peculiar To touch these is to touch the apple of Gods eye Zach. 2.8 they are sacred persons And do my Prophets no harm The Patriarchs were such Gen. 20.7 so are still all godly Ministers whom they who harm by word or deed have not so much knowledge as Pilats wise had in a dream See Psal 14.4 Vers 16. Moreover he called for a Famine How easie is it with God soon to stawe us all by denying us an harvest or two If he do but call for a Famine it is done He brake the while staff of bread Either by withdrawing bread that staff of mans life or his blessing from it for man liveth not by bread alone or at all but by every word c. Mat. 4. without which bread can no more nourish us than a clod of clay In pane conclusus est quasi baculus qui nos sustineat See Hag. 1.6 with the Notes Vers 17. He sent a man before them An eminent and eximious man Cujus vita fuit coelum queddam lucidissim is virtutum stellis exornatum to be their friend in the Court and to provide for their livelihood No danger befalleth the Church but God before-hand provideth and procureth the means of preservation and deliverance 2 Pet. 2.9 Even Joseph whom they had sold God ordereth the disorders of the world to his own glory and his peoples good Vers 18. Whose feet they hurt with fetters God hereby fitting him for that great service as he did afterwards Moses by forty years banishment in Miâ—ian and David by Sauls persecution till his soul was even as a weaned child Psal 131.2 He was laid in iron Heb. His soul came into iron or the iron entred into his soul but sin entred not into his conscience See a like phrase Luke 2.35 Vers 19 Until the time that his word came The time that Gods purpose and promise of deliverance was fulfilled This word of God prophane persons call Fate Fortune c. The word of the Lord tried him That he was Affliction-proof and still retained his integrity 1 Pet. 1.7 Vers 20. The King sent and loosed him By his own Master Potiphar who had laid him there at his wives in stance such as are bound ignominiously for righteousness sake shall be one way or other loosed honourably Vers 21. He made him Lord of his house Thus for his short braid of imprisonment where of he never dreamt Joseph hath eighty years preferment more than ever he dreamt of God retributions are very bountiful Vers 22. To bind his Princes at his pleasure To over-aw and to over-rule them to bind them in prison if need so required as himself had been bound and that at his pleasure or according to his own soul sine consensu Pharaoh saith Rabbi Solomon without Pharaohs consent as he dealt by Potiphar say other Rabbins And to teach his Senators wisdome Policy and piety which yet the Egyptians long retained not Vers 23. Israel also came into Egypt Whither he feared to go till God promised him his presence and protection Gen 46.3 4. God saith the same in effect to us when to descend into the grave Fear not to go down I will go down with thee and be better to thee than thy fears Jacobs best and happiest dayes were those the spent in Egypt Vers 24. And be increased his people greatly Against all the power of Egypt set against them And made them stronger than their enemies They were not so for present but the Egyptians conceited and feared they would be so Vers 25. He turned their hearâ— to hate Mens hearts are in Gods hands and he formeth and fashioneth their opinions of and affections to others at his pleasure yet without sin To deal subtilly with his servants Seeking to imbase and enervate their spirits by base drudgeries imposed upon them So afterwards dealt the Persian Tyrant with Hormisaus and the great Turk with the Christians Vers 26. He sent Moses his servant Quande duplicantur lateres venit Moses say the Jews as this day And Aaron c. God usually sendeth his by two and two for mutual helps and comfort Vers 27. They shewed his signs Heb. The words of his signs for Gods wondrous works are vocal they are real sermons of Gods power and justice See Exod. 4.8 Vers 28. He sent darkness Palpable darkness by reason of most black and thick vapours of the earth mingling themselves with the air such as Aben-Ezra said that hee once felt sayling upon the Ocean the gross vapours there putting out the light of fire and candle and not suffering them to be re-inkindled And they rebelled not against his word They that is the plagues called for came immediately with an Ecce me Or They that is Moses and Aaron refused not to denounce and inflict those plagues though Pharaoh threatned so kill them where a man would wonder at Pharaohs hardness and hardiness that being in the midst of that deep and dreadful darkness he could rage against God and threaten with death his servant Moses The Arabick reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendreth it Et irritarunt sermonem ejus And they the Egyptians provoked his word or rebelled against it Vers 39. He turned their waters into blood A just hand of God upon them for their cruelty in drowning the Hebrew Infants and a real forewarning if they could have seen it of the death of their first-born and their final overthrow at the red Sea And slew their fish Which was a great part of their food Piscis à pascendo dictus Vers 30. The land brought forth frogs in abundance Like grass that grows upon the ground or as fishes spawned in the Sea as the word signifieth Gen. 1.20 Some think they were not common frogs sed venenat as hâ—rrendas quales sunt rubetae bufones Ab. Ezra but Toads and Lizards Crocodiles some think came out of the River and destroyed people In the chambers of their Kings Regis regulorum inter medias enseâ— medias custodias This was the finger of God as it was likewise when a Town in Spain was overturned by Conies and another in Thessaly by Moles a City in France undone by Frogs Plin. l. 8. c. 29 and another in Africa by Locusts c. Vers 31. He spake and there came divers sorts of Flyes Heb. a mixture so of Waspes Hornets Dog-flyes the most troublesome of all other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all sorts of Insects And Lice in all their coasts This the Magicians could not do Quid ciniphe vilius c saith Philo What 's baser than a Louse yet hereby God can tame the sturdiest of his rebels Some Kings and other Grandees have dyed of the lousie disease as Herod Philip of Spain c. Vers 32. He gave them Hail for Rain Rain was geason in Egypt but now they had hail for rain a giftless gift Heb. He gave their rain hail Exod. 9.23 And flaming fire in their land That they
