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
well knew that all this pretended curtesy was but drosse upon dirt ver 23. a fair glove drawn upon a foul hand a cunning collusion to undo him He therefore keeps aloof quia me vestigia terrent c. Come let us meet together Thus they called him to conference and consultation whiles the doores were not yet upon the gates purposely to take him off the work as the Fox diverts the Hunts-man from following the Hare and as our deceitful hearts do too often draw us away from the prosecution of good purposes by casting many other odde impertinent matters in our way In the plain of Ono Which was in the tribe of Benjamin chap. 11.30 31. near to Jerusalem that he might the sooner come and be the more secure so the Papists appointed Trent for their conventicle as near to the Reformed Churches inviting their Divines thereunto sub fide publicâ but that Councel was carried by the Pope and his complices with such infinite guil and craft without any sincerity upright dealing and truth as that the Protestants Calvin Bucer c. kept off as seeing that it was to no purpose to come amongst them But they thought to do me mischief To kill me or at least to captivate me Verse 3. And I sent Messengers unto them He went not but sent This was to be wise as a Serpent Matth. 10.17 God calleth us not to a weak simplicity but alloweth us as much of the Serpent as of the Dove and telleth us that a Serpents eye in a Doves head is a singular accomplishment Beware of men ver 18. bruitish persons skilful to destroy Ezek. 21.31 Blesse your selves from Machiavellians those matchlesse villanies and pray with David to be delivered from lying lips and from a deceitful tongue Psal 120.2 The Cardinal of Loraine the chief Engineer of the French Massacre sent to Christopher Duke of Wirtsberg a prudent and a valiant Prince that he and his brethren the Guises would embrace the Protestant Religion and desired to be enrolled in the number of the Protestant Princes but they knew him too well to trust him I am doing a great work so that I cannot come down I cannot intend it as having my hands more full of employment then that I can give heed to your complements There is a curse to him that doth the work of the Lord negligently or deceitfully And Lata negligentia dolus est saith the Civilian Remisnesse is a kind of perfidiousnesse Why should the work cease As it would or at least go but slowly on in his absence he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the driver on of the businesse as was likewise Boaz Ruth 2.3 who therefore followed it so close himself his eyes were upon the Servants reapers gleaners he lodgeth in the middest of his husbandry Let the Tempter ever find us busie and he will depart discouraged as Cupid is said to do from the Muses whom he could never take idle Standing water soon stinketh empty stomacks draw the humour that is next it so doth the idle heart evil motions An industrious Nehemiah is not at leasure to parle with Sanballat lest if he let any water go beside the Mill he should be a great loser by it His employment is as a guard or good Angel to keep him both right and safe Verse 4. Yet they sent unto me four times As thinking to prevail by their importunity This wicked men have learned of their Master Beelzebub the lord of Flies as the Name signifieth or Master-flie that will not off the bait till beaten and hardly then A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin hath oaded an impudency in some mens faces and it appears they are past all grace because shamelesse Et pudet non esse impudentes saith Austin And I answered them after the same manner Nehemiah stood immoveable as a rock He was homo quadratus not to be altered but firm to his principles resolute in his holy purposes We may stile him as Theodoret doth Athanasius the Bulwark of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Churches-champion Nec temerè nec timidè may seem to have been his motto neither temerarious nor timorous Verse 5. Then sent Sanballat the fifth time So restlesse are wicked persons their souls are violently tossed about as in a sling 1 Sam. 25.29 Etsi non aliquà docuissent c. Satan their task-master urgeth them and when thou seest them most importunate and outragious Scito quia ab accensore suo daemone perurgentur saith Bernard Know thou that the Devil pricks them and kicks them on to it With an open Letter in his hand Not sealed as the manner is for secrecy sake The Jews use to write upon the back of their Letters Nun Cheth Shin that is Niddui Cherem and Shammatha all sorts of excommunication to him that shall open them But this Letter was purposely sent open that whoso would might read it ere it came to Nehemiah's hand and be warned of having hand in the pretended treason Verse 6. It is reported among the Heathen And must therefore needs be true like as the common sort of Turks think that whatsoever is written in their tongue must of necessity be beleeved for truth But who knowes not that Rumour is a loud lyar Grand Sign Serag 171. and that every publike person needeth carry a spare hankerchief to wipe off dirt cast upon him by disaffected persons that seek to fly-blow their reputation and to deprave their best actions And Jashmu saith so Geshmu aliàs Geshem the Arabian ver 1.2 a worthy wight a credible witnesse Nehemiah might well have replyed as Seneca did in like case Malae de me loquuntur sed mali Gashmu's tongue was no slander for he was known to be mendaciorum artifex one that had taught his tongue the art of lying Jer. 9.3 5. and had taken fast hold of deceit Jer. 8.5 Such of late time were those loud and lewd liars Genebrard Scioppius Baldwin and Bolsecus who being requested by the Popish side to write the lives of Calvin and Beza is in all their writings alledged as Canonical though they know him to be according to the old Proverb a Friar a Lyar. That thou and the Jews think to rebel A likely matter but that matters not Any Authour serves Sanballats turn who for a need could have suckt such an accusation as this out of his own fingers See Ezra 4.13 For which cause thou buildest the Wall This was calumniari audacter as Machiavel taught aliquid saltem adhaerebit But if dirt will stick to a mudwal Speed 804 yet to marble it will not Nehemiah hath the Euge of a clear conscience and no Wise-man will beleeve this black-mouthed Blatero N. D. Authour of the three conversions hath made Sr. John Oldcastle the Martyr a Ruffian a Robber and a Rebel His authority is taken from the Stage-players of like conscience for lyes as all men know That thou maist be their King King of the Jewes As they
