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
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.
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
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
nescit vel nolit as Austin hath it De C D. l. 5. c. 18. to strangers or enemies He tells them therefore Of the multitude of his children His sonnes and his successours like to be I say likely to be not sure to be for Omnia sunt hominum tenui pendentia filo God gave Leda Luctuosam foecunditatem as Hierom saith of her EpÃst 7. a sorrowful fruitfulnesse because she lived to bury her many children There were two and twenty children and childrens children of the House of Portugal betwixt Philip the second of Spain and that Crown and yet he out-lived them all as Histories shew Balthas Exuer and his successours held that Kingdome till within these sew years It is but a vain thing therefore for a man to boast of the multitude of children sith he may either lose them Utinam aut coeiebs vixissem aut orbus perâ—issem or live to wish as Augustus the Emperour did Oh that I had either lived a Batchelour or died childelesse And all the things wherein the King had promoted him Wherein but Wherefore he sheweth not Dignity should wait upon desert but many times we see it otherwise and it was of old complained of Psal 12. ult He telleth what the King had done for him but not a tittle what God God was not in all his thoughts He might justly have been twitted as once that Pope was pithily when he had engraven upon the gates of his new-built Colledge Vtrecht where he was borne planted me Lovain where he was bred watered me but Cesar who had promoted him to the Popedome gave increase a merry Passenger under-wrote Hic Deus nihil fecit here God did nothing God had done much for him but for a mischief to him as he once gave the Israelites quailes to choke them and a King to vex them as Saul gave Michal to David to be a mare to him and as our Saviour gave Judas the bag to discover the rottennesse of his heart This Bernard calleth Misericordiam omni indignatione crudeliorem God gives outward blessings to wicked persons to furnish their enditement out of them as Joseph put a cup into his brethrens sack to pick a quarrel with them and lay theft to their charge And how he had advanced him above the Princes What an impudent Thraso was this Haman this odious bragging of his Gregory referreth to that third kinde of pride Lib. 25. Marol such as Gods soule abhorreth and surely punisheth as he did in the Prince of Tyre Nebuchadnezzar Antiochus Herod whose hearts were listed up with their estates as a boat that riseth with the rising of the water whose bloods and goods rose together Corde stat inflato pauper honore duto But as the Peacock so delighteth to be seen and to behold his own taile that he discovereth his filthy parts behinde so do vain glorious Bragadochio's It is therefore very good counsel that a grave Divine giveth to such as are advanced above others Carry humble hearts and adde grace and vertue to your places else they shall prove but as an high gibbet to bring you to more disgrace in this world and torment in the next Whatcleys Archetype That of the Poet also is very savoury and soveraign Desinat elat is quisquam confidere rebus Magna repentè ruunt Claudian summa cadunt subitò Verse 12. Haman said moreover He makes no end of vaunting and vapouring and all to aggravate the indignity done him by Mordecai in not stooping to so great a personage Now Esther the Queen did let no man come in but my selfe This he mistaketh for a special favour when as Esthers banquet proved no better to him then Semiramis her tomb did to them that rifled it they expected to finde treasure but met with a deadly poison And to morrow am I invited c. Where thou shalt as hypocrites do at the Lords Table eate thy bane and drink thy poison yet art thou over-joyed as if highly favoured A temporary may receive both the word audible and the word visible the Sacrament with much seeming joy which yet is but only as the commotion of the affections in a dream It fareth with such in the end as with one that sleeping on the top of a steep rock dreameth of great matters befallen him but starting suddenly through joy thereof tumbleth headlong into the sea and breaketh his neck at the bottom Verse 13. Yet all this availeth me nothing It is seldome seen saith a Right Reverend Interpreter here that God allows unto the greatest darlings of the world a perfect contentment Something they must have to complaine of that shall give an unsavoury verdure to their sweetest morsels and make their felicity miserable Totum hoc non est utile mihi I enjoy nothing of all this No more did Ahah when sick of Naboths vineyard 1 Kings 21.4 His heart did more afflict and vex it self with greedy longing for that bit of earth then the vast and spacious compasse of a Kingdom could counter-comfort So long as I see Mordecai the Jew sitting at the Kings gate So tormentful is envy if it cannot come at another mans hurt it will feed upon its own Who would ever set by the profits pleasures and preferments of this present life that yield so little sound and sincere contentment to those that have most of them In the very pursuit of them is much anguish many grievances feares jealousies disgraces interruptions c. and after the unsanctified enjoyment of them if any such thing there be for even in laughter the heart is sorrowful Prov. 14.13 and there is a snare or a cord in the sin of the wicked Prov. 29.6 to strangle their joy with followeth the sting of conscience that will inexpressibly torment the soule throughout all eternity besides the vexation of it to see such as Mordecai the Jew whom they once would not have set with the dogs of their flocks sitting not at the Kings gate but on Christs own Throne Rev. 3.21 as Partakers of all his glory Verse 14. Then said Zeresh his wife Thraâ—o's shall never want for Gnatho's Such as have first flattered themselves shall have enow others to sooth them and to say with them Zeresh sets the motion of revenge on foot she was a fit helve for such an hatcher wittily wicked The wit of women hath wont to be noted for more sudden and more shrewd And all his friends unto him Indeed no friends because flatterers and furtherers in evil Sed divitibus ideò amicus deest quia nihil deest The rich hath many friends saith Solomon seeming friends but true enemies parasites brokers cole-carriers good to scoure an hot Oven withal Such a one was that Adullamite to Judah Gen. 38.20 Jonadab to Amnon 2 Sam. 13.2 3. those green-headed counsellours to Rehoboam c. Haman should have made a better choice and have come more calme to counsel It is not good sowing in a tempest nor taking
There the 〈…〉 or 〈◊〉 as do their cruell creditors and hard task-masters There that is in the state of the dead whether by land or sea the 〈◊〉 or 〈…〉 the miserable captives â—est such as were those poor Christians shut up so close by Barbâ—rusâ—a the Turkish Generall returning toward Constantinople under hatches among the excrements of nature that all the way as he went Turk hist 750. almost every houre some of them were cast dead over-board Such were many of the Martyrs kept fast shut up â—n â—ollards Tower in the Bishop of London cole-house a dark and ugly prison said Mr. Philpot as any is about London but I thank the Lord I am not alone but have six other faithfull companions who in our darknesse do lightsomely sing Psalms and praises to God for his great goodnesse Acts Mon. 1669 1670. but especially for this that I am so near the apprehension of eternall blisse God forgive me mine unthankfulnesse and unworthinesse of so great glory What pitifull hard usage Gods poor prisoners met with in the late troubles at Oxford especially from which death God graciously delivered me when I was in their hands and in the Western parts pag. 38. see Mr. Râ—nas Sermon called Jâ—b in the West where he compareth the enemies cruelty to that of the American Cannâ—bals who when they take a prisoner seed upon him alive and by degrees to the unutterable aggravation of his horrour and torment They hear not the â—ice of the oppressors Their harsh and hard speeches Jude 15. that were as a murthering weapon in the poor prisoners bones Psal 42.10 Send me back to my frogs and toads again where I may pray for you conversion said one of the Martyrs to his raiâ—â—g adversaries Art thou come thou villain how darest thou look me in the face for shame said Sâ—even Gâ—râ—iner to Dr. Tayloâ— the Martyrâ— who told him his own freely Acts Mon. but fairely for the spirit of grace is 〈…〉 Est autem Saranâ— poctus 〈…〉 saith Luthex the divell and his agents are bitter railers fetching their words as farre as hell to breaâ— the hearts of Gods prisoners Psalm 69.20 But besides that they have their cordiall of a good conscience by them 2 Cor. 1.12 in the grâ—ve they heare not the voice of the oppressor nor the barking of these dead dogs any more Verse 19. The small and the great are there In Calvary are sculls of all sizes say the Hebrewes Stat sun cuique dies It is appointed for all once to die Virg. Aeneid lib. 10. be they great or small low or high Mors sceptra liganibus aequat death makes no difference Kings and captives Lords and losels come then under an equall parity death takes away all distinctions William the Conquerours corps lay unburied three dayes his interment was hindred by one that claimed the ground to be his Daniel King Stephen was interred at Fever sham Monastery but since Speed 498. his body for the gain of the lead wherein it was coffined was cast into the river where at length it rested as did likewise the dead corps of Edward the fifth and his brother smothered in Speed 935. the Tower by Richard the third and cast into a place called the black deeps at the Thames mouth The servant is free from his Master Servant is a name of office he is not his own to dispose of but the masters instrument saith Aristotle and wholly his till he please to manumit him if he do not yet death will and by taking away his life give him his liberty his body resteth from all servile offices for a season howsoever and if with good will hee hath done service as to the Lord and not to men he shall receive of the Lord the reward of inheritance even a childs part Colos 4.24 Verse 20. Wherefore is light given to him that is in misery Job hath not done yet though he had said more then enough of this matter but for want of the oyle of joy and gladnesse his doors move not without creaking his lips like rusty hinges open not without murmuring and complaining Good therefore is that counsel given by David Cease from anger and forsake wrath take up in time before it hath wholly leavened and sowred you fret not thy self in any wise to do evill Psal 37.8 Hee shall not chuse but do evil who is sick of the fret David had the sad experience of this when he had carted the Ark and thereupon God had made a breach upon Vzzah David was displeased saith the Text and how untowardly spake hee as if the fault were more in God then in himself though afterwards he came to a sight of his own error 1 Chron. 13.11 with 15.2 And so did Job no doubt when come to himself but here he proceeds to expresse his peevishnesse and impatience yea against God himself though not by name forsan sese cohibens ob bonae mentis reliquias saith Mercer out of his good respect to God which he still retained and calls for a reason why the miserable should be condemned to live since death would be much more welcome to them How apt are men to think there is no reason for that for which they can see no reason Verse 21. Which long for death and it cometh not The bitter in soul long for death those that are in paine or penury are apt to desire to be dispatch'd upon any terms and would freely pardon them they say that would give them their pasport But these for most part consider not the unsupportablenesse of the wrath to come that eternity of extremity in hell that death usually haleth at the heeles of it so that by death whereof they are so desirous they would but leap out of the frying-pan into the fire as Judas did they do as the asse in the fable who desired to die that he might be no more beaten at post mortem factus est tympanum but when he was dead he was made a drum-head of and so was ten times more laid on then ever in his life-time before And dig for it more then for hid treasures Covetousnesse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all-daring saith an Ancient and men for love of wealth will dig to hell light a candle at the divel as they say With such an eagernesse of desire do some that have little reason for it all things reckoned long and labour after death not to bee rid of sin or to bee with Christ as Phil. 1.23 but to bee freed from misery incumbent or impendent Thus Cato having first read Plato's book of the souls immortality laid violent hands on himselfe that hee might not fall into the hands of the conqueror Thus Adrian the Emperour having lain long sick and could get no help by Physicians but was the worse for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he complained at his death would gladly have slaine himselfe if those about him would have suffered
