal 25.10 Vers 12. For innumerable evils have compassed me Heb. Have mustered upon me Many or Millions are the troubles of the righteous none our of Hell over suffered more than they an elegant exaggeration of their afflictions we have in this verse and such as cannot well be understood by any but those that have been well beaten Porters to the Cross of Christ Mine iniquities have taken hold upon me i.e. The punishment of mine iniquities Gen. 4.13 my sin hath found me out If this be taken of Christ he is Maximus patcatornus the greatest of sinners by imputation 2 Cor. 5.20 Isa 53. 6. for our sins which here he calleth his he suffered and here his bitter Agony in the Garden is Graphically described neither is it absurd to say that as he bore our sins in his own Body upon the Tree he was first redeemed by himself and afterwards we Therefore my heart faileth me i.e. my wit courage counsel is wasted by earnest thinking upon them Scientia mea eis numerandis defica as Kimchi glosseth Vers 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be pleased O Lord to deliver me Do it of thy free grace and meer mercy of thy good will and gracious liking as the word signifieth beside the consideration of my woful misery laid forth vers 12. as an object of thy mercy Vers 14. Let them be ashamed and confounded together c. These and the like imprecations must be looked upon as Prophecies Besides David looked upon them not as his enemies only but Gods as well and such also as were desperate and irrecoverable So Paul prayed against the Copper-smith the Church against Jutian c. Let them be driven backward c. A Christian may without sin be sensible of indignities only it must bee the mourning of Doves and not the roaring of Bears Vers 15. Let them
be desolate for a reward a poor reward but such as sin payeth to her servants the wages of sin is death Sin payeth all her servants in black mony See Psal 35.21 The ward here rendred reward signifieth an heel It is as if the Prophet should say Let one desolation tread upon the heels of another â—ill they be utterly undone Vers 16. Let all those that seek thee rejoyce viz. When they hear of my deliverance The Saints have both their joyes and griefs in common with their fellow-members as being in the body Heb. 13.3 both in the body of Christ and in the body of sleth and frailty Vers 17. But I am poor and needy A stark begger neither will I hide from my Lord as once Josephs Brethren said to him when they came for com mine extream indigency my necessitous condition I am one that gets my living by begging Yee the Lord thinketh upon met Hee is the poor mans King as hath been said and Christ is 〈…〉 as Augustine hath it that is he gives with the Father and at same time prayes with the suter who must therefore needs speed Thou art my help and my deliverer make no tarrying Deliver mee speedily lest I perish utterly God saith One is sometimes troubled with too much help but never with too little we are sometimes too soon but he is never too late PSAL. XLI A Psalm of David Of the same sense with the four former Psalmes saith Kimchi Vers 1. Blessed is his that considereth the poor Heb. That wise by 〈◊〉 concerning the poor The poor weakling whose health is impaired whose wealth is wasted Austin rendreth it Qui praeoccupat vocem 〈◊〉 He that prevenreth the request of the poor begger wisely considering his case and not staying till he â—â—ave which possibly out of modesty hee may hee Ioth to do The most interpret it of a charitable Judgement passed upon the poor afflicted not holding him therefore hated of God because heavily afflicted as Jobs friends did At vobis 〈◊〉 sit qui de me quantumvis calamitoso rectius judicatis so Beza here paraphraseth Well may you fare my friends who censiâ—â—e better of mee though full of misery and deal more kindly with mee The word Masâ—hil signifieth both a prudent Judgement and a desire to do all good offices Faith One. It signifieth to give comfort and instruction to the weak faith Another wisely weighing his case and ready to draw out not his sheaâ— only but his soul to the hungry Isa 58.10 This is a blessed man presupposing him to be a Beleever and so to do it from a right Principle viz. Charity out of a pure heart of a good conscience and of faith unfeigned 1 Tim. 1.5 The Lord will deliver him i.e. The poor weakling and the other also that dealeth so mercifully with him both shall be delivere according to that of our Saviour Matth. 10.41 Delivered I say he shall be in due time supported in the mean while a good use and a good Issue he shall be sure of Kimchi Some make it Davids prayer The Lord deliver him c. Others the mercifull mans prayer for the poor-afflicted Vers 2. The Lord will preserve him and keep him alive Life in any sense is a singular mercy Why is a living man sorrow full Lam. 3.39 if he be alive though afflicted he hath cause to be thankfull how much more if alive to Righteousness The Arabick here interpreteth it dabit 〈◊〉 filios in quibus post mortems vivat he will give him Children in whom he may live after his death And he shall be blessed upon the earth With wealth and other accommodations so that the World shall look upon him as every way blessed And thou wilt not deliver him into the hands of his enemies Heb. Do not thou deliver him This maketh Kimchi conclude that all this is but oratio visitantis consolatoria the prayer of him that visiteth the sick man for his comfort Vers 3. The Lord will strengthen him upon the bed of languishing Whether through sicknesse of body as Isa 38.2 or sorrow of heart for in such case also men cast themselves upon their beds 1 Kin. 21.4 This God and not the Physicians will do for the sick man die septimo on the seventh day saith R. Solomon when he is at sickest Thou wilt make all his bed Heb. Thou wilt turn thou wilt stirre up Poâ—hers under him that he may lye at ease and this by the hand of those poor whom he had considered Or Thou wilt turn all his bed That is his whole body from sicknesse to health as Kabvenaki senseth it Vers 4. I said Lord be mercifull unto mee heal Heal mee in mercy and begin at the inside first Heal my soul of sin and then my body of sicknesse Heal me every whit These to the end are the sick mans words saith Kimchi And this is the Character of the Lords poor man to whom the foresaid comforts do belong saith Another For I have sinned against thee He cryeth peccavi not perit Sanat ionom in capite orditur he beginneth at the right end Vers 5. Mine enemies speak evill of mee Notwithstanding my pitty and devotion that 's no target against persecution Davids integrity and the severity of his discipline displeased these yokelesse Balialists they were sick of his strict government and longed for a new King who would favour their wicked practices such as was absolom whom they shortly after set up David they could not name because be did Justice and Judgement to all the people These â—bertines were of the Eâ—â—◠〈◊〉 loquaces ingeniesi in prafect 〈…〉 eulpam infamiam non effugiat such as loved to speak evill of dignities and could not give their governours how blamelesse soever a good word When shall be dye and his name perish Nothing lesse would satisfie their malice than utter extermination But David recovereth and his name surviveth when they lie wrapt up in the sheet of shame Vers 6. And if he come to see mee That is Achitaphel or some such hollow-hearted Holophanta Plaut Ore pro mea sinitate orant sed cordequaerunt malum Midrash Tillin He speaketh vanity Pretending that he is very sorry to see mee so ill at ease and letting fall some Crocodiles tears perhaps Has heart gathereth iniquity to it self As Toads and Serpents gather venom to vomit at you When be goeth abroad be telleth it Boasting to his treacherous Brotherhood of his base behaviour Vers 7. All thas hate mee whisper together against mee Heb. Mussitant they mutter as Charmers use to do These whisperers are dangerous fellows Rom. 1.29 like the wind that creepeth in by chinks in a wall or cracks in a window A vente percolato inimice reconciliato libera nos Demine saith the Italian Against mee do they devise Cogitant quasi coagitant Vers 8. An evill disease say they â—leaveth fast unto him Heb. A thing of Belial Omnes impietates quas perpetravit R.
greatnesse before Absolens disturbed mee and drove mee out though he could not but be sensible of such a losse we know what miserable moans Cicere made when fent into banishment how impatient Cato and many others were in like case so that they became their own deathsmen but after Thee Lord and the enjoyment of thy publick ordinances from which I am now alasse hunted and hindred After that Gods holy Spirit hath once touched a soul it will never be quier untill it stands pointed God-ward Vers 2. My Soul thirsteth for God More than ever it did once for the waâ—er of the Well of Bethelem and that because he is the living God the fountain of living waters that only can cooll and quench my desires Jer. 2.13 17.13 so as I shall never thirst again Joh. 4.14 whereas of all things else we may say Quo plus sunt pota plus sitiuntur aqua The Rabbines note here Ovid. Kimchi Aben-Ezra that David saith not so hungreth but so thirsteth my soul because men are more impatient of thirst than of hunger they can go diverse dayes without meat Curt ex Diodoro but not without drink Alexander lost a great part of his army marching through the Wildernesse of the Susitans by want of water When shall I come and appear before God Heb. And see the face of God viz. in his Tabernacle Eheu igitur quando tandem mibi miserrimo dabitur ut te in aede tua conspiciam These earnest pantings inquietations and unsatisfiable desires after God and his ordinances are sure signes of true grace But woe to our worship-scorners c. Vers 3. My tears have been my meat day and night Hunters say the Hart sheddeth tears or something like tears when he is pursued and not able to escape Hereunto David might allude Sure it is that as Hinds by calving so men by weeping cast out their sorrowes Job 39.3 Expletur lachrymis egeriturque dolor And Act. and Mon. 1457. Affert solatium lugentibus suspiriorum societ as saith Basil sighs are an ease of sorrow Of Mr. Bradford the Martyr it is reported that in the midst of dinner he used oft to muse having his hat over his eyes from whence came commonly plenty of tears dropping on his trencher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The better any are So Psal 80.5 the more inclined to weeping as David than Jonathan 1 Sam. 20. Here we have him telling us that his tears were his meat or his bread as Gregory readeth it and he giveth this reason that like as the more bread wee eat the dryer we are and the more thirsty so the more tears of godly sorrow we let fall the more we thirst after that living fountain springing from above Davids greatest grief was that he was banished from the Sanctuary and next to that the reproachfull blasphemy of his enemies hitting him in the teeth with his God as if not able or not willing to relieve him now in his necessity and bitterly upbraiding him with his hopes as altogether vain Whiles they continually say unto mee Where is thy God Violenti certe impetus saith Vatablus here these were violent shocks indeed and such as wherewith Davids faith might have been utterly overthrown had it not been the better rooted and withall upheld by the speciall power of the Spirit of grace Other of Gods suffering Saints have met with the like measure At Orleance in France as the bloody Papists murthered the Protestants they cryed out where is now your God what is become of all your prayers and Psalms now Let your God that you called upon save you if he can Mr. Clarks Gen. Martyrol P. 316. Others sang in scorn Judge and revenge my cause O Lord Others Have mercy on us Lord c. The Queen Mother of Scotland having received aid from France forced the Protestants for a while to retire to the High-Lands whereupon she scoffingly said where is now John Knox his God My God is now stronger than his yea even in Fife but her braggs lasted not long for within a few dayes Mr. Knox his life by Mr. Clark six hundred Protestants beat above four thousand French and Scots c. Gods Servants fare the better for the insolencies of their enemies who when they say where is now their God might as well say betwixt the space of the new and old Moon where is now the Moon when as it is never nearer the Sun than at that time Vers 4. When I remember these things viz. My present pressures compared with my former happiness Cic. de Fin. 1. 2. Sen. deben 1.4 c. 22. Miserum sanè est fuisse felicem The Epicures held but I beleeve they did not beleeve themselves therein that a man might be cheerful amidst the most exquisite torments Ex prâ—teritarum upluptatum recordatione by the remembrance of his former pleasures and delights David found this here but a slight and sorry comfort though he better knew how than any of them to make the best of it and his delights had been farre more solid and cordial I pour out my soul See Job 30.16 with the Note For I had gone with a multitude Heb. A thick croud or throng of good peole frequâ—â—ting the publick Ordinances and David in the head of them One rendreth it In umbra vel umbrella sicut mos est Orientalium ambulare umbrellis contra ardorem solis accommodatis I went with them to the house of God Lente Itabam I went with a gentle pace Gressâ—â— grallatorio He speaketh saith Vatablus of the order observed by the faithful when they went to the Sanctuary viz. in comely equipage singing praise to God Kimchi in 〈◊〉 Radiâ— and confessing his goodness Vers 5. Why art thou â—ast down O my soul Here David seemeth to be Homo divisus in duas partes saith Vatablus a man divided into two parts as indee devery new man is two men and what is to be seen in the Shulamite but as it were the company of two Armies Cant. 6.13 David chideth David out of his dumps So did Alice Benden the Martyr rehearsing these very words when she had been kept in the Bishops prison all alone nine weeks with bread and water and received comfort by them in the midst of her miseries Act. Monâ— 1797. And why art thou disquieted in me A good mans work lieth most within doors he hath more ado with himself than with all the world besides he prayeth oft with that Ancient Libera me Domine à malo homine meip so Deliver me Lord from that naughty man my self How oft do we punish our selves by our passions as the Lion that beateth himself with his own tail Grief is like Lead to the soul heavie and cold sinking it downward taking off the wheels of it and disabling it for duty like as a Limb that is out of joynt can do nothing without deformity and pain Keep up thy spirit therefore and watch against
