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
had learned to preferre opportunity before time There might be some by at this first banquet whose company she liked not or she might not yet have so clear an answer in her own heart to her former prayers and therefore desireth some farther time that night to seek God whatever the reason of not putting it off till dext day was Gods holy hand was in it that Mordecai might bâ— first so greatly honoured and Hamans high Gallowes prepared Illum utiquie magiâ—â—eoâ—rum Râ—geâ— autem magis benevoliâ—â— magisque fecit attentuâ— saith Rupertus Hereby she made Haman more secure and the King more kinde and attent Verse 9. Then went Haman that day forth joyful Saeculi laetitia est impunita nequitia saith an Ancient He looked upon himself now as no lesse favoured of the Queen then of the King and was puffed up with this new honour as a bubble is with a childes blast in a walnut-shell with a little sope but it shortly after falls down again into his eyes and vexeth him And with a glad heart But he rejoyced as many more do in a thing of nought Am. 6.13 And the end of this his mirth was heavinesse Prov. 14.13 It was risus Sardonius like that of those who being stung with the Tarantula a viper in Italy die laughing and capering Or as the Dolphin that sporteth most before a storme Or as the little fishes that swimming merrily down the silver stream of Jordan fall shortly after into the dead sea Haman doubtlesse held himself now the happiest man alive as having the royalty not of the Kings care only but of the Queens too as he foolishly fancied Ps 10.3 5 6. This wicked on boasted of his hearts desire and as for all his enemies he puffed at them He said in his heart I shall not be moved I shall never be in adversity Herodotus saith of Apryes King of Egypt Pharaoh-Hophrah Jeremy calleth him chapâ— 44. that he conceited and bragged that his Kingdome was better setled to him then that any Herod l 2. either God or man could remove him yet was he afterwards taken and hang'd by his own subjects Ael var. hist l. 2. Aelian tells us that Dionysius the Tyrant thought it impossible that he should have been cast out of Sicily but it proved otherwise How suddenly were Alexâ—nder the great Conquerour and Julius Caesar the perpetual Dictator cut off Ps 118.12 and quenched as the fire of thornes Sic transit gloria mundi The worlds greatest darlings are in no better condition then the Bull that goes to be sacrificed with garlands on his head and musick before him but suddenly fells the stroke of the murthering axe But when Haman saw Mordecai in the Kings gate There he sat and would not stir an inch for Hamans greatnesse as resolute he remained not withstanding the bloody Edict now published as was Rawlins White the Martyr in Queen Maries dayes The Bishop of Landaffe pretended to pray for his Conversion after which he said Now Rawlins how is it with thee Wilt thou revoke thine opinions or no Surely said he my Lord Rawlins you left me and Rawlins you finde me and Rawlins by Gods grace I will continue Act Mon. 1415. Ibid. 1430. The heavens shall assoon fall said another as I will recant This the mad world stiles stiffenesse self-willednesse fool-hardinesse c. as was before noted but the Saints do it out of Christian courage an invincible saith and zeale for Gods cause and Kingdome That he stood not up nor moved for him No not he ne minimo quidem obsequiolo he neither moved nor muted For he looked upon him first as a vile person and therefore fit to be slighted Pal. 15.4 Next as an utter enemy to God and his people a sworn sword-man to the devil Lastly Mordecai herein shewed himself constant to his principles and to his former practice which a good man may not easily alter left all be questioned Besides should he but have any whit yielded Haman would have been thereby hardened and his pride heightened He therefore very honestly persisteth in his purpose and giveth that wretch lesse respect then ever He was full of indignation against Mordecai Full as heart could hold of hot wrath so that he gloweth like a fire-coal Et ferè crepat medius So unsatisfiable is ambition so restlesse and so vindictive Verso 10. Neverthelesse Haman refrained himselfe Much ado he had to forbeare mischieving him he was faine to force himself thereunto as the word signifieth for his fingers even itched to be having him by the eares or to be bathing in his blood This he did not haply because he durst not because Mordecai was the Kings servant his door-Keeper as 't is thought and so went under his protection It would therefore have reflected upon the King himself if he should lay violent hands on him Most sure it is that God held his hands and preserved Mordecai for further good to his Church Precious in the sight of the Lord is the death of his Saints neither will he send them to bed till they have done their work And when he came home he sent and called for his friends This had been a wise mans part if he had done it for any good purpose But as he was in an ill case to consult as being full of rage so he minded nothing but revenge and therefore advised with none but such as would say with him and thereby hasten his downfal And zeresh his wife Vt consiliariorum primam praecipuam That she was wife above her sexe See chap. 6.13 But had she been as wife as Pilates wife was She would not have given here such pestilent counsel but have warned her husband of medling with just men Have these workers of iniquity no knowledge that they eate up Gods people as they eat bread that they make account to make but a breakfast of them Psal 14.4 Verse 11. And Haman told them of the glory of his riches Favourites observing their mollissima fandi tempora get many times much wealth under Princes as did Sejanus under Tiberius Seneca under Nero that rich and wretched Cardinal Henry Beauford Bishop of Winchester and Chancellour of England in the reigne of Henry the sixth Cardinal Woolsey under Henry the eight That Haman had well-feathered his nest appears by his large offer to the King of ten thousand talents of silver c. Now riches render a man glorious in the worlds eye hence they go coupled together Prov. 3.16 and 8.18 Hence that of Labans grumbling sonnes Gen. 31.1 Quicquid non acquiritur damnum est Sen. Jacob hath taken away all that was our fathers nay not all but as avarice made Sejanus think all which he acquired not to be lost so did these losels and of that which was of our fathers hath be gotten all this glory But what were all this glory of his riches if for want of children Haman should leave it to those Quos vel