desperation And the like is recorded of Mr. Rob. Bolton Psal 119.109 Aliqui suspicantur Jobum respondentem c. Pineda But of any good man that destroyed himself we read not Davids life was in his hand continually and he in daily danger of losing it yet have I not forgotten thy law saith he which flatly forbiddeth all the degrees of self-murther as the worst sort That Satan tempted Job to this sin some do probably collect from this text A man is to expect if he live but his dayes saith a Reverend Casuist to be urged to all sins to the breach of every branch of the ten Commandments and to be put to it in respect of every Article of our Creed Verse 15. Though he slay me yet will I trust in him Though he should multiply my miseries and lay stroke after stroke upon me till he had dashed the very breath out of my body yet he shall not be so rid of me for I will hang on still and if I must needs die I wil die at his feet and in the midst of death expect a better life from him Dum expiro spero shall be my motto The righteous hath hope in his death Prov. 14.32 yea his hope is most lively when himself lieth a dying superest sperare salutem my flesh and my heart faileth saith he but God is the strength of my heart and my portion for ever Psalm 73.26 True faith in a danger as the blood gets to the heart John 14.1 and if it self be in good heart it will believe in an angry God as Isai 63.15 16. the Church there thought she should know him amidst all his austerities yea in a killing God as here yea as a man may say with reverence whether God will or no as that woman of Canaan Matth. 15. who would not be damped or discouraged with Christs either silence or sad answers and therefore had what she came for besides an high commendation of her heroical faith But or neverthelesse I will maintain mine own wayes before him We have had the Triumph of Jobs trust here we have the ground of it viz. his uprightnesse the testimony of his conscience that in simplicity and godly sincerity he had his conversation in the world 2 Cor. 2.12 This was his cordial without which grief would have broke his heart Psalm 69.20 this was his confidence even the clearnesse of his conscience 1 John 3.21 Uprightnesse hath boldnesse and that man who walks uprightly before God may trust perfectly in God Job was either innocent or penitent He would therefore either maintain his wayes before God and come to the light Quem poenitet peccasse pene est innocens Sen. Agam. that his deeds might be manifest that they were wrought in God John 3.21 Or else he would reprove and correct his wayes so the Hebrew word signifieth also that is he would confesse and forsake his sins and so be sure to have mercy according to that soul-satisfying promise Prov. 28.13 Verse 16. He also shall be my salvation So long as I judg my self God will not judg me 1 Cor. 11.33 Nay he will surely save me for God will save the humble person Job 22.29 Merlin in loc what is humiliation but humility exercised Non est igitur inanis electorum fides res evanida nec infirma saith an Interpreter here therefore the faith of Gods elect is no empty or vain thing but a light shining from the spirit of God and such as overcometh the very darknesse of death It is a sure testimony of Gods good will toward us and an infallible perswasion of our salvation such as slighteth the worlds false censures overcometh temptations of all sorts laugheth at death and through the thickest darknesse of affliction beholdeth the pleased face of God in Christ through whom we have boldnesse and accesse with confidence by the faith of him Eph. 2.12 For an hypocrite shall not come before him No that 's a priviledg proper to the Communion of Saints therefore I am no hypocrite as you have charged me to be chap. 4.6 and 8.13 for I dare both offer to maintaine my wayes before him to be upright for the maine and I doubt not but he will be my salvation and that I shall appear before him in heaven this no hypocrite shall ever doe How should he say when as he is an unclean caytiffe as the Hebrew word signifieth flagitiosus so Vatablus rendreth it a flagitious impious person a very juggle so the Septuagint a fair professor indeed but a foul sinner Caneph Corant Deo dolus non ingreditur moyled all over and even buried in a bog of wickednesse he is a wicked man in a godly mans cloaths saith one He doth but assume religion saith another as the divels do dead bodies without a soul to animate them He is like the painted grapes that deceived the living birds or the golden apples with this motto No further then colours touch them and they vanish He knowes that he is naught and that God knowes it too how then should he approach him or appear before his throne No he dare not for the very shew of his face doth testifie against him as the Prophet speaks in another case or if he do he shall not be able to subsist there Psalm 5.5 he shall not stand in judgment Psalm 1.5 but shall runne away with these or the like words in his mouth Who amongst us shall dwell with the devouring fire who amongst us shall dwell with everlasting burnings Isai 33.14 Woe unto us who shall deliver us out of the hands of this mighty God 1 Sam. 4.8 None Mat. 24.51 for he shall surely assign you a part with the divel and hypocrites when as the righteous shall give thanks unto Gods Name and the upright only shall dwell in his presence Psal 140.13 Verse 17. Hear diligently my speech Heb. Hearing heart that is incline your ears and hear as Isai 55.3 Mark and attend hear me not only but heed me too interrupt me not neither give me the slip as it may seem they were ready to do when they heard him professe such a deal of faith and hope under so many and heavy afflictions wherein they thought that either he was besides himself or at least besides the cushion as we say and utterly out See verse 6. and observe that it is but needfull often to stirre up our auditors to attention Job makes more prefaces then one to be heard so do the Prophets often Hear the word of the Lord Hear and give ear be not proud for the Lord hath spoken it So doth the Arch-prophet more then once Revel 2. 3. And Matth. 13.19 Who hath ears to hear let him hear All Christs hearers had not ears or if they had yet they were stopped or if open yet the bore was not big enough O pray that God would say unto us Epphata be opened for a heavy ear is a singular judgment Verse 18. Behold
and their money perish together Act. 8.20 Yea he shall be chased away By the displeasure of Almighty God he shall be driven or rather kickt out of the world As a vision of the night Phasma five Phantasma which passes sooner out of memory and is more transient then a day vision Verse 9. The eye also which saw him shall see him no more He shall be utterly out of sight out of mind Vnkent unkist as the Northern Proverb hath it See chap. 7.8 10. Where Job speaketh as much of himself and Zopher here twits him with it as if Sorex suo periisset indicio Job were an hypoctite by his own confession so ingenious is evil will Verse 10. His children shall seek to please the poor Tenniâ—res sunt ipsit tenuibus saith Junius shall be poorer then the poorest and full glad to comply with them and humour them to beg with them if not to beg of them A just hand of God upon Oppressors whose work it hath been to make many poor and now their posterity are brought to extreme poverty Such shame consult these men to their houses besides their sin against their own souls Hob 2.10 See the Note there Some read it thus The poor shall oppresse his children and how grievous that is see Prov. 28.3 with the Note A Heathen Historian observed that Dionysius Val. lib. 1. cap. 2 after his death paid deare for his Sacriledge in the disasters that befell his children And his hands shall restore their goods Or For his hands shall c. They should indeed restore their ill-gotten goods though to the impoverishing of their posterity though they left their children no more but a wallet to beg from door to door But such are rare birds most men will rather venture it then be drawne Zacheus-like to make restitution God must give them a Vomit as vers 20. or they will lay up nothing part they will not with those murthering morsels that riches of iniquity Luke 16.9 they have devoured but what they can neither will nor chuse as being compelled to do it either by Law or force either by justice or violence The right owners do not alwayes receive what was by wrench or wile gotten from them but these oppressors or their imps are many times rooked or robbed by others as bad as themselves as the usutious Jewes are at this day by the injurious Papists who use them as Spunges which they may squeeze at their pleasure God so disposing and ordering the disorders of men to his owne glory Verse 11. His bones are full of the sin of his youth Fowl practises have so grown up together with some sinful people that they may say of them as the Strumpet Quartilla did of her Virginity that she could not remember that ever she had been a maid This hath been thy manner from thy youth that thou obeyedst not my voice Junonom meam iâ— atam habeam si unquam me meminerim Virgincâ—s Petron. Jer. 22.21 Then thou hadst no mind to it but now thou hast lesse thy heart being hardned by the deceitfulnesse of sin Heb. 3.17 Now in the froth of these youthful vanities unrepented of breedeth that worm of an evil conscience that never dyeth In the best they procure much ruth though not utter ruine The sweet wayes of my youth saith a man afterwards eminent for holinesse did breed such wormes in my soul as that my heavenly Father will have me yet a little while continue my bitter Wormseed because they cannot otherwise be killed Thus he Holy David prayeth hard Psal 25.7 Remember not against me the sins of my youth Austin was much in the same suit That age of mans life is very subject to and usually very full of sin yea reproachful evils jer 31.19 Fleshly lusts that war against the soul 1 Pet. 2.12 and like so many noisom diseases soak into the bones and suck out the marrow to the consumption and destruction of the whole man Which shall lye down with him in the dust that is saith Vatablus God will so forsake him that he shall never repent but shall dye in his sins which is worse then to dye in prison or to dye in a ditch for they that dye n sin shall rise in sin and stand before Christ in sin and how shall they be able to stand before him Verse 12. Though wickednesse be sweet in his mouth As poison swallowed in some pleasing meat or drink Agrippine in poisoning her husband Claudius the Emperor tempered it in meat he most delighted in Poison given in Wine works more furiously as did that Wassail the Monk drank to King John of England That wickednesse with a witnesse here meant is oppression and is said to be held in the mouth and hid under the tongue as some think because it is oft covered with godly speeches whereby he seeketh to circumvent and deceive his neighbour Others by these expressions will have understood continuance in sin and complacency therein rolling it under his tongue as a child doth a piece of sugar which he is loath to part with Arist Ethic. l. 3 Aelian var. bist l. 10. and retaining it a long thime in his mouth that he may taste it with more pleasure Philoâ—enus wished his neck were as long as a Cranes that he might the longer keep the taste of his sweet-meats and dainty morsels Such is the wicked mans wish and his practise is answerable for and his tongue is mischief and vanity Psal 1.7 He licks his lips with the remembrance of his former sins and so recommitteth them in his desires at least whilst he recalleth former acts with delight Thus the rebellious Israelites called to mind the Flesh-pots of Egypt and were moved and thus afterwards they multiplyed their whoredomes by calling to remembrance the dayes of their youth wherein they had gone a whoring in the Land of Egypt Ezek. 23.21 Verse 13. Though he spaâ—â— it and forsake it not This is the same in sense with the former verse and the second time repeated that Job might know that he was the man here meant Vt qui in malis artibus siti placaisset saith Merlin as one who took pleasure in raising himself upon anothers ruines And another good Note the same Author giveth here viz. That as any thing is more sweet and delectable to the sensual appetite so much the more should we suspect it as fearing a snare laid for us therein by that old man-slayer Vipera latet in veprecula Diabolus capite blanditur ventre oblictat 〈◊〉 light Divorce the flesh from the divel and then there is no no great danger But keeps is still within his mouth And will not be drawn to spet it out by confession and to carry it through the dung-port of his mouth into the brook Kedroâ— which was the Town-ditch Satan knowes there is no way to purge the sick soul but upwards He therefore laboureth to hold his lips close that the soul may not disburden it self
supplication my Judge If I justifie my felfe mine own mouth shall condemns me c chap. 9.15 20. Verse 5. Mercer I would know the words that he would answer me q.d. I cannot know your minds O my friends non understand your words which yet I believe are little to the purpose But God I know will utter his mind plainly and approve my cause which you so rashly condemne Thus John Husse and other Martyrs when they could not have a faire hearing from men appealed and applied themselves to God committing their cause to him who judgeth righteously Verse 6 Will he plead against me with his great power No for then you were in a wo-case For if Gods breath blow us to destruction as so many dust heaps Job 4.9 if he frowne us to death and nod us to destruction Psal 80.16 What shall we think of his Almighty power which none can abide or avoid Difficile est contra enâ—â— scribere qui potest proscribere It is dangerous dealing with him who hath at his command thirty legions said the philosopher to the Emperour who would needs crack an Argument with him And should Job dare to do it with the Lord of hostes as if stronger then he The thunder of his power who can bear The stoutest men quake before him and as the wormes when it thundreth wriggle into the corners of the earth ready to run as Caligula did under any bed or any bench-hole No. Merlin but he would put strength in me Sic enim ex fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuasus saith an Interpreter Thus was Job perswaded out of the full assurance of his faith that God would deal with him as a loving Father and not as a severe Judge for who can stand before his wrath or withstand his will No man surely can contend with God unlesse he put strength in him as he did into Jacob Gen. 32. whom he upheld with the one hand as he strove against him with the other This foregoing with therefore of Job hath an excellent commendation in it of his faith and integrity yet so as that in some things it is blameworthy For who can come to Gods Seat sith he dwelleth in light unapproachable neither can any one see God and live Exod. 3.4 For this boldnesse therefore of his he shall be hereafter sharply reproved first by Eliâ—u and then also by God himself stepping forth as it were from behind the hangings overhearing him and saving Who is this that talks thus how now chap. 38.2 3. Vese 7. There the righteous might dispute with him There for Thâ—â— scil when God shall put strength into him the upright or honest man who draweth neer with a true heart in full assurance of faith having his heart sprinkled from an evil conscience by the blood of Jesus Christ Heb. 10.22 might dispute with God but not unlesse he have that Advocate with the Father Jesus Christ the Just One to appear in the presence of God for him Heb. 9.24 as the Lawyer appeareth for his Client to put by and non-suit all accusations to plead his cause and to justifie him by the only merit of his righteousnesse and obedience All Saint Pauls care was to be found in Christ when fought for by the Justice of God not having his own righteousnesse