Davids wife though she hall no great goodnesse in her The like is reported of Cleopatra daughter to Antiochus the great who gave her in marriage to Ptolemâ—â— Epiphantâ— thinking by her to destroy him but he was deceived according to Dan. 11.17 Valerius Maximus and Fulgesius speak much in the commendation of Thuria Sulpitia Chilonia Antonia Egnatia c. for loving and faithful wives Valâ—â—â—â— Maximus Christianus also for like cause celebrateth 〈◊〉 wife to Philip the Emperour and Mary wife to Sigismâ—â—d King of Bohemia and Hungary c. lib 2. cap 16. Verùm hac Esther tantùm alias inter capat extulit omnes Quantum lenta solent inter viburna cupressi Verse 23. And when Inquisition was made of the matter The King neither sleighted this accusation not over-hastily believed it Not this lest he should discover a needlesse feare or precipitate a wrong sentence Not that lest he should betray his own life and put all into a confusion as Gedaliah did Jer. 40. and 41. and as he in the history did who being forewarned by a letter of a dangerous plot laid for his life laid aside the letter with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tomorrow we will minde these serious businesses but ere the morrow he was dispatched The matter was here enquired into saith the text lest haply it might be mis-reported and so the innocent be punished Or if not innocent yet Doth our Law condemn any before his cause be heard Surely Pilate and Festus were farre better Justicers then Caiaphas and Lysias for they would execute a man in the morning and then sit upon him in the afternoon Aeneas Sylvius in his twentieth chapter of Europe tells of some places wherein if any one be suspected of theft he is forthwith taken and trussed up Three dayes after they judge of the suspicion and if they finde the man guilty they let his carcasse hang till it rot as if otherwise they take it down and bury it honourably at the publike charge This is preposterous justice judgement turned into gall and righteousnesse into hemlock It was found out As treason usually is and strangely witnesse those in Queen Elizabeths reign and the powder-plotters Creighton the Jesuite a Scot sailing into Scotland and being taken by certain Netherland-Pirates had torne certain papers in pieces But the torne pieces being throwen out of the ship were blowen back again by the wind and cast by a Providence into the ship not without a miracle as Creighton said himselfe Camd. Eliz. 266. Which being set together by Wade with much labour and singular cunning discovered new designes of the Pope and his Agents here against England Anno 1585. Detexit facinus fatnus non implevit saith Tacitus of one about his time Either the Traitours own tongue shall betray him as it befel those two sent by Mahomet to kill Scanderbeg or the foules of heaven shall reveal the mischief Turk Hist fol. 60. and that which hath wing shall tell the matter Eccles 10.20 It was a piece of a wing a quill that discovered that hellish powder-plot Or some other way it shall be found out as here and the Conspiratours brought to condigne punishment Therefore they were both hanged on a tree Traitours like bells will be never well tuned till well hanged till they have worne a Tyburne-tippet as father Latimer phrased it Campian that spider was swept down by the hand of justice and drew his last thread in the Triangle of Tyburne His words in his Epistle to the Honourable Counsellours of Queen Elizabeth were these Quamdiu vel unus quispiam è nobis supererit qui Tyburno vestro fruatur c. As long as there is any one of us left to enjoy your Tyburne c. Much joy may they have of it sith it is their ambition and may their quarters be set as high as that false Edricks head once was by King Knute viz. Dan. Hist 19. upon the highest part of the tower of London therein performing his Promise to a Traitour of advancing him above any Lord of the Land And it was written in the book of the Chronicles Heb. in the book of the words of dayes in the Diary of the Kings or in the book of remembrance As the Jewes so the Persians had their Chronicles or publike Commentaries wherein all memorable acts were recorded and Scribes or Historiographers for that purpose appointed and maintained Plutarch writeth that at that great sea-â—ight between Themistocles and the Persians Xerxes sate in a throne of gold and saw the conflict having many Scribes about him whose office was to set down all that was done that day This was a commendable custome and might be a motive to their Kings and great ones to take heed of doing ought that they would not have registred and read by succeeding ages Suetonius telleth us Suet. in August that Augustus upon this account forbade his Daughter and Neeces to say or do any thing that they would not have to be chronicled Before the King Perhaps in his presence and for his special use though Mordecai's good service was soon forgotten God forget not to recompence Ahashuerus his love to Fisther and courtesie to her people by detecting and defeating those Conspiratours that â—ought his life But he soon forgets Mordecai Gods instrument for his deliverance though the matter were written in a book before him hence he goes noted with a black coale for his ingratitude Tamerlane had a catalogue of the names of such as had best deserved of him Turk Hist 227. which he daily perused oftentimes saying that day to be lost wherein he had not given them something There was a Providence in it that nothing was yet done for Mordecai Gods time is the best and we shall one day say so neither is there any thing lost by waiting his leisure He bottles up our tears he books up our sighes he writes down all we say or do in his roll of remembrance Mal. 3.6 10. See the Note there and the Reference CHAP. III. Verse 3. After these things did King Ahashuerus promote Haman FOure yeares after his marriage with Esther or near upon did Ahashuerus magnifie and exalt Haman Hominem profanum sceleratum as one saith a profane wicked person meerly for his minde sake Alexander the Great made Abdolominus a poor Gardiner King of Siden to shew his Soveraignity and that he would like some petty god upon earth set up whom he would and whom he would put down Dan. 4.19 Whether it were also by flattery or sycophancy or some new projects for establishing his tyranny and increasing his tributes that Haman had insinuated himself into this Kings favour it is uncertain Sure it is that Mordecai a better man lay yet unlook't upon like good corne he lay in the bottome of the heap when this vilest of men was exalted Psal 12.8 Thus oft empty vessels swim aloft rotten posts are gilt with adulterate gold the worst