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
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
from the fault And the night He would be sure so â—it the time whether it were day or night He that is 〈◊〉 out of Gods way knoweâ— not where he shall stop or when he 〈◊〉 step back Take heed therefore to they wayes that thou sin not with thy tongue Psal 39.1 Jam. 3. that unruly member Hanc frâ—nis hanc â—â— compesce catenis When Gods hand is on thy back let thy hand be on thy mouth keep it as with a bridle or muzzle Psal 39.1 Passionate speeches teâ—iter volant non â—â—viter violant The best that come of them is repentance Job when he was once out could keepe no mean but what he had said against day and night he amplifieth by the parts and first for the Day ver 4.5 and then for the Night 6 7 8. c. Verse 4. Let that day be darknesse thick darknesse as that once was in Egypt Exod. 10.23 A day of trouble and distresse a day of darknesse and gloominesse a day of clouds and thick darknesse Zeph. 1.15 Let it be a dreadfull and a dismall day let sorrow and sadnesse overshadow it let mourning and tears overwhelme it let it be as when the Sun hideth his head in a mantle of black and is eclipsed at which time all creatures here below flag and hang the head In the gloomiest day there is light enough to make it day and distinguish it from night though the Sun shine not But Job would have no light to appear on his birth-day Thus be throweth out words without wisedome and as Hinds by calving so he by talking casteth out his sorrows Job 39.3 Let not God regard itâ— or require it let it passe as not worth looking after let him not take care of it or powre downe any speciall blessing upon it as he doth upon his people every day but especially upon the Sabbath-day Gods market day called by the Jewes desiderium dierum the desire of dayes and by the Primitive Christians Dies Lucis the Day of Light Neither let the light shine upon it And what is the air without light that first ornament of the visible world so what are all creature-comforts unlesse God shine through them What a wo-case is that poor soul in that walketh in darknesse and hath none of his light Isa 50.10 how lamentable is such an one deserted â—eâ—ghted how doth he find himself in the very suburbs of hell it self where the paine of losse is greater then the paine of sense 2 Thes 1.9 and to note thus much Iob here after he had said Let that day be darknesse addeth as a greater evil Let not the light shine upon it Verse 5. Let darknesse and the shadow of death stain it Let it be â—â—es luctuosus â—ethalis such a deadly dark day that each man may think it his last day fatall and feral Let there not be dimnesse only such as appeareth through a painted glasse died with some obscure colour but horrid and hideous darknesse such as was that at our Saviours passion when the Sun was totally â—â—â—â—ed and a great Philosopher thereupon cried out either the God of Nature suffers or the world is at an end To darknesse Iob here emphatically addeth the shadow of death The shadow is the dark part of the thing so that the shadow of death is the darkest side of death death in its blackest representation Now let these stain it saith he or challenge it or espouse it In nocte funestatur mund◠〈…〉 saith Tertullian elegantly Let a cloud dwell upon it Crescâ—t 〈…〉 Auxesin oratio Iob heapes up words like in sound and not unlike in sense Grief had made him eloquent as hoping thereby to ease himself Let a cloud dwell upon it a fixed cloud not such an one as continually hangeth over the Island of St. Thomas on the back side of Africa Abboâ—s Gâ—â—g 251. wherewith the whole Island is watered nor such aâ—dloud of grace as God promiseth to create upon every dwelling place of Mount Zion and upon her assemblies that upon all his glory may be a defence Isa 4.5 But such as St. Paul and his company were under before the shipwrack Act. 27. when neither Sunne nor starre appeared for many dayes together the heavens being wholly muffled c. Let the blacknesse of the any terrifie it or Let the â—eat of the day terrifie it as it befalleth those that live under the torrid Zone where nothing prospereth The Atlantes a certain people are said to curse the rising Sun it doth so torture them with extreme heat When the dog star ariseth those are in ill case who dwell in hot Countries towards the East they are troubled and terrified Some take the word Chimrine here rendred blacknesse for those 〈◊〉 mentioned by the Prophets those Chimney-Chaplains of the Heathen idols and so render it thus Let the Priests of the day terrifie it that is Let those who used to observe and distinguish dayes note it for a terrible day otherâ— understand it of the noon-day divels that should vex people on that day with hellish heâ—â—â—â— and fures the â—â—lgar Latine hath it thus Let Hinc forsan tenebra Cimmeria as it were the bâ—ternesseâ— of the day terrifie it and to the 〈…〉 the Chaldee Paraphrast Iob still riseth in his discourse making use of many poeticall figures and tragicall phrases pickt out for the purpose Verse 6. As for that night let darknesse seize upon it Having spent his spleene upon the day he now vents himself upon the night according to that division verse 3. As for that night of mine unhappy conception or birth let tenebrosus turbo as the Vulgar here hath it Caligo perpetua inufitata Mercer a dark tempest or a tempestuous darknesse grasp it or invade it let it be as dark as pitch by a darknesse superadded to its naturall darknesse Let it not be joyned unto the dayes of the yeare Let nature quite disclaime it and disjoint it from the day following let it not be reckoned as any part of time that measure of all our motions Some render it Ne gaudeat inter dies Let it not rejoyce it self among the dayes of the year as one of them The night hath glory by union with the day this he wisheth taken from it Disunion and division is a curse and the number of two hath been accounted accursed because it was the first that departed from unity And let it not come into the number of months Drus. Deleatur è calendario let it be razed out of the Calendar and not have any place in the computation of time The Hebrewes call the Moon and a Month by the same Name because the Moone is renewed every month Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luna Verse 7. Lo let that night be solitary And so consequently sorrowfull for alonenesse is comfortlesse optimum solatium sodalitium