which is of the Law but that which is through the faith of Christ Phil. 3.9 for sordet in conspectu judicis quod fulget in conspectu operantis Aug that which is highly esteemed amongst men is abomination in the sight of God Luke 16.15 They only may dispute with God that is in an humble and laudable manner plead with him as did Jacob. Gen. 32.24 and Jeremy chap. 12â—â— who partake of Christs righteousnesse imputed and imparted opposing to the appearances of Gods wrath the firme perswasion of his grace by the Seal of his Spirit Etâ— quam hâ—â— non est â—mnium This is few mens happinesse So should I be delivered for ever from my Judge Who would quit me by Proclamation and then I should the less care to be condemned by you my fellow-prisoners I care not for mans day fith he that judgeth me is the Lord 1 Cor. 4.3 4. Where note what boldness and confidence the upright have in God neither shall they be herein deceived as Job was not Verse 8. Behold I go forward Heb. Eastward which is reckoned the forepart of the world because that eye of the world the Sun riseth there and every man looketh to the rising Sun But he is not there sc In that sort as I desired to finde him verse 3. he is not visible to me he is too subtile for sinew or sight to seize upon his judgements also are unsearchable and his paths past finding out True it is that the whole world is nothing else but Deut explicatus a Mirrour or Theatre wherein God may be seen yea felt and found out by those that are blind Act. 17.27 If a man hear a Sermon by night and in the dark though he see not the Preacher yet he knows he is there So Job questioned not Gods Omnipresence but complaineth that himself was benighted and forsaken of his hopes to be eased of his troubles outwardly in body or inwardly in minde this is the judgement of the flesh when under Affliction And backward but I cannot perceive him For indeed he is imperceptible by bodily eyes neither sitteth he any where in this world to decide controversies as he shall do in the clouds at the last day when the righteous shall look up Luk. 21.28 for their redemption draweth nigh and the wicked shall look on and waile because of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 1.7 they shall look and lament yea be mad for the sight of their eyes which they shall see as Deut. 28.34 Verse 9. On the left hand where he doth work i.e. Northward where God is said to work either because that in the North-part of heaven are more signes and of more remarkable influence than in the South or else because the Northern parts of the world are more inhabited than the Southern because more temperate and so there is more of God to be seen there in his works as letters refracted in a glass Seculum est speculum que Deum intucamur But I cannot behold him See the Note on verse 8. He hideth himself on the right hand c. He worketh not so much in the Southern parts of the world the torrid Zone is unhabitable c. Yet the Ethiopian Judges were wont to keep the chief Seat for him empty when they sate in judgement And beside the Habassines that large region of Nuâ—ia had from the Apostles time as t is thought professed the Christian Faith though now it hath again Alvarez above an hundred years since forsaken it and embraced 〈◊〉 and Idolatry That I cannot see him See the Note on vers 8. Verse 10. But he knoweth the way that I take Heb. That is with
and such measures of grace Learn to distinguish between imbecility and nullity shew your selves faithful in weaknesse though but weak in faith There is an allowance to gold with which it may passe neither is it to be cast aside because it wanteth some graines and hath a crack Nec vinum rejicimus eâ—si facem habeat saith Spinâ—us Spin. de instit Christ God seeth nothing amisse in that man whose heart is upright 2 Chron. 15.17 He layes the finger of mercy on the sears of his peoples sins as that Limner in the Story He will not crush but cherish that worm Jacob. Nor my tongue utter deceit No for that were to speak wickednesse yea to speak your self wicked For the remnant of Isratl shall not by betraying the truth do iniquity nor speak lies neither shall a deceitful tongue be found in their mouth Zeph. 3.13 For he said Surely they are my people children that will not lye so he was their Saviour Isai 63.8 Verse 5 God forbid that I should justifie you scil By saying as you say viz. that I am an hypocrite and secretly guilty of some soule practises for which I that grievously suffer I know nothing of this Nature by my self God forbid Absit res profana sit mihi The Hebrew word signifies a profanation or profane thing It was the same they used when they rent their cloathes at blasphemy Till I die I wil not remove my integrity My perfection some render it and so God accounteth it when the bent frame and tendencies of the heart are for him though the mans wants be many and great This Job knew and would hold to Let not the Divel baffle us out of our integrity Verse 6. Mordicùs tenâ—bâ— My righteousnesse I hold fast As with tooth and nail yea though it be to the losse of my teeth as it befel that valiant Sir Thou as Challoner who served Cambd. Eliz. 66 when he was young under Charles 5 in the Expedition of Algier where being shipwrack't after he had swum till his strength and his armes failed him at the length catching hold of a Cable with his teeth he escaped not without the loss of some of his teeth And will not let it go scil Upon your perswasions or suspitions so long as the bird in my bosom continueth singing My heart shall not reproach me so long as I live His heart must needs reproach him who habitually doth evil what good shew soever he doth make before men and though he hide his wickednesse with no lesse subtle sleights then once Rachel did the Idols Rahab the Spies Conscience is Gods Spye and mans Overseer It is Inâ—â—â— Judex Vindex neither is a body so torn with stripes as a mind with remembrance of evil actions This Job knew and would therefore keep his conscience cleare This was also Saint Pauls greatest both care Acts 24.16 and comfort 2 Cor. 1.12 Verse 7 Let mine enemy be as the wicked q d. I need wish my greatest enemy no greater hurt then to be as the wicked for then he is sure to be wretched So far am I from saying that God favoureth the wicked or that he alwayes suffereth them to escape unpunished And he that riseth up against me as the unrighteous Or froward and perverse This is the same again in other words and it is well noted to be a popular manner of speaking wherein when men expresse an abomination of a thing they wish it so their enemies taking it for granted that the power of malice is so great that no man can expresse it in the wish of any particular evil See the like phrase 2 Sam. 8 32 1 Sam 25.26 Dan. 4.29 Verse 8. For what is the hope of the hypocrite c. Here Job proveth himself to be no hypocrite by his and their different character and carriage especially under affliction Though God kill Job yet he will trust in him but what is the hope of the hypocrite c He that maketh a bridge of his own shadow must needs fall into the brook The common hope thinks it takes hold of God but it is but as a child that catcheth at the shadow on the wall which he thinks he holdeth fast in his hand but soon finds it otherwise so shall the hypocrite at death his hope shall be then as the giving up of the Christ and that is but cold comfort Whiles he was in health and had all well about him he nourished strong hopes of Gods favour and the rather because he gained and gathered wealth apace So bladder like is the soul that is filled with earthly vanities though but wind it growes great and swells in high conceitednesse but if pickt with the least pin of piercing grief how much more when struck with deaths dart it shriveleth to nothing and is ready to say as one rich wâ—â—ch did on this death-bed Spes fortuna valeta Life and hope adien to you both at once Though he hath gained Or When he hath been covetous raking together 〈◊〉 â—em quâ—cunque modo rem See this notably exemplified in that rich fool Luke 12. whose life and hopes ended together When God taketh away his soul Extrabet Shall pull it out by violence as a sword out of its â—eath when God shall make a breach upon their Cittadel come upon them by forcible entry turn them out of their cottages of day by 〈…〉 cut them in twain as he did that evil servant Matth 4. tear their bodies and souls asunder as a man teareth the bark from the tree or the shell from the fâ—sh leaving it naked Where then shall be the high hopes of the Hypocrite And O what a dreadful skreek giveth his guilty soul then to see it selfe lanching into an infinite Ocean of scalding lead and to consider that it must swim naked in it for ever Verse 9. Will God hear his cry Here 's another distinctive Note between a hypocrite and an honest man As many are said in Daniel to cleave to the better side by flattery so many false signes will come in and flatter a man when he is in health and prosperity and give their testimony speak the same thing that true evidences do but this will not alwayes hold When trouble cometh upon him Then the hypocrite will cry and make pitiful moans as a prisoner at the Bar begs for his life Then Joab and Adoniah will run to the hornes of the Altar who till then little cared to come there But with as ill successe they cry to God as Saul did 1 Sam. 28.15 and as other of Davids enemies did Psal 18.41 For either God answereth them not at all Ezek. 21.2 3. Or else he answereth them according to the Idols of their hearts Ezek. 14. gives them bitter answers as Judge 10.13 14. Or if better it is for the good of others and for a further mischief to themselves that he may snatch away his owne and he gone Hâ—l 2.9 and that he may consume them after he
hath done them good Josh 24.20 their preservation proveth but a reservation Verse 10. Will he delight himself in the Almighty viz. When trouble cometh upon him as in the former verse No this is Christianorum propria virtus a practise that none can skill of but Gods people saith Hierâ—me to rejoyce in tribulation and then to continue instant in prayer Rom. 12.12 for deliverance with some confidence grounded upon former experience Crâ—â— cuiâ—â— is inuncta est saith Bernard Together with the Crosse they have an unction from the Father annointed they are with that Oyle of gladnesse 1 Pet. 2.14 the Spirit of glory and of God which resteth upon â—heâ— and refresheth them amidst all their sorrowes and sufferings and hence their delight in the Almighty yea though he frown and lay upon them as he did upon Jâ—â— with his own bare hand Not so the hypocrite for why he hateth God an his heart as doth every evil-doer Bernard John 3.20 Est 〈◊〉 talium pâ—na Deus utpot◠〈◊〉 est â—t quid talibus am invisuâ— God is light and therefore hated as a punishment to such inanspicate night-birds He is holinesse but the hypocrite filthinesse as his name also importeth How thâ—n can be delight himself in the Almighty What complacency can there be where is such an â—tter contrariety They that love the Lord haâ—e evil Psal 81 2◠〈◊〉 so doth not any hypocrite leave it he may but not loath it Paâ—t with it he may as Jacob did with Benjamin lest otherwise he should starve or as 〈◊〉 with Michael lest he should lose his head but his heart is glued to it still he hath a months mind to be doing if he durst Finally He is without faith and therefore without joy and peace of conscience And as for his Spider-web of hope a little wind bloweth it down The world hath his heart and so the love of the Father cannot be in him 1 John 2.15 He leaneth upon the Lord and saith Is not the Lord amongst us Mic. 3.11 yet is he rootedin the delights of life Like as the Apricock tree leaneth against the wall but is fast rooted in the earth Will he alwayes â—all upon God Heb. Iâ— every time No nor scarce at any time Indeed as beggâ—rs have learned to 〈◊〉 so have some hypocrites to pray Isai 26.16 They have powred forth charm when thy chastening was upon them When he slew them then they sought him and they returned and enquired after God Psal 78.34 But this was only a prayer of the flesh for â—ase and not of the Spirit for grace They spoke God fair as the Divel did Christ only to be rid of him Thus 〈◊〉 when on the rack roâ—â—ed out a consession and called for a Prayer Joaâ— in danger of death hangs on the hornes of the Altar The Captivated Jews fasted and prayed for seventy years to get off their thaines rather then their sins Zech. 7.5 which Daniel therefore reckoned lost labour chap â— 13. But many wiâ—â—â—d men though in prosperity they have some short-wishes such as was that of â—â—laâ—â—s Numb 23.10 wherewith compare that of David Psal 26.9 and see a difference or perhaps are able by strength of wit and one money to pray handsomely yet in adversity they set their mouthes against heaven 〈…〉 Wolves and howle upward they curse their King and their God and look upward saith Isaiah chap. 8.21 they murmure and mutiny as the Israelites in the wilderness they banne and blaspheme as did that Israelitish womans son Lev. 14.11 and Micahs mother Judg. 17.2 A Parrot may be taught to talk like a man Histories tell us of one at Rome that could repeat the whole Creed but let him be but beaten and he returnes to his own natural harsh voice So an hypocrite while all goes well with him may seem very devout at his Orisons but lay thy hand upon him saith Satan to God concerning Job presuming thereby to prove him an hypocrite and he will curse thee to thy face chap. 2.5 But say he be somewhat better conditioned as they call it and for a while pray to God for ease and help yet he will not pray alwayes he will not persevere in prayer follow on to pray wait upon God for an answer and be content to want it if God see good to deny it He cannot draw nigh to God with a true heart such a heart as is well satisfied if God may be glorified though himself be not gratified in full assurance of faith Heb. 10.22 Which is saith Brentius Orationis medulla the marrow of prayer Hence Saint James calleth it the prayer of faith chap. 5.15 Afflictions cause a Saint to seek out Gods Promise the Promise to seek Faith Faith to seek Prayer and prayer to find God to find him at length For he is a God that hideth himself Isai. 45.15 But what saith faith I will wait upon the Lord that hideth his face from the house of Jacob and I will look for him Isai 8.17 See this exemplified in the woman of Canaan who fetcht Christ out of his retiring room by the force of her faith Mark 7.24 and prayed on though denied She would not be said nay or set down either with silence or sad answers but shewed her self a woman of a well knit resolution such as could credere invisibilia sperare dilaia amare Deum se ostendentem contrarium as Luther speaketh Believe things invisible hope for things deferred and love God when he shewes himself most angry and opposite Now this the hypocrite who is an Infidel cannot skil of He is short spirited and cannot hold out in prayer cannot as our Saviour taught by that Parable Luke 18.1 alwayes pray and not faint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shrink back as sluggards do in work or Cowards in War Oratio est res ardua magni laboris saith Luther Prayer is a hard work and a man must tug at it and stick to it as Jacob did who wrestled and raised dust as the Hebrew word signifieth he held fast and hung on yea he held with his hands when his thigh was lamed Let me go saith God bespeaking his own liberty No thou shalt not saith Jacob until thou blesse me Lo such is the generation of them that seek God in sincerity of them that seek thy face this is Jacob Psal 24.6 One thing have 〈◊〉 desired of the Lord and that I will seâ—k after saith David Psal 27.4 If his suit had not been honest he would never have begun it But being so he will never give it over till he hath prevailed he will pray till he faint and then to it again Psal 119.81 82. Rejoycing in hope patient in tribulation continuing instant in prayer Rom. 12.12 So doth not the hypocrite for want of an inward principle If God come not at a call he is out patience and ready to say with that profane Prince 2 Kings 6.33 Behold this evil is of the Lord and what should I wait