over asking of God till he had received seeking till he had found knocking till the gate of grace was opened His clothes were good enough unlesse his condition were more comfortable Verse 5. Then called Esther for Hatach She snuffeth not at Mordecai's refusal of her courtesie She saith not Let him chuse the next offer shall be worse Rerum suarum satagat si velit valeat c. Solomon reckoneth among those foure things that the earth cannot bear an handmaid advanced to the state and place of a Mistresse Prov. 30. Sen. epist But Esther was none such In her you might have seen magnitudinem cum mansuetudine as Seneca hath it singular humility in height of honours She calleth here for Hatach a faithful servant and perhaps a Jew a Jew inwardly Honesty flowes from piety One of the Kings Chamberlaines Heb. Eunuchs or gelded men such as used to keep their women in Kings Courts The Chaldees call them Rabrebanim that is Grandees The Persians call them Spadones saith Stephanus The Greeks Eunuchs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either because they were Princes Chamberlaines and had the custody of their beds or because they were egregiè cordati homines well-minded men for they generally proved as likewise now they do among the Turks subjects though not of great courage yet of the greatest judgement and fidelity their mindes being set on businesse rather then on pleasure Whom he had appointed to attend upon her Heb. Whom he had set before her in obsequium servitium to be at her beck and obedience probably he was happy in such a service for goodnesse is communicative and of a spreading nature Plutarch saith of the neighbour-villages of Rome in Numa's time that sucking in the aire of that City they breathed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse and devotion so it might very well be here It was so with Abrahams servants and Solomons and Cornelius's Acts 10.7 Nero complained and no wonder that he could never finde a faithful servant What could they learn from him but villany and cruelty And gave him a commandment to Mordecai i.e. She commanded him to deliver her minde to Mordecai A servant is not to be inquisitive John 15.15 he knoweth not what his Lord doth but executive ready to do what is required of him He is the Masters instrument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and wholly his saith Aristotle The hands must take counsel of the head and be stir them To know what it was and why it was Some great matter she well knew it must needs be that put him to those loud laments Wise men cry not till they are sorely hurt Jobs stroak was heavier then his groaning Job 23.2 He was not of those that are ever whining like some mens flesh if their skin be but razed with a pin it presently rankleth and festereth or like rotten boughes if a light weight be but hung on them they presently creak and break Mordecai she knew was none such She therefore sendeth to see what was the matter that she might help him if possible The teares and mones of men in misery are not to be sleighted as if they were nothing to us Who is afflicted 2 Cor 11. Rom. 12. and I burn not saith Paul Weep with those that weep else you adde to their grief as the Priest and Levite did by passing by the wounded man Is it nothing to you O ye that passe by the way Lam. 1.12 Are not ye also in the body Heb. 13.3 that is in the body of flesh and frailty subject to like afflictions And may not your sins procure their sufferings as a veine is opened in the arme to ease the paine of the head Verse 6. So Hatach went forth to Mordecai He was obedient to his Queen-mistriss pleasing her in all things not answering again Tit. 2.10 unlesse it were I will or the like Servus sit monosyllabus Domino Apelles painted a servant with Hindes feet to run on his Masters errands with Asses eares and with his mouth made fast with two locks to signifie that he should be swift to heare slow to speak Vnto the street of the City The Broad-street as the word signifieth there Mordecai kept him Rechob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latitudiue voomth and might not come nearer the Court because a Mourner See verse 2. Tiberius the Emperour counterfeiting grief at the Funeral of Drusus there was a vâ—ile laid betwixt the dead and him because being High-Priest forsooth he might not see any mournful object The Statues of the gods were transported or covered for like cause in those places where any punishment was inflicted But what saith the wise man The heart of the wise is in the house of mourning whereby we must understand any place or object which occasioneth mourning but the heart of fooles is in the house of mirth Eccles 7.4 Verse 7. And Mordecai told him all that had happened unto him Not by fate or blind fortune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet time and chance happeneth to all Eccles 9.11 and it was by chance to the wounded man that the Priest and the Levite came down that way Luke 10.31 but by the Providence of God which hath an hand in ordering the most casual and fortuitous events to the execution of his righteous counsels neither is there ever a Providence but we shall once see a wonder or a mercy wrapt up in it And of the summe of money See chap. 3.9 Money is the Monarch of this present world Money is to many dearer then their heart-blood yet to gratifie their lusts they lavish silver out of the bag and care not to purchase revenge or sensual delights with misery beggery discredit damnation Verse 8. Also he gave him the copy of the writing That she might see it and rest assured that it was even so and no otherwise and that therefore now or never she must bestir her self for the labouring Church That was given at Shushan Which if ever it were full of judgement and white as a lilie according to the name is now stain'd with blood of innocents if ever righteousnesse did lodge in it yet now murtherers as Esay 1.21 To shew it unto Esther That her eye might affect her heart and her heart set all awork for her people that is her self according to that Physician heale thy selfe Lam. 3. Luke 4. that is thine own Countreymen And to declare it unto her In the cause viz. his refusing to bow to Haman against his conscience whereof it no whit repented him and in the several circumstances laid forth in the liveliest colours for her thorough-information And to charge her that she should go in unto the King Hoc perquam durum est sedita lex scripta est saith the Civilian This Mordecai knew would hardly be done he therefore makes use of his ancient authority and sets it on with greatest earnestnesse So Saint Paul I charge you by the Lord 1 Thes 5.27 And again I