Herodot Justin Quid non ebriet as designat Wine is a mocker and strong drink is raging Could he not consider what he had oft read befel Candaules King of the Sardians for shewing his fair wife to Gyges in a vain-glorious humour Knew he not that those well-whittled Courtiers would easily be enflamed with the sight of such a peerlesse beauty and that her gay attire would not make her more comely then common For she was fair to look on Xenophon testifieth of the Persian and Median women that they are proper and beautiful beyond all other Nations Vasthi we must needs think then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aelian was a choyce beauty and if she were as Aspasia Milesia wife to King Cyrus fair and wise it was no small commendation But if as Aurelia Orestilla in Sallust she had nothing in her praiseworthy but her beauty it was ill bestowed on her The Jews give a very ill character of her They say she was daughter to Belshazzar that notable quaffer who might therefore call her Vasthi that is a drinker that she hated the Jews extremely and abused divers of their daughters her slaves making them work on the Sabbath day and putting them every day to the basest offices not affording them rags to hide their nakednesse c. This perhapâ— is but a Jewish fable Verse 12. But the Queen Vashti refused to come at the Kings commandment She peremptorily and contumaciously refused though sent for again and again as Josephus hath it by her Lord and husband who had in his cups boasted of his wives beauty courtesie and obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag whereof he would now make proof to the company sending for her by such an honourable convoy yet she would not that she would not as the Hebrew word signifieth but carried her self as if she had been his Mistresse and not his wife to his great grief and the marring of all their mirth What if the King were not so well advised what if he were in his cups what though she had the Law on her side and a pretence of modesty and lest she could by coming occasion the Kings jealousie c Yet Vashti was to have submitted her self unto her own husband such an husband especially as it was fit in the Lord Col. 3.18 to yeeld obedience to all his lawful commands and restraints seeme they never so unreasonable If woman were given to man for a comforter and in some cases for a Counsellor yet in no case for a Controuler as they are apt to be that are fair fastus inest formae rich argentum accepi dote imperium vendidi saith he in Plantus better descended c. si vis nubere nube pari an insolent wife is an unsufferable evil and he hath lost half the comfort of his life who is married to such an one Therefore was the King very wroth He even foamed at mouth like a wild-bore and froathed as the raging Sea as the word importeth The Persian Kings were noted by some for uxorious such as though they commanded the whole world Captivarum suarum captivi Plut. yet were commanded by their wives and concubines But here it proved otherwise This mighty Monarch could not bear such a publike affront and scorne as he construed it but rageth beyond reason whereof his wine for the time had bereft him and resolveth upon revenge How much better our William the Conquerour who though he knew that Maud his wife maintained her sonne Robert Curtuoise in his quarrel for Normandy and out of her own coffers paid the charge of that warre against his father and her own husband yet because it proceeded but from a motherly indulgence for advancing her sonne Speed 452. â— he took for a cause rather of displeasure then of hatred He loved her whilest alive often lamented her death with tears and most honourably interred her And his anger burned in him As Nebuchadnezzar also did upon a like occasion hotter then his seven times-heated oven or then the mountaine Aetna doth Moses his anger waxed hot in him Exodus 32.19 so that he knew not well what he did in it it raised such a smoke Jonah was ready to burst with anger Chapter 4.9 his blood boyled at his heart as brimstone doth at the match therefore is the heart set so near the lungs that when it is heated with anger it may be allayed and cooled by the blast and moisture thereof Josephus saith that he brake off the feast upon this occasion Verse 13. Then the King said to the wise-men What a sudden change is here Ex conviviis fiunt comitia imò convitia saith an Interpreter The enraged King forgets all his old love to Vasthi and breaths nothing else but reparation of his own lost honour and revenge upon his peerelesse paragon Howbeit herein He is to be commended that he sent not for her forthwith by force that he might dispatch her with his own hands as Alexander did his friend Clitus and others in his cups and choler neither ran he raging into her chamber Sueton. Ner. and kickt her out of the world as Nero did his wife Octavia for a lesse matter He knew that anger is an evil counsellour qui non moderabitur irae Horat. Infâ—ctum velit esse dolor quod suaserit mens He that reineth not in his anger shall do that in his haste whereof it shall repent him by leisure and could eate his nailes to have it undone again Ahashuerus therefore calleth for his Judges and Counsellours skilful in state-matters Which knew the times And what was best to be done in them This skill they had gotten by much reading of Politicks and Histories and long observation The men of Issachar were such 1 Chronicles 12.32 Such a one was Croesus to Cyrus Polybius to Scipio Agrippa to Augustus Anaxagoras to Themistocles c. Xerxes here had seven such to advise with as his Privy-Counsellours Judices Regios the Kings Judges Herodotus calleth them and further saith Lib. 3. that they held their places for their lives unlesse they very much misbehaved themselves For so was the manner Sc. to advise with them in matters of moment but not alwayes to take their advise The manner was and the fundamental Lawes of the Land took order for prevention of tyranny that the Kings of Persia should be ruled by this grave Senate of the Kingdome and not bring in an arbitrary government But Xerxes who is this Ahashuerus once at lest if not oftner viz. in his expedition against Greece which was not long after this great feast called his seven Princes together and spake to them after this manner Lest said he I should seeme to follow mine owne counsel Val. Max lib 9. cap. 5. â— I have assembled you and now do you remember that it becomes you rather to obey then advise Towards all that knew law and judgement Of these Persian Privy-Counsellours it is said 1. That they were
bespeaking us as once hee did Jacob Fear not to go down to Egypt so down to the grave for I will go with thee and will surely bring thee up again Gen. 46.4 Or as he did his labouring Church Isa 26.20 Come my people enter thou into thy chambers and shut thy doors about thee hide thy self as it were for a little moment until the indignation be overpast That thou wouldst keep me secret In limbo Patrum say the Papists in parabola ovis capras suas quaerentes Vntil thy wrath be passed For it is such as I can of my self neither avoid nor abide Turn it away therefore or turn it into gentlenesse and kindnesse Psal 6.4 and be friends again Jer. 2.35 Or secret and secure me til the resurrection when all thy wrath will be gone from me That thou wouldst appoint me a set time Heb. set me a statute set down even what time thou pleasest either to send me to bed or to call me up again so that thou wilt but be sure at last to remember me And remember me Job is willing to die out of the world but to die out of Gods memory to be out of sight but not out of mind that God should bury him in the grave but not bury his thoughts of him he could be content to be free among the dead free of that company but not as the slain that lie in the grave whom God remembreth no more Psal 88.5 Job would be remembred for good as Nehemiah prayeth and be dealt with as Moses was whose body once hid in the valley of Moab did afterwards appear glorious in Mount Tabor at the transfiguration