forsaken of fortune And as James 5 of Scotland was called The poor mans King so might Job well have been for no sooner could a poor body cry to him for help but he relieved him Cassiodor and rescued him out of the hands of his oppressor Theodorick of old and Gustavus King of Swedes of late are famous for so doing Mr. Clark And the fatherlesse and him that had none c. The fatherlesse and friendless from whom he could not expect any reward He was not of those who follow the administration of Justice as a trade only with an unquenchable and unconscionable desire of gain but held out a constant course of integrity and righted those whom others would have slighted Verse 13 The blessing of him that was ready to perish came upon me Such poor creatures as were destined to destruction and seasonably delivered by my meanes gave me their good words and wishes yea they cryed me up for their gracious Deliverer with a Courage as the Grecians did Flaminius the Roman General as the Christian Captives did Hunniades Plut. Turk Hist Val. Max. Christ 41 who had set them at liberty from Turkish slavery as the drowning man pulled out of the water by King Alphonsus cryed Arragon Arragon and as the Italian prisoners in 88 released and sent home by Queen Elizabeth Sainted her and said That although they were Papists yet they would worship no Saint but her And I caused the widowes heart to sing for joy scil By ready righting her upon her Adversary and this out of conscience of duty and not for her importunity as that unjust Judge Luke 18.5 or because she conjured him to it as that widow did Adrian the Emperour to whom when he had answered That he was not at leisure to hear her Cause Dio in Adrian she boldly replyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then lay down the Empire Whereupon he turned again and did her right and sent her away a joyful woman Verse 14 I put on righteousnesse and it cloathed me It was not ambition popularity or self-interest that put Job upon these and the following good practices and proceedings â—omem horum officiorum aperit Merlin but the care he had of discharging his trust and the pure love he bare to Justice and upright dealing For although he desired more to be loved then honoured as it is said of Trajan the Emperour yet he would not do any thing of popularity or partiality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio. Declinatione detorsione judicii Merlin by writhing or warping but retained the gravity of the Law which is a 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 Job did put on righteousnesse and it put on him so the Hebrew hath it By which similitude he declareth that he could as little be drawn from doing Justice as he could go abroad without his cloathes or suffer them to be puld off him My judgment was as a robe and a Diadem Righteousnesse is that whereby the innocent is delivered Judgment is that whereby the guilty person is punished saith Brentius With these was Job arrayed and adorned far better then was Alcist henes the Sybarite with his cloak Athenaus sold by Dionysius to the Carthaginians for an hundred and twenty talents or Hanun with his massie Diadem the weight whereof was a talent of gold with the precious stones 2 Sam. 12.30 Some Judges have nothing more to commend them then their Robes which are oft lined with rapine and robbery So were not Jobs He made the like use of them that old Eleazer did of his hoarinesse he would not do any thing that might seem to be evil because he would not spot his white head No more would Job lest he should stain his purple disgrace his Diadem Salvian He knew that dignitas in indigno est ornamentum in luto Ruledom without righteousness is but eminent dishonour Verse 15 I was eyes to the blind Here he saith the same in effect as before vers 12 13. Mercer only he setteth it forth Pulcherrimis allegoriis per synathroismum velut conglobatis by a heap of most elegant allegories He meaneth here I gave advice to the simple and support to the weak and impotent But how many great men are there qui etiam videntes circumveniunt fallunt who put out the eyes of men as Korah falsely accused Moses Numb 16.14 And cut off their legs as that Tyrant in the Story served his Guests that were too long for his bed by disabling or discouraging them to follow their just causes so that they are ready to say with Themistecles that if two wayes were shewed him Plut. whereof the one led to hell and the other to those corrupt courses of Justice he would seriously chuse the former rather then the latter Verse 16. I was a father to the poor Ab lacbionim an elegant agnomination as Mercer here noteth Job was not only a friend to the poor as aforesaid but a father providing for their necessitites Sueâ— and protecting them from injuries So Augustus Caesar delighted to be called Pater Patriae the Father of his Country And our Queen Elizabeth would many times say that she could believe nothing of her people Cambden Eliz. that parents would not believe of their children And the cause which I knew not I sought out Sifting it to the bran and not pronouncing sentence till I had fully understood each circumstance of the controversie Judge not according to the appearance but judge a righteous judgement John 7.24 Thucydides well saith That there are two things most opposite to right proceedings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haste and Anger A Justicer must do nothing rashly but with greatest deliberation and industry to come to a right understanding of matters in capital causes especially lest he repent it too late as that Sir James Pawlet did who out of humour and for revenge laid by the heels Thomas Wolsey Negotiat of Card. Wolsey then a Country Minister afterwards a Cardinal and Lord Chancellour of England for the which he suffered long imprisonment And as that Judge mentioned by Fortescue who having condemned a Gentlewoman to death for the murder of her husband upon the bare accusation of her man which afterwards was found false saepius ipse mihi falsus est He afterwards confessed unto me saith the Authour that he should never during his life be able to clear his conscience of that Fact We know what paines Solomon took in the case of the two harlots that strove before him And we have read of a Judge who to find out a Murther caused those that were accused to open their bosomes and felt the beating of their hearts And when he found one of their hearts to beat extraordinarily Tu inquit fecisti Thou art the Murtherer certainly said he The man
presently confessed the fact Job Manl. loc com pag 290 and was executed for it Verse 17. And I brake the jawes of the wicked It is a mercy to have Judges saith One Modò audeant quaesentiunt as the Oratour hath it so they dare do as their consciences tell them they should do Job was such a Judge Cic. pro Milom he feared not to encounter and keep under those unruly Beasts and Belialists who oppressed the poor and then doubted not to oppose with crest and brest whatsoever stood in the way of their humours and lusts Hîc forti magnoque animo opus fuit saith One Here Jobs courage was put to the proof if ever Is it nothing to break the Jaw-bones of the wicked to take the prey out of the Lions mouth and to rescue the oppressed from the man that is too mighty for him Is it nothing to encounter the Hydra of sin to oppose the current of times and torrent of vice to turn the wheel over the wicked and to leave them as powerlesse as old Entellus in Virgil did Dares whom his fellowes led away well beaten and well nigh broken Jactantemque utroque cáput Virg. Aeneid crassumque crúorem Ore rejectantem mistosque in sanguine dentes And pluckt the spoile out of his teeth i.e. I made him make restitution of his ill gotten goods whether by fraud or force So that Jobs Court we see was not vitiorum sentina sed virtutum Officina his course was Parcere subjectis debellare superbos to fuccour the afflicted and to punish the proud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio. Augustus the Emperor was wont to say That such an one only was fit to be a Magistrate that was free from foule offence himselfe and could withstand the corruptions of the times keep a constant countermotion to the evil manners of the multitude as Cato was ever inveying against covetousnesse and riot in the Roman State Here also we have in Job the lively picture of a good Magistrate much better then that of Caesar Borgia that Villain De Principe P. 185 whom Machiavel proposeth as the only pattern for Princes to imitate Verse 18. Then I said I shall dye in my nest Heb. I shall expire and breath out my last by a natural death in my house and amidst my people as a bird dyeth in his nest when he hath lived his utmost Pollicebar mihi securitatem I promised my self a prosperous and long life all health and happinesse Brent This some make to be a fault in Job as it was likewise in David when in his prosperity he said I shall never be moved Psal 30.6 And indeed the holiest hearts are apt in such a strait to grow proud and secure like as wormes and wasps eat the sweetest apples and fruits But others are of judgement That this was a commendable confidence in Job grounded upon Gods Promises and the conscience of his own uprightness an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spiritual security a blessed calme and composednesse a Sabbath of Spirit flowing from faith and causing joy This was all well only that of Bernard must be carefully heeded and held to Laeti simus non securi gaudentes in Spiritu sancto sed tamen caventes à recidivo Be merry we may but not carnally secure rejoycing in the Holy Ghost but yet beware that we backslide not David by misreckoning of a point missed the Haven and ran upon the Rocks Psal 30. And Job here seemeth to have been mistaken by taking the promises of outward happiness with out exception of the cross for the which he is afterwards reproved by Elihu and also by God himself And Shall multiply my dayes as the sand i.e. Very long by a Scripture hyperbole Gen. 22.17 and 32.12 and 41.49 The Septuagint read As the Phoenix The Vulgar Latine as the Palm-tree which is reckoned among the long lived trees as is likewise the Phoenix among the longest lived creatures R. Solomon saith he liveth a thousand yeers others five hundred and then dyeth in his nest made of Frankinsence and Myrrhe and other sweet Odours which being kindled by the heat of the Sun he is burnt to ashes they say out of which ashes a long time after cometh another Phoenix How true all this of the Phoenix is I have not to say Let them that will reade more in Gesners History of Birds or let them look upon Lactantius his Poem called the Phoenix with Betuleius his Comment Verse 19. My root was spread out by the waters Heb. Opened to the waters which therefore had free recourse to it and much refreshed it Hereby he describeth his flourishing condition when time was through the perpetual inflowings of Gods free Grace and favour And the dew lay all night upon my branch Pernectabat because in the night the dew falleth Beza thus Paraphraseth this whole verse For downward the root of my good and upright conscience was spred out by the everflowing waters of Gods bountifulness with which it was daily watered and upward the boughs growing out of this root to wit my children my servants my flocks of sheep and in a word my substance were washed with the coelestial dew which from heaven fell down upon them so that by this blessing of God they were marvellously increased Verse 20. My glory was fresh in me i.e. I had daily new accessions to mine honours and I was herein like a Bay-tree that is alwayes green This was also Josephs happiness in Egypt David in the Court of Saul Mordecai's and Daniels in the Court of Persia and Queen Elizabeths concerning whom besides that famous Epitaph set upon her Tomb by command of King James Thuanus a French Historian testifieth that the Lady Anna Atestina Mother to the Guises and Nemours pronounced her to be Glorioâ—â—ssimam omnium quae unquam sceptrum gestarunt felicissimam 〈◊〉 The most glorious and happiest Woman that ever swayed Scepter Among her Subjects the got a continual increase of honour and respects by coupling mildness with Majesty and stooping yet in a stately manner to the meanest sort but especially by setting up God and his sincere Service wherever she had to do trusting God with her precious life so much sought for by Popish Assassinates which whiles her Contemporary Henry 4. of France durst not do he loft his life and much of his honour witness that known Anagram Borbonius once Bonus orbi now Orous boni And my bow was renewed in my hand That is I had fresh and new supplies of strength Robur meum instaurabiâ—ur masusque reddetur Vatab. by friends and otherwise outwardly and inwardly according to that above Chap. 17.9 The righteous also shall hold on his way and he that hath clean hands shall be stronger and stronger See Gen. 49.24 1 Sam. 2.4 Verse 21. Vnto me men gave eare and waited i.e. Such a gift I had in flexanimous Oratory that my Auditours were held as it were by the ears in great