finde them out as cunning as they are and sith they are so fool-hardy as to walk upon iniquities Fire-works let them look to bee blown up and they shall have my prayers to that purpose In thine anger cast down c. It is Prophetical as well as Optative Vers 8. Thou tellest my wanderings Or thou cipherest up my stittings and hast them in numerato ready told up my vagaries whilst hunted up and down like a Partridge and hushed out of every bush so that I have not where to settle Saint Paul was at the same pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he we have no certain abode 1 Corin. 4.11 and so were sundry of the holy Martyrs and Confessors who wandred about in Sheep-skins and Goat-skins c. driven from post to pillar from one Country to another God all the while noting and numbring all their flittings yea all their footings Bottleing up their tears booking down their sighs as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Mal. 3.16 See Mat. 10.30 The Septuagint for my wandrings or flittings have my life to teach us saith one that our life is but a flitting Put thou my tears into thy Bottle Heb. My tear that is every tear of mine let not one of them be lost but kept safe with thee as so much sweet water It is a witty observation of one That God is said in Scripture to have a Bag and a Bottle a Bag for our sins a Bottle for our tears and that wee should help to fill this as we have that There is an allusion here in the Original that cannot bee Englished Are they not in thy Book sc Of Providence where they cannot be blotted out by any time or tyrants Vers 9. When I cry unto thee then shall mine enemies turn back For how should they stand before so mighty a God Of the power of Prayer for the beating back of enemies besides the Scripture Histories are full that famous Victoria Halleâ—â—iatica for instance Vers 10. In God will I praise his word The Jew-Doctours observe that Elohim God is a Name importing Justice and that Jehovah Lord holdeth out mercy according to that Exod 34.6 Jehovah Jehovah Merciful Gracâ—us c. But if God should foem neither to show his Mercy upon us nor his Justice upon our enemies we must nevertheless adhere to his Word or Promise and patiently wait his performance which will be as sure as he is God and Lord. See the Note on vers 4. Vers 11. In God have I put my trust I will not be afraid c. When news came to Luther that both the Emperour and Pope had threatned his ruine he bravely answered Contemptus est à me Romanus favor furor I care for neither of them I know whom I have trusted See vers 4. Vers 12. Sunt tua post quam Vori. Arabâ— Thy Vows are upon me O God I am a Votary ever since I was at Gath there and then I vowed that if the Lord would vouchsafe to bring me out of that brake I would do as became a thankful man every way And now I am Damnatus votorum as the Latine expression is Vow I must and pay to the Lord my God Ecce ego Domine Lord I am ready do thou but set me up an Altar and I will offer a Sacrifice restore me to thy Sanctuary and I will do it exactly in the Ceremonies and Formalities thereof Mean while mine heart and lips shall not be wanting to give thee praise in spirit and truth I will render praises unto thee Vers 13. For thou hast delivered my soul from death Which was the very thing I begged of thee when I was at worst viz. that thou wouldest save my life which then lay at stake I also then solemnly took upon me such and such ingagements which lye upon me as so many debts and I am in pain till I have paid them This if I shall do effectually Wilt not thou deliver my feet from falling Yea I know thou wilt Lord for every former favour of thine is a pledge of a future That I may walk before God in the light of the living Called else-where the Land of the living that is in this present life spending the span of it in thy fear and labouring to be every whit as good as I vowed to be when I was in great distress and danger Pliny in an Epistle of his to one that desired rules from him how to order his life aright I will saith he give you one rule that shall be instead of a thousand Ut tales esse perseveremus sani quales nos futuros esse profitemur infirmi i. e. That you hold out to bee such when well as you promised to bee when weak and sick c. PSAL. LVII ALtaschith i. e. Destroy not David being in an imminent danger of destruction in the Cave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. might send up this short request as it were in a fright before he uttered this insuing prayer Altaschith in such an exigent might well be an effectual prayer as was the Woman of Canaans Lord help me and the sick mans Ah Father or these might now be his words to Abishai or some other of his Servants whose fingers even itched to bee doing with Saul as afterwards they were upon a like occasion 1 Sam. 26.9 Destroy not Saul See thou do it not Michtam of David See Psal 16. title When he fled from Saul in the Cave 1 Sam. 24.1 Or into the Cave for shelter and where when he might have cut Sauls throat he cut his Coat only and was inwardly checked for it nevertheless the Spirit came upon him which was no small comfort as Aben-Ezra here observeth and he said Vers 1. Be merciful unto me O God be merciful q. d. Now or never help at a dead lift Bis pro more rogantium ad corrober andum saith Kimchi Other Jew-Doctors give this reason of the repetition of his petition Be merciful c. lest either I fall into Sauls hands Midr. Tilli or Saul into mine lest desire of revenge prick me on to kill him Or Have mercy on me that I sin not or if I do sin that I may repent For my soul trusteth in thee An excellent argument so it comes from the soul so it be heart-sprung Yea in the shadow of thy wings c. As the little Chicken in danger of the Kite hovereth and covereth under the Hen. Vntil these calamities be over-past For long they will not continue Nubecula est site transibit said Athanasins of the Arrian Persecutions which for present were very sharp So Master Jewel about the beginning of Queen Maries reign perswading many to patience said often Hac non durabunt aetatem this sharp shower will soon over Vers 2. I will cry unto God most high Who can easily over-top Saul as high as he is and all his complices against whom I have this comfort that in the thing wherein they deal proudly
God is above them Exod. 18.11 Vnto God that performeth all things for mee And in mee Isa 26.12 doth not his work to the halves but is both author and finisher of my faith and other affairs Heb. 12.2 Phil. 1.6 Psal 138.8 Here are the two props of Davids prayer First Gods sufficiency he is the Most High Secondly his efficiency he perfectly accomplisheth all things for mee Vers 3. He shall send from Heaven and save mee Rather than fail I shall have an Angel to rescue mee for although the Lord usually worketh by means yet he can work by miracles and will do it if there be a just occasion howsoever his mercy and his truth he will be sure to send and that 's enough He will be seen in the Mount he will repent for his servants when he seâ—th their power is gone Deut. 32.36 when there is dignus vindice nodus an extremity fit for divine power to interpose Vers 4. My soul is among Lions And so is a lively picture of the Church in all ages Would any man take the Churches picture saith Luther then let him paint a silly poor maid sitting in a wood or wilderness compassed about with hungry Lions Wolves Boars and Bears c. Talis est Ecclesia in has vita sicut in historia Danielis pingitur And I lie even among them that are set on fire sc With rage and hellish hatred Others expound it actively of those Ardeliones anlici those Court-Incendiaries who enraged Saul and the Nobles against David as a traitour and Pest See 1 Sam. 24 10. Even the sons of men i. e. Carnall men that being in their pure naturalls have no goodnesse at all in them Whose teeth are spears and arrows Such was Doeg that dead dog and others void of the Spirit which is neque mendax neque mordax Vers 5. Be thou exalted O God above the Heavens That is saith the Chaldee above the Angels And let thy glory be above all the Earth That is above the inhabitants of the earth There are saith Kimchi that think thou either wilt not or else canst not save O let thy power appear for the conviction of all such who now lift up themselves and seem at least to touch the Heaven with one finger Vers 6. They have prepared a net for my steps So that I can hardly keep foot out of snare I dare not lift up one foot till I find sure footing for the other and that 's hard to do See Sauls charge to the Zâ—phites 1 Sam. 23.22 My soul is bowed down I am glad to shrink in my self as fearfull people use to do that I may shun those gins and snares that they have set to maim and mischieve mee They have digged a pit c. They have forced mee into this subterranean cave and behold Saul himself is cast into mine hands in this mine hiding-hole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 7. My heart is fixed O God I am both ready and resolute I doubt not of deliverance and am well prepared to praise God It is fit he should have the fruit of his own planting and that of the best too Otherwise it is no better than the refreshing of him that standeth by a good fire and saith Aha I am warm Vers 8. Awake up my glory He rouseth himself out of his natural drousinesse as Sampson once went forth and shook himself I my self will awake early Or I will awaken the morning as the Cock by his early crowing is said to do Non vigil ales ibi cristati cantibus oris Evocat auroram Ovid. Metam lib. 11. Vers 9. I will praise thee O Lord Among the Nations This was done by Christ calling the Gentiles Psal 18.49 Rom. 15.9 Vers 10. For thy mercy is great c. Gods mercy is ordinarily in the Psalms bounded by his truth that none may either presume him more mercifull than he hath declared himself in his word or else despair of finding mercie gratis according to his promise Vers 11. Be thou exalted c. Versus amaebaeus see vers 5. only that 's in way of prayer this of praise PSAL. LVIII VErs 1. Una ligati ut Gen. 37.7 vel ab â—â—N Mutus quia congregatio ante oratorem eftquasi mutus Aben-Ezra Do yee indeed speak righteousness O Congregation Or O Councell you that are gathered together on a knot under a pretence of doing justice and promoting the publick good by giving faithfull advice to the King Colloquitur Abnerâ— reliquis saith Kimchi David here talketh to Abner and the rest who to please Saul pronounced David a rebel and condemned him absent for an enemy to the State And for as much as there is no greater injury than that which passeth under the name of right he sharply debateth the matter with them whom he knew of old to be very corrupt painting them out in their colours and denouncing Gods heavy judgments against them for their unjust dealings with him The word rendred Congregation is not found elsewhere in that sense It signifieth dumbnesse and is by the Spanish translators rendred O audiencia by Antiphrasis ut lucus quia non lucet Do ye judge uprightly O yee sons of men i.e. O ye carnall profane persons that savour not the things of the Spirit q. d. ye are fit persons to make Counsellors of State Sedes prima vita ima agree not Dignitas in indigno est ornamentum in luto saith Salvian You do much mis-become your places Vers 2. Yea in heart you work wickednesse There the Devill worketh it as in a forge ye are alwaies plotting and plowing mischief and that not so much for fear of Saul or to please him as out of the naughtinesse of your own hearts and all this you know in your consciences to be true Kimchi saith that the word Aph or yea importeth that their hearts were made for a better purpose and therefore their sin was the greater Corruptio optimi pâ—ssima You weigh the violence of your hands in the earth i.e. Your bribes saith Kimchi these ye weigh or poise Manus vesâ—rae â—oncinnant iniquitatem Vul. quasi essent recta as if there were no hurt in them so Demosthenes weighed Harpalus his goblet to the great danger of his Country and his own indeleble infamy The Arabick rendreth it Manus vestra in tenebris immerse sunt your hands are drowned in darknesse you seem to do all according to law and Justice pictured with a pair of balances in her hand when indeed you weigh out wrong for right Trutina justior Prov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. Symb. and do things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by partiality 1 Tim 5.21 by tilting the balance o't'one side Vers 3. The wickedare estranged from the womb q.d. These enemies of mine are old sinners hardened and habituated in wickednesse from the very womb it hath also grown up with them and quite turned away their hearts from God and goodnesse whereunto
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
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
calleth it The heavenly Exchange betwixt God and his people they present dury he conferres mercy Luther saith he would not live in Paradise without the Ordinances as with them he could frame to live in Hell it self And a small village with a godly Pastor and a good people in it is an earthly Paradise saith He. If that Italian Martyr could date his letter From the delectable Orchard of the Leonine prison what may we think of the free use of the ordinances what of Heaven nam facile literatransfertur ad Spiritum Vers 2. My soul longeth As she did who said Give mee Children or else I dye His soul once longed for the waters of the well of Bethlehem but not so earnestly as now to draw waters with joy out of those wells of salvation My heart and my flesh Ut sit sanctitus in corde sanitas in corpore And for obtaining of this whole David cryeth aloud as a child when hungry cryeth every whit of him hands feet face all cry and then the Mother flings by all then she flyes and out-runs her self So here The desires of the Righteous shall be satisfied Prov. 10.24 Vers 3. Yea the sparrow Avis communissima haunteth about houses buildeth about windows and there chirpeth The Heb word ken for a nest hath the first letter bigger than the rest to note Gods providence in teaching birds to build Exclamatio pathetica ex abrupto Trem. And the Swallow a nest for her self c. She hath her name in Hebrew from her liberty to flye boldly and to nestle in mens chimneyes Prov. 26.2 Even thine Altars Or Oh thine Altars so some read it by a passionate exclamation importing strongest desires after them The want of Gods Ordinances should pinch us to the heart Vers 4. Blessed are they that dwell in thy house viz. Those Meniall-servants of thine the Priests and Levites who have their lodgings near thee and their imployment about thee This is still the happiness of Gods Ministers whose holy function and calling both in the preparation to it and execution of it leadeth them to God and holdeth them with him They will be still praising thee As having hearts full of Heaven and consciences full of comfort There cannot but be musick in the Temple of the holy Ghost Vers 5. Blessed is the man whose strength is in thee i.e. Who is enabled by thee both in body and mind to come from the place of his aboad to the solemn feasts In whose heart are the wayes of them Here the old translation In whose heart are thy wayes is far better i.e. As he bringeth his body to the Ordinances so he hath thy wayes or laws ingraven in his heart Vers 6. Who passing thorough the valley of Baca That is of tears say some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. of Mulberry-trees say others the one are moist the other use to grow in more dry places Betwixt them both they may serve saith One to make up a more compleat emblem of this miserable World made up of woes and wants In hoc exilio saith Bernard in hoc ergastulo in hac peregrinatione in hac valle lachrymarum c. Make it a Well They are as chearfull in their travel to Gods house as if they had plenty of water all the way Finis edulcat media the joy of the Lord is their strength whereby they are carried on an end as they say to their journeys end the joyfull preconceit of appearing before God in Zion allaying their great thirst Vers 7. Pergunt tarmatini Beza They go from strength to strength i.e. Lustily and constantly turma turmae subinde sese adjungente one company comming this way and another that out of their several parishes and so they grow stronger and go more comfortably on together Some render it de doctrina in doctrinam vel de academia in academiam they grow til they come to a perfect knowledge of God Every one of them in Zion appeareth before God And then think their pains though never so great well bestowed though then they saw Gods face but obscurely in the dark glass of the ceremonies Popish pilgrims though used hardly and loose much of their estates yet satisfie themselves in this I have that I came for viz. the sight of a dumb Idol What then should not we then suffer to see God in his ordinances c. Vers 8. O Lord God of Hoasts hear my prayer Satisfie mine earnings pantings and inquietations of mind after the liberty of they Sanctuary verse 2. These very desires he calleth prayers Vers 9. Behold Not only Hear see Psal 34.15 with the Note Look upon the face of thine anointed Christi cujus festina adventum saith Kimchi do me good for Christs sake Vers 10. For a day in thy Courts Every Flower hath its sweetness so hath every holy duty its comfort I had rather be a Door-keeper As the Korites were to whom this Psalm was committed and for whose incouragement this might be spoken A Door-keeper is first in last out so would David be in holy assemblies Tardy hearers would be loath to beg this office out of his hand In the tents of wickedness Tentoriis vexationis Kimchi Vers 11. For the Lord God is a Sun and Shield An universal All-sufficient and satisfactory good proportionate to our necessities The Lord will give grace and glory One would think that were enough yea but then here is more than enough No good thing will he with-hold c. and thence is Davids desire so to be about him Vers 12. O Lord of Hosts c. Conclusio Epiphonematica PSAL. LXXXV VErs 1. Lord thou hast been favourable c. Gods free grace and favour is fitly premised as the Fountain and Mother of all the following Mercies This is that other Book Rev. 20 12. that hath our names in it and our pardon Thou hast brought back the captivity of Jacob Of old from Aegypt and alate from the Philistines who after Sauls death miserably tyrannized over Israel till David delivered them Some hold that this Psalm was composed at the end of the Babylonish Captivity Others conceive it may be a prayer for the conversion of the Gentiles who are brought in speaking the whole Psalm throughout Vers 2. Thou hast for given the iniquity c. This is worthily mentioned as a main mercy as a chief fruit of Free-grace Thou hast covered all their sin That that filthy thing may be no longer an eye-sore unto thee In the Original there are Six Homoioteleuta which is an elegancy not to be englished Vers 3. Thou hast taken away all thy wrath Heb. Thou hast gathered it thou hast recollected it that we might not bear it when Sin is once remitted Wrath is soon removed Thou hast turned thy self from the fierceness c. Here are six Hasts drawing in the next Turn vers 4. God hath and therefore God will is a strong Medium of hope if not a demonstration of Scripture-Logicks See