Verse 14. If a man dye shall he liâ—e again This he speaketh in way of admiration at that glorious work of the Resurrection See the like question chap. 15.11 Gen. 3.1 and 17.17 So the Apostle Rom. 8.30 31. having spoken of those glorious things predestination vocation justification glorification concludeth in these words What shall we say then We cannot tell what to say to these things so much we are amazed at the greatnesse of Gods goodnesse in them Surely as they have a lovely scarlet blush of Christs blood upon them so they are rayed upon with a beam of divine love to them that are in Christ We read of that godly and learned Scotch-Divine Mr. John Knox that a little before his death he gat up out of his bed and being asked by his friends why being so sick he would offer to rise and not rather take his rest he answered that he had all the last night been taken up in the meditation of the Resurrection and that he would now go up into the pulpit that hee might im part to others the comforts which thereby himself had received And surely if he had been able to have done as he desired I know not what text fitter for his purpose he could have taken then these words of Job If a man die shall he live again He shall without question and those that deny it or doubt of it as the Sadduces of old and some brain-sick people of late they erre not knowing the Scriptures this among the rest which are express for it and the power of God Mat. 22.29 being herein worse then divels which believe it and tremble worse then some heathens who held there would be a resurrection as Zoroastres Theopompus Plato c. worse then Turks who at this day confesse and wait for a resurrection of the body at such a time as the fearful trumpet which they call Soor shal be sounded by Mahomet say they at the commandment of the great God of the judgment All the dayes of mine appointed time or warfare will I wait till my change come i. e. till my death Prov. 31.8 men appointed to die are called in the original children of change or till the resurrection come when we shall all be changed 1 Cor. 15.51 our vile bodies shall be changed and conformed to Christs most glorious body the standard Philip. 3.23 in beauty agility impassibility and other Angelical perfections When I awake saith David sc at that general Resurrection I shall be full of thine image Psalm 17.15 I shall be brought from the jawes of death to the joyes of eternal life where are riches without rust pleasures without pain c. Three glimpses of this glorious change were seen 1. In Moses his face 2. In Christs transfiguration 3. In Stevens countenance when he stood before the council Such a change as this is well worth waiting for what would not a man do what would he not suffer with those noble professors Heb. 11. to obtain a better resurrection I would swim through a sea of brimstone saith one that I might come to heaven at last The stone will fall down to come to its own place though it break it self in twenty pieces so we that we may get to our center which is upwards c. Sursum cursum nostrum dirigamus manantem imminentem exterminantem mortem attendamus ne simul cum corporis fractura animae jacturam faciamus Let us wait and wish every one for himself as he once did Mî sine nocte diem vitam sine morte quietem Det sine fine dies vita quiésque Deus Verse 15. Thou shalt call and I will answer thee At the Resurrection of the just thou shalt call me out of the grave by thine All-powerful voice uttered by that Archangel with the trump of God 1 Thes 4.16 1 Cor. 15.52 Psalm 50.3 4. and thou shalt not need to call twice for as I shall not need then to fear as the hypocrites will to shew my face so I will readily answer Here I am Mr. Boroughs yea as that dying Saint did so I will say I come I come I come I will even leap out of the grave to obey thine orders and I doubt not but to draw me out of that dark prison thou wilt lend me that hand of thine whereof I have the honour to be the workmanship Thou wilt have a desire to the work of thine hands I know that thou thy self for the love thou bearest me of thy goodnesse who am thy creature Abbot and on whom thou hast shewn favour and reprinted thine image wilt long after the consummation of my happinesse for then I shall be like unto thee more like then ever for I shall see thee as thou art and appear with thee in glory Col. 3.4 1 John 3.2 being next unto thee Luke 22.30 Yea one with thee John 17.21 and so above the most glorious Angels Heb. 1.14 The King shall greatly desire my beauty Psal 45.11 and rejoyce over me as the bridegrom doth over his bride Isa 62.5 See chap. 10.3 The word here rendred Thou wilt have a desire signifieth Thou wilt desire as men do after silver The Lord seemed to deal by Job as men do by drosse to put him away as wicked Psalm 119.119 neverthelesse he believed that he would look
cloathed with flesh or in the likenesse of man And here do but think with thy self though it far passe the reach of any mortal thought faith One what an infinite inexplicable happinesse it will be to look for ever upon the glorious body of Jesus Christ shining with incomprehensible beauty and to consider that even every vein of that blessed body bled to bring thee to heaven And that it being with such excesse of glory hypostatically united to the second Person in Trinity hath honoured and advanced thy Nature in that respect far above the brightest Cherub The whole verse may be read thus And after I shall awake though this body shall be destroyed yet out of my flesh shall I see God And being thus read it is a plainer and fuller confession of the Resurrection saith an Interpreter It is common is Scripture to compare death to sleep and Resurrection to awaking Dan. 12.2 Psal 17.15 The bodies of the Saints are laid in the grave as in a bed of Roses to ripen and mellow against the Resurrection and they write upon their graves as One did once Resurgam I shall surely rise again Moses his body hid in the valley of Moab appeared afterwaths glorious in Mount Tabor D. King This is matter of joy and triumph as it was here to Job and to those good souls who were to lose all Dan 12.2 and those Heb. 11.35 considering that God by rotting would refine their bodies and in due time raise them conformabley to Christs most glorious body the standard The forethought of this cheared up Davids good heart Psalm 16 9. and those in Isaiah chap. 26.19 and the good people in our Saviours time Beauchama John 11.24 I know saith Martha concerning her brother Lazarus that be shall rise again at the Resurrection at the Consolation saith the Syriack Interpreter Resurrection and Consolation then were termes equivalent Hence that great Apostle 2 Cor. 4.17 For this cause we faint not saith he For what cause Because we believe that be which raised up the Lord Jesus shall raise us up also by Jesus and shall present us with you And the same Apostle maketh this Doctrine of the Resurrection the Canon of Consolation 1 Thes 4.13 14. c. to the end Verse 27. Whom I shall see for my self He speaketh confidently as one full assured of a Resurrection which if it should not be how should there be a remuneration of the body Say not We cannot see how t is possible See we not a yearly Resurrection of grasse grain herbs