Turks likewise at this day precisely observe their Fasts and will not so much as taste a cup of water Turk Hist 777. or wash their mouthes with water all the day long before the stars appear in the sky be the days never so long and hot The Hollanders and French fast but had need saith one to send for those mourning women Jer. 19.17 by their cunning to teach them to mourn The English are not sick soon enough saith another and they are well too soon this is true of their mindes as well as of their bodies Currat ergo poenitentia ne praecurrat sententia and let our Fasts be either from morning till evening Judg. 20.26 2 Sam. 3.35 Or from evening till evening Levit. 23.32 or longer as here And Acts 9.9 As the hand and wrath of God doth more or lesse threaten us Uâ—quedum stollae in coelo appareant or lie upon us There is an old Canon that defineth their continuance Till starres appear in the sky I also and my maids will fast She her self would be in the head of them as Queen Elizabeth also told her souldiers at Tilbury Camp for their comfort and as Cesar used to say to his souldiers Go we and not Go ye and as Joshua said Non ite sed ea mus Josh 14.15 I and my house will serve Jehovah Esthers maids must fast and pray or they are no maids for her And so will I go unto the King It is said of Achilles that he was Styge armatus But he that fasteth prayeth believeth Est coelo Christo Deo armatus armed with an undaunted resolution to obey God whatever come of it Which is not according to the Law She slights not the Law but waves it to obey Gods Law and save her people And if I perish I perish This she speaketh not rashly or desperately Better do worthily and perish for a Kingdom then unworthily and perish with a Kingdom as prodigal of her life but as sacrificing the same to God and his cause thorough the obedience of faith and saying as that Martyr Can I die but once for Christ See the like phrase Gen. 43.14 with the Note there Verse 17. So Mardecai went his way and did according c. As he had put her upon a dangerous but as the cause stood necessary exploit Nature will venture its own particular good for the general as heavy things will ascend to keep out vacuity and preserve the Universe so he is ruled by her though a woman and once his pupil when he perceived her counsel was good Abraham must hear Sarah and David Abigail and Apollos Priscilla when they speak reason It is foretold of a man in Christ that a little childe shall lead him Esa 11.6 CHAP. V. Verse 1. Now it came to passe on the third day THat is Seder Olam on the fifteenth day of the moneth Nissan as the Hebrew Annals say Cum adhuc ferverent popularium suorum preces whiles the prayers of her Countreymen like those of Cornelius Acts 10.4 were come up for a memorial before God she takes her opportunity and speeds accordingly she knew that sweet passage Psalme 145.18 The Lord is nigh to all that call upon him to all that call upon him in truth He will fulfil the desire of them that feare him he will also heare their cry and will save them c. Joh. Manl. loc Com. 142. This she could afterwards seale to and say This poor soul cried and the Lord heard her and saved her out of all her troubles Psal 34.6 Luthers widow confessed that she never understood many of Davids Psalmes till she was in deep affliction That Esther put on her royal apparel She knew that Hanc homines decorant quam vestimenta decôrant People are usually regarded as they are habited good cloaths conduce much to the setting forth of beauty to the best Like a right daughter of Sarah she knew that the outward adorning I Pet. 3.3 5. by plaiting the haire wearing of gold and putting on of apparel would not at all commend her to God in obedience to whom she had wanzed her face with fasting and trusted that he would put upon her his comelinesse But considering that the King her husband looked much at such things she laid aside her fasting-weeds and put on her best Ind uit se regno so the Original runs she clothed her self in rich and royal aray as Queen Mary of England did on her Coronation day her head was so laden with precious stones that she could hardly hold it up saith the Story and all things else were according Whether Esther came to the King leaning upon one maid and having another to hold up her traine as Josephus hath it is uncertain 'T is likely she left her Attendants without lest she should draw them into danger and contented her self when she went in to the King with those faithful companions Faith Hope and Charity who brought her off also with safety according to Prov. 18.10 and 14.26 And stood in the inner Court of the Kings house A bold adventure questionlesse but the fruit of the prayer of faith this was it that put spirit and metal into her What if she were Queen so had Vasthi been and yet discarded for her disobedience Besides how could she tell either what the Kings minde toward her was he had not seen her of a moneth and if Haman knew her to be a Jewesse what would not he suggest against her Or what was the minde of God till he had signified it by the event It was therefore an heroical courage in Esther proceeding from her saith which when it is driven to work alone without sense then God thinks it lieth upon his credit to shew mercy Over against the Kings house Where she might see him and be seen by him This she did Nec temerè Lib. 12.3 1 Kings 10.18 nec timidè which saith one is the Christians Motto And the King sat upon his Royal Throne Royal indeed as Athenaeus describeth it But yet short of Solomons much more of the Lord Christs supported and surrounded with an innumerable company of Angels It should be our earnest desire to see this King of glory upon his Throne to see him and enjoy him Austin wished that he might have seen three things 1. Romam in flore 2. Paulum in ore 3. Christum in corpore Rome in the flourish Paul in the Pulpit Christ in the flesh Venerable Bede cometh after and correcting this last wish saith Imo verò Christum in solio sedentem Let me see Christ upon his Throne-royal rather Esay saw him so ch 6.1 and took far more delight therein then the merry Greeks did or could do at their Olympick games celebrated at the same time in the one thousand five hundred and fourtieth yeare after the Flood as the divine Chronologer computeth it Bucholc 541. Verse 2. And it was so God the great Heart-disposer so