the mercies of the Lord Gods Mercies moved him to promise his faithfulness bindeth him to perform Ethan promiseth to celebrate both were the times never so bad their case never so calamitous I will make known thy faithfulness Which yet I am sometimes moved to make question of Thus the Psalmist insinuateth before he complaineth Vt faclendum docent Rhetores in causis invidiosis wherein he sheweth himself a right Rhetorician Vers 2. For I have said I beleeved therefore have I spoken it I dare say it shall be so because thou hast said it so the Greek here hath it what God saith we may write upon it because all the words of his mouth are in righteousness neither is there any thing froward or perverse in them Prov. 8.8 Mercy shall be built up for ever Till the top-stone be laid and judgement bee brought forth into victory Mat. 12.20 the sure mercies of David fail not Thy faithfulness shalt thou establish in the heavens Or with the very heavens that is so sure as they are established If that Martyr could say The Heavens shall sooner fall than I will forsake the truth I have learned how much more may we say so of Gods unfaileable faithfulness See vers 33. Vers 3. I have made a Covenant with my chosen i.e. With Christ who is Gods elect one Isa 42.1 and in him with all his people Ephes 1.4 I have sworn unto David The Father and Figure of Christ who is frequently called David and is here chiefly to be understood O happy we for whose sake God hath sworn saith Tertullian and O most wretched if we beleeve him not thus swearing Vers 4. Thy Seed will I establish for ever Davids for a long time but Christs for ever and aye And build up thy throne to all generations Christs Kingdom hath no end Isa 9.7 Luke 1.33 This is very comfortable The Jews understanding this promise of Davids Kingdom have oft attempted the restauration of it but in vain and to the ruine of their Nation Vers 5. And the heavens shall praise thy Wonders Heb. Thy Miracle viz. in their circumgyration which sheweth a first mover in their embroidery influences c. yeelding matter and occasion of praise And thus All thy Works praise thee O Lord but thy Saints bless thee Psa 145.10 and so by Heavens here we may understand the Angels of Heaven as they are called Mat. 24 36. as by the Congregation of Saints the Church universal in heaven and earth by whom God is highly praised for the Covenant of Grace Vers 6. For who in the heaven can be compared c Thou farre transcendest the brightest Cherub all whose excellency is but derivative a drop of thine Ocean a spark of thy flame Who among the Sons of the mighty Inter chores Angelorum saith the Chaldee What Angel what Man Vers 7. God is greatly to be feared in the assembly c. Heb. Daunting terrible in the socret of the Saints very much The holy Angels make their addresses unto him with greatest reverence and self-abasements for they know that he humbleth himself to behold things in heaven Psal 113. How much more then should we set our selves to serve him with reverence and godly fear sith our God is a consuming fire Heb. 12.28 29. Vers 8. Who is a strong Lord like unto thee Heb. Who is like thee mighty Jab This is to magnifie God when we get above all Creatures in our conceptions of him Or to thy faithfulness 〈◊〉 out thee those that are round about thee or thou art full of faithfulness Vers 9. Thou 〈◊〉 the raging of the sea That it overwhelm not the earth this work of Gods Power is often celebrated as well it may all things cinfideâ—â—â— Vers 10. Than hast broken Rahab in 〈◊〉 i. e. which is called Rahab for it strengtheâ—â—â—â—de As a 〈◊〉 is slain Or as one deadly wounded as such an one is soon dispatcht so here Vo Halal vulneratum lethaliter designat Then hast 〈◊〉 c. See Isa 25. â—â— with the Note Vers 11. 〈◊〉 heaven is 〈◊〉 thâ—â—earth also in thine Thâ—â—â— madest them by thy Power and thou maintainest them by the Provideâ—â—â— thou doest whatsoever thou wilt in both Psal 115.3 As for the World c. See Psal 24. 〈…〉 Vers 12. Tabor and Hermon That is the West and East of Judea but put here for the West and East of the World Judea was the World of the World as Atheâ—s the Greece of Greece as Solon the Epitome of Athens Vers 13. Thou hast a mighty arm Men should therefore both tremble before God and trust in him 1 Pet. 2.6 Strong is thy hand Even thy left hand q. d. tu polles utraque manu thou hast both hands alike powerful Vers 14. Justice and Judgement are the â—â—bitation or basis of thy 〈◊〉 these are the supporters and pillars Mercy and Truth c. These are the fore-runners or satellites I should much fear Justice and Judgement saith Austin were it not that Mercy and Truth comfort me Grace and Truth came by Jesus Christ Johâ— Vers 15. Blessed is the people that know the joyful sound Jubilatioâ—â—â— the sound of thy Word the free use of thine Ordinances serving thee with cheerfulness and giving thee thanks with exaltation of heaâ—â—â— and rapture of spirit Scias unde gauâ—â— quod verbâ—â— explicate 〈◊〉 possis saith Aâ—stiâ—s Accipa quod seâ—â—â— antequam 〈◊〉 faith Cyprian writing to Donatur concerning the joy of his Conversion They shall walk O Lord in the light of thy 〈◊〉 In the fear of the Lord and in the comforts of the holy Ghost Vers 16. In thy name shall they rejoy 〈◊〉 a day Or every day Bonis semper ferie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Diâ—genes in Plutarch God crowneth the Kalender of good mens lives with many feâ—tivals Vers 17. For thou art the glory of thew strength And hence it is that they are filled to pfull with comfort and do over-abound exceedingly with joy in all their tribulation 2 Cor. 7.4 Vers 18. For the Lord is our defence Heb. our shield the body cannot bee wounded but through the shield And the holy one of 〈◊〉 our King How then can any one cry aloud Mich. 4.9 Vers 19. Then thou spakest in Vision to thy holy one i. e. to Samuel thy Priest and Prophet â— 1 Sam. 16.12 one of those few that lived and dyed with glory I have 〈…〉 upon one 〈◊〉 is migthy I have called David to the Kingdom and qualifie him 〈…〉 chiefly intended here is Christ able to save them to the 〈…〉 to God by him Heb. 7.29 〈…〉 One of them 〈◊〉 or one of singular 〈…〉 of the vulgar Vers 20. 〈…〉 and in 〈…〉 With my holy oyl have I annoynted him How Christ was appointed and annoy 〈…〉 Vers 21. 〈…〉 and carry him thorough all conditions with comfort See Ezra 22 with the Note 〈…〉 i.e. 〈…〉 more strength than the hand Vers 22. The enemy shalt 〈…〉 Or shall profit nothing 〈…〉 at all as
see He saith formeth because there are many formes or species in the eye continually and as the optick vertue in thy eye seeth all and is seen of none so doth God much more All Davids wayes were in Gods sight all Gods lawes in Davids sight Psal 119.168 Vers 10. He that chastiseth the Heathen shall not he correct Qui totis gentibus non parcit vos non redarguet He that punisheth prophane Nations that know him not shall he spare you Amos 3.2 Shall not tribulation and anguish be upon the Jew first Rom. 2.9 The Chaldee thus paraphraseth He that gave a law to his people shall he not punish them when they transgresse it He that teacheth man knowledge Shall not be know is to be supplied to make sense The Psalmist seemeth so displeased at mens doubting or denying of this that he could not perfect his sentence through passion of mind Some causes indeed do give that which themselves have not as the lifelesse heaven inliveneth the dull whetstone sharpeneth But here it is far otherwise and woe be to such as act not accordingly Isa 29.15 Vers 11. The Lord knoweth the thoughts of man that they are vanity Or worse that they are ever weaving spiders webs or else hatching Cockatrice eggs Isa 59.5 This sentence St. Paul allegeth against the Worlds wizzards 1 Cor. 3.20 who the wiser they were the vainer they were Rom. 1.21 As Austin writing to a man of great paris saith Ornari abste Diabolus quarit the Devill would fain bee tricked up by thee Vers 12. Blessed is the man whom thou chastenest c. And thereby effectest that his vain thoughts lodge not within him Jer. 4.14 but that the wicked forsake his wayes and the unrighteous man his thoughts and return to thee c. Isa 55.7 Feri Domine feri said Luther strike whiles thou pleasest Lord only to thy correction adde instruction Vt quod noceat doceat See my Love-tokens And teachest him out of thy law Lashing him but withall lessoning him ut resipiscat serviat tibi corde perfecto saith Kimchi here that he may repent and serve thee with an upright heart for which purpose affliction sanctified is of singular use Crux voluntat is Dei schola morum disciplina felicitatis meditatorium gau dii Spiritus sancti officina breviter bonorum omnium thesaurus saith Brentius on Job 33.16 Vers 13. That thou mayest give him rest Here usually but hereafter certainly Mors arumnarum requies was Chaucers Motto those that dye in the Lord shall rest from their labours Mean-while they are chastened of the Lord that they may not be condemned with the World 1 Cor. 11.32 Vntill the pit be digged for the wicked Untill the cold grave hold his body and hot Hell hold his soul Vers 14. For the Lord will not cast off his people Though he cast them into the furnace of affliction The wicked he bringeth into misery and there leaveth them to come off as they can Ezek. 22.20 29.5 Not so the Saints Zach. 13.9 Isa 43.2 Heb. 13.5 Nor for sake his inheritance Because His. Senecai Patriam quivis ama 〈◊〉 quia pulchram sed quia suam All love their own Vers 15. But judgement shall return unto Righteousness All shall be set to rights and every one have his due according to Rom. 2.6 7 8 9 10. if not sooner yet at the day of judgement without fail Some give this sense severity shall be changed into mercy the rigour of the law to the clemency of the Gospel Others thus judgement shall return to Righteousness that is to its own place licet defertur judicium non aufertur And all the upright in heart shall follow it viz. In their affections they are carried out after it earnestly desiring that dear day when God will unriddle his providences and clear up his proceedings with the sons of men Some read shall follow him that is God being brought home to him by their afflictions they shall follow the Lamb whithersoever he goeth Not so every loose ungirt Christian or profligate professor Vers 16. Who will rise up for mee q.d. But a very few fast friends find I at Court Jonathan excepted Some there are that will sprinkle mee with Court-holy-water as they say give glozing speeches but 't is little that they will do and yet lesse that they will suffer for mee Faithfull friends saith One are gone on pilgrimage and their return is uncertain Vers 17. Except the Lord had been my help He loveth to help at a pinch he usually reserveth his hand for a dead lift See 2 Tim. 4.16 17. My soul had almost dwelt in silence i.e. In the dark cloisters of death The Greek and Latin Translators render it In Hell Vers 18. when I said my foot slippeth I stand on a precipice and shall be down Hypotyposis est Thy mercy O Lord held mee I have subsisted meerly by a miracle of thy mercy by a prop of thine extraordinary pitty and patience Vers 19. In the multitude of my thoughts within mee My perplexed intricated insnarled intertwined as the branches of a tree cogitations and ploddings upon my daily sufferings when I know not what to think or which way to take to Thy comforts delight my soul The Beleever is never without his cordiall he hath comforts that the World wots not of The good Lantgrave of Hessen being held prisoner for a long time together by Charles the fift Emperour said that he could never have held it out so but that he felt the divine consolations of the Martyrs August Martyr etiam in catena gaudet c. saith Austin Crux inunct a est saith Bernard Godlinesse hath many crosses and as many comforts like as Egypt hath many venemous Creatures but withall many Antidotes against them Vers 20. Shall the throne of iniquity have fellowship with thee Shall Tyrants and Oppressours who do exercise regiment without righteousness intitle thee to their wicked proceedings and go unpunished See Isa 36.10 with 37.36 the Throne or Tribunal is called The holy place Eccles 8.10 wo then to those that pollute it Which frameth mischief by a Law As did the Primitive Persecutors with their bloudy Edicts against Christians and the Popish Bishops or whose Laws that of Politian was verified Inventum Actiae dicuntur jura Draconis Vers est fama nimis nil nisivir us habent Some render it Praeter vel contra legem beside or against Law Vers 21. They gather together Heb. Run by troops as Theeves do Against the soul Which they would gladly destroy if it lay in their power This the Popish persecutors oft attempted but God hath better provided Mat. 10.28 Vers 22. But the Lord is my defence Heb. My high place where I am set out of their reach Vers 23. And he shall bring upon them c. See Psal 7.15 16. PSAL. XCV VErs 1. O come let us sing unto the Lord It is thought by this beginning that this Psalm was not
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
and a type of Christ the great Mediator of his Church Aben-Ezra calleth him Cohen baccoâ—aniâ—â— the Priest of Priests And Philo writing his life concludeth This was the life and death of Moses the King the Lawgiver the prophet and the chief Priest And Samuel A man that could do much with God like wise Jer 15.1 and is therefore as some conceive called Pethuel that is a perswader of God Joel 1.1 Alsted Vers 7. They kept his testimonies And so shewed that they called upon God with a true heart in full assurance of faith Heb. 10.22 Vers 8. Thou wast a God c. A sin pardoning God Neb. 5â— 17 So thou wast to them under the Law so thou wilt be to those under the Gospel Though thou tookest c. Though Moses might noâ— enter for his unbeleef and Samuel smarted for indulging his sonâ— Vers 9. Exalt the Lord Versus amaelaus See Vers 5. PSAL. C. A Psalm of prcise Suavis gravis short and sweet appointed likely to be sung at the Thank-offerings quando pacifica erant offerende say the Italian Levit. 7. â—â— and Spanish annotators See vers 4. Enter with Thanks-giving or with Thank-sacrifice Vers 1. All ye lands Both Jews and Gentiles Rom. 15.10 11. for your common salvation Vers 2. Serve the Lord with gladness The Caâ—balists have a Proverb The Holy Ghost singeth not but out of a glad heart Cheerfulness is much called for in both Testaments God loveth a cheerful server Vers 3. Know ye that the Lord he is God Be convinced of it ye Heathens whose fantasies have forged false gods and ye Jews acknowledge the true God to be Three in One and One in Three It is he that hath mode us And new made us for we are his workmanship a second time created in Christ Jesus unto good works Eph. 2.10 The word signifieth saith Kimchi Ornate beneficiis afficere donis gratiis cumulaâ—e confer 1 Sam. 12.6 and so is distinguished from Barâ— to create and Jaâ—sar to form William of Malmsbury telleth of a certain Emperor of Germany who coming by chance into a Church on the Sabbath day found there a most mis-shapen Priest penè portentum natura insomuch as the Emperor much scorned and contemned him But when he heard him read those words in the Service For it is beâ— that bath made us and not we our selves the Emperor checkt his own proud thoughts and made in quiry into the quality and conditions of the man and finding upon examination that he was a very learned and devout man he made him Archbishop of Collen which place he discharged with much commendations We are his people and the sheep See Psal 95.7 This is a priviledge proper to the Communion of Saints Vers 4. Enter into his gates c. As sheep into his sheepfolds frequent his publick Ordinances wait at the posts of the gates of Wisdome there as at an heavenly Exchange the Saints present duty and God confers mercy Vers 5. For the Lord is good Though we be evil he giveth us all these good things graâ—â—e and although we provoke him daily to punish us yet his mercy is everlasting like a fountain it runneth after it hath run And as the Sun which shineth after it hath shined See Zach 13.1 Job 1.27 And his truth endureth to all generations Heb. to Generation and Generation He saith not for ever saith an Interpreter because his promises are true but under a condition which perhaps the following Generations will not observe The condition is to the promise as an Oar in a Boat or stern of a Ship which turns it another way PSAL CI. A Psalm of David Wherein he promiseth and pre-ingageth that whenever hee came to the Kingdome he will be a singular example both as a Prince and as a Master of a Family In which respect this Psalm should be often read and ruminated by such that their houses may be as the house of David Zach. 12.8 and as the Palace of George Prince of Anbaâ—â— which was saith Melanctben Ecclesia Academia Curia a Church Act. Mon. fol. 1559. an Academy and a Court. Bishop Ridley read and expounded this Psalm oftentimes to his houshold hiring them with money to learn it and other select Scriptures by heart A good Governour is like that Noble-man who had for his Impress two bundle of ripe Miâ—â—et bound together with this Mâ—tto Servare Servari meâ—â— est for the nature of the Miâ—â—et is both to guard it self from all corruption and also those things that lye near it That is a rare commendation that is given the late Reverend and Religious Dr. Chatterton that he was an house-keeper three and fifty years and yet in all chat time he never kept any of his servants from Church to dress his meat His life by Mr. Clark saying That he desired as much to have his servants know God as himself Vers 1. I will-sing of Mercy and Judgement â— Davids Ditty was composed of discords Mercy and Justice are the brightest stars in the sphere of Majesty the main supports of a Throne Royal How heit there should be a preheminence to Mercy as one well observeth from Micah 6.8 Mercy must be loved and not shewn onely Justice must be done and no more The sword of Justice must be bathed in the oyl of Mercy A well-tempered mixture of both preserveth the Commonwealth Rom. 13.34 Vnto thee O Lord will I sing Acknowledge thee alone the bestower of these graces and thy glory â—s the end These are matters that Philosophers and Politicians mind not Vers 2. I will behave my self wisely I will begin the intended reformation at my self and then set things to rights in my family which while Augustus did not he was worthily blamed by his subjects and told that publick persona must carefully observe Aedibus in prâ—priis quae recta 〈◊〉 prava gerantur Pluâ—â— Cate said that he could pardon all mens faults but his own But Cate the wise wanted the wisdome from above and was therefore short of David who promiseth here so be merry I will sing and yet wise I will behave my self wisely in a perfect way that is in an upright conversation and in a faithful discharge of the great trust committed unto me Oâ— when wilt then come unto me In the performance of thy promise concerning the Kingdom For I am resolved not to â—â—â—evert thee but to wait thy coming Est suspirium 〈…〉 ex abrupto like that of Juâ—â—â— I have waited O Lord for thy salvation Gen. 49 18. Or When wilt thou come viz. to reckon with me For come thou wiles I wilt walk within my house with a perfect heart And although my house â—â— not sâ— with God 1 Sam. 23.5 yet this is all my desire and shall be mine endeavour although be make it not to grow ib. Indesinentes â—mâ—ulabo Kimchi I will walk uncessantly walk in the midst of mine house 〈…〉 2 King 4.35 and this I