and from above and from on high By all these expressions Job affecteth himself with the due apprehension of the divine Majesty that he may be wise and beware how he fall into the punishing hands of this living God The Lord your God saith Moses to the people is God of gods and Lord of lords a great God a mighty and a terrible Deut. 10.16 19. c. Circumcise therefore the foreskin of your hearts cut off and cast away that filthy foreskin shave your eye-brows as the Leper was to do pull out your right eyes c. So Joshua God saith he is an holy God he is a jealous God be will not forgive your transgressions nor your sins sc unless you will part with them though never so dear or delicious chap. 24.19 Verse 3. Is not destruction to the wicked yes that 's their portion their inheritance and so Job makes answer to his own question proposed in the verse aforegoing The ruine of impure souls is infallible unsupportable unavoidable if God hath aversion from all other sinners he hath hatred and horrour for the unchast such stinking goates shall be set on the left hand and sent to hell where they shall have so much the more of punishment as they had here of sensual and sinful pleasure as sowre sawce to their sweet meats Rev. 18.7 Not to speak of the miseries they meet with here which are not a sew in their souls hardness of heart or horrour of conscience in their bodies soul and lothsome diseases such as will stick to them when their best friends forsake them in their names indeleble reproach and infamy like an iron-mole which nothing can fetch out like the Leprosie which could never be scraped out of the walls in their estates poverty even to a piece of bread Prov. 6.26 Harlots are Poscinummia Crumenimulge suck-purses Luk. 15.14 In their posterity as Jericho was built so is uncleanness plagued bath in the oldest and youngest It goes through the race till it have wasted all Corpus â—pes animâ—n faman vim lumina Scortum Debilitat perdit necat anfert eripit what And a strange punishment to the workers of iniquity Even such as is unusual and extraordinary as upon the Sodomites who going after strange flesh were thrown forth for an example as Juda hath it Verse 7. So those Benjamites Judg. 20. the Trojans the Lacedemonians at Lenctra Zimri and Cozbi Zedekiah and Ahab Jer. 29.22 Elies two sons Heraclius the Emperour Muleasses King of Tunes in Barbary bereft by his own son Amida another Absolom not of his Kingdom only but of his eyes too put out with a burning hoâ—iron those eyes of his that had been full of adultery and could not cease to sin In Hebrew the same word signifieth both an eye and a fountain to shew saith One that from the eye at a fountain floweth both sin and misery Verse 4. Doth he not see my wayes and count c yea sure he doth so and the conscience of Gods Omniscience who would soon take him tripping kept him from this great wickedness So it did Joseph but so it did not David who is therefore said to despise God and his commandement 2 Sam. 12.9 10. to do evil in his sight and this was no smal aggravation of his offence Ne peccar Dum ipsi vider I have seen the lewdness of thy whoredome Jer. 13.27 Even I know and am a witness saith the Lord Jer. 29.23 That should be a powerful retentive from 〈◊〉 Prov. 5.21 And count all my steps Doth not he cipher them up Hebeus 〈◊〉 in 〈◊〉 rate not my wayes only my counsels and cogitations but my steps also that is all mine outward attempts and actions A most needful and useful consideration 〈◊〉 to keep men within the compass of obedience See this doctrine of Gods singular providence plainly and plentifully set forth Psal 139.1 2 3 4. Verse 5. If I have walked with vanity As they do who disquiet themselves in vain in heaping up riches by evil arts by deceits and covin in bargaining by getting other mens means fraudmently c. The getting of treasures by an evil tongue or any the like indirect course is a vanity tossed so and fro of them that seek death Prov. 21.6 Eventually such do seek death though not intentionally they spin a fair thred to strangle themselves both temporally and eternally Such vain and vile wayes therefore Job carefully declined Furtum á Virg. vocatur inane Aencid 6. for he knew them to be both base and bootless Ephraim fed upon the wind the balances of deceit were in his hand if thereby he filled his purse with coyn yet he had emptiness in his soul Lucrum in arca damnum in conscientia filled he was with aire and that aire was pestilential too his breath and death he drew in together Job would none of that Or if my foot hath hasted to deceit If I have been nimble and active to go beyond and defraud another in any matter 1 Thess 4.6 which what is it else but crimen stellionatus the very sin of cozenage and this not only acted but arted after long trading in it as the words of walking and hasting seem to import Verse 6. Let me be weighed in an even balance Heb. Let him weigh me Examinet me saith Tremellius David with the like confidence Search me O God saith he Psa 139.23 24 and know my heart try me and know my thoughts and see if there be any wicked way in me any course of sin that is grievous to God or man wherein I have walked or my foot hath hasted Job would not rest in his own hearts applause neither would he be borne down by his friends false charges but puts himself into Gods hands to be weighed and then makes no question but his present sufferings will be found heavier than his former miscarriages in his inter-dealings with men for matter of gain and that there is some other cause though what he knoweth not for which God doth so grievously afflict him See David doing the like Psal 7.4 26.2 That God may know mine integrity i.e. That he may make known mine innocency and upright-heartedness in this particular of commerce with others that I have not dealt deceitfully Otherwise if God should weigh the best that are in a balance they would be found too light if he mark iniquities no man living can be justified Psal 139.3 143.2 If he turn up the Bottom of the Bag all our secret thefts will out and come to reckoning It is an idle conceit of some ignorant folk That God will weigh their good deeds against their bad and they shall well enough set off with him by the one for the other This they have drawn as they have not a few other fopperies from that practise of Popish Priests to perswade people that when men are at point of death St. Michael the Archangel bringeth a pair of balances and putteth in one scale their good works
for pillows they said they were fit only for women in child-bed c. Verse 31. Plin. lib. 9. c. 3. 6. He maketh the deep to boyl like a pot He troubleth the whole Ocean he maketh a mighty commotion in the sea when he rouls himself therein upward and downward and casts up water on high thorow a certain conveyance that he hath in his head He maketh the sea like a pot of oyntment Turning it into a foam like the scum of a boyling pot Beza rendreth it thus He maketh the sea like a Mortar wherein colours are beaten that is the whirling of the water is like unto a quern that is turned round of the painter to temper his colours Verse 32. He maketh a path to shine after him A Ship doth so much more a whale One would think the deep to be hâ—ary By reason of the white shining foam left behind him Verse 33. Vpon earth there is not his like Heb. There is no comparison of him Much was said before of Behemoth but Leviathan is far beyond him for hugenesse and strength which yet Mercer noteth to be the work of God and not of Nature quòd humor solvat infirmet and therefore in reason earthly creatures would be harder and stronger than those in the sea Who is made without fear He seems not to come into the world but to fear nothing and to defie all things No creature carrieth it self so stately or stoutly as the whale Verse 34. He beholdeth all high things As far below him be they never so excellent both for bulk of body and stoutnesse of minde He is a king over all the children of Pride Or Over all the wild creatures so Tremellius and Buxtorf interpret it which are proud and do domineer over the tame ones no lesse then Leviathan if he were amongst them would do over them CHAP. XLII Verse 1. Then Job answered the Lord and said AFter that he had been so plainly and plentifully convinced by Almighty God 1. That he was far short of him in eternity Wisdome Power Providence c. 2. That he could not stand before Behemoth and Leviathan the works of his hands Job yeeldeth submitting to Gods Justice and imploring his Mercy so effectual is the word of Gods grace in the hearts of his Elect. It had need to be an elaborate speech that shall work upon the conscience such as was this afore-going Vide etiam quid afflictio faciat saith Mercer See here also the happy fruit of an affliction sanctified By this shall the iniquity of Jacob of Job be purged and this is all the fruit to take away his sin Isai 27.9 To make his works full Rev. 3.2 Job had repented before chap. 40.4 5. but not so completely Dice his narrari paenitentiam Jobi plenam saith Piscator Here he doth it throughly by a deep and downe-right repentance such as was never to be repented of Verse 2. I know that thou canst do every thing Gods power is either Absolute or Actual By the former he can do every thing make a world and unmake it in an instant of stones raise up children to Abraham c. By the latter whatsoever he willeth that he doth both in heaven and in earth and none can withstand him This Job knew before but now better because by experience and unquestionable evidence given in by Gods own mouth And although this be but a short acknowledgment of Gods Power and Justice yet is it well accepted Merlin as proceeding from a true sense of faith Neque exigis Deus à nobis multa verba sed multam fidem And that no thought can be with holden from thee Te non solùm omnia posse sed omnia nosse That thou art not only Omnipotent but Omniscient and that not so much as a thought of any mans heart which also is of thy making can be hid from thee sith which way soever he turneth him he shall find thee both potent and present The words may be read thus And that no thought of thine can be cut off or hindred Having spoken of Gods power Parem in eo esse voluntatem 〈◊〉 facultatem Mercer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sepâ— Nempe ego Tigurin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.24 he speaketh of his thoughts to teach saith Calvin That Gods Power and his Will are things inseparable his mind and hand agree together the one to determine the other to effect Verse 3. Who is he that hideth counsel without knowledge Quis iste est inquis Who is he saist thou chap. 38.2 that hideth counsel c. so Tremellius rendreth it Is ego ipse sum I am the very man that have done it and now would as gladly undo it again by an humble confessing and disclaiming mine own folly therein and by applying those words of thine to my self with an holy indignation for therein thou hast fully met with me Therefore have I uttered that I understood not I have rashly and imprudently yea gracelesly and impudently spoken of thy judgements and desired to dispute with thee daring to reprehend that which I did not comprehend and to passe my verdict on things which I was not versed in Idcirtâ— indico me non inâ—ellenisse Merc. Things too wonderful for me which I knew not Broughton reads thus Therefore I tell that I had not understanding that is I confesse I have sinned but I did it ignorantly And so he makes way to the ensuing Petition That God would heare him and teach him better things Verse 4. Hear I beseech thee and I will speak We have had his confession follow now his Petition here his Humiliation and Reformation verse 6. These are the parts and properties of true repentance that fair daughter of a foule mother Sin But had not Job promised to speak no more to proceed no farther chap. 40.4 5. How then doth he say here I beseech and I will speak The answer is easie he would speak no more so rashly and unadvisedly as he had done to Gods dishonour and the offence of his best friends But he would not spare to speak Supplications as here and to set forth his humble docility to give glory to God and to take shame to himself c. such a silence he knew would be sinful and savour of a dumb divel He therefore addresseth himself to God 1. For audience and acceptance 2. For advice and direction In all which he renounceth his owne wisdome and delivereth himself up wholy to God to be taught and led into all truth and holinesse The matter we see is well amended with Job since challenging God into the Schooles he once said Then call shou me and I will answer or let me speak and answer thou me chap. 13.22 So afterwards Peter when penitent turned his crowing into crying and Paul his breathing out threatnings against the Saints into Lord what wilt thou have me do Act. 9.1 6. I will demand of thee and declare thou unto me