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he seeth through and through eyes he hath but not of flesh he seeth but not as man Or seest thou as man seeth Art thou subject to errour ignorance partiality popularity c. Proceedest thou not according to truth yea truth in the inward parts and not according to opinion or appearance Of a good Judg it is said that he doth neque suspicere nec despicere nec respicere nec circumspicere neither look up nor down nor this way nor that but straight forward to the cause and not to the person Of a just law it is said that it is an heart without affection an eye without lust a mind without passion a treasurer which keepeth for every man what he hath and distributeth to every man what he ought to have so and much more then so is God whatever thoughts might arise sometimes in Jobs heart to the contrary Verse 5. Are thy dayes as the dayes of man Art thou mortal and short-lived as sorry man is that thou proceedest in this sudden and severe manner as if thou shouldest not have time enough to try me and to take an order with me Art not thou eternal and dost thou not know in the indivisible moment of thine eternity all what hath been is and shall be Known unto God are all his works from the beginning of the world Acts 15.18 yea long before The truth is neither foreknowledg nor remembrance are properly in God sith all things both past and future are present with him Rom. 4.17 2 Pet. 3.8 Jer 1.5 6 7. Psal 139.2 and all things without him are but as a point or ball which with as much ease he discerneth as we turn our eyes Are thy years as many dayes It is well observed that Gods time is set out by years mans by dayes his time is so short that it is reckoned by the shortest compleat time a day The dayes of our years are threescore and ten Psalm 90.10 As for God he is not only the Ancient of dayes Dan. 7.9 But the dayes Ancient for he made the day Verse 6. That thou enquirest after mine iniquity c. viz. By strong pains and mighty terrours as judges sometimes make inquisition by torture to find out treason or other hainous offence What wouldst thou that I should confesse my self a wicked person Verse 7. Thou knowest that I am not wicked A lewd liver and a rank hypocrite as these men would make of me a sinner I am but I allow not wallow not in any known sin there is no way of wickednesse found in me hypocrisie reigns not in my heart Haeret in regenitis peccatum saith one sin abideth in the best yet they may not they must not be called wicked Cyril lib. 9. i◠Julian Julian the Apostate affirmed that Peters halting at Antioch was so taxed by Paul that Peter must needs be an hypocrite but this cavil and calumny can never be proved from Pauls words for not every one that through infirmity dissembleth sometimes is presently an hypocrite It is upon thy knowledge saith Job that however I am weak yet wicked I am not my great scumme is not in me Ezek. 24.11 12. The good heart admits not the mixture of any sin like right wine or hony as the scumme ariseth it ever casteth it out as spring-water worketh it self clean as the sea will endure no poisonful thing but casts it up upon the shore so a Christian cleareth himself of sin Well it may cleave to it for a while as drosse doth to silver but it entreth not into the frame and constitution Job is confident of that and will venture all upon it And there is none or nothing that can deliver out of thine hands q. d. Thus thou Lord knowest it to be with me that I have no wicked heart but for this Junius I expect not to be delivered for thou canst still find matter in me for which to lay thine hand upon me But the more I submit my self the more mild shouldst thou surely be in thy dealings toward me as a Lion to a man crouching to him as Paul said I know nothing by my selfe yet am I not thereby justified 1 Cor. 4.4 So Job saith Lord thou knowest nothing by me yet hereby I cannot be delivered Verse 8. Thine hands have made me Or throughly and accurately wrought me as it were with much pains and labour thou hast exactly fashioned all my members not that God either hath hands or putteth himself to pains for he doth his worke without either tool or toil Isai 40.28 But this is attributed to him after the manner of men to shew the curious workmanship shewed in mans creation the master-piece of all his works of wonder This David sweetly s ingeth of Psalm 139. and Galen admireth in that excellent book of his De usu partium humani corporis setting forth the praises of that God whom he knew not and singing an hymn unto him Lib 3. Man saith one is cura divini ingenii he is Gods scutcheon wherein he hath portrayed all the titles of the most excellent beauties of the world The Sun Moon and Stars are but the works of Gods fingers Psalm 8. but man is the work of his hands Psalm 139.14 He is the most beautiful building of a most wise architect saith Euripides the bold attempt of daring nature saith another heathen the greatest of all miracles saith a third David speaking of him and of Gods goodness to him begins to wonder before he speaketh and leaves off to speak but not to wonder Psalm 8. ◠9. And fashioned me together round about A metaphor from potters who make their work by turning it round till it be all finished Jer. 18 3. Thou hast fashioned me and made me in every point so Broughton rendreth it Totum me non dimidium Thou hast made the whole and every part of me from top to toe not my nailes excepted as Mercer hath it with extraordinary care and cunning bestowing upon me mercies enow betwixt head and foot to fill a volume Who is there saith Galen which looking but upon the skin only of mans body wondreth not at the artifice of the Creator but especially he was amazed at the manner of the motion of the lungs by Systole and Diastole and would needs offer hecatombs to that God whosoever he were that was Author of so admirable and excellent a piece of work Yet thou dost destroy me And this seemeth strange to me Dost thou yet destroy me so some read this text wilt thou swallow me up quick and devour me as the greater fishes do the lesser See the Note on verse 3. Carest thou not that I am thy workmanship created unto good works Eph. 2.10 One in whom thou hast erected the fair fabrick of the new man for this also Job may here very likely referre to Verse 9. Remember I beseech thee that thou hast made me as the clay Remembrance and foreknowledg are not properly in God