flowers fruits every Spring tide Know we not that men can of ashes make glasses that a Chymist can of several metals mixt to get her Lavâ— in Job 14.12 extract the one from the other and reduce every metal to its own species or king Etiam animalula quaedam typi Resurrectiones sunt saith Lavater Some little living creatures are Types of the Resurrection He instanceth in Dormise which sleep all wintes and revive in the spring in Silk wormes which dying leave nothing behind them but a certain excrement which being born about in the bosomes of women takes heat and reviveth Wherefore if Nature do such things shall it be held havd for the God of Nature to raise the dead The keeping green of Noah Olive tree in the time of the flood the blossoming of Aarons dry Rod the flesh and sinewes coming to Ezekiels dry bones what were these but lively emblemes of the Resurrection And mine eyes shall behold and not anothers Here he maintaineth the identity of his flesh and body in the Resurrection an identity I say not specifical only but numerical or individual The self saâ—â— particular body which fell shall rise Tert de Resurrect lib. 2. This was denyed of old by the Marcionists Basilidians and Valentinians those Simi-Sadduces as Tertullian termeth them and after them Entuchius Bishop of Constantinople who as Gregory saith taught that men rising again should have ayery bodies and not fleshly yea more subtile then the Aire abusing that place of the Apostle It is â—â—wen a natural body it is raised again a spiritual body c. but his book was burnt as Heretical A spiritual body it is called for its great strength and activity wherewith it shalt be endowed and where by it is enabled to bear a weight of glory as also for that it shall have no need of food sleep or other natural helps but we shall be as the Angels of God Matth. 22 30. yet still the same men that now we are Let no man say with Nicodemus How can this be There is no difficulty to Omnipotency Phil. 3. 〈◊〉 Besides there is a substance still preserved even when the body is turned to dust and this shall be raised 〈◊〉 and reunited to the soul He that made man at first of nothing can easily remake him of something And what though his dust be scattered hither and thither and mixt with that of others The skilful Gardener having sundry sorst of seeds mixt together can soon sever them and shall not he who hath the whole earth in his fist discern the dust of his Saints one from another Little balls or pickles or Quick-silver being scattered on the ground mix not themselves with any of another kind But if any man gather them they run together into one of their own accord So it is here greg Nyssen saith a Father Though my raines be consumed within me Though from my skin outward to my raines inward all be wasted yet all shall be raised and restored The Vulgar rendreth these words thus This hope is laid up in my bosome and is by Burgensis expoundod thus This is the only thing that I do most earnestly wish and wait for viz. to see Christ in the flesh at the last day the raynes are the sent of strong desires Verse 28. But ye should say Why persecute we him This ye shall one day surely say Then shall ye return and discern betwixt the righteous and the wicked c. Nam â—lim dicitiâ— cur cum persequebamâ—r Tigur Mal. 3.18 Then shall it repent you it should do so now that ye have rated and reviled me for an by poerite viz. when God hath cleared mine integrity as he did chap. 42. or at the last day howsoever what time there shall be a Resurtection of names as well as of bodies Would ye but say so now it would be some satisfaction Queâ— panites precasse poene est innâ—cons You have heard by the confession I have made I am no miscreant no misbeliever but that I do hold fast the faithful Word The root of the mentor is in me Or the root of the Word the engrafied word of God that is able to save my soul hath taken deep root in me Jâ—n 1.21 I hold the mystery of the faith in a pure conscience 1 Tim. 3.9 this is the Cabinet that the Jewel hept therein And with what face can ye censure such an one for
Father for the setting up of his Sons Scepter contra gentes point blank opposite to that decree of theirs vers 3. This Ordinance or Decree of his Christ is still declaring in his Church by the Ministers of the Gospel whose Office it is to set forth Christ to the world in all his Offices and Efficacies and to bring as many as may be to the obedience of the faith Thou art my Son David was so by Adoption and Acceptation Psal 89.26 27. But Christ I By eternal generation Prov. 8. Heb. 1.5 2 By hypostatical union and so God had one only Son as Abraham had his Isaac though otherwise he were the Father of many Nations This day have I begotten thee Understand it either of the day of Eternity or else of the fulness of time wherein God brought his first begotten Son into the world and afterwards mightily declared him to be the Son of God by the Resurrection from the dead Rom. 1.3 Acts 13.33 whence he is called the first begotten of the dead Col. 1.18 Rev. 1.5 Vers 8. Ask of me and I will give thee All things were conveyed to Christ by asking Shall we think to have any thing without asking Or are we not worthily miserable that will not make our selves happy by asking Now through Christs Passion and Intercession it is but ask and have Open thy mouth and I will fill it If at any time we ask and miss it is for most part because we ask amiss 〈◊〉 4.2 The Heathen for thine inheritance The Kingdom of Grace the object whereof are all Nations Christ hath by Donation from his Father for his Natural Kingdom he hath as God coaequal with his Father from all eternity Vers 9. Thou shalt roughly rule them Ainsw Thou shalt break them c. sc those that will not bend thou shalt thus break Christs gracious Government of his obedient people though not so fully expressed here yet is to be necessarily understood and in the last words of the Psalm it is plainly held forth Blessed are all they that trust in him Thou shalt dash them in peeces or scatter them abroad being already broken as a Potters vessel i.e. without any hope of repair and recovery It is a fearful thing to fall into the punishing hands of the living God Heb. 10. He that will not be warned in hearing shall be crusht to peeces in feeling said that Martyr Aut faciendum aut patiendum God will be obeyed either actively or passively Look to it Vers 10. Be wise now therefore O yee Kings Redeem your own sorrows by trembling at Gods Judgements whiles they hang in the threatnings this is an high point of heavenly wisdom Ergo Dei tandem verbo subsoribite reges Ne rapiant Stygiae vos Acherontis aqua These Kings were not without wit and learning Julian the Apostate for instance who said unto the King Christ Apostato but they wanted godly wisdom and are therefore here called upon to behave themselves prudently and to play the wise men For as wicked men are fools in print so on the contrary in our old English Books a righteous man is printed a right wise man and righteousness right-wiseness For it is the only true both Wisdom Psal 111.10 Prov. 1.7 and Honour for the righteous are Princes in all Lands Psal 45.16 yea they are Kings Compare Mat. 13.17 with Luke 10.25 Many righteous saith the one many Kings saith