of Socrates Aristides Scipio Atticus Cato and other honest Heathens they were no better than splendida peccata glistering sins because they failed 1 Quoad fontem they did not out of the good treasure of their hearts bring forth those good things they were strangers to the Life of God to the new Nature 2 Quoad finem they brought forth fruit to themselves Hof 10.1 they had not good aims in their good actions Now Bonum non fit nisi ex integra causa malum ex quolibet defectu say the Schools No not one Vsque ad unum i. c. ad Christum saith Austin not considering the force of the Hebrew phrase which importeth an utter denial of any meer man that of himself doeth good Vers 4. Have all the workers of iniquity no knowledge No not so much as Pilates Wife had in a Dream for else they would take heed of having any thing to do with those justmen But they are workers of iniquity habituated and hardned in cruelty fleshed in bloud and having an hoof upon their hearts so that they are Masters of their Consciences and have taken a course with them In this question here asked the Psalmist doth not so much quaerere as queri ask as chide and complain Who eat up my people as they eat bread That is quotid'e daily saith Austin as duly as they eat bread or with the same eagerness and voracity These man-caters these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cruel Cannibals make no more conscience to undoe a poor man than to eat a good meal when they are hungty Like Pickerels in a Pond or Sharks in the Sea they devour the poorer as those do the lesser Fishes and that many times with a plausible invisible consumption as the Usurer who like the Ostrich can digest any metal but especially mony They call not upon the Lord viz. for a blessing upon that their bread as some sense it how should they sith God abhorreth them Psal 10.3 But better take it for neglect of the duty of Prayer they rob God of his inward and outward Worship and so deal worse with him than Idolaters do with their Dunghil-deities whom they cease not to call upon These will commit no Solecism in Gods Service and be sure that their prayer like that of Hamaus Esth 7.7 shall never be turned into sin If they pray in extreamity as then a Joah will lay hold on the Horns of the Altar it is but as blinde Beggers are forced to ask though they know not of whom Vers 5. There were they in great fear â— There and they and in great fear where and who and what kind of fear was it they were in For answer There that is in the generation of the righteous in the assemblies of the Saints according to that Psal 76.3 There brake he the arrows of the Bow the Shield and the Sword and the Battel Selah There that is in Salem where is Gods Tabernacle and in Sion where is his dwelling place vers 2. in the Congregation where the Saints were praying Or There that is in the very place where they oppressed and devoured the poor they were surprised with a sudden horrour even there where they had said In locoubi opprimuâ—â— R. David peace and safety c. and where no fear was Psal 53.5 no apparent cause of such an amazement Isa 13.8 A panick terrour fell upon them they feared a fear as the Hebrew hath it but could not tell why The Hornet within stings them and they have many a secret twinge that the World is never aware of Saul was afraid of David and Catiline trembled upon the least noyse made For God is in the generation of the righteous And natural Conscience cannot but do homage to the Image of God stamped upon the natures and works of the godly See it in the carriage of Nebuchadnezzar and Darius toward Daniel sticking stoutly to his Principles The piety patience mercy goodness exprest by the righteous when oppressed makes the hearts of wicked men ake within them and they are sore afraid of the Name of God called upon by them Deut. 38.10 Or God is in the generation of the righteous scil Ad juvandum eum saith Aben-Ezra to support and succour them and that strangely many times the enemies themselves being Judges to their great astonishment Vers 6. You have shamed the counsel of the poor And thought to mock him out of his confidence as Sennacherib did by Hezekiah and the Jews by our Saviour Religion was long since grown as it is also at this day among many not more a matter of form than of scorn In our wretched days as the Turks count all fools to be Saints so many with us account all Saints to be fools He is a fool we say that would be laughed out of his Coat but he were a double fool that would bee laughed out of his skin that would hazard his Soul because loath to bee laughed at Because the Lord is his refuge Sed Jehovah Protector ejus because he runs to God by prayer and commits himself wholly to him for direction and success in all his enterprises Pudefacitis id est facitis ut videatur putidum you'jeer and hold it an egregious silliness You reject his confidence and relye on the arm of flesh which yet was never true to those that trusted unto it Vers 7. O that the Salvation of Israel c. This is the second part of the Psalm wherein David prayeth to God to deliver his Israel out of the hands of those Atheists and Oppressors The whole Church must be remembred in our prayers Sanhed c. 11. and that ancient people of God the Jews not forgotten Many of their Rabbins make this whole Psalm a Prophecie of their dispersion among the Genitles their Oppressors and this a prayer for their restauration For our sins say they which are many the coming of the Messiah that Salvation of Israel is deferred the time of his coming is sealed up Dan. 12.4 Verum enimverò Deus nos dignabitur clarissima visione cum reducet Zionem tunc intelligemus res ipsas prout sunt saith Jachiades on that Text but God shall give us a clear sight of all things when he shall bring back Zion c. This is truth and we must hasten that time by our heartiest wishes for that obdurate people that a Redeemer would come to them out of Zion Rom. 11.26 that the covering cast over that people might be destroyed Isa 25.7 and a general joy conceived throughout all the Churches for their happy re-admission Out of Zion i.e. Out of the Church whence all good cometh and such blessings as are better than all else that Heaven or Earth affordeth Psal 134.3 PSAL. XV. VErs 1. Lord who shall abide in thy Tabernacle Heb. who shall sojourn for that is our condition whiles here in a forein Country and not at home The Church Militant also is Transportative as well as the Tabernacle and not fixed to one
In a strong City In Mahanaim 2 Sam. 17.27 where it is likely he made this and some other Psalms Vers 22. For I said in my haste I am cut off c. A frightful and sinful saying doubtless full of diffidence and despair See the like Psal 116.11 Job 9.16 Judg. 13.22 Psal 77.3 Joh. 2.4 Thus he spake when he tremblingly fled and was posting away Nevertheless thou heardest the voyce of my supplication A pitiful poor one though it were and full of infirmity God considereth whereof we are made he taketh not advantages against his suppliants it would be wide with them if he should Vers 23. O love the Lord Let not your hasty discontent beget in you hard thoughts of God or heavie thoughts against your selves as it hath done in me but love him trust him and he will do you right And plentifully rewardeth Heb. repaieth abundantly or with surplussage in seipso vel in semine suo It may be rendred Upon the remainder and understood of the proud mans posterity wherein God will be sure to bemeet with him Vers 24. Be of good courage c. Bear up be stout and stedfast in the faith under trials See Psal 27.14 with the Note Thus good courage cometh not but from the true love of God Vers 23. PSAL. XXXII A Psalm of David Maschil i.e. Giving instruction or making prudent for David here out of his own experience turneth Teacher vers 7. and the lesson that he layeth before his Disciples is the Doctrin of Justification by Faith that ground of true blessedness Rom. 4.6 7. Docet igitur hic Psalmus verè preciosus pracipuum proprium fidei Christiana caput saith Beza This most precious Psalm instructeth us in the chief and principal point of Christian Religion and it differeth herein from the first Psalm that there are set forth the effects of Blessedness but here the cause Quonâ—â—dò etians est Paulus cum Jacobo conciliandus saith he Vers 1. Blessed is be whose transgression is forgiven The heavy burthen of whose trespasses is taken off as the word importeth and he is loosed cased and lightned Sin is an intollerable burden Isa 1.3 such as presseth down Heb. 12.1.2 burden it is to God Am. 2.13 to Christ it was when it made him sweat water and bloud to the Angels when it brake their backs and sunk them into Hell to men under whom the very earth groaneth the Axeltree thereof is even ready to crack c. it could not bear Corah and his company it spewed out the Canaanites c. O then the heaped up happiness of a justified person disburdened of his transgressions The word here rendred transgression signifieth Treachery and wickedness with a witness Aben-Ezra faith David hereby intends his Sin with Bathsheba and surely this Psalm and the one and fiftieth may seem to have been made upon the same occasion they are tuned so near together Whose sin is covered As excrements and ordure are covered that they may not be an eye-sore or annoyance to any Sin is an odious thing the Devils duivell or vomit the corruption of a dead soul the filthiness of flesh and spirit Get a cover for it therefore sc Christs righteousness called a propitiation or coverture and raiment Rev. 3.18 Vt sic veletur ne in judicio reveletur that the shame of thy nakedness may not appear Vers 2. Blessed is the man unto whom the Lord imputeth not iniquity Let no man think this triplication of the same thing needlesse or superfluous sith the poor soul afflicted with sense of sin and fear of wrath is not easily perswaded of pardon but when faith would lay hold on the promise Satan rappeth her on the fingers as it were and seeks to beat her off Besides by such an emphaticall repetition and heap of words to one purpose the great grace of God in pardoning mens sin is plainly and plentifully declared and celebrated it being a mercy that no words how wide soever can sufficiently set forth By the word iniquity some understand originall sin that peccatum peccans as the Schooles call it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common cause and impure seminary of all actuall disobediences Neither this nor any of the fruites of it doth the Lord impute reckon count or think to the pardoned finner 2 Cor. 5.19 Cui non cogitat peccatum so some render it To whom he thinketh no sin that is he reputeth or imputeth it not for a sin he putteth it not into the reckoning Isa 43.25 48.9 11. the Bill or Bond is cancelled Col. 2.14 and there remaineth no action Christ is our suerty Heb. 7.22 Now the suerty and debtour are in law reputed as one person Christ is made sin for us that is in our stead or place that wee might be made the righteousnesse of God in him 2 Cor. 5. ult And in whose spirit there is no guile Sed sincere sine dolo à suis peccatis resipiscit ad Dei misericordiam se recipit The justified are also sanctified 1 Cor. 6.11 they hide not their sins as Adam thy neither excuse nor extenuate what evills they have done but think and speak the worst of their sins they lay load upon themselves they hate Hy pocrisie and detest dissimulation it is a question whether they do more desire to be good or abhorre to seem only to be so B sil as he commendeth that sentence of Plato that seeming sanctity is double iniquity so hee justly condemneth that saying of Euripides I had rather seem to bee good than be so indeed That maxim of Machiavel is the same for sense that vertue it self should not be sought after but only the appearance because the credit is an help the use a cumber The pardoned finner is sanctified throughout washed not only from his sin the guilt and filth of it but his swinish nature also the love and liking of it he hath no mind to return to his vomit or wallowing in the mire saith R. Solomon here he saith not Resipiscam denuo peccabo vel peccabo resipiscam as R. David senseth it I will repent and then sin again or sin again and then repent This he knoweth to be incompatible with faith unfeigned and hope unfailable 1 Tim. 1.5 1 Joh. 3.3 Vers 3. When I kept silence i.e. Whilest I through guile of spirit for this leaven of Hypocrisie is more or lesse in the best hearts though it sway not there concealed my sin and kept the Devills counsel contenting my self with his anodines and false plaisters That old man slayer knoweth well that as sin is the soules sicknesse so confession is the soules 〈◊〉 and that there is no way to purge the sick soul but upwards He therefore holdeth the lips close that the heart may not disburden it self David by his perswasion kept silence for a while but that he found was to his ruthe and if he had held so it might have been to his ruine Men in pain of conscience will
of man commendeth the righteousness of God Rom. 3.4 5. To thee O Lord God belongeth righteousness but unto us confusion of face saith Daniel chap. 9. Vers 5. Behold I was shapen in iniquity This he alledgeth viz. his original pravity not as an excuse but as an aggravation of his actual abominations which he saith were committed out of the vile viciousness of his nature See Psal 58 3 4. The Masorites here observe that the word rendred iniquity is full written with a double Vau to signifie the fulness of his sin whole evil being in every man by nature and whole evil in man which when the Saints confess they are full in the mouth as I may so say they begin with the root of sin not at the fingers ends as Adenibezek did stabbing the old man at the heart first and laying the main weight upon original corruption that in-dwelling sin as the Apostle calleth it Rom. 7.14 that sin of evil concupiscence as the Chaldee here that peccatum peccans as the Schools Tully belike had heard somewhat of this when he said Cum primum nascimur in omni continuo pravitate versamur Assoon as ever we are born we are forth-with in all wickedness Augustine saith Damnatus homo antequam natus Man is condemned as soon as conceived And in sin did my mother conceive me Heb. Warm me This Aben-Ezra interpreteth to be our great Grand-mother Eve Qua non parturiebat antequam peccabat David meant it doubtless of his immediate mother and spake of that poyson where-with she had warmed him in her wombe before the soul was infused Corruption is conveyed by the impurity of the seed Job 14.4 Job 3.6 31. Sin may be said to be in the seed incoative dispositive as fire is in the Flint Let us therefore go with Elisha to the Fountain and cast salt into those rotten and stinking waters And for our Children let us labour to mend that by education which we have marred by propagation Vers 6. Behold thou desirest truth in the inward parts Quam tamen mihi defuisse res ipsa demonstrat but this truth hath not been found in me when I acted my sin in that sort and did mine utmost to hide it from the world I have shewed little truth in the inward parts but have grosly dissembled in my dealings with Vriab especially whom I so plied at first with counterfeit kindness and then basely betrayed him to the sword of the enemy Sinisterity is fully opposite to sincerity trcachery to truth And in the hidden parts thou shalt make me to know wisdom Thus by faith saith one he riseth out of his sin being taught wisdom of God Others read it Thou hast made me to know c. And yet have I sinned against the light of mine own knowledge and Conscience although thou hast taught me wisdom privately E◠eheu quam familiaritèr as one of thine own Domesticks or Disciples Some make it a prayer Cause me to knew wisdom c. Vers 7. Purge me with Hysop and I shall be clean Sprinkle me with the bloud of Christ by the Hyssop-bunch of faith not only taking away thereby the sting and stink of sin but conferring upon me the sweet savour of Christs righteousness imputed unto me See Heb. 9.13 14 19. where he calleth it Hyssop of which see Dioscorides lib. 3. chap. 26.28 David multiplieth his sute for pardon not only in plain terms but by