and pour out its complaint before the Lord. Vers 1. Hear my prayer O Lord O Lord Christ for so this Psalm is to bee understood as the Apostle sheweth Heb. 1. And let my cry Which is that thou wouldest be pleased to bring us poor exiles back to our own Country and so this prayer is answerable to that of Daniel Chap. 9. Vers 2. Hide not thy face from me For this would be worse than all the rest See Jer. 16.13 I will cast you cut of this land-and I will shew you no favour This last was a cutting speech and far worse than their captivity and yet Non exul curae dicitur esse Deâ— Answer me speedily Festina responde In our earnest prayers we may press for expedition in general not tying God to any particular time as those Bethulians did in the book of Judith Vers 3. For my dayes are consumed like smoak Which the higher it mounteth the sooner it vanisheth Some read it in the smoak So Psal 119.83 I am become like a bottle in the smoak dryed and withered 〈…〉 And 〈◊〉 bones are burnt as an hearth Ossae mea quasi friâ—â— contaâ—â—erâ—â—â— My strength is gone Velâ—â—l sartagiâ—â—â— Arah Here to the twelfth verse is a most lively picture of a dejected person such as can hardly bee paralleld teaching us to be deeply affected with the Churches afflictions Vers 4. My heart is smitten Blasted with thins indignation that ventus urent â—xiâ—ans So that I forget eat my bread I am â—â—â—achless through want of that beat heart should supply Vers 5. By reason of the voyce of my 〈◊〉 A broken spirit drieth the bones Prov. 17.22 and by drinking up the marrow and radical moisture casâ—eth all into a consumption Vers 6. I am like a 〈◊〉 Or 〈◊〉 which liveth in lonely plaâ—â—â—â— and crieth ou◠〈…〉 I am like an Owl of the Desert Avis lutifuga Night-bird a Night-raven the Vulgar hath it others a Bat a Cuccow but most an Owl that noctis monstrâ—â— as Pliny speaketh of her net cantu aliquâ— vocales sedgeâ—itu hated of all other fouls Lib. 10. cap. which never come near her but to keep a wondering at her Vers 7. I watch I can as little sleep as eat vers 4. That nurse of nature and sweet Parenthesiâ— of mens griefs and cares sleep departeth from me Nec membris dat curasâ—pâ—rem And am as a sparrow That hath lost his mate so have I mine associater which is a sore loss for optimum solatium sodalitium Vers 8. Mine enemies reproach me all the day This is an evil that mans nature is most impatient of See Psal 137. And they that are mad against me That let flye at meâ— or that once praised me flattered meâ— So the Sept. Are sworn against me Have sworn my death or do swear and curse by me as the Turks do at this day when to confirm a truth they say Judaeus sim si sallam I would I were a Jew it is so See Zach. 8.13 Isa 6.15 Jer. 29.22 God make thee as Abab and as Zedechiah c. Vers 9. For I have eaten ashes like bread Being cast on the ground as a mourner I know not whether I eat bread or dust this relisheth to me as well as that my mouth is so out of taste And mingled my drink with weeping I forbare not to weep no not while I drank sorrow is dry and wine driveth away sorrow we say Not so from me Wine is calle by Simon ideâ— in Athonaeu◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expeller oâ— sadness De coelo in terram R. Solom Vers 10. Because of thine indignation This lay heavier upon the good mans heart than all the rest God was displeased For thou bast lifted me up and cast me down That is that I might fall with the greater poise Significatur gravissima collisie Here the Prophet accuseth not God of cruelty but bewayleth his own misery Miserum est suisse felicem It is no small unhappiness to have been happy Vers 11. My dayes are like a shadow that declineth As at Sun-set the shadows are at longest but not long lasting And I am withered like grass Mown down and laid a drying Vers 12. But thou O Lord shalt indure for ever And therefore wee thy Covenanters shall be restored Lam. 5.19 And thy remembrance Which thou hast of us and we of thee Vers 13. Thou shalt arise and have mercy upon Sion This hee speaketh with as much confidence as if he had been in Gods bosome for hee knew the promise of deliverance after seventy years captivity See the like Hab. 1.12 For the time to favour her c. This he understood by books as Dan. 9.2 and therefore presseth God to a speedy performance God loveth to be burdened with his own word to be sued upon his own bond c. But besides the promise the Psalmist had another ground of his confidence and that is in the next Vers 14. For thy servants take pleasure in her stones They pity heâ— and wish her welfare much more then dost thou Hee argueth from that sweet tender melting frame of spirit that was found in the faithful which is but a reflex of that farsweeter that is in God And savour the dust thereof Theruines and the rubbish heartily desiring and expecting a re-edification and restauration whereof they had a sweet promise Am. 9.9 and for the spiritual Temple to be built of Jews and Gentiles they had many more See all that followeth Vers 15. So the beathen shall fear c. By the restauration of Jerusalem where the Messias was to be born and manifested the everlasting Gospel shall be preached and the Gentiles converted to the faith And all the Kings of the earth Caught by those Fishermen and their successors in the Ministry Vers 16. When the Lord shall build up Zion Isaiah had foretold that the second Temple should be more glorious than the first Isa 54.11 and 60.17 the stones whereof were types of those living stones whereof that spiritual Temple was to bee built 1 Pâ—t 2.5 and wherein God would manifest more of his glory than ever liâ— had done in all the world besides Vers 17. Humilesque Myticae Virg. He will regard the prayer of the destitute Heb. Of the poor shrub tha is in the wilderness trod upon by beasts unregarded worthless Heath Juniper t Wild Ta marâ—k Tremelliâ—â— rendreth it Nudatissimi Others Excitantis se the prayer of one that stirreth up himself to take hold of God and thereby prevaileth with him I came for thy prayer saith the Angel to Daniel chap. 10.12 Vers 18. This shall be written for the generation to come This that the poor shrub hath sped so well in prayer together with all other the particulars of this Psalm and indeed the whole Scripture Rom. 15.4 So little truth is there in that assertion of the Jesuits that the Epistles of the Apostles were intended onely for the use of those Churches or persons to whom
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
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
to provoke him to wrath A heavy curse indeed Vers 16. Because that he remembred not to show mercy Here the Prophet beginneth to shew why he useth such doleful imprecations against his enemies viz. not out of a spirit of revenge or a false zeal but as truly seeking Gods glory and his Churches safety which could not other wise be procured unless these merciless men were devoted to destruction He remembred not that is de industria oblitus est omisit he forgot and neglected it for the nonce Vers 17. At he loved cursing c. The back-slider in heart shall he filled with his own Wayes Prov. 14.14 Cursing men are cursed men as were easie to instance in sundry as Hacket hanged in Q. Elizabeths Reign and Sir Jervase Ellowaies Lieutenant of the Tower in K. James his dayes according to their own wishes See Mr. Clarks Mirror p. 210 c. The Jews are still great cursers of Christians they shut up their daily prayers with Maledic Domine Nazaraek and how it cometh home to them who knoweth not even wrath to the utmost I Thess 2.16 Vers 18. As he cloathed himself with cursing as with his garment Ut vestis commensâ—rata corpori as the inner garment that sticks closest to the body and is not done off but with much ado as he hath wrapped and trussed up himself in cursing So let in come into his bowels like water Let him have his belly full of it and his bones full too And like ey Which easily soaketh through See Nam 5.22 Vers 19. Let it be unto him as a garment Not as an inner but outer garment also Actio merces that men may see and say This it an accursed person the visible vengeance of God pursueth him Vers 20. Let this be the reward Opus vel Oper a precium The same Hebrew word signifieth Work and Wages Job 7.2 Isa 49.4 persecutors shall be sure of their payment Vers 21. But do thou for me Fas mecum sis mibi à latere stick to me act on my behalf and for my behoof Vers 22. For I am poor and needy As a Lazar sheweth his ulcers to move pity so doth David his indigency and aylements And my heart is wounden I have mine inward troubles also or I am cordicisus vulneratus almost dead animam age Vers 23. I am gone like the shadow Abii perii evenui I vanish as the long shadows do so soon as the Sun setteth As the Locust Leapeth from hedge to hedge so do I from place to place being tossed from post to pillar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Cor. 4. Vers 24. My knees are weak through fasting Either for lack of meat or stomach to it genua laâ—am my knees buckle under me the strong men bow themselves Eccles 12.3 My flesh faileth of fatness I am lean and low brought Christ might well cry out My â—â—aâ—â—ess my leanness so busie he was for his Father and so worn out that they judged him well nigh fifty when he was not much above thirty Job 8.57 Vers 25. I become also a reproach In respect of my leanness They shaked their beads This is threatned as a curse Deut. 28. but may befall the best as it did our Saviour Psal 22. Mat. 27. Vers 26. Help me O Lord Prayer like those arrows of deliverance must be multiplied as out trouble is lengthned and lyeth on Vers 27. That they may know That I am delivered meerly by thy presence and power It is the ingenuity of the Saints in all their desired or expected mercies to study Gods ends more than their own Vers 28. Let them curse but bless thou Yea the rather as a Sam. 16.12 and I wot well that those whom thou blessest shall be blessed as Isaac once said of his son Jacob Gen. 27.33 When they arise To plead their own cause cousa extidant Vers 29. As with a mantle Sicut diploide saith the Vulgar as with a doublet q.d. Let them be double ashamed for which purpose also he here doubleth his prayer Vers 30. I will greatly praise the Lord Diligenter impense Gods blessings are binders and great deliverances call for suitable praises the neglect hereof is crimen stellionatus cousenage Vers 31. For he shall stand at the right hand As a saithful and powerful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Champion and not as Satan standeth at the persecutors right hand vers 6. From those that condemn him Heb. From the judges of his soul sc Saul and his Courtiers who judged him worthy of death PSAL. CX A Psalm of David Concerning Christ saith R. Obadiah and so say Christ himself Mat. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost and his Apostles I Cor. 15. Heb. 7. 10. though some Rabbines maliciously say otherwise as R. Joseph caâ—us qui bic caeâ—liâ— to say the best of him and other Jew Doctors who stagger here in their expositions as drunkards Vers 1. The Lord said unto my Lord In this one verse we have a description of Christs person his ware and his victory so that we may say of it and so indeed of the whole Psalm which is an Epitome of the Gospel as Tully did of Bruâ—as his Laconical Epistle Quà m multa quà m pancis How much in a little See the Note on Mat. 22.44 Sit thou at my right hand Sit thou with me in my Thronâ— having power over all things in heaven and earth Matth. 28. Christ as man received what as God hee had before Vntil I make thine enemies thy footseel Foes Christ hath ever had and shall have to the worlds end but then they shall be all in a place fittest for them viz. under Christs feet even those who now seâ— up their Crests face the heavens and say unto the King Aposâ—â—â—t◠〈◊〉 it 〈◊〉 with him Vers 2. The Lord shall send the Roâ—of thy strength That is the Gospel that Scepter of Christs Kingdome that power of God to salvation unto as many as beleeve mighty through God to work 〈◊〉 2 Cor. 10.5 Act. 20.31 even the preaching of Christs cross Out of Sin For salvation in of the 〈◊〉 Job 4. 〈◊〉 lem till c. Act. 1. Rule thou it the midst of thinâ— enemies Among Jews Pagans Turks Papagaâ—s those that will not bend let them break those that will not stoop to thy Government let them feel thy power Psal 45.5 Vers 3. Thy people shall be willing All Christs subjects are Volunteers free-hearted In Psal 1. like those Isles that wait for Gods Law Isa 42.8 Zech. 8.11 They love to be his servants Isa 56.6 Lex voluntaries quaerit saith Ambrose In the day of thy power Copiarum tuarum of thine Army or of thy Militia when thou shalt lead on thy Church Militant and be in the head of them conquering and to conquer Rev. 6.2 Some understand it of the Christian Sabbath day In the beauties of holiness i.e. In Church assemblies in the beauty of holy Ordinances at the