of his purpose Some refer this Text to the revolution of the Heavenly Orbs which is also done by God That they may do whatsoever he commandeth them A Metaphor like that Levit. 25.21 where God saith that he will command his blessing upon the sixth year and it shall bring forth fruit for three years Now if the senseless creatures so readily obey God how much more should we And if he be Lord of Tempests he is also of Diseases and disasters Chear up therefore and ply the throne of Grace He will see that all shall go well with his suppliants Verse 13. He causeth it to come whether for correction Heb. For a rod. God hath his rods sticking up in every corner of his house for chastisement of his children and they shall take it for a favour too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Bern. Hebr. 12.7 r Cor. 11.32 Sinite vergam corrâ—piâ—â—tâ—m 〈◊〉 â—â—â—iutis mâ—lltum conterentem saith an Ancient he coâ—â—â—â— with the rod of correction that ye feel not maul of confusion Better suffer immoderate raines and lightnings then that terrible tempest chap. 27.21 and the black flashes of hell fire that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato calleth it the fiery Lake as the Scripture Or for his Land i.e. His Church Hos 9.3 A Land that he watereth and watcheth over from one end of the year to the other Deut. 11.12 .. His vineyard cared for and kept to himself night and day Isai 27.3 Or the earth at large which is Gods great field Psal 24.1 as the Church is his fold Psal 100.3 and especially that part of it which is desert and uninhabited There also God causeth his Sun to shine and his raine to fall Matth 5.45 Job 38.26 27. That the wild beasts also may have food Or for mercy Some singular and extraordinary mercy as 2 Sam. 21.10 1 King 18.45 Sive ad faciendum beneficentiam or to bestow his bounty and to bestow a largesse as Princes sometimes make a scatter of monies among the multitude Clouds are Gods Store-houses which he eft-soons openeth to our profit Deuter. 28.12 By them he maketh a scatter of riches upon the earth which good men gather and bad men scramble for Verse 14. Hearken unto this O Job Here Elihu by little and little draweth to a most wise conclusion bringing Job to this point that as the wisdome of God in these daily and ordinary works of Nature doth far exceed the reach capacity of man so the should much more consider the same in this grievous calamity Beza Merlin which was now befalne him And for as much as he could not come to the knowledg of any other secondary and middle causes he should rather adore and reverence the secret counsel and purpose of God herein then labour in vain and without any profit at all to torment himselfe in searching out that which is not possible for any man to understand Which argument God himself doth at large most truly and divinely prosecute in the four following Chapters Stand still and consider the wondrous works of God Consiste considera and that thou mayest see into these divine secrets Non arrigendâ— sunt aures caruis sed fidei Prick up the eares of thy faith which alone can skill of these mysteries whereinto if thou hast yet no insight and canst not yet feel the justice wisdome and goodness of God in thy present sufferings it is for want of judgement as I shall evince in that which followes it is because thou hast not mine eyes senses habitually exercised to discern good and evil Hebr. 5. ult Nicostratus in Elian himself being a cunning Artisan finding a curious piece of work and being wondred at by one and asked What pleasure he could take to stand gazing as he did on the Picture answered Hadst thou mine eyes thou wouldst not wonder but rather be ravish'd as I am at the inimitable Art of this rare Piece Elihu seemeth here to say as much to Job Verse 15. Dost thou know when God disposed them Viz. Those wondrous works of God in the Aire especially those varieties of Meteors the generation and motions whereof the greatest Philosophers cannot perfectly find out by their natural causes neither do they wel agree amongst themselvs concerning those causes For Anaximander holdeth one thing Metrodorus another Anaxagoras a third Aristotle a fourth let those that have a mind to it read their janglings and Disputes in Plutarch De placitis Philosophorum Now if no man though never so wise can understand the wondrous works of God in these common things of Nature how can he comprehend his hidden works hoc est crucem saith Brentius And caused the light of his cloud to shine Or That he may cause the light of his cloud to shine Hereby he meaneth lightnings issuing out of the moist and cold cloud say some the Rainbow say others that wonderful work of God fained therefore by the Heathens to be the daughter of Thaumantias Plato or of wonderment which is full of wonders witnesse the beautiful shape thereof and various colours with their several significations as some conceive the several Prognosticks viz. Of rain in the morning of fair weather in the evening as Scaliger concludeth the form of it a bow which yet never shooteth any man unlesse it be with astonishment and love c. God puts his bow in his hand saith Ambrose on Genes 9.13 not his arrow but his bow and the string of the bow is to us-ward The Jewes conceit that the name Jehovah is written on the Rainbow and therefore they no sooner see it but they hide their eyes confesse their sins that deserve a second deluge celebrate Gods great goodness to mankind c. Some by the light of Gods cloud here understand the Sun-shine through the clouds causing it to clear up Now who can certainly foretel rain or fair weather Some Learned men have spent much time and pains in Astronomy to get skill in prognosticating but could do little good of it when they foretel a faire day it commonly raineth and the contrary The Country mans Prognosticks the Shepherds Calender hold better for most part then the Predictions of these Artisans Verse 16. Dost thou know the balancings of the clouds i.e. How they are hanged up even in the aire like Architas or Archimedes his Pigeon equally poised with their own weight But how they are upheld and why they fall here and now we know not and wonder Some Naturalists tell us that the clouds are upheld by the heat of the Sun but that 's more then they can tell and there is much to be said against it Wherefore it is better for men to confesse their ignorance then so peremptorily to pronounce of things they know not Let it be proper to God to be perfect in knowledge It was too much that some ascribed to Tertullian to Hierom to Tostatus and some others that they knew all that was knowable Verse 17 How thy garments are