the other Evangelist Be instructed yee Judges Be nurtured yee Sages submit to Christs Discipline acknowledge his Prophetical Office here his Priestly vers 11. his Kingly v. 12. Estote ligati so Aben-Ezra rendreth it Be yee bound in opposition to that evil decree of theirs vers 3. Let us break their bonds c. And this they are advised to do forth-with while it is called to day Now therefore before God the Father vex you God the Son bruise you with his Iron mace Vers 11. Serve the Lord with fear Timore non servili sed amicali with reverence and godly fear Heb. 12.28 Say to Christ as the people did to Joshua chap. 1.16 and as the Rulers and Elders of Israel did to John 2 King 10.5 We are thy servants and will do all that thou shalt bid us And rejoyce before him with trembling A strange mixture of contrary passions for base fear hath torment 1 Joh. 4.18 but such as is usual with Gods Servants whose task it is to work out their salvation with fear and trembling Phil. 2.12 Agreeable whereunto is that of Bernard Laetisimus sed non securi gandentes in Domino sed caventes à recidivo Those good women went from Christs Sepulcher with fear and great joy We should come to him in his Ordinances like affected Vers 12. Kiss the Son That Son of God vers 7. Bar is an Hebrew word also see Prov. 31.2 as R. Abraham confesseth though other Rabbins deny it and therefore render this text Osculamini purè Kiss purely and Osculamini eum qui selectus est Osculo homagii as Samuel kissed Saul 1 Sam. 10. 〈◊〉 Gen. 41 40. Euseb Mortuus est Moses ad os Jehova Maimonides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiss him who is selected or set apart Christ is Gods elect Isa 42.1 Mat. 12.14 Him men must kiss with a kiss of adoration and subjection with a kiss of faith and love 1 Pet. 5.14 Kiss his holy Wounds as Constantine did the Eye of Paphnutius that was bored out in Maximinus the Tyrants time so shall hee kiss us with the kisses of his mouth Cant. 1.1 and with his kisses suck out the sting of death and take away our souls with a kiss as the Rabbins from Deut. 34.5 say he did Moses his soul The ancient Patriarks saluted Christ afar off and were interchangeably saluted by him Heb. 11.13 for they saw by faith him who is invisible vers 27. O get a Patriarks eye study Moses his Opticks for here the Northern Proverb is found true Unkent unkist Men know not the Son of God and therefore love him not kiss him not unless it be Osculo Iscariotico as the Traitor kissed him See a lofty and lively description of him Heb. 1.2 3. Lest he be angry For meek though he be as a Lamb and will not break the bruised Reed yet so angry he can be that the Kings and great ones shall be glad to flee from the wrath of this Lamb Rev. 6. who hath feet like burning brass and eyes like flaming fire Rev. 1. Plato saith of the King of Bees that although he hath no sting yet he ruleth and governeth his Common-wealth with great severity and justice So doth the Lord Christ and every good Soul is ready to say as the Poet did Ut mala nulla feram nisi nudam Caesaris iram Nuda parùm nobis Caesaris ira mali est Ovid. And yee perish form the way Or in the way that is in medio stadio before yee come to your Journies end to the full
most modern Interpreters conceive that David doth here ingenuously confesse that he grudged against God considering the greatnesse of his grief and the shortnesse of his life And the measure of my dayes An admalorum qua perfero compensationem sufficiant whether they are likely to be enow to make mee amends for my grievous sufferings This hee seemeth to speak either out of impatiency or curiosity at least That I may know how frail I am How soon-ceasing and short liv'd Quam darabilis sum Tremâ— Vatablus hath it quam mandanus sim how long I am like to be a man of this World this vale of misery and valley of tears Vers 5. Behold thou hast made my dayes as an handbreadth i. e. Four fingers broad which is one of the least Geometricall measures or a span-long as some interpret it Now to spend the span of this transitory life after the wayes of a mans own heart is to bereave himself of a room in that City of Pearl and to perish for ever Or take it for an handbreadth should a man having his lands divided into four parts answerable to those four fingers breadth leave three of them untilled should he not make the best of that little time that he hath that he be not taken with his task undone Themistocles dyed about an hundred and seven years of age and when he was to dye he was grieved upon this ground Now I am to dye faith he when I begin to be wise But Stultus semper incipit vivere saith Seneca and such complaints are bootlesse O live quickly live apace and learn of the Devil at least to be most busy as knowing that our time is short Rev. 12.12 To complain of the miseries of life and to wish for death as David here seemeth to do and as did Job chap. 3.19 6.9 7.15 and Moses Num. 11.11 15. Elias 1 King 19.4 Jeremy chap. 20.14 Jonas 4.3 is a sign of a prevailing temptation and of a spirit fainting under it We must fight against such impatiency and learn to do the like by life as we do by a lease wherein if our time be but short we rip up the grounds eat up the grasse cut down the copses and take all the liberty the lease will afford Mine age is as nothing Heb. My world that is my time of aboad in the World is but a magnum Nibil as one saith of honour Punctumest quod vivimus puncto minus a meer Salve vale a non-entity Verily every man at his best estate When hee is best constituted and underlaid set to live Profecto omnimoda vani tas omnis homo est quantumvis constitutus maxime Tremel Kimchi as one would think firmus fixus setled on his best bottom yet even then he is all over vanity All Adam is all Abel as the originall runs elegantly alluding to those two proper names like as Psal 144.3 4. Adam is Abels mate or man is like to a soon vanishing vapour such as is the breath of ones mouth See Jam. 4.14 a feeble flash a curious picture of Nothing Vers 6. Surely every man walkâ—th in a vain shew Heb. In an image or in a shadow as Job 14. 2. in the shadow of death as some sense it his life is like a picture drawn upon the water saith Theodoret it passeth away as an hasty headlong torrent Verily surely surely it is so Selah you may seal to it Surely they are disquieted in vain Heb. They keep a stirre and trouble the World as did great Alexander who surfetting of his excessive fortunes from the darling of Heaven Two fits of an ague could shake greit Tamerlan to death came to be the disdain of the Earth which hee had so oft disquieted So the Emperour Adrian who troubling himself and others to little good purpose dyed with this saying in his mouth Omnia fui nibil profuit I have tryed all conclusions but go nothing And saith not Salomon as much in his Ecclesia stes Hee heapeth up riches and knoweth not who shall gather them i.e. Enjoy them See Eccles 2.18 19. and be moderate Think when you lock up your mony in your chest saith One who shall shortly lock you up in your coffin Think how that this very night thy soul may he required of thee and then whose shall those things be which thou hast provided Luk. 12.20 Vers 7. â—eza And now Lord what wait I for q. d. Absit ergo ut de ist is quisquiliis