meeting with many molestations satanical and secular and left sometimes to themselves by God as was good Hezekiah for their tryal and exercise The Sea is not so calm in summer but hath its commotions the mountain so firm but may bee moved with an Earth-quake Doggs in a chafe bark sometimes at their own masters So do men in their passions let fly at their best friends When the taste is vitiated it mistastes When there is a suffusion in the eye as in case of the jawndise it apprehends colours like it self So here Abraham felt the motion of trepidation meek Moses was over-angry at Meribah so was Job Jonas Jeremy c. Ira comes of Ire say Grammarians because an angry man goes out of himself off from his reason and when pacified hee is said redire ad se to return to himself All men are Lyars Prophets and all Samuel hath deluded mee I doubt in promising mee the Kingdome which I shall never come to see 1 Sam. 27.1 Some make the meaning to bee thus what can I hope for seeing every man betrayeth mee and that I can trust no body The truth is that every man is a lyar either by imposture and so in purpose or by impotency and so in the event deceiving those that rely on him Psal 62.9 Vers 12. What shall I render unto the Lord This hee speaketh as one in an extasy Amor Dei est ecstaticus or in a deep demurre what to do best for so good a God Such self-deliberations are very usefull and acceptable and thereunto are requisite 1 Recognition of Gods favours 2 Estimation 3 Retribution as here Vers 13. I will take the cup of salvation Caliceâ— salutâ—â— vel omnis salutis Vatab. Trem. as in the drink-offerings or as at the feast after the peace-offerings see 1 Chron. 16.3 wherein the feast-maker was wont to take a festival great cup and in lifting it up to declare the occasion of that feast and then in testimony of thankfulness to drink thereof to the guests that they in order might pledge him This was called a cup of salvation or a health-cup but not in the Drunkards sense Vatab To this the Apostle seemeth to allude 1 Cor. 10.17 when hee calleth the sacramentall cup the cup of blessing Heirom rendreth it calicum Jesu accipium And call upon the name of the Lord Pray unto him and so praise him Or I will proclaim and preach his praises as 1 Pet. 2. â— Vers 14. I will pay my vows This word pay importeth that vows lawfully made are due debt and debt till paid is a disquieting thing to an honest mind Rom. 13.8 The Saints in distresse especially used to make their Prayers with vows Hence prayer is in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a service with vows Mr. Philpot Martyr â—cts Men. first comming into Smithfield to suffer kneeled down and said I will pay my vows in thee O Smithfield Vers 15. Precious in the sight of the Lord Rara chara God doth not often suffer his Saints to bee slain Psal 37.32 33. Or if hee do hee will make inquisition for every drop of that precious blood Psal 9.12 See Psal 72.14 with the Note This David delivereth here as a truth that hee had experimented Vers 16. O Lord truly I am thy servant I am thy servant Euge O Jehovah c. by a real and an heavenly complement thus hee insinuateth and therefore promiseth praise to God vers 17. and safety to himself according to that Psal 119.94 I am thine save me And the Son of thine handmaid That is of Ruth say the Rabbines or rather of his immediate mother Quia religiosiâ—r patre Geneâ—r a good woman and haply better than his Father as Monoahs wife had a stronger faith than himself and Priscilla is named before her husband Aquila And the Son of they handmaid Not born abroad and bought or brought into thy family but tuus quasi vernaculus et a ventre ad serviendum dispositus born and bred up to thy service of a child little Thou hast loosed my bonds Of affliction of corruption and made me Christs freeman brought me into the glorious liberty of thine own Children Vers 17. I will offer to thee c. I will perform to thee not ceremonial service only but Moral and spiritual such as thou shall accept through Christ Col. 3.17 And wil call c. see vers 13. Vers 18. I will pay See vers 14. Now Vows were to bee paid without either diminution or delays Deut. 23.21 23. And herein Jacob who is by the Hebrews called Votorum Pater the Father of vows was too short for it was long ere hee went up to Bethel In the presence of all his people For good example sake This also was Prince-like Ezek. 46.10 the Kings seat in the Sanctuary was open that all might see him there 2 King 11.14 and 23.3 Vers 19. In the Courts of the Lords house In coetu sacro in the great Congregation Psal 22.25 and 66.13 where there is a more powerful lively and effectual working of the Spirit Psal 89.7 Heb. 4.1 1 Cor. 14.24 PSAL. CXVII VErs 1. O praise the Lord all yee Nations viz. For Christ that gift Joh. 4 10. that benefit 1 Tim. 6.2 that desire of all Nations Hag. 2.7 that good tidings of great joy to all people Luk. 2.10 who are by him received into the glory of God Kimchi Rom. 15.7 11. where the Apostle thus applyeth this Scripture and the Jew-Doctors confesse that this short and sweet Psalm is to bee understood de beneficiis Messiae of Christ and his benefits Praise him all yee people Laudationibus commendate eum so Tremel rendreth it praise him with a force and as it were with a violence with all your might ye cannot possibly over-do Vers 2. For his merciful kindnesse is great Invaluit hath prevailed over us breaking through all obstacles and impediments whether within us or without us eating its way through all rocks and remoraes and though wee would put it back yet it will overcome us his grace is irresistible neither can it ever bee taken away And the truth of the Lord As his mercy alone moved him to make promise so his Truth bindeth him to perform the same See 2 Sam. 7.18 21. The word of promise bindeth God and therefore it may seem to bee stronger than God If his merciful kindnesse prevail over us as vers 1. his truth prevaileth over him The Jew doctors observe that the word Emeth here used for truth consisteth of Aleph the first letter of the Alphabet Midrach â—illine Mâ—â— the middlemost letter thereof and Tan the last to shew that as God is Alpha and Omega so the truth of God is the All in all of our comfort Grace and Truth came by Jesus Christ this is the sum of all the good news in the World PSAL. CXVIII VErs 1. O give thanks c. See Psal 106.1 Vers 2. Let Israel now say All
efficiently say the Schools but to evil deficiâ—â—ly sc by with drawing his grace for he is a free Agent and not bound to any David prayeth God to supersede him from his wickedness and Luther saith hee was never tempted to it Vers 37. Turn away mine eyes from beholding vanity Lest looking cause liking and lusting 1 Joh. 2.16 In Hebrew the same word signifieth both an Eye and a Fountainâ— to shew that from the eye as from a fountain floweth much mischief and by that window Satan oft windes himself into the soul 2 Sam. 11. â— This David found by experience and therefore prays here Turn away transfer make to pass mine eyes c. Job steppeth one degree further viz. from a Prayer to a Vow Chap. 31.1 yea from a vow to an imprecation vers 7. He knew the danger of irregular glancing and inordinate gazing And quicken thou me in thy way Who shall else dye of the wound in the eye Alexander called the Persian Maids Oculorum delores Ut vidi ut perii The Israelites were appointed to make them Fringes with blew Ribbands to look upon that they might remember all Gods Commandements and do them and not seek after their own heart and their own eyes after which they used to go a whoâ—ing Numb 15. â—9 Vers 38. Stablish thy word unto thy Servant i.e. Make good thy promise wee must by our prayers put the promises of God in 〈◊〉 and God will 〈◊〉 Who is devoted to thy fear And so am an heir of the Promises Or which word is given for the fear of thee that thou maist be feared Vers 39. Turn away my reproach Cover it cure it suffer it not to break forth to my disgrace amongst men For thy Judgements are good But their tender mercies are meer cruelties if therefore at any time I fall into opprobrious and reproachful practices Lord bee thou my Judge and not they for thy Judgements are like thy self good and righteous c. Vers 40. Behold I have longed after thy precepts This he could boldly and safely say to God offering himself to his trial for the truth of his desires See Hebr. 13.18 Quicken me in thy righteousness His desires and affections were not so large and lively but that he needed to be yet further quickned Nemo est ex omni parte beatus Vers 41. Let thy mercies come also unto me Let them come to me or else I shall never come to them 1 Pet. 1.13 Hope to the end for the grace that is to bee brought unto you Psal 23.6 Surely goodness and mercy shall follow me as the setting Sun doth the way faring man that goes from it The Arabick rendreth it Let thy mercies come upon me or cover me as a garment So the Spirit of the Lord cloathed Amasa 1 Chron. 12. and yee shall bee cloathed with power from on high Luke 24.49 Even thy Salvation Safety here and Salvation hereafter Austin expoundeth it of Christ Vers 42. So shall I have wherewith to answer i.e. To stop an open mouth Verbal Apologies are sometimes necessary but real always wee should by a pious conversation put to silence the ignorance of foolish men who like black Moors despise beauty like Doggs bark at the shining of the Moon We are also to begge deliverance of God for the confutation of such as say wee shall never bee delivered Vers Ne auferas id est ut spolium ut Exod. 12.36 Aben-Ezra 43. And take not the word of truth utterly Give me free utterance that in nothing I be ashamed but that with all boldness as always so now also Christ may be magnified in my body c. Philip. 1.20 Despoyl me not of my courage in a good cause let not Satan rob me of that jewel I have read of a Noble man who when he came into jearing company of great ones would begin and own himself one of those they called Puritans and so prevented them Vers 44. So shall I keep thy Law continually If thou please to give me to beleeve with the heart and to confess with the mouth I shall surely persevere in the profession and practice of the truth Vers 45. And I will walk at liberty In the full latitude of thy Commandements and not by wilful wickedness ensnare and ensnarl my self as those do who in the fulness of their sufficiency are in streights and in pursute of their lusts do pierce themselves through with many sorrows The Italian senseth it I will walk in peace of conscience Vers 46. I will speak of thy testimonies c. Nulle vel terrore vel splendore mundano impeditus Kings commonly abound with all things but only Truth as Alphonsus King of Arragon complained David would deal plainly with them though never so high especially when he should come to be of equal level with them and so to have better opportunity Vers Ethic. l. 10 47. And I will delight my self sc In contemplation of thy Word Aristotle telleth us that the principal pleasure is to be found in contemplation Vers Utrâ—que manu â—apessam 48. My hands also will I lift up c. Removing all rubs and pulling thy Word to me with both hands earnestly with my whole man with my whole might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straining the body and stretching out the hands to do mine utmost at it whilst others put it from them with a force and so judge themselves unworthy of everlasting life Acts 13.46 Vers 49. Remember thy Word God is not unrighteous to forget Heb 6.10 yet we must as his remembrancers Isa 62.6 put his Promises in sute Ezek. 36.37 Upon which thou hast caused me to hope God giveth us to do what he hiddeth us to do Ezek. 36.27 Vers 50. This is my comfort The Promises yeeld strong consolation Philosophical comforts are of little force as Plato acknowledgeth In Axiâ—â— and Cicero bewaileth in his Epistle to Octavius For thy Word hath quickned me When I was at last cast and drawing my last breath as it were Vers 51. The proud have had me greatly in derision Sooâ—â—ing proceedeth from pride Prov. 3.34 with 1 Pet. 5.5 Yet have I not c. They cannot flout me out of my zeal Vers 52. I remembred thy judgements of old O Lord This was to have an holy memory well fraught with profitable matter such as are examples of Gods dealing with his people and their enemies in all ages And was comforted Some degree of comfort followeth every good action as heat accompanieth fire as beams and influences issue from the Sun Vers 53. Horrour hath taken hold upon me Horripilatio turbo vortex an horrible tempest Psal 11.6 such as surprised holy Habbaâ—â—uk chap. 3.16 Because of the wicked To think of their hainous sins and horrible punishments which they dread not dream not of See Dan. 4.19 Vers 54. Thy statutes have been my songs Thy Promises which bind thee by Grace as statutes do us by Duty and are every whit as sure
Metaphora a falcibus By these I lopped off my cares fears and griefs as with a pruning or paring knife spared them round till none was left In the house of my pilgrimage In hoc exilio in hoc ergastulo in hac peregrinatione Bern. in hac valle lachrymarum Travellours sing to deceive the tediousness of the way so did David and hereby he solaced himself under that horrour vers 53. great is the comfort that cometh in by singing of Psalms with grace in our hearts Vers 55. I remembred thy name c. breaking my sleep for the purpose to meditate on thine holy Attributes Word and Works And have kept thy Law Which could not have been kept if not kept in firm and fresh memory See 1 Cor. 15.2 Vers 56. This I had This comfort or this remembrance or this ability to keep thy Law Because I kept thy precepts A strange reason I kept it because I kept it but every new act of obedience fitteth for a following act Rom. 6.19 As in Sin so in Grace Mark 4.24 acts increase habits and facilitate the work Vers 57. Thou art my portion Lord Whiles other mens portion Sunt divitia vel deliciae nothing short of God can satisfie me I have said c. i.e. Purposed and promised the obedience of faith Vers 58. I have intreated thy favour Heb. Thy face that is thy Christ saith Ambrose and Hilary this David did in the sense of his own utter inability to do as he had promised Be merciful unto me c. This was the sum of his Petition and must bee the main of ours Vers 59. I thought on my ways At Self-examination beginneth sound conversion Lam. 3.39 40. Hag. 1.5 7. 2 Cor. 13.5 And turned my feet Finding all to bee naught and stark naught contrary to what God found in his works upon a review all good and very good set upon a new course Vers 60. I made haste and delayed not Heb. I distracted not my self about Had-I-wist but minded the one thing necessary Nalite tempus in nugis terrere vel cras ut ille seria hodie morituri protelari saith one Haste haste haste delays are dangerous opportunities are headlong and once past irrecoverable Vers 61. The hands of the wicked have robbed me In these late stripping times many a poor mans whole lifes gettings were lost in an instant But I have not forgotten thy Law I have encouraged my self in the Lord my God as at the sack of Ziglag 1 Sam. 30. Vers 62. At midnight will I rise To speak with a friend The Primitive Christians had their 〈…〉 and Cyprian And this the 〈…〉 Night services Because of thy righteous judgements Gods Word read and Preached is a main matter of thankfulnesse so are his Works Vers 63. I am a companion of all them Though never so mean if there be aliquid Christi in them Grace is of an uniting properry and purgeth out partiality Jam. 2.1 2. That keep thy precepts The best proof of true fear of God Psalm 103.13 Act. 10.35 Vers 64. The earth O Lord is full of thy mercy Thy mercy is over all thy works This is thy general goodness â—ben-Ezra But Teach me thy statutes Non petâ— a te aliam misericordiam this is that I beg above all viz. the lively light of thy Law and Word sound and saving knowledge A gracious spirit cannot be satisfied with low things Vers 65. Thou hast dealt well with thy servant Men must bee no lesse praisefull than prayerful Shall we come to the well of life thirsty and then turn our backs upon the Rock that followeth us According to thy word sc Of promise this sweetteth a blessing Vers 66. Teach me good Judgement Heb. good taste for the soul also hath her senses and as the mouth tasteth meat so the ear trieth words the mind relisheth Religion For I have beleeved thy Commandements But would do yet more 1 Job 5.13 These things have I written unto you that beleeve on the name of the Son of God that ye may beleeve on the name of the Son of God Vers 67. Before I was afflicted I went astray Especially through high mindedness and earthly mindednesse which are purged out by affliction and grace increased as Fish thrive better in cold and salt waters as the Walnut-tree is most fruitful when most beaten Master Ascham was a good School-master to Queen Elizabeth but Affliction was a better c. See my Treatise on Rev. 3.19 But now I have kept thy word Now that I have been lashed to it and have paid for my learning Vexatio dat intellectum Smart maketh wit As the scourging and beating of the garment with a stick beateth out the mothes and dust so do afflictions corruptions from the heart Quae nocent docent Corrections of instructions are the way of life Prov. 6. Vers 68. Thou art good and doest good Good in thy self indeed there is none good but thy self and good to thy Creatures inexpressibly bounteous and beneficial Teach me thy statutes And so impart unto mee of thy special goodnesse that I may resemble thee in being and doing good full of goodnesse filled with all knowledge Rom. 15.14 Vers 69. â—oncinnaâ—unt â—tificlose conâ—â—xeâ—unt The proud have forged a lye against mee Heb. They have cunningly and finely aspersed me Mendacium mendacio assuentes peecing one lye to another and drawing together iniquity with the cart-ropes of vanity But I will keep thy precepts Notwithstanding their slanders and the rather Vers 70. Their heart is as fat as grease Grosse as grease curdled as Milk or Cheese say the Septuagint congealed and baked as it were in their sins Obtusum quasi arnina obductum fat things are lesse sensible and fat-hearted people are noted by Aristotle for dull and stupid But I delight in thy Law Illa me pasco sagino therewith I feed and fat my self Vers 71. It is good for mee that I have been afflicted And thereby humbled for else the fruit of affliction is lost and they are always impaired that are not improved by their sufferings as all Gods people are sure to be at length The Lacâ—demonians of old and the same is said of the Hollanders a late grew rich by war and were bettered when all other Kingdomes were undone by it The Saints make benefit of their crosses which to others are destructive That I might learn thy statutes Luther saith of some of Saint Pauls Epistles that they can never be understood but by the cross Qui 〈…〉 saith he in another place 〈…〉 do best understand the scriptures when the wealthy and secure read them but as one of Ovids Poems Vers 72 The law of thy mouth is better unto mee c. For what is all this trash to that true treasure those lively and life giving oracles Dionysius worthily preferred Plato before Aristippus because the one was ever craving mony of him but the other books It is reported of Plato Joh.