before the battle be fought And can this be of any one but the Lord. Our Saviour alludeth to this Text Mat 24.28 Where the carcasse is there will the Eagles be also See my Note on that place CHAP. XL. Verse 1. Moreover the Lord answered Job and said HIC verisimile est aliquantispèr Deum tacuisse saith Mercer Here it is likely that God held his peace a while and seeing that Job replyed not he added the following words the more fully to convince and affect him There is somewhat to do to reduce a sinner from the error of his way yea though he be in part regenerate the flesh will play its part against the Spirit This must be considered and all gentleness used to those that offend of infirmity aster Gods example here Verse 2. Shall he that contendeth with the Almighty instruct him Or An disputare cum Omnipotente est eruditio Is it wisdom to contend with the Almighty No but the greatest folly and sottishnesse Job might think otherwise so long as he compared himself with others but being once set by God in his superexcellencies considered he shall see his owne nothingnesse and sit down in silence and patience though severely tryed and sharply afflicted He that reproveth God let him answer it Answer it if he can or else yeeld the cause Praestat herbam dare quà m turpitèr pugnare But if Job have yet further a mind to question and quarrel God in any his wayes and works let it be heard what answer he can returne to what hath been already spoken Verse 3. Then Job answered the Lord and said 'T was time for him if ever to stoop to the Most High so far condescending to his meannesse and to answer his expectation by acknowledging a fault and promising amendment Lo this is the guise of a godly person He may be out but he will not usually be obstinate An humble man will never be an Heretick convince him once and he will yeeld Not so the obstinate and uncounsellable person he runs away with conviction as the unruly horse doth with the bit between his teeth and his wit will better serve him to devise a thousand shifts to elude the truth than his pride will suffer him once to yield to it and acknowledge his errour Verse 4. Behold I am vile Light and little worth and therefore deserve to beslighted and laid by as a broken vessel The humble man vilifies yea nullifies himself before God as Abraham Gen. 18.27 as Agur Prov. 30.2 as Paul Ephes 3.8 as that Martyr who cryed out Gehenna sum Domine Lord thou art heaven but I am hell c. Tantillitas nostra saith Ignatius of himself and his colleagues Behold 1 am an abject saith Job here contemptible and inconsiderable This was well but not all an excellent confession but not full enough his meannesse he acknowledgeth and that he was no fit match for God but not his sinfulnesse with desire of pardon and deprecation of punishment God therefore gives him not over so but sets upon him a second time vers 6. and brings him to it chap. 42.1 There must be some proportion betwixt a mans sin and his repentance Ezra 9. and this God will bring all his Jobs to ere he leave them What shall I answer thee I am silenced and set down I see there is no reasoning against thee I acknowledge thy greatnesse so plainly and plentifully demonstrated in the fore-going discourse and am well pleased that thou shouldest be justified when thou speakest and over-come when thou judgest Psal 51.4 Rom. 3.4 I will lay my hand upon my mouth I that have spoken more freely and boldly then I ought Et ore patulo multa sine judicio effutivi and have opened my mouth more wide then was meet will henceforth be better advised and keep my mouth with a bridle or muzzle as Psal 39.1 See the Note on chap. 21. vers 5. Verse 5. Once have I spoken but I will not answer 'T is enough of that Once The Saints running out and meeting with a bargain of sin come back by weeping-crosse and cry What have I to do any more with wickednesse Hos 14.8 Judah knew his daughter Tamar no more Gen. 38.26 If I have done iniquity I will do no more chap. 34.31 32. That was Elihu's counsel and now it is Jobs practise Tea Twice That is Often so eager was I set upon a dispute This was an Aggravation of Jobs sin the committing of it again and again Numbers added to numbers are first ten times more then an hundred then a thousand c. This hath been thy manner from thy youth Jeremiah 22.21 that was an ill businesse But I will proceed no further sc In this controversie I will not come into the lists to contend with thee I see there is no safety in such a contest In many things we offend all saith St. James and he is a perfect man who sinneth not with his tongue But as he who hath drunk poyson maketh haste to cast it up again ere it get go the vitals so should we deal by our daily misdoings It is not falling into the water that drowns a man but lying long under it Bewaile thy sin and hasten to get out of it Verse 6. Then answered the Lord unto Job out of a Whirl-Wind As before chap. 38.1 notwithstanding Jobs submission See the reason on vers 4. God took his out-bursts against him so very ill that he is not easily pacified but the better to abase Job and quite to break the neck of his pride he answereth him again angerly not by a soft and still voice as he dealt by Eliah but out of the whirl-wind though with some abatement of terrour as Rainban conceiveth from the leaving out here the notificative Article set before Segnarab the whirl-wind in the 38 chapter Peter was not over-forward to comfort those that were prickt at heart with sense of sin and fear of wrath but presseth them yet further to repent Act. 2.38 Men are apt to slight and slubber over the work doing it to the halves and must therefore be held hard to it lest it should not be done to purpose Verse 7. Gird up thy loynes now like a man Resume new strength and prepare your self for a second encounter for I have not yet done with you If therefore you think your self able to stand in contention with me shew your valour See the Note on chap. 38.3 Verse 8. Wilt thou also disannul my judgement Dost thou think to ruin my justice to establish thine own innocency and wilt thou needs be a superiour judge over me Wilt thou not revoke thy former expostulations and complaints against me and with open mouth give me my due glory Here God sheweth his dissatisfaction with Jobs former confession Wilt thou condemne me that thou maiest be righteous Job had bolted out some words that either tended to this purpose or seemed so to do to the just grief offence of his