sim anxius Farre be it from mee to trouble my self about these transitory trifles I am bent to depend on thee alone to wait for thy favour and desire it above all earthly felicity to place all my hope on thee alone who being my Lord wilt nor canst not cast off thy poor servant who desireth to fear thy Name Vers 8. Deliver mee from all my transgressions But especially from that of impatiently desiring to dye out of discontent vers 4. The sense of this one sin brought many more to remembrance as a man by looking over his debt-book for one thing meets with more God giveth the penitent generall discharges neither calleth he any to an after-reckoning Make mâ—e not the reproach of the foolish Let not any Wicked one for such are all fooles in Gods dictionary lay this folly in my dish that I so foolishly desired death in a pet Vers 9. I was dumb I opened not my mouth Or Better thus I should have been dumb and not have opened my mouth according to my first resolution I should not have reasoned or rather wrangled with thee as vers 4. but have kissed thy rod in an humble submission and have known that the rod of Aaron and pot of Manna must go together Macrobius writeth that the image of Angeronia among the old Romans was placed on the Altar of Volupia with the mouth closed and sealed up to signifie that such as patiently and silently bear their griefs do thereby attain to greatest pleasures Because thou didst it This is indeed a quieting consideration and will notably quell and kill unruly passions Set but God before them when they are tumultuating and all will be soon husht This made Jacob so patient in the rape of his Daughter Dinah Job in the losse of his goods by the Sabaan spoylers David in the barkings of that dead dog Shimâ—i that noble Lord of Plessis in the losse of his only son a Gentleman of marvellous great hopes slain in the wars of the Low-Countries His Mother more impatient dyed of the grief of it But his Father laid his hand on his mouth when Gods hand was on his back and used these very words I was dumb and opened not my mouth because thou didst it Vers 10. Removethy stroke away from mee Having first prayed off his sin hee would now pray off his pain though it lesse troubled him and for ease he repaireth to Jehovah that healeth as well as woundeth Hos 6.1 nam qui
measure to trust in it that is to think our selves simply the better and the safer for it as our Saviour sheweth and this Disciples after some wonderment at length understood him so Mark 10.23 24. Hence that strict charge 1 Tim. 6.17 And boast themselves in the multitude of their riches Contrary to Jer. 9.23 This Psalm sets forth the better gloriation of a Beleever in the grace of God and in his blessed condition wherein he is lifted up above the greatest Worldings Vers 7. None of them can by any means redeem his brother And therefore all Mony that hath been given for Masses Diriges Trentals c. hath been cast away seeing Christ is the only Redeemer and in the other World Mony beareth no Mastery neither can a man buy off death though hee would give never so much Death will not regard any Ransome neither will he rest content though thou givest many gifts as Solomon saith in another case Prov. 6.35 Fye quoth that great Cardinal Beanford will not Death be hired Act. Mon. in H. 6. Will Mony do nothing Wherefore should I dye being so rich If the whole Realm would save my life I am able either by policy to get it or by riches to buy it c. Lewis the Eleventh would not hear of death all the time of his last Sickness but when he saw there was no remedy he sent for the Holy Water from Rhemes together with Aarons rod as they called it and other holy Reliques Epit. Hist Gall. Balth. Exner. Val. Max. Christ p. 391. thinking therewith to stop Deaths mouth and to stave him off but it would not be O Miser saith one thereupon hoc assidue times quod semel faciendum est Hoc times quod in tua mann est ne timeas Pietatem assume superstitionem omitte mors tua vita erit quidem beata atque eterna Vers 8. For the redemption of their soul is precious i.e. the price of life is greater than that any man how wealthy soever can compass it Mony is the Monarch of this World but not of the next And it ceaseth for ever i.e. The purchase of a longer life ceaseth there is no such thing beleeve it Job 36.18 19. Deut. 23.22 Zech. 11.12 To blame then were the Agrigentines who did eat build plant c. as though they should live for ever Vers 9. That be should still live for ever As every wicked man would if it might be had for mony for he knoweth no happiness but to Have and to Hold on the tother side the Grave he looketh for no good whereas a godly manholdeth mortality a Mercy as Phil. 1.23 he hath Mortem in desiderio vitam in patientin as Fulgentius saith he desireth to dye and yet is content to live accepting of life rather than affecting it enduring it rather than desiring it And not see corruption Heb. The pit of corruption The Chaldee understandeth it of Hell to the which the wicked mans death is as a trap-door Vers 10. For he seeth that wise men dye likewise the fool This to be a truth etiam muta clamant cadavera the dead Corpses of both do preach and proclaim by a dumb kinde of eloquence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death maketh no difference Pallida mors equo c. It is appointed for all men once to dye It lieth as a mans Lot as the word signifieth Heb. 9.27 and all men can say We are all mortal but alas we say it for most part Magis us◠quam sensu more of custom than feeling for we live as if our lives were rivetted upon Eternity and we should never come to a reckoning Heu vivunt homines tanquam mors nulla sequatur Ant velut infernus fabula vana foret And the bruitish person perish His life and his hopes ending together But it would be considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wise men dye as well as fools good men dye as well as bad yea good men oft before the bad Isa 57.1 Jeroboams best Son dyed before the rest because there was some good found in him And leave their wealth to others Nec aliis solùm sed alienis to meer strangers this Solomon sets forth as a great vanity It was therefore a good speech of a holy man once to a great Lord who had shewed him his stately House and pleasant Gardens You had need make sure of Heaven or else when you dye you will be a very great loser Vers 11. Their inward thought is that their houses c. Some joyn this verse to the former and read the words thus Where as each of them seeth that wise men dye likewise the fool c. yet their inward thought is c. they have a secret fond conceit of their own immortality they would fain beleeve that they shall dwell here for ever The Hebrew runneth thus Their inwards are their houses for ever as if their houses were got within them as the Pharisees goods were Luke 11.