body is sick my soul is well Vers 8 The Lord shall preserve thy going one c. Thou shalt have his safe 〈◊〉 publick faith for thy defence in 〈◊〉 enterprizes 〈…〉 and 〈◊〉 together with good success in all thine affairs and actions Prov. 3.6 PSAL. CXXII VErs 1 I was glad when they 〈…〉 The flourish is the chief joy of the good Christian Hence the Evangelicall among the Protestant party Gregory Nazianzon writeth that his Father being an Heathen and often besought by his wife to become a Christian had this verse suggested unto him in a dream and was much wrought upon thereby 〈…〉 Dutch Martyr in Luâ—â—â—ing hearing the sentence of his condemnation to the fire Act. Mon. fol. 807. 〈◊〉 Psalm c. Let us go into the house of the Lord I will go also as Zech. 8.21 said holy David who was much a cheered at his peoples forwardnesse in Gods service and became their Captain Vers 2 Our feet shall stand within thy gates Where the Ark whilâ—om transportative was now fixed this was their great joy so should it bee ours that the true religion is now setled amongst us and that wee are at a certainty Respons ad Staphyl Time was when good Melancthon groaned out Quâ—s fugiamus habemus quâ—s sequamur non intelligimus Wee know whom wee should flye viz. the Papists but whom to follow wee yet know not Vers 3. Jerusalem is builded as a City c. None such for uniformity of buildings or unanimity of Citizens There is no such â—â—â—nesse in all the World as amongst true Christians and this the very Heathens observed and commended As the curtains of the Tabernacle were joyned by loops so were they by love And as they stones of they Temple were so close cemented together that they seemed to bee all but one stone so was it among the primitive Saints Vers 4. Whither the Tribes go up Thrice a year all the Males appeared before the Lord in Sion the females also as many 〈◊〉 would as 〈◊〉 the Virgin Mary c. but they were not bound At which times there was such a generall meeting as no City could shew the like a type of that great Panegyriâ— Heb. 12.22 23. Unto the Testimony of Israel The Ark was so called in regard of the Tables of the Covenant kept therein as two letters of contract betwixt God and men saith Aâ—en-Ezra Exod. 25.16 those two tables are called the Testimony Vers 5. For there are 〈…〉 These are the two chief praises of any place 1 The exercise or Gods sincere service 2 The administration and execution of publick justice Vers 6. Pray for the peace of Jerusalem Peace is a voluminous mercy and must therefore be prayed for peace both of conscience and of Country It is well with Bees when they make a noise in the Haâ—â— but with men when they are at quiet in Church and state Among the Persianâ— her that offered Sacrifice prayed not only for himself but for all his Country men and especially for the King Herodot lib. 1 They shall 〈◊〉 that love 〈◊〉 And out of love pitty and pâ—ay for thee Vers 7. Peace bee wit◠〈…〉 had no sooner admonished others of their duty but himself 〈…〉 Vers 8. For my Brethren and companions sakes David was not all for himself as the maâ—â—â—â— is in thâ—s◠〈…〉 spirit hee did 〈…〉 Vers 〈…〉 Where Davids heart was and wherein 〈…〉 unto him was Gods 〈…〉 â—ee into likeness of 〈◊〉 heavenly 〈◊〉 〈…〉 PSAL. CXXIII VNto thee life I up mine eyes Praying by them rather than by words mine afflictions having swoln my heart too bigge for my mouth See the 〈…〉 Psal 121.1 Vers 2. Behold as the eyes of servants For direction defence maintenance mercy in time of correction help when the service is over-hard c. so do our eyes wait upon the Lord our God viz. for direction and benediction Vers 3. Have mercy upon me O Lord have mercy This is preceâ— fundere calum tundere misericerdiem exterquert as Tertulliâ—n hath it to wring mercy out of Gods holy hands by out utmost importunity For we are exceedingly filled with contempt We are made the very scâ—â— and scorn of our proud imperious enemies This the nature of man is very impatient of and can hardly brook for there is none so mean but holdeth himself worthy of some regard and a reproachful scorn sheweth an utter dis-respect which issueth from the very superfluity of malice Vers 4. Our soul is exceedingly filled with the scorn of those that are at ease And there-hence insolent and unsufferable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulness breedeth forgetfulness yea it maketh men scornful and wrongful to others PSAL. CXXIV VErs 1. If it had not been the Lord c. God may farre better say than our Hen. 8 Cui adhareâ— praest He whose part I take is sure to prevail But Christ hath ever been the Churches Champion and hence she is insuperable The Captain of the Lords Hâ—asts is Captain of our salvation Josh 5.14 Heb. 2.10 Vers 2. When men rose Monsters rather but such as think themselves the only men alive and us the only slaves and Zanies Vers 3. Then had they swallowed in up quick As the great Fish do the little ones as hungry Lions Gualth praef in Marc. R. Obad. Gaon in Psal 124. or Wolves raven up their prey Ptâ—lâ—mam Lathurus King of Aegypt slew thirty thousand Jews and compelled the living to seed upon the dead Adrian the Emperour made a Decree that hee who had not slain a Jew should himself be slain When their wrath was kindled against us Heb. in the flagrancies or 〈◊〉 of their anger Vers 4. Then the waters 〈…〉 us At once the red Sea did the Aegyptians or as the general deluge did the old world The stream 〈…〉 Neither could we have withstood it by any Art or industry Vers 5. Then the proud waters c. The same again to note the greatness both of the danger and of the deliverance And it may teach us not lightly to pass over Gods great blessings but to make the most of them Vers 6. Blessed be the Lord c. 〈…〉 thanks be to God was much in Austins mouth and should be 〈…〉 deliverance How was God blessed 〈…〉 As a prey to the 〈◊〉 Who meant to have made 〈…〉 and had already devoured us in their hopes but God 〈◊〉 them Vers 7. Our soul is 〈◊〉 c. 〈…〉 God 's opportunity See 〈…〉 The 〈…〉 c. God 〈…〉 net is broken Vers 8. 〈…〉 〈…〉 of infinite might and mercy and say as those good souls at Ebon-ezra Hitherto God hath helped us he hath and therefore he will c. PSAL. CXXV VErs 1 They that trust in the Lord shall bee as Mount Zion Great is the stability of a beleevers felicity Winds and storms move not a Mountain an Earthquake may but not easily remove it That mysticall Mount Sion the Church immota manet is unmoveable so is every
very cold and for the other four it was Winter Vers 8 Neither do they which go by say c. As they use to do to harvest men Ruth 2. 3 Joh. Christianity is no enemy to curtesie yet in some cases saith not God speed PSAL. CXXX VErs 1 Out of the depths have I cryed unto thee i. e. Ex portis ipsis desperationis from the very bosom and bottom of despair caused through deepest sense of sin and fear of wrath One deep calleth to another the depth of misery to the depth of mercy Basill and Beza interpret it Ex intimis cordis penetralibus from the bottom of my heart with all earnestness and humility Hee that is in the low pits and caves of the earth seeth the stars in the firmament so hee who is most low and lowly seeth most of God and is in best case to call upon him As spices smell best when beaten and as frankincense maximè fragrat cum flagrat is most odoriferous when cast into the fire so do Gods afflicted pray best when at the greatest under Isa 19.22 26.16 27.6 Luther when hee was buffeted by the Devill at Coburgh and in great affliction Joh. Manâ— loc com 43. said to those about him Venite in contemptum diaboli Psalmum de profundis quatuor vocibus cantemus come let us sing that Psalm Out of the depths c. in derision of the Devill And surely this Psalm is a treasury of great comfort to all in distress reckoned therefore of old amongst the seven Penitentiâ—â— and is therefore sacrilegiously by the Papists taken away from the living and applyed only to the dead for no other reason I think saith Beza but because it beginneth with Out of the Depths have I cryed a poor ground for Purgatory or for praying for the souls that are there as Bellarmine makes it Vers 2 Lord hear my voice Precum exauditie identidem est precanda Audience must be begged again and again and if hee once prepare our heart t is sure that hee will cause his ear to hear Psal 10.17 as when wee bid our Children ask this or that of us it is because wee mean to give it them Vers 3 If thou Lord shouldest mark iniquities This and the next verse contains saith one the summe of all the Scriptures Twice hee here nameth the Lord as desirous to take hold of him with both his hands Extremity of Justice hee depreâ—â—â—h hee would not bee dealt with in rigour and rage Extrema fateor commeritus sum Deus Quid enim aliud dixers It is confessed I have deserved the extremity of thy fury but yet let mee talk with thee as Jer. 12.1 or reason the case O Lord who shall stand Stand in Judgement as Psal 1.5 and not fall under the weight of thy just wrath which burneth as low as Hell it self How can any one escape the damnation of Hell which is the just hire of the least sin Rom. 6.23 and the best mans life is fuller of sins than the Firmament is oâ— stars or the furnace of sparks Hence that of an Ancient Vâ— homiuâ—â— vitâ— quantumvis laudabili si reâ—â— miscericordiâ— judicetur Woe to the best man alive should hee bee strictly dealt withall Surely if his faults were but written in his forehead it would make him pull 〈◊〉 hat over his eyes Vers 4 But there is forgiveness with thee This holds head above water that we have to do with a forgiving God Neb. 9.31 none like him for that Mic. 7.18 For hee doth it naturally Exod. 34.6 abundantly Isa 55.7 constantly as here there is still is forgiveness and propitiation with God so Job 1.27 the Lamb of God doth take away the sins of the World t is a perpetuall act and should be as a perpetuall picture in our hearts That thou mayest bee feared i. e. Sought unto and served It is a speech like that Psal 65.2 O thou that hearest prayer unto thee shall all flesh come If there were not forgiveness with God no man would worship him from his heart but flye from his as from a Tyrant But a promise of pardon from a faithfull God maketh men to put themselves into the hands of justice in hope of mercy Mr. Perkins expoundeth the words thus In mercy thou pardonest the sins of some that thou mightest have some on earth to worship thee Vers 5 I wait for the Lord I wait and wait viz. for deliverance out of misery vers 1. being assured of pardoning mercy Feri Domine feri à peccatis enim absolutâ—◠〈◊〉 said Luther strike Lord while thou wilt so long as my sins are forgiveâ— I can bee of good comfort I can wait or want for a need And 〈…〉 viz. Of promise that ground of hope unfailable Rom. 5.5 of 〈◊〉 unfeigâ—â—ed 1 Tim. 1.5 Vers 6 My soul waiteth for the Lord Or Watcheth for the Lord Heb My soul to the Lord an eclipticall concise speech importing strong affection as doth also the following reduplication Prae custodibus ad mane prae custodibus ad manâ— I say more than they Or More than they that watch for the morning wait for the morning wherein they may sleep which by night they might not do Vers 7 Let Israel hope in the Lord Hope and yet fear as vers 4. with a filiall fear fear and yet hope Plenteous Redemption Are our sins great with God there is mercy matchless mercy Are our sins many with God is plenteous redemption multa redemptiâ— hee will multiply pardons as wee multiply sins Isa 55.7 Vers 8 And hee shall redeem Israel By the value and vertue of Christs death by his merit and spirit 1 Cor. 6.11 PSAL. CXXXI VErs 1 Lord my heart is not haughty Though anointed and appointed by thee to the Kingdome yet I have not ambitiously aspired unto it by seeking Souls death as his pick thanks perswaded him nor do I now being possessed of it proudly domineer as is the manner of most Potentates and tyrannize over my poor subjects but with all modesty and humility not minding high things I do condescend to them of low estate Rom. 12.16 Now Bucholc in alto positum non altum sapere difficile est omnino inusitatum sed quanto inusitatius tanto gloriosius It is both hard and happy not to bee puffed up with prosperity and preferment Vespasian is said to have been the only one that was made better by being made Emperour Nor mine eyes lofty Pride sitteth and sheweth it self in the eyes as soon as in any part Ut speculum oculus est artis ita oculus est naturae speculum Neither do I exercise my self in great matters Heb. I walk not manes intra metas I keep within my circle within the compass of my calling not troubling my self and others by my ambitious projects and practices as Cleâ—n did Alchibiades Cesar Borgia and others Ambitionists Or in things too high for mee Heb. Wonderfull high and hidden things that pass nay
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
Sanctuary-men continens pro contento Hearts and hands must both up to Heaven Lam. 3.41 and God bee glorified both with spirits and bodies which are the Lords 1 Cor. 6.20 And bless the Lord Like so many earth'y Angels and as if yee were in Heaven already say Vers 3 The Lord that made Heaven and Earth And therefore hath the blessings of both lives in his hand to bestow See Num. 6.24 Bless thee out of Zion They are blessings indeed that come out of Zion choice peculiar blessings even above any that come out of Heaven and Earth Compare Psal 128.5 and the promise Exod. 20.24 In all places where I put the memory or my name I will come unto thee and bless thee PSAL. CXXXV VErs 1 Praise yee the Lord praise yee Praise praise praise When duties are thus inculcated it noteth the necessity and excellency thereof together with our dulness and backwardness thereunto O yee Servants of the Lord See Psal 134.1 Vers 2 Yee that stand in the house See Psal 134.1 In the Courts Where the people also had a place 2 Chron. 4.9 and are required to bear a part in this heavenly Halleluiah Vers 3 Praise the Lord for the Lord is good scil Originally transcendently effectively hee is good and doth good Psal 119.68 and is therefore to bee praised with mind mouth and practice For it is pleasant An angelicall exercise and to the spirituall-minded man very delicious To others indeed who have no true notion of God but as of an enemy it is but as musick at funerals or as the trumpet before a Judge no comfort to the mourning wife or guilty prisoner Vers 4 For the Lord hath chosen God 's distinguishing grace should make his elect lift up many an humble joyfull and thankfull heart to him And Israel for his peculiar treasure Such as hee maketh more reckoning of than of all the World besides The Hebrew world here rendred peculiar treasure seemeth to signifie a Jewell made up of three precious stones in form of a triangle Segullâ—h 〈◊〉 dici Sâ—gol 〈…〉 The Saints are Gods Jewels Mal. 3.17 his ornament yea the beauty of his ornament and that set in Majesty Ezek. 7.20 his royall Diadem Isa 62.3 Vers 5 For I know that the Lord is great As well as good vers 3. This I beleeve and know Job 6.69 saith the Psalmist and do therefore make it my practice to praise him And that our Lord is above all Gods Whether they bee so deputed as Magistrates or reputed as Idols Vers 6 Whatsoever the Lord pleased This the Heathens did never seriously affirm of any their dunghill deities sure it is that none of them could say I know it to bee so De diis utrum sint non ausim affirmare said one of their wise men Vers 7 Hee causeth the Vapours Not Jupiter but Jehovah See Jer. 10.13 Hee is the right Nubâ—coga Maker of the Metcors whether fiery aiery or watery Job 26.8 9 28.26 27 37.11 15 16. 