pils must not bee chewed but swallowed whole so must many injuries and indignities Convitiâ— spreta exâ—lesâ—â—nt Vers 15. For in thee O Lord do I hope This was the ground of his patience and differenceth it from that of Heathens which was rather pertiâ—acy than patience and came not from a right principle Thou wile hear Or answer and therefore what need is there of my answer Vers 16. For I said hear me lest otherwise c. He spread their vile speeches before the Lord as afterwards good 〈◊〉 did Rabsheeds Letter and as it was said of Charls 5. that he spake more to God than to men so did David His former silence therefore was not either from stupidity a Sheep bitten by a Dog is as sensible thereof as a Swine though he make not so great a noyse nor from inability to make his own defence if it had been to any purpose for he was both innocent and eloquent but he thought it farre better to sustain himself in faith and patience and meekly to commit himself to God in well-doing as unto a faithfull Creator Besides he feared lest if he spake at all in this case he should speak unadvisedly with his lips as it is very easte to exceed and so give occasion to the enemy to triumph as the Papists did over Luther for his hot and hasty speeches When my foot slippeth Or when my tongue out-lasheth in the least they desire no other sport but lay it in my dish as a foul disgrace My Motto therefore shall be and my practice according Taceo Fero Spero I say nothing but suffer and hope for better Vers 17. For I am ready to halt i.e. to mis-behave my self and so to marre a good cause by ill managing it and then what will become of thy great Name This is a very forcible inotive to prevail with a jealous and just God And my sorrow is continually before me That is my sin as Eccles 11.10 Or my sorrow but much more my sin the cause of it Vers 18. For I will declare mine iniquity To them that visit me in this disease saith Aben-Ezra that they may pray for me according to Jam. 5.16 or rather to God that he may pardon me and ease me Or thus When I declare c. Then Vers 19. Mine exemies are lively c. q. d. It is nuts to them and they soon compose Comedies out of my Tragedies growing more insolent by mine afflictions and upbraiding me with my sins Vers 20. They also that render evil for good Whilst they rejoyce at my misery who fasted for them in their adversity Psal 35.15 Are mine adversaries Heb. They Satanically hate me as if they were transformed into somany breathing Devils Because I follow the thing that good is This was Devil-like indeed this was to hate and perlecute God in David Tertul. Thus Cain the Devils Patriarch hated his brother Abel and slew him And why Because his own works were evil and his brothers righteous 1 Joh. 3.12 For like cause Meab fretted at Israel Numb 22.324 and the Courtiers at Daniel chap. 6.5 Vers 21. Forsake me not O God This was that he most of all feared Spiritual desertion So Jeremy Be not 〈◊〉 O God and then I care not what else can befall me O my God 〈◊〉 than farre from me Though my friends stand aloof vers 11. yet â—e thou ever aâ— hand â—o help me 〈◊〉 his blessings to us PSAL. XXXIX Vers 1. I said I will take heed He resolved so Psal 38.13 14. sc Ejusdem 〈◊〉 est hic 〈◊〉 cum 〈◊〉 Cimchâ— no continue as one deaf and dumb to use Isâ—â—cks Apology to scoffing Ismael viz. no Apology unlesse it be that which is Reall for Vivendo melius arguuntur obtrectatores quam loquendo slanderers and railers are best answered by silence That I sin not with my tongue An hard task a long lesson as Pambus in the Ecclesiasticall history found it by experience and after many years tryall could not take it out For the tongue is an unruly Member And if any man offend not in word the same is a perfect man and able also to bridle the whole body Jam. 3.2 David resolved to temper his tongue and to keep a bridle or a muzzle for his mouth whiles he was in extremity of pain and in the presence of the Wicked who lay at the catch and would soon exclaim but his heart deceived him for he quickly after brake his word vers 3. and made a rash request vers 4. so great need is there that the best pray to God to keep the door as Psal 141.3 Vers 2. I was dumb with silence As not willing either to open the mouthes of those dead dogs or to cast pearles before those sensuall swine I held my peace even from good That good which I might have spoken in mine own defence and their reproof ne miscerem illiud cum malo saith One Intellige 〈◊〉 bono licito non de bonâ— necessario 〈◊〉 praecepto lest some evill should be mingled with it as mud and gravell is with the clear water that runs down a current And my sorrow was stirred Heb. Troubled Though I had somewhat to do to do it Corruption must be curb'd and kept in by violence Jam. 1.26 Hanc fraenis hanc tu compesce catenis Vers 3. My bea rt was hot within me It was almost suff ocated for want of vent By heat of heart and fire kindled saith One the Prophet meaneth T. W. in loc not only the greatness of his grief as they that are grievously sick feel great force and power of heat but he meaneth also some motions that he had to impatiency and fretting to which fault they are very much subject that are hot and given to heat Thus He. This distemper to prevent God and Nature have placed the heart neer unto the lungs ut cum irâ accenditur pulmonis humore temperetur that when it is heated with wrath it may bee cooled and qualified by the allay of the lungs While I was musing the fire burnt This sheweth that thoughts and affections are the mutuall causes one of another so that thoughts kindle affections and these cause thoughts to boil And hence it is faith a Reverend man that new-converts having new and strong affections can with more pleasure think of God than any Then spake I with my tongue But better he had held his tongue according to his first resolution The Greeks have a saying Let a man either keep silence or speak that which is better than â—lence Austin paraphraseth thus when I refrained so from speaking for fear of speaking evill that I spake no good I was troubled at this my silence lest my sin should be counted greater for this silence than my vertue in refraining from speaking evill Vers 4. Lord make mee to know mine end This Aust in expoundeth of Heaven the end of all his troubles which he now sighed after But Vatablus Calvin and