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So here Internum vel interiora not the thoughts only but the very inmost of the thoughts of wicked Worldlings the most retired thoughts and recesses of their souls are about these earthly things these lye nearest to their hearts as Queen Mary said when she dyed Open me and you shall find Calice at my heart It was a pittiful case that a rotten town lay where Christ should and yet it is ordinary They call their Lands after their own names So to make them famous and to immortalize them at once Thus Cain called his new-built City Enoch after the name of his Son whom he would thereby have to be called Lord Enoch of Enoch This is the ambition still of many that take little care to know that their names are written in Heaven but strive to propagate them as they are able upon Earth Nimrod by his Tower Absolom by his Pillar Alexander by his Alexandria Adrian by his Adrianople c. But the name of the wicked shall rot Prov. 10.7 and those that depart from God shall be written in the earth Jer. 17.13 c. Vers 12. Nevertheless man being in honour abideth not Howsoever he think to eternalize himself and be grown never so great dye he must whether Lord or Losel and dye like a beast a carrion beast unless he be the better man but only for his pillow and bolster At one end of the Library at Dublin was a Globe at the other a Skeliton to shew that though a man was Lord of all the World yet hee must dye his honour must be laid in the dust The mortal Sythe saith one is master of the royal Scepter and it moweth down the Lillies of the Crown as well as the Grass of the field Perperam accommodatur bic versiculus saith another this verse is not well interpreted of the first man Adam to prove that he sinned the same day wherein he was Created and lodged not one night in Paradise He
and a type of Christ the great Mediator of his Church Aben-Ezra calleth him Cohen baccoâ—aniâ—â— the Priest of Priests And Philo writing his life concludeth This was the life and death of Moses the King the Lawgiver the prophet and the chief Priest And Samuel A man that could do much with God like wise Jer 15.1 and is therefore as some conceive called Pethuel that is a perswader of God Joel 1.1 Alsted Vers 7. They kept his testimonies And so shewed that they called upon God with a true heart in full assurance of faith Heb. 10.22 Vers 8. Thou wast a God c. A sin pardoning God Neb. 5â— 17 So thou wast to them under the Law so thou wilt be to those under the Gospel Though thou tookest c. Though Moses might noâ— enter for his unbeleef and Samuel smarted for indulging his sonâ— Vers 9. Exalt the Lord Versus amaelaus See Vers 5. PSAL. C. A Psalm of prcise Suavis gravis short and sweet appointed likely to be sung at the Thank-offerings quando pacifica erant offerende say the Italian Levit. 7. â—â— and Spanish annotators See vers 4. Enter with Thanks-giving or with Thank-sacrifice Vers 1. All ye lands Both Jews and Gentiles Rom. 15.10 11. for your common salvation Vers 2. Serve the Lord with gladness The Caâ—balists have a Proverb The Holy Ghost singeth not but out of a glad heart Cheerfulness is much called for in both Testaments God loveth a cheerful server Vers 3. Know ye that the Lord he is God Be convinced of it ye Heathens whose fantasies have forged false gods and ye Jews acknowledge the true God to be Three in One and One in Three It is he that hath mode us And new made us for we are his workmanship a second time created in Christ Jesus unto good works Eph. 2.10 The word signifieth saith Kimchi Ornate beneficiis afficere donis gratiis cumulaâ—e confer 1 Sam. 12.6 and so is distinguished from Barâ— to create and Jaâ—sar to form William of Malmsbury telleth of a certain Emperor of Germany who coming by chance into a Church on the Sabbath day found there a most mis-shapen Priest penè portentum natura insomuch as the Emperor much scorned and contemned him But when he heard him read those words in the Service For it is beâ— that bath made us and not we our selves the Emperor checkt his own proud thoughts and made in quiry into the quality and conditions of the man and finding upon examination that he was a very learned and devout man he made him Archbishop of Collen which place he discharged with much commendations We are his people and the sheep See Psal 95.7 This is a priviledge proper to the Communion of Saints Vers 4. Enter into his gates c. As sheep into his sheepfolds frequent his publick Ordinances wait at the posts of the gates of Wisdome there as at an heavenly Exchange the Saints present duty and God confers mercy Vers 5. For the Lord is good Though we be evil he giveth us all these good things graâ—â—e and although we provoke him daily to punish us yet his mercy is everlasting like a fountain it runneth after it hath run And as the Sun which shineth after it hath shined See Zach 13.1 Job 1.27 And his truth endureth to all generations Heb. to Generation and Generation He saith not for ever saith an Interpreter because his promises are true but under a condition which perhaps the following Generations will not observe The condition is to the promise as an Oar in a Boat or stern of a Ship which turns it another way PSAL CI. A Psalm of David Wherein he promiseth and pre-ingageth that whenever hee came to the Kingdome he will be a singular example both as a Prince and as a Master of a Family In which respect this Psalm should be often read and ruminated by such that their houses may be as the house of David Zach. 12.8 and as the Palace of George Prince of Anbaâ—â— which was saith Melanctben Ecclesia Academia Curia a Church Act. Mon. fol. 1559. an Academy and a Court. Bishop Ridley read and expounded this Psalm oftentimes to his houshold hiring them with money to learn it and other select Scriptures by heart A good Governour is like that Noble-man who had for his Impress two bundle of ripe Miâ—â—et bound together with this Mâ—tto Servare Servari meâ—â— est for the nature of the Miâ—â—et is both to guard it self from all corruption and also those things that lye near it That is a rare commendation that is given the late Reverend and Religious Dr. Chatterton that he was an house-keeper three and fifty years and yet in all chat time he never kept any of his servants from Church to dress his meat His life by Mr. Clark saying That he desired as much to have his servants know God as himself Vers 1. I will-sing of Mercy and Judgement â— Davids Ditty was composed of discords Mercy and Justice are the brightest stars in the sphere of Majesty the main supports of a Throne Royal How heit there should be a preheminence to Mercy as one well observeth from Micah 6.8 Mercy must be loved and not shewn onely Justice must be done and no more The sword of Justice must be bathed in the oyl of Mercy A well-tempered mixture of both preserveth the Commonwealth Rom. 13.34 Vnto thee O Lord will I sing Acknowledge thee alone the bestower of these graces and thy glory â—s the end These are matters that Philosophers and Politicians mind not Vers 2. I will behave my self wisely I will begin the intended reformation at my self and then set things to rights in my family which while Augustus did not he was worthily blamed by his subjects and told that publick persona must carefully observe Aedibus in prâ—priis quae recta 〈◊〉 prava gerantur Pluâ—â— Cate said that he could pardon all mens faults but his own But Cate the wise wanted the wisdome from above and was therefore short of David who promiseth here so be merry I will sing and yet wise I will behave my self wisely in a perfect way that is in an upright conversation and in a faithful discharge of the great trust committed unto me Oâ— when wilt then come unto me In the performance of thy promise concerning the Kingdom For I am resolved not to â—â—â—evert thee but to wait thy coming Est suspirium 〈…〉 ex abrupto like that of Juâ—â—â— I have waited O Lord for thy salvation Gen. 49 18. Or When wilt thou come viz. to reckon with me For come thou wiles I wilt walk within my house with a perfect heart And although my house â—â— not sâ— with God 1 Sam. 23.5 yet this is all my desire and shall be mine endeavour although be make it not to grow ib. Indesinentes â—mâ—ulabo Kimchi I will walk uncessantly walk in the midst of mine house 〈…〉 2 King 4.35 and this I
that goeth forth and weepeth c. Heb. Hee that going goeth c. which Luther interpreteth of temptations continued and mutually succeeding one another taking their turns upon a poor soul And weepeth Going and weeping and asking the way to Zion with their faces thither-ward Jer. 50.4 5. Some faces appear most orientally beautifull when most instampt with sorrow Bearing precious seed Such as are hope and faith in the truth of Gods promises Some render it seed of acquisition Camâ—strum Leo â—udâ— Bucer such as the poor seeds-man hath got prece precio by praying and paying dear for it Some bearing a Seed-basket or seedlop Shall doubtlesse come again with rejoycing Only hee must have patience Jam. 5.7 Bringing his sheaves with him Or Act. Mon. after some their handfulls even gripes of gladnesâ— as Philpet the Martyr rendreth it Then shall Abraham the good Mower saith Another bind us up into sheaves as pure corn and fill his bosom full with us carrying us into the Lords barn to make a joyfull Harvest in Heaven PSAL. CXXVII A Song of degrees for Solomon As Psal 72.1 Penned by David not long before his death and left his Son Solomon to teach him that nothing can be gotten or kept no not Children be gotten but by Gods blessing This last was a fit lesson for Solomon who by so many wives and Concubines left but one only son that wee read of and him none of the wisest Some render it A Song of degrees of Solomon Lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 1. making him the penman of it yea Origen from this inscription entitleth Solomon to all the Songs of degrees but that 's not likely Vers 1 Except the Lord build the house Not the Fabrick only but the family and the Government thereof there is no good to bee done if God set not to his Fâ—at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. and say Let it bee done if hee blast or not bless mens indeavours and policies they are all but arena sine calce sand without lime they will not hang together but like untempered Morter fall asunder There is a curse upon such as Idolize themselves and kiss their own hands though they bee industrious Johoakiâ— for instances Jer. 22. Except the Lord keep the City the watchman Whether civill or military frustra nititur qui Deo non innititur Politicians stand on their own heads like Children and shake their heeles against Heaven but all in vain Souldiers some of them are ready to say with Ajax I acknowledge no God but my sword c. Such shall bee surely befooled and confuted and Gods blessing declared to bee all in all Vers 2 It is vain for you to rise up early Diâ—â—culantes surgere tardantes sedere to toil and moil in the World It were to bee wished that this Nisi nisi frustrà frustrà were ever sounding in the ears of worldings who will needs act upon their own principles God is not in all their thoughts To eat the bread of sorrows i.e. Hardly gotten or that men can scarce beteem themselves they are so miserable and parsimonious or bread eaten with carefullnesse as Ezek. 12.19 certainly men may sooner by their care adde a furlong to their sorrow than a cubit to their comfort For so hee giveth his beloved sleep Dilecto suo to each of his beloved ones not without an allusion to Solomons other name Jedidâ—ah Gods darling To these hee giveth sleep extraordinary quiet refreshing sleep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Aleph quiescent which is not usuall that is hee giveth wealth without labour as to others labour without wealth saith Kimchi the world comes tumbling in upon them as wee say they have it quasi per somnium as Towns were said to come into Timothâ—us his toiles whiles he slept without anxiety they break not their sleep for the matter Plut. Omnia necessaria benignissime Dominus quasi per jocum largitur Beza but live by faith and make a good living of it too Vers 3 Loâ— children are an heritage of the Lord This Solomon could not but be sensible of See the title of this Psalm especially if by children are meant good children as Prov. 18.22 by a Wife is meant a good wife And here the poor man that hath no inheritance otherwise hath one from the Lord for such are oft full of children neither may hee wish as one gracelesse man did that God would keep such his blessings to himself for hee had too many of them Is his reward That is his free gift and God will be their exceeding great reward if by their Parents prayer and good education they prove towardly as the Lords heritage and as arrows in the hand c. Vers 4 As Arrows are in the hand of a mighty man Heb. Of a Gyant who sheâ—teth them with a courage and is cunning at it As clean and well-kept arrows 〈◊〉 similitude importeth that Children must have more in them than nature for arrows are not atrrows by growth but by art so they must bee such Children the knottiness of whose nature is refined and reformed and made smooth by grace and then they are cared for As if they prove otherwise they are a singular heart break to their poor Parents who are seen to sit under Elias his Juniper wishing for deaâ—h and saying with Moses Numb 11.14 15. I am not able to bear all this sore affliction because it is too heavy for mee And if thou deal thus with mee kill mee I pray thee out of hand if I have found favour in thy light and let mee not see my wâ—e chedness So are children of the youth Or young sons or â—â—ds springlings striplings vegetous and vigorous able to bee a guard to their aged Parents against the children of violence who seek to press in upon them at the door as the Sodomites dealt by righteous Lot see verse 5. besides the service they may do to the Commonwealth as did the Horatii and Curatii by their impetus hâ—roici valour and vertue Vers 5 Happy is the man that hath his quiver That is his house full of them so they bee good children for else to bee childless is a mercy it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blessed misery saith Euripedes and Aristotle concludeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no blessing unless it bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to have a numerous issue unless they bee vertuous They shall not bee ashamed Neither Father nor Children se enim illi mutuo muniunt ac firmant they help each other But they shall speak with their enemies Periment saith Tremellius they shall foil them and non-sute them PSAL. CXXVIII VErs 1 Blessed is every one that feareth the Lord This Psalm is fitly subjoyned to the former and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of wedding-sermon written for the instruction and comfort of married couples and shewing that Conjugium humanae est divina Academia