38.9 See the Notes there Hee maketh lightenings for the Rain Or With the Rain which is very strange viz. that fire and water should mingle and hard stones come cut of the midst of thin vapours Hee bringeth the winde out of his treasuries Or Coffers store-houses where hee holdeth them close prisoners during his pleasure This the Philosopher knew not and thence it is that they are of so diverse opinions about the winds See Job 36.27 28 c. Job 37. throughout Vers 8 Who smote the first-born of Egypt And thereby roused up that sturdy rebell Pharaoh who began now to open his eyes as they say the blind mole doth when the pangs of death are upon him and to stretch out himself as the crooked Serpent doth when deadly wounded Vers 9 Who sent tokens and wonders Vocall wonders Exod. 4.8 to bee as so many warning-peeces Vers 10 Who smote great Nations Who by their great sins had greatly polluted their land and filled it with fiâ—th from one end to another Ezra 9.11 And slow mighty Kings Heb. Bony big mastiff fellows quasi â—ssâ—tâ—s five 〈◊〉 as the word signifieth Vers 11 Sihon King of Amorites A Giant like Cyclops And Og King of Bashan Of whom the Jews fable that being one of the 〈◊〉 Giants hee escaped the flood by riding affride upon the Ark. Vers 12 And gave their lands for an heritage Which hee might well do as being the true Proprietary and Paramount Vers 13 Thy Name O Lord c. Else O nos ingratos Vers 14 For the Lord will judge his people Judicabit id est vindicabit hee will preserve them and provide for their wel-fare And hee will repent himself This is mutatio rei non Dei effectus non affectus Some render it Hee will bee propitious Others hee will take comfort in his Servants See Judges 10.16 Vers 15 16. The Idols of the Heathen See Psal 115.4 5 6 c. Vers 17 Neither is there any breath in their mouths If they uttered Oracles it was the Devil in them and by them As for those statues of Daedalus which are said to have moved Aristot Diod. Sic. Plato spoken and run away if they were not tyed to a place c. it is either a fiction or else to be attributed to causes externall and artificiall as quick-silver c. Vers 18 They that make them c. See Psal 115.8 Vers 19 Bless the Lord And not an Idoll Isa 66.3 as the Philistines did their Dagon and as Papists still do their hee-Saints and shee-Saints Vers 20 Yee that fear the Lord Yee devout Proselytes Vers 21 Blessed bee the Lord out of Sion There-hence hee blesseth Psal 134.3 and there hee is to bee blessed Which dwelleth at Jerusalem That was the seat of his royall resiance per inhabitationis gratiam saith Austin by the presence of his grace who by his essence and power is every where Enter praesenter Deus hic et ubique potenter PSAL. CXXXVI VErs 1 O give thanks unto the Lord This Psalm is by the Jews called Hillel gadel the great Gratulatory See Psal 106.1.107.1.118.1 For his mercy endureth for ever His Covenant-mercy that precious Church-priviledge this is perpetuall to his people and should perpetually shine as a picture in our hearts For which purpose this Psalm was appointed to bee daily sung in the old Church by the Levites 1 Chron. 16.41 Vers 2 For his mercy endureth for ever This is the foot or burthen of the whole song neither is it any idle repetition but a notable expression of the Saints unsatisfiableness in praising God for his never-failing mercy These heavenly birds having got a note record it over and over In the last Psalm there are but six verses yet twelve Hallelujahs Vers 3 O Give thanks to the Lord of Lords That is to God the Son saith Hierâ—â— as by God of Gods saith hee in the former verse is meant God the Father who because they are no more but one God
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
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
Jer. 30.17 Qui nil sperare potest desperet nihil Vers 3 Hee healeth the broken in heart Pouring the oil of his grace into none but those broken vessels And bindeth up their wounds As a good Shepheard Zech. 34.4 that good Samaritan Luk. 10.34 and as a good Surgion dealeth by his patient But let no man ever think that God will lap up his sores before they bee searcht or scarf his bones before they bee set Vers 4. Hee telleth the number of the stars Which to man is impossible 1322. Alsted Encyclop as Aristotle maintaineth against those Astronomers that tell us they are a thousand and some hundreds But Abraham was a great Astronomer yet hee could never do it Magir. Phys lib. 2. cap. 5. Gen. 15.5 and the wiser sort of Astrologers have rightly distinguished the stars into numerable and innumerable as to men Hee calleth them all by their names As knowing exactly their nature and authoritatively commanding every of them to do his pleasure How much more can God cull together his out-casts and cause them to return especially since hee calleth those things that are not as if they were Rom. 4 Vers 5 His understanding is infinite Heb. Of his understanding there is no number for hee knows not only the kinds and sorts of things but even the particulars though they exceed all number Sic spectat universes quasi singulos sic singulos quasi solos That Philosopher did not say nothing who being in danger of Shipwrack in a light starry night said Surely I shall not perish there are so many eyes of providence over mee Vers 6 The Lord lifteth up the meek This truth was well known to the very Heathens who have said the same thing as Herodotus in Polyâ—nia Euripides in Hera and Esop being asked by Chilâ— one of the seven wise men of Greece what God was doing answered Hee is humbling the haughty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and exalting the lowly Vers 7 Sing unto the Lord Heb. Answer that is sing by turnes as Hos 2.15 Deut. 31.21 Or answer Gods goodness by thankfullness and obedience Vers 8 Who covereth the Heaven with clouds as 1 King 18.45 and still as there is need It is not by nature or hap-hazard as men are apt to dream and are therefore so often told this truth and admonished that the second causes do but serve the divine providence in these common occurrents Who prepareth rain for the earth Rain which is nothing else but the flux of a moist cloud out of the middle Region of the air as it commeth by a decree of God Job 28.26 so it is wholly at his dispose when and where it shall fall even to a drop Amos 4.7 Vers 8 Hee giveth to the beast his food See Job 39.3 Psal 104.27 28. with the Notes And to the young Ravens which cry By sending flyes into their mouths as they cry say the Rabbines or by a certain moist air as Euthymius or by small worms put into their mouths magâ—â— providentia symbolâ— though they bee such contemptible creatures and very carnivorous by reason of the vehemency of naturall heat in them so that a little will not satisfie them yet God feedeth them See more on Vers 10 Hee delighteth not in the strength of 〈◊〉 horse Plutarch in Nuâ—â— saith the 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God â—areth 〈◊〉 for horses or any such helps as wherein carnal people confide as if they had no heed oâ— God Oriâ—â—â— observeth that in the conquest or Canaan the enemies had horses and Charâ—ets but Israel had none And it is expresly cautioned that the King of Israel shall not multiply horses to himself nor cause the people to return to Egypt to the end that hee should multiply horses Deut. 17.16 least they should occasion him or his people to trade with that Idolatrous people 1 King 10.26.28 or to trust in the number and strength of that warlike creature an horse Prov. 11.31 Hee taketh not pleasure in the legs of a man How swift soever as Achilles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Asabel as light of foot as a wilde Roe 2 Sam. 2.18 None sooner perish in the waters nor oftner than those that are most skilfull in swimming and diving because they do too much trust to their skillâ— so t is here for there is no out-running of divine vengeance Nemo soelus gerit in pâ—ctore qui non idem Nemesin in tergo your sin will finde you out Here the 〈◊〉 is not to the sâ—ift nor the battel to the strong Eccles 9.11 Vers 11 The Lord taketh pleasure in them that fear him That put themselves into the hands of Justice in hope of mercy These are his Hephzibah's his darlings in whom hee taketh singular delight and complacency Meâ—â—â—â— habere queis bonâ—m Et esse â—orâ—â—lis datum est Vers 12 Praise the Lord O Jerusalem Whatever the World doth let not the Church defraud God of his due praises though thou Israel play the harlot yet let not Judah offend Hos 4.15 Gods blessings go round about graceless and ungratefull people and they are no more moved than the earth that hath the circumference carried about it and it self standeth still But the Saints must bee of another alloy Col. 3.15 and there is good reason for it Vers 13 For hee hath strengthened the bars c. So that the gates of Hell shall not prevail against them God hath promised to break in peeces those gates of brass and cut in sunder those bars of Iron as Sampson did the gates of Gaza Isa 45.2 to perfect stablish strengthen and settle his Saints 1 Pet. 5.10 to bee a wall of fire round about them c. Hee hath blessed thy Children within thee Making them to bee many Isa 54.1 and all taught of God vers 13. children that will not lye Isa 63.8 Vers 14 Who maketh peace in thy borders Peace peace Isa 26.3 peace of Country and of conscience And filleth thee with the finest of the Wheat Heb. With the fat of Wheat called fat of kidneyes of Wheat Deut. 3â— 14 See Psal 81.16 Judaea was once called and counted Sumen totius terrae not so much for the nature of the Country as for the blessing of God thereupon for now it is nothing so fruitfull But the Saints have still the bread of Angels a feast of fat things full of marrow of wines on the Lees well refined Isa 25.6 Vers 15 Hee sendeth forth his Commandement c. Hee speaketh the word and it is done immediately hee can make a nation to conceive and bring forth all at once Isa 66.7 8. Ahashâ—erosh had his â—osts to carry abroad his edict God needeth none such all creatures are at his beck and check Vers â—ellera nivis â—rg Georg. 16 Hee giveth Snow like Wâ—â—â—â— For whiteness lightness plenty softness warmth for Snow though it bee very cold yet by keeping in the vapours and exhalations of the earth it causeth an inward warmth to it and
so maketh it very fruitfull say Philosophers In which respects the Rabbines say that one day of Snow doth more good than five of Rain Hee scattereth the houre frost like 〈◊〉 When blown about by the winde It heateth also and dryeth as ashes the cold and moist earth nippeth the buds of trees c. â—mis monet â—em subesse â—â—m foveaâ— Vnde 〈◊〉 dicitur a 〈◊〉 saith 〈…〉 Vers 17 Hee casteth out his Ice like morsels Or Shivers of bread It is a 〈◊〉 saying of One from this text The lee is bread the Rain is drink the Snow is wool the Frost a Fire to the earth causing it inwardly to glow with heat teaching us what to do for Gods poor 〈…〉 Who can 〈◊〉 it when and where it is extreme especially as in Russia Freesland c. Vers 18. Hee sendeth out his word and melteth them See vers 13. Of the force of Gods word of command are given all the former instances Hee can as easily melt the hardest heart by his word made effectual to such a purpose by his holy Spirit If that wind do but blow the waters of penitent tears will soon flow as in Josiah 2 Chron. 34.27 See Zech. 12.10 Vers 19 Hee sheweth his word unto Jacob The Jews were Gods library keepers and unto them as a speciall favour were committed those lively and life giving oracles Rom. 3.2 there is a chiefly set upon it like as Luk. 12.48 to know the Masters will is the great talent of all other there is a much in that His Statutes and his Judgements unto Israel Even right Judgements true 〈◊〉 good Statutes and Commandements Neh. 9.13 See Rom. 9.4 5. Prospers conceit was that Judaei were so called because they received jus Dei the Law of God Vers 20 He hath not dealt so with any Nation He had not then but now blessed be God hee hath dealt so with many Nations in these last happy days of Reformation especially wherein the knowledge of Gods holy Word covereth the earth as the waters cover the Sea and of England it may bee said as once of the Rhodos somper in Sole situ est Rhodos that it hath the Sun ever shining upon it This wee should prize as a precious treasure and praise the Lord for it â—orde ore operâ— And as for his Judgements they have not known them And therefore lye in deadly darkness wherein though they wander wofully yet not so wide as to miss of hell PSAL. CXLVIII VErs 1 Praise the Lord And again Praise yee the Lord and so often in this and the rest of the Halelujaticall Psalms In praising God the Saints are unsatifiable and would bee infinite as his perfections are infinite so that they make a circle as one phraseth it the beginning middle and end whereof is Halelujah From the Heavens praise him in the heights Or high places As God in framing the World began above and wrought downward So doth the Psalmist in this his exhortation to all creatures to praise the Lord. Vers 2 Praise him all his Angells Whose proper office it is to adore and praise God Job 38.7 Isa 6.3 Heb. 1.6 which also they do constantly and compleatly as those that both perfectly know him and love him Jacob saw them 1 Ascending to contemplate and praise the Lord and minister to him Luk. 2.13 Dan. 7.10 Mat. 18.10 Psal 103.20 2 Descending to execute Gods will upon men for mercy to some and for Judgement to others which tendeth much to his praise And David by calling upon these heavenly courtiers provoketh and pricketh on himself to praise God Praise yee him all his Hoasts i e. His Creatures those above especially which are as his cavalry called his Hoasts for their 1 Number 2 Order 3 Obedience Verse 3. Praise yee him Sun and Moon These do after a sort declare the glory of God Psal 19.1 2. Habak 3.3 not with mind and affection as if they were understanding creatures as Plato held but by their light influences admirable motions and obedience whereby quasi mutis vocibus by a dumb kind of eloquence In Epimeniâ— saith Nazianzen they give praise to God and bid check to us for our dulness and disorders Praise him all yee stars of light A light then they have of their own besides what they borrow of the Sun which they with-hold at Gods appointment Isa 13.10 and influences they have which cannot bee restrained or resisted Job 38.31 32. Vers 4 Praise him yee Heavens of Heavens Whereby hee meaneth not the lowest Heavens the air whereon wee breath and wherein birds flye clouds swim c. as some would have it but the highest Heaven called by St. Paul the third Heaven the habitation of the crowned Saints and glorious Angels called by Philosopher calâ—â—â— Empyreum and hereby the Psalmist the Heavens of Heavens as King of Kings song of songs c. by an excestency See Deut. 10.14 And the waters that â—ee above the Heavens i. e. Above the air and that do distinguish betwixt the Air and the Sky as the 〈…〉 doth betwixt the Sky and the highest Heavens Superius supensae aquarum forniâ— Vers 5 For hee commanded and they were 〈◊〉 His 〈◊〉 only made all this is celebrated by that heavenly quite Rev. 4.11 Vers 6 Hee hath also established them for ever viz. The course and appointed motions of the Heavens which hee hath setled by a Covenant and hath not falsified with them Jer. 33.25 much less will hee with his faithfull people Vers 7 Praise the Lord from the earth The Psalmist proceedeth to factour for God among the inferiour creatures beginning with the lowest in the waters beneath as the Dragons oâ— great whales and then comming to Rain and Snow c. which are made out of the waters above Yee Dragons and all deeps Of Sea-Dragons See Aelian lib. 4. Animal cap. 12. they live partly in the Sea and partly on the land as do Crocodiles These also yeeld matter of Gods praise Vers 8 Fire and Hail Snow and Vapour This latter is the matter of those former meteors which hee purposely mingleth with those forementioned miracles of land and waters the more to set forth the power of God because these seem to have no setledness of subsistence and yet in them hee is made visible Stormy winds fulfilling his word The winds blow not at randome but by a divine decree and God hath ordered that whether North or South blow they shall blow good to his people Cant. 4.16 Hee saith to all his Creatures as David did to his Captains concerning Absolom Handle them gently for my sake Vers 9 Mountains and all hills These praise God by their form hugeness fruits prospects c. Fruitful trees These by the variety of their natures and fruits do notably set forth the wisdome power and goodness of the Almighty whilst they spend themselves and the principall part of their sap and moisture in bringing forth some pleasant berry or the like for the use of
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
the like in not tobe found in holy Scripture wherefore it is to be read and used with very great judgement and not as those miscâ—â—ants of whom Faber writeth Quod more magicâ— clam 〈◊〉 bunc Psalmam per 〈◊〉 exectation is in torum bestes that after a conjuring fashion they muttered out this Psalm by way of curse upon their enemies Vers 1. Hold not thy peace But plead my cause clear mine innocency O God of my praise The object of my praises or thou that keepest up my credit as a witness judge and avenger of mine integrity Vers 2. For the mouth of the wicked There is nothing more easie than to wag a wicked tongue They have spoken against me with a lying tongue But with so much impudence as if it were a very truth Socrates in his Apologie My Lords said he to the Judges I know not how you have been affected with mine accusers eloquence while you heard them speak For mine own part I assure you that I whom it toucheth most was almost drawn to beleeve that all they said though against my self was true when they scaâ—oe uttered one word of truth Vers 3. They compassed me about also c. So that I could not find out any way to clear my self though never so innocent And fought against me So they smote Jeremy with the tongue and our Saviour suffered the contradiction of sinners Heb. 12. Vers 4. For my lave they are mine adversaries Heb. They Satanico By hate me To render evil for evil is brutish but to render evil for good is devillish But I give my self to prayer Heb. But I am prayer or a man of prayer as Psal 120.7 But I am peace So being defamed we pray I Cor. 4.12 When out Saviour was wearied out with the Peoples obstinacy he turns him to God by prayer Mat. 11.26 and prayed for his Crucifiers Mat. 27. Send me to my Toads again in the Dungeon where I may pray for your Lordships conversion said Saunders the Martyr to Winchester Vers 5. And they have rewarded me See vers 4. Flectere naturam gratia nulla potest Vers 6. Set thou a wicked man ever him Whose tender mercies may be cruelties let the Devil be his Task-master Thus he prayeth against Doeg or Ahitophel but certainly Judas Act. 1.20 And so the primitive Christians prayed against Julian the Apostate and afterward against Arius the heretick whose death was precationis opus non morbi Lib. 1. cap. 15. the effect of prayer rather than of his disease saith Socrates We are bound to pray daily Thy Kingdome come but must be advised how we pray as David here doth against particular persons His curses here and elsewhere are indefinite or conditional either he nameth not the man or intendeth it if God intend it so or they are non tam vota quam vaticinia not so much prayers as prophecies And let Satan or an Adversary stand at his right hand To withstand him and get the better of him as Zach. 3.1 Or to aggravate his fault before an unjust Judge Vers 7. When he shall be judged Let him him be cast in all his Sutes causa excidat And let his prayer become sin Quet opud judicem preâ—es adhibebit tot fibi mulctas accersat If he beg favour of the Judge let it be the worse for him as it befel Haman Est 7.7 8. Vers 8. Let his dayes be few Let his execution be hastened as Hamans was Ahitophel and Judas were their own deaths-men Doeg doubtless come to an ill end and so did other persecutors See the book of Martyrs And let another take his office Praefecturam Officers are oft-times the Churches chiefest enemies Popish Bishops especially as here in Q. Maries dayes Judas was guide to those that took Jesus Act. 1.16.20 Vers 9. Let his children be fatherless Helpless and shiftless A sore vexation to many on their death-beds and just enough upon graetlesi persecutors But happy are they who when they lye a dying can say as Luther did Domine Dous gratias age tibi quod vâ—lueris me esse pauperem mendicum c. Lord God I thank thee for my present poverty but suture hopes I have not an house lands possessions monies to leave behind me Thou hast given me wise and children behold I return them back to thee and beseech thâ—e to nourish them keep them safe as hitherâ—o thou hasâ— done me O thou Father of the 〈◊〉 judge of 〈◊〉 Vers 10. Let his children be 〈…〉 Let them wâ—ndring wâ—nder â—â— Gen. 4.12 Cains curse Let them rogue about timedâ voce ragare cibet This is many times a token of Gods wrath Out of their desolate places Or for that their places are desolate and will afford them no succour Vers 11. Let the extortioner catch all that he hath As it were in nets and snares that is in bonds debts morgages So Chrysostome expoundeth Psal 10.9 Et ipsum omars ejus facultates inexplicabilibus sasis laqueis immitas foeneratores irretiant let the merciless usurer make a prey of him and his estate And let the stranger c. Who hath no right to it and will shew as little mercy The Chaldee here hath it Colligat fiscus omnia quae ipsius sunt And Quae non capit Christus rapit fisous saith Bernard Vers 12. Let there be none to extend mercy to him Let God in his justice set off all hearts from him that had been so unreasonably merciless Thus no man opened his mouth to intercede for Haman Judas was shaken off by the Priests and bid see to himself c. Neither let there be any to favour his fatherless Pupillis pusillis Let there be none to plead their Pupils cause against the griping extortioner or the stranger that violently invadeth their right Vers 13. Let his posterity be cut off Sit ejus exitus excidium so some render it Let his end be destruction but it is better to take it as we translate Let his posterity c. Let them be razed and rooted out of remembrance they and their whole race Let their name be blotted out That they may not live so much as by same The Edomites Moabites Ammonites have no memorial but what they have in the Bible and that is for no good And the like may be said of Meroz Judg. 5.23 which seemeth to have been some City near the place where the battel was fought but what it was none can determine sith there is no mention elswhere to be found of it which seemeth to be an effect of that bitter curse pronounced against it See Prov. 10.7 Vers 14 Let the iniquity of his fathers c. In whose sinful steps he treadeth be charged upon him And let not the sin of his mother Who bred him no better but cockered him in wicked courses and gave him no good example Partus fer e sequitur ventrem Vers 15. Let them be before the Lord Stand ever upon record in his presence
It is in mercy and in measure that God chastiseth his Children It is his care that the Spirit fail not before him nor the soules which hee hath made Isa 57.16 If his Child swounds in the whipping God le ts fall the rod and falls a kissing it to fetch life into it again Vers 19 Open to mee the gates of Righteousnesse So the gates of the Sanctuary are called because holinesse becommeth Gods house for ever to keep out the prophane Porters were appointed See 2 Chron 23.19 and such were the Ostiarii in the primitive Church their word was Canes for as Dogs out of doces See Reve. 22.15 Prosper Vers 20 This gate of the Lord Some make the former verse the request of the people and this to bee Gods answer thereunto Others make that to bee Davids speech to the 〈◊〉 and this their answer q.d. This beautifull gate is fit to bee opened to the Lord alone if others enter they must bee righteous ones only and that to praise him 〈◊〉 which the Righteous shall 〈◊〉 scil With Gods good leave and liking Others may haply thrust into the Church but then God will say Friend how camest thou in hither who required these things at your hands who sent for you O Generation of Vipers who hath forewarned you to flye from the wrath to come The Sacrifice of the wicked is abomination how much more when hee bringeth it with a wicked mind Prov. 21.27 Vers 21 I will praise thee for thou hast heard mee Luther rendreth it because thou hast humbled and afflicted mee but withall thou art become my salvation Vers 22 the stone which the builders refused David and the son of David were by those who seemed to bee somewhat laid aside and sleighted as abjects and refuse ones but wisdome was ever justified of her Children Is become the head-stone of the corner Lap is dratonus sive frontatus whereby the Church is supported as the sides and weight of a building are by a Principall binding corner-stone against all blasts Vers 23 This is the Lords doing That David should ever come to the Kingdome that Christ should so bee raised from the lowest ebbe of humiliation to the highest tide of exaltation this is a wonder of wonders a matchlesse miracle And it is marvellous in our eyes As all Gods works are to those that have spirituall senses habitually exercised but especially the great work of mans Redemption by Christ Vers 24 This is the day which the Lord hath made The Queen of dayes as the Jews call the Sabbath Arnobâ—us interpreteth this text of the Christian Sabbath others of the day of salvation by Christ exalted to bee the head-corner-stone in opposition to that dismall day of mans fall Wee will rejoyce Or Let us rejoyce Dull wee are and heavy to spirituall joy and are therefore excited thereto Vers 25 Save now I beseech thee Hosanna as Mat. 21.9 an usuall acclamation of the people to their new Kings Send now prosperity God will send it but his people must pray for it I came for thy prayers Dan. 10. Vers 26 Blessed bee hee that commeth Blessed bee Christ Scultet Annal. Vivat Christus ejusque insignia said John Clark of Melda when for declaring against the Popes indulgences hee was burnt in the forehead with a hot Iron Wee have blessed you out of the house of the Lord Thus say the Priests to the people Ministers must blesse those that bless Christ saying Grace bee with all them that love our Lord Jesus Christ in sincerity Ephes 6.24 as if any do not let him bee Anathema Maranatha 1 Cor. 16.22 Vers 27 God is the Lord who hath shewed us light By giving us the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4.6 hee hath brought us out of darkness into his marvellous light 1 Pet. 2.9 Binde the Sacrifice with cords Make them fast there till the Priests shall have time to offer them Spare for no cost in shewing your thankfullness for Christ and his benefits Some render it Obligate solennitates in frondosis Austin hath it in confrequent at ionibus Vers 28 Thou art my God and I will praise thee The people are taught to say thus and the Greek Arabick and Latine translations repeat here vers 21. I will praise thee for thou hast heard mee and art become my salvation People can never be sufficiently thankfull for their salvation by Christ It is their duty and should be their desire Vers 29 O give thanks unto the Lord c. Repetit proaeâ—iâ—â— pro Epiloge See vers 1. PSAL. CXIX VErs 1 Blessed are the undefiled Pindarus and other Poets had their Ogdaades or Octonaries Lib. 4. Biblioâ—â— This Alphabeticall Poem as Sixtus 8 〈◊〉 calleth it is Davids doubtlesse though it hath no title to shew to much written in the dayes of his banishment under Saul and far more worthy to bee written in letters of gold than Pindâ—â—â— seventh Ode which that prophane fellow Politian preferred before any Psalm of David the sweet finger of Israel How much better his Coâ—â—◠〈◊〉 Jacobus Furnius who translated this Psalm into Greek and Latine verses 〈◊〉 many Octonaries and beginning each verse thereof with the same letter after the manner of the Hebrew composure which is very artificiall both for the excellency of the matter and for the help of memory The Jews are said to teach it their little ones the first thing they learn wherein they take a very right course both in regard of the heavenly matter and plain stile fitted for all capacities David in his troubles especially was a man much in meditation of Gods word and here hee giveth us in his thoughts of it When a book is set forth verses of commendation are oft prefixed David seemeth to set this divine Psalm as a Poem of commendation afore the Book of God mentioning it in every verse unlesse it bee one only verse 122. under the name of Testimonies Laws Statutes Word Judgements Precepts c. Who walk in the Law of the Lord Who walk towards Heaven in Heavens way avoiding the corruptions that are in the world through lust 2 Pet. 1.4 Vers 2 Blessed are they that keep his testimonies Angels do so and are blessed Rev. 22.9 And that seek him Sincere ac sollicitè That seek not his omnipresence what need they but his gracious presence Vers 3 They also do no iniquity i.e. No wilfull wickednesse as do those workers of iniquity whose whole trade it is and whose whole life is nothing else but one continued web of wickednesse spun out and made up by the hands of the Devill and the flesh an evil spinner and a worse weaver They walk in his wayes Without cessation or cespitation Vers 4 Thou hast commanded us c. These are verba vivenda non legenda words to bee lived and not read only as one well saith of this whole Psalm neither is it enough that wee understand or ponder