many metaphors Wash me and I shall be whiter than snow So we cannot be by any washings of our own though with Snow-water Isa 6.46 The Brides Garments are made white in the Lambs bloud Rev. 1.14 the foulest sinners washed in this Fountain become white as the snow in Salmon Isa 1.18 1 Cor. 6.11 Eph. 5.27 Peccata non redeunt Vers 8. Make me hear joy and gladness God will speak peace unto his people he createth the fruit of the lips to be peace Isa 57.19 c. No such joyful tidings to a condemned person as that of a Pardon Be of good cheer thy sins are forgiven thee Feri feri Domine nam à peccatis absolutus sum said Luther Davids Adultery and Murther had weakned his Spiritual condition and wiped off all his comfortables but now he begs to be restored by some good Sermon or sweet promise set home to his poor soul That the bones which thou hast broken may rejoyce By leaping over Gods pale he had broke his bones and fain he would be set right again by a renewed righteousness and peace and joy in the Holy Ghost by his former feelings of Gods favour Vers 4. Hide thy face from my sins We are not able to indure Gods presence much less his Justice for our sins nor can there be any sound peace of Conscience whiles he frowneth His favour is better than life but his displeasure more bitter than death it self See 2 Sam. 14.32 And blot out all mine iniquities See how one sin calleth to mind many thousands which though they lye a sleep a long time like a sleeping debt yet wee know not how soon they may be reckoned for Make sure of a generall pardon and take heed of adding new sins to the old Vers 10. Create in mee a clean heart O God His heart was woefully soiled with the filth of sin and the work of grace interrupted he therefore prayeth God to interpose and begin it again to set him up once more to re-inkindle those sparks of the spirit that lay almost quite smothered to put forth his almighty power for that purpose to farm that Augean stable of his heart to sanctify him throughout in spirit soul and body and to keep him blamelesse unto the comming of his son 1 Thes 5.23 Andrenew a right spirit within mee Or a firm spirit firm for God able to resist the Devill stedfast in the faith and to abide constant in the way that is called holy Vers 11. Cast mee not away from thy presence Deprive mee not of communion with thee and comfort from thee for that 's a peece of Hell torments 2 Thes 1.9 Cains punishment which possibly David might here mind as being guilty of murther And Sauls losse of the Kingly Spirit 1 Sam. 15.15 might make him pray on And take not thine holy Spirit from mee David knew that he had done enough to make the holy Spirit loath his lodging he might also think that the Spirit had urterly withdrawn himself and others might think as much beholding his Crosses Jer. 30.17 But the gifts and callings of God are without repentance and where the Spirit once inhabiteth there he abideth for ever Joh. 14.16 an interruption there may bee of his work but not an intercision and a Saint falling into a grosse sin may lose his jus aptitudinale ad calum but not his jus heredit arium his fitnesse but not his right to Heaven that holy place Vers 12. Restore unto mee the joy of thy salvation He had grieved that holy thing that Spirit of
which compare vers 9 10 11. of this Psalm For thereupon David put into a great perturbation as vers 4 5. wished for the wings of a Dove not the pinnions of a Dragon that he might flye farro away Vers 1. Give ear to my prayer O God Davids danger was present his prayer therefore is pressing being not the labour of his lips but the travell of his heart The breath that commeth from the lips is cold not that which commeth from the lungs Hide not thy self As men when they are not willing to be sued unto will not be seen Vers 2. Attend unto mee and hear meâ— Heb. Answer mee that is grant mee deliverance from this death which threatneth mee This is his sense as appeareth by the sequel though at present be could not instance but only beggeth audience I 〈◊〉 my complaâ—â— Hâ—b I tassâ— this way and 〈◊〉 I am so much troubled ut meipsum lamentando huc illuc versare mire agitare cogar Prae dolore moveo me nunc huc nuâ— illuc Campeâ—sis And make a noise Plango perstrepo Of our Saviour it is said that being in an agony he prayed more earnestly He bent as it were all his nerves and set up his note Luk. 22.44 Vers 3. Because of the voice of the enemy He may very well intend Shimeies bitter revilings 2 Sam. 16.5 c. For they cast iniquity upon mee They tumble it on mee as men do stones or any thing else upon their besiedgers to endammage them so did these sin shame any thing upon innocent David to make him odious And in wrath they hate mee Heb. They satanically hate mee Vers 4. My heart is sore pained within mee No otherwise than a woman is pained in travel cordicitus doleo And the terrours of death are fallen upon mee Caused doubtlesse by the deep sense and conscience of his late grievous sins Vers 5. Fearfulness and trembling are come upon mee Fearfulness of heart and trembling of body which last falleth out Timor cordâ— tremor corpris when as the Spirits flying back to the heart to relieve it leave the outward parts destitute And horrour hath over-whelmed mee This was Davids infirmity for he should have better fortified his heart against that cowardly passion of fear the Devill also had a finger in it At another time David could better resolve and say What time I am afraid I will trust in thee Vers 6. And I said O that I had wings like a Dove Ut citissime longissime fugerem that I might swiftly fly far off from Absoloms pursuers as the Dove saveth her self by flight and not by fight scoureth away to the Rocks and deserts Jer. 48.28 Many fouls are swifter of flight than Doves but these hold out better R. Jonah saith that whereas other birds when they are wearied with flying do rest them upon rocks or trees and are taken the Dove doth not so but letteth down one wing and flyeth with the other and thereby escapeth the pursuer R. Jonah apâ— Kimchi For then would I flee away But whither he saith not because he knew not The Church in the Revelation fled into the wilderness Rev. 12. God provided a Pella for those primitive Christians Luther being asked where he would be at quiet from his enemies answered Sub caelo some where God would secure him Vers 7. Lo then would I wander farre off Farre from the force and fury of these breathing Devills Jeremy wisheth the like as being tired out by the ungodly practices of his countrymen chap. 9.2 And many a dear Child of God forced to be in bad company cryes O that I had the wings c. Or if that O will not set him at liberty he takes up that Woe to expresse his misery Woe is mee that I sojourn in Meshech c. And remain in the Wildernesse Among wild beasts which were better than to abide with these Lycanthropi men more cruel savage and bloody than any beasts Vers 8. I would hasten my escape from the windy storm c. I would thrust my ship into any creek in the whole World go as farre as my leggs nay wings could carry mee Of the swiftnesse of the Doves flight see Plin. l. 10. c. 37. and how David hastened his flight from Absolom see 2 Sam 15.14 Vers 9. Destroy O Lord and divide their tongues Heb. Swallow them up O Lord and divide their tongues by an allusion as some conceive to those two famous Judgements of God upon Dathan and Abiram first Numb 16. and then secondly upon the Babel-builders Gen. 11. both which were thrown out for examples to all succeeding ages as St. Jude saith of the Sodomites Jud. 7. and are to be considered of by the Saints as here in their prayers against their enemies How God answered this prayer of David see 2 Sam. 17.1 c. For I have seen violence and strife in the City i. e. In Jerusalem something I have seen but more outrages I have heard of since Absolom with his army came into it The rude souldiers plunder the poor Citizens at pleasure and cannot agree among themselves in dividing the spoil Vers 10. Day and night they go about it upon the walls thereof The ruffianly souldiers do as in garrisons is usuall Or Violence and Strife do so that in no place are good men in safety from rapines and robberies Mischief also and sorrow are in the midst of it What work may be thought make the common souldiers among the women especially when Absolom openly defileth his Fathers concubines in the sight of all Israel 2 Sam. 16.22 when Tilly took Magdeburg in the late German wars besides many other outrages the Ladies Gentlewomen and others like beasts and dogs they yoked and coupled together leading them into the woods to ravish them Such as resisted they stripped naked whipt them cropt their ears and so sent them home again Vers 11. Wickednesse is in the midst thereof As if it were no longer as once Theopolis but Poneropolis for all kind of naughtinesse there Deceit and guile depart not from her streets The Vulgar hath it Vsura dolus Usury and guile and Theodorets note here is Not andum est non modo Novi Testamenti perfectionem sed Legis statum faenus damnare that Usury is condemned in both old and new Testament Vers 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it was not mine enemy that reproached mee Achitophels perfidy and villany troubled David more than all the rest there not being any wound worse as Sophocles saith than the treachery of a friend he being such a kind of enemy quem neque fugere neque fugare possumus as Bernard hath it whom we cannot easily prevent See Psal 41.9 Then I could have born it Though as a burden but nothing so grievous I should not have much mattered it Vers 13. But it was thou a man mine equall Heb. According to my rank my compeer my collegue mine Alter-ego my
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
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
for an Hypocrite and a Belialist Some render it O that thou wouldest slay them in as much as they hate mee for my zeal and forwardness to turn the wheel of Justice over them and to give them their due and condign punishment for for mine own part I cannot abide them but bid them Avaunt with Depart from mee yee bloody men Yee that dare to destroy so goodly a peece of Gods handy work as man is above described to bee See Gen. 9.6 Or yee that seek to double undo mee first by detraction and then by deadly practice See Ezek. 22.9 In thee are men that carry tales to shed blood Vers 20 For they speak against thee wickedly Inasmuch as they speak against mee Tua causa erit mea caâ—sa said Charles the fifth Emperour to Jutius Pflugiâ—â— who complained hee had been wronged by the Duke of Saxoâ—y so saith God to every David This Luther knew and therefore wrot thus to Melancthon Causa ut sit magna magnus est actor auctor ejus neque enim nostra est The cause is Christs and hee will see to it and us Moses told the people that their murmurings were not against him but against the Lord Exod. 16.8 As unskilfull hunters shooting at wild beasts kill a man sometimes so whilst men shoot at Christians they hit Christ And thine enemies take thy name in vain Whilst they would despoil thee oâ— thine omnipresence omnipotence c. casting thee into a dishonourable mould as it were and having base and bald conceits and speeches of thee and thine Kimchi interpreteth it of Hereticks those false friends but true enemies to God of whom they make great boasts as did the Gnosticks Manichees Novatians and alate the Swenkfeldians who stiled themselves the Confessours of the Glory of Christ and many of our modern Sectaries Vers 21 Do not I hate them O Lord And therefore hate them because they hate thee This the Hebrews understand of Hereticks and Apostates See a like zeal in that Angel of Ephesus Rev. 2.2 And am not I grieved Or irked made ready to vomit at as at some loathsome spectacle fretted vext Vers 22 I hate them with a perfect batred That is unfeignedly and with a round heart saith one for this only cause that they are workers of iniquity It was said of Antony hee hated a Tyrant not Tyranny and of Craessus hee hated a covetous man not covetousness It may as truly bee said of an Hypocrite Hee hates sinners not sins these hee nourisheth those hee censureth David was none such and yet as something mistrusting his own heart hee thinks good to adde Vers 23 Search mee O God and know my heart Look into every corner and cranny and see whether it bee not so as I say viz. that I hate wicked men meerly for their wickedness and for no self-respect have I thus cast down the gauntlet of defiance unto them and bidden them battel Wee should not rest saith a Reverend man in our hearts voice nor accept its deceitfull applause But as once Joshuah seeing the Angel examined him Art thou 〈◊〉 out side or on the adversaries so should wee deal in this case yea beg of God to do it for us and do it thoroughly as here this is a sure sign of 〈◊〉 void of all 〈◊〉 Vers 24 And see if there bee any wicked way in mee Heb. Any way of pain 〈◊〉 of grief or of 〈◊〉 any course of sin that is grievous to God or man Quae spirâ—â—â—â— tuum veâ—â—t â—â— Psal 7â— Aboâ—â— Ezra A Saint alloweth not of any wickedness walloweth not in it maketh it not histrade is not transformed into sins image his 〈…〉 but as in right â—ine or Honie it is continually cast out The good heart admitteth not the 〈…〉 any sin Sin may cleave to it as dross to silver but it entreth not into the frame and constitution it is not weaved into the texture of a good mans heart there is no such way of wickedness to bee found in him no such evill heart of unbelief as to depart away from the living God Heb. 3.12 There is no time wherein hee cannot say as 〈◊〉 1â— â—â— Pray for us for wee trust wee have a good conscience in all things willing to please God And lead mee in the way everlasting Heb. In the way of eternity or of antiquity that good old way Jer. 6.16 traced by Adam Abraham Moses c. and that leadeth to Heaven Rid my heart of those remnants of Hypocrisie and help mee to perfect 〈◊〉 in the fear of God â— Cor. 7.1 PSAL. CXL VErs 1 Deliver mee O Lord from the evill man Made of malice in which is steeped the venom of all vices Preserve mee from the violent man Man of violences who vulture-like Levit. 11.10 liveth by rapine Such were Saul and his Sycophants Vers 2 Which imagine mischiefs in their heart Where the Devil worketh night and day as a mintman as a Smith in his forge or an Artificer in his shop A godly man is said to have right thoughts Prov. 12.5 and that his desires are only good chap. 11.23 An evill man is called a man of wicked devices Prov. 12.2 14 17. being ingeniose nequam wittily wicked as it was once said of C. Curio the Roman Lawyer They are gathered together for war Heb. They gather wars as Serpents gather poison to vomit out at others Coaceruant praelia q. d. sunt tanquam tube belli Vers 3 They have sharpened their tongues like a Serpent Which by reason of his sharp tongue striketh more deeply Adders poison Venenum Payados R. Solomon readeth Spiders poison others Aspes Vipers Malice turneth men into Serpents saith Chrysostom Vers 4 Keep mee Who am thus sought and set for but thou canst rescue mee To over-throw my goings Pracipitare to hurl mee down head-long Vers 5 The proud have hid a snare c. They are restless to ruine mee adding all kind of craft to their cruelty Vers 6 I said unto the Lord Danger drove David home to God as bug bears do little Children to their Parents Vers 7 In the day of battel Heb. Of armour for battel David never had any with Saul but declined it Vers 8 Grant not O Lord c. For if they should bee 〈◊〉 competes Masters of their desires they would bee intolerably insolent so as to say Our high hand and not the Lord hath done all this Deut. 32.27 Vers 9 As for the head The chieftain the ring-leader Dâ—â—g or Saul himself Or thus Let mischief cover the heads of my besiegerâ— Let it fall upon their pates as Psal 7. Similitude est a sacreficiis 〈…〉 execrabantur Vers 10. Let burning coals fall upon them Conflagrant 〈…〉 Haec 〈◊〉 vâ—ta quam vaticinia Vers 11 Let not an evil-speaker Heb. A man of tongue whereof Peraldus reckoneth up four and twenty severall 〈◊〉 A world of wickedness St. James calleth it chap. 3. Evil shall 〈◊〉 the 〈◊〉 man The Angel of death
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
and God will receive you graciously pouring the oyl of his grace into your broken Vessels This comforted Bernard on his death bed he dyed with this sentence in his mouth Je. Manl. loc com 73. Austin caused it to be written on the wall over against his bed where he lay sick and dyed Many poor soules even in times of Popery had Heaven opened unto them by meditating on this Psalm and especially on this 17. vers Vers 18. Do good in thy good pleasure unto Sion Having made his own peace with God he now prayeth for the Church and the rather because by his foul sins he had hazzarded or rather exposed both Sion and Jerusalem Church and State to divine displeasure Delirantreges plectuntur Achivi Build thou the walls of Jerusalem i. e. Protect defend and maintain the civill State grant all things necessary for its safety and well-being supply of all wants confirmation and increase of all blessings Thus pray we Jer. 29.7 Psal 122.6 7 8. for except the Lord keep the City c. See Isa 5.1 2 3. 27.3 Hee is a wall of fire Rev. 20.9 of water Isa 33.20 21. say therefore as Isa 26.1 and beware of security sensuality senselesnesse c. Vers 19. Then shalt thou bee pleased with the sacrifices c. i. e. Such as are offered in faith and according to the will of God Psal 4.6 Then shall they offer Bullocks upon thine Altar They shall be free-hearted and frequent in thy work and service va torpori nostro Woe to our dulnesse and backwardness in these happy dayes of peace and free profession which we had need improve as they did Act. 9.31 Otherwise we may desire to see one of the dayes of the Son of man and not see it Luk. 19.22 Go to Shiloh c. PSAL. LII A Psalm of David Of the same time and argument likely with Psal 58. Maschil Or to teach that the end of the Wicked is evill Redarguit pravos mores saith the Syriack When Doeg the Edomite When Abiathar escaping the slaughter-slave the blood-hound as Edomite may signifie came and told David what was befaln the Priests and their City This was no small affliction to David the rather because by telling the Priest a lye himself had occasioned that Massacre Hereupon for the comfort of himself and other good people who were startled at this sad accident and might be deterred thereby from succouring David he penned this Psalm When Doeg the Edomite came and told Saul c. Doeg is a fit name for a courtier for it signifieth a solicitous or busy-headed fellow a catch-poll a progging-companion an informer one that listeneth after rumours and carrieth tales to curry favour An Edomite he was by Nation but a Proselyte in pretence at least and one that was at that time detained before the Lord either by vertue of some vow or because it was the Sabbath-day and he would not travel on it or to perform some other religious service 1 Sam. 21.7 this dissembled sanctity was double iniquity and he became a type of Judas as some make him He came and told Saul Like a Parasite and a pick-thank as he was when as he should rather have told Ahimelech that David was out of Sauls favour and sought for to the slaughter as Kimchi here noteth on vers 3. but he concealed that that he might accuse Ahimelech and so slew three at once saith another Rabbine viz. himself Saul and Ahimeleck calumniatorem calumniatum calumniam audientem And said David is come to the house of Ahimeleck Few words but full of poyson Verba Doegi erant pauci sed multum nocua Kimchi Midrash Tillin leviter volant non leviser vulnerant See the story more at large 1 Sam. 22 9. c. The Rabbines say from Levit. 14. where the same word is used of the Leprous house that is here vers 5. of Doegs doom that he was for this fact smitten with leprosy and afterwards sent to Hell which they gather from Psal 120.4 Vers 1. Why boastest thou thy self in mischief thou mighty man Or Thou Giart for so he seemed to himself when he had slain tot inermes nec repugnantes so many naked men not making any resistance though they were the Priests of Jehovah and afterward had smitten the innocent inhabitants of the City of Nob together with the women the infants and the Cattel like another Ajax flagellifer or Hercules furens and now vaunted himself in that mischievous prowesse Egregiam veroâ—undem c. The Hebrew word for boasting here signifieth also madness when it is taken in the worse sence as Jer. 46.9 See Prov. 2.14 and to boast of his hearts desire is the note of an Atheist Psal 10.3 The goodness of God endureth continually Maugre thy spitefulness R. Solomon Kabuenaki Midrash Tillin God is good to Israel to the pure in heart and will be so The Rabbins make this the sense If Ahimeleth had not releeved me God would have stirred up some other to have done it Some others understand it thus The goodness of God towards thee a wicked wretch endureth all the day This should lead thee to repentance But thou after the hardness c. Rom. 2.4 Vers 2. Thy tongue deviseth mischiefes i.e. Cogitat id est eructat venteth the mischievous devices of thy minde being an inter preter and an instrument fit for such a purpose Such another Doeg was Nicholas saunders Priest the Fire-brand of Earl Deswâ—â—â—ds Rebellion in Ireland Anno 1580. a restless and wretched man whose foul mouth was at length stopped with famine that had been ever open to stir up rebellions against the State that had uttered so many Blasphemies against God and his holy Truth and invented so many loud and lewdlyes against men Like a sharp razor working deceitfully That instead of shaving the hair launcheth the flesh or missing the beard cutteth the throat Exscindit carnem cum crinibus R. Solom Consutro aberrans jugulum petit whence Dionysius the Tyrant would not trust any Barber no not his own Daughters to shave him but singed off his own hair with hot coals The slanderers Tongue as sharp as a razor or as the quills of a Porcupine flasheth and gasheth the good names of others and that many ways viz. both by denying disguising leslening concealing misconstruing things of good report and also by forging increasing aggravating or uncharitable spreading things of evil report not for any love to the truth nor for respect to justice nor yet for the bettering of the Hearer or the Delinquent but only to prejudice the one and to incense the other This was Doegs sin and denominateth him a Lyer vers 3. though hee had spake but the truth Vers 3. Thou lovest evil more than good Indeed evil only and not at all good whatever thou pretendest Thy heart is naught and thence it is that thy tongue is so mischievons as stinking breath cometh from corrupt inwards And
lying rather than to speak righteousness For thou hast cunningly insinuated for thine own base ends and against thine own Conscience that those innocent and faithful Priests were of the combination and so hast built thy self upon their ruines thou false Sycophant artifex doti Selah Vers 4. Thou lovest all devouring words Verba devoratoria the Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that devoure and swallow up so as the Sea doth things cast into it So elsewhere their throat is an open sepulchre which devoureth all bodies but rendreth none without a Miracle Some render it Verba voraginis the words of a Whirlpool which first turns men round and then lucks them in Others Verba absorptionis in reference to that use of the tongue which is to sup up dish-meats Sic lingua attrahit homines itâ— ut absorbeautur saith Vatablus The vulgar hath it Verba precipitationis words that hurl one down headlong Ex edites adium vel rupium as Hilary hath it from the top of houses or high rocks O thou deceitful tongue Because although it were for most part truth that hee spake yet he did it maliciously and by dishmulation pasled over that which might have made for Ahimelech viz. that he releeved David in the simplicity of his heart as thinking him to be high in the Kings favour and employed by him Egesippus saith of Pilate that he was Vir neguam parvi faciens mendacium a naughty man and one that made no bones of a Lye such another was Doeg D excid Jerus 1.2 c. 5. Vers 5. God shall likewise destroy thee Here are quot verba tot tonitrâ—a so many words so many thunderclaps Judicium ipsum lethale describitur As thou hast destroyed the Lords Priests and then whole City razing and harasing it so God will demonith and destroy thee utterly as an house pulled down to the ground so that one stone is not left upon another Lev. 14.45 So shall God pull down Doeg from that high preferment which he by Sycophancy hath got at Court He shall take thee away As a coal of fire is taken with the Tongs Psa 30.4 Exurette Vatah. that it do no further mischief some render it He shall burn thee R. Gaon He shall â—â—â—rifie thee And pluck thee out of thy dwelling place Or shall sweep thee out of thy tabernacle R. Gaon interpreteth it Both hamidrash the Lords Tabernacle whereinto a Doeg may set his foot as farre as a David but God will pluck him thence And root thee out of the land of the living Everret evertet ie cum tota familia He shall utterly ruinate thee and thine leaving thee neither root nor branch chick nor childe Selah i.e. Veritas est saith Aben-Ezra It is even so think not that these things are spoken only in terrorem for a Scarebug for they shall all be surely fulfilled upon thee Vers 6. The righteous also shall see and fear With a reverential fear from which shall spring sincere service Aliorum perditio tua sit cautio let other mens perdition be our caution let us wash our feet in the blood of the wicked There is an elegancy in the original that cannot be englished And shall laugh at him With an holy laughter not that of irrision but of exultation in God for his righteous executions Vers 7. Lo this is the man Or rather now the Monster to be pointed at once so mighty now so miserable O quantum haec Niobe c. what a strange change is here c As the true Israelite is pointed out with a Behold for imitation Job 1.47 so is this counterfeit Israelite for detestation That made not God his strength But carried the matter as if hee had been some petty-god within himself But trusted in the abundance c. Never true to those that trusted them And strengthened himself in his wickedness Heb. In his woful evil in his putting many poor Creatures to their Wo is me Vers 8. But I am like a green Olive-tree c. Thus when Doeg blasted David David blesseth himself Let him flourish in the Court I shall much more in the House of God My name shall be precious among the Saints when he stinketh above ground hee shall wither when I shall bee fresh flourishing and fruitfull I trust in the mercy of God Not in riches as Doeg and this faith is the root of my fruitfulness cheerfulness c. Gul. Parisiensis reporteth of true Chrystal that by touching only it reviveth the decayed vertue of other precious stones sure it is that faith reviveth the vertue of other precious graces Vers 9. I will praise thee for ever because thou hast done it Hast delivered mee from Doeg and others Quod non perierim centies Or thou hast done execution upon Doeg i.e. Thou wilt undoubtedly do it And I will wait on thy name i. e. Depend upon thy Promises and Providence PSAL. LIII MAschil a Psalm of David Purposely set down here the second time see Psal 14. to instruct what every man is by nature and that hee who is scholar to his own carnal reason is sure to have a fool to his master The Heathens are very obstinate in propugning mans nature witness Cicero and both the Senecaes saying that if men would but follow the bent of their own natures they could not do amiss And we have much ado to perswade people that their Natures are so foul their ways so wicked c. twice therefore is this Psalm recorded that all may be convinced that there is no safety in such a condition nothing better than to hasten out of it Vers 1 2. The Fool c. See the Notes on Psal 14.1 2. Vers 3. Every one of them is gone back Diogenes in a great assembly going backward of purpose and seeing every one laughing him to scorn asked them aloud if they were not ashamed so to do sith he went backward but once they did so all the days of their life Vers 4. Have the workers of iniquity no knowledge Etiam scient in fine dolebunt saith one Know they shall to their sorrow in the end that they have eaten that on earth which they must disgest in hel Vers 5. There were they in great fear Heb. They feared a fear God they feared not of men they were greatly feared and yet here they feared a fear where no fear was viz. without themselves only facti sunt à corde suo fugitivi they feared and fled before their own consciences their own trembling heart Deut. 28.65 the sound of fear that is in their ears Job 15.21 the sound of a leaf chaseth them Levit. 26.36 they flee when none pursueth Prov. 28.1 Naturalists tell us of a certain little bird quae fertur metu ne in ipsam coelum ruat imponere sibi semper dormienti alterum pedem which for fear lest the Skie should fall on her head sleepeth still with one foot laid upon her head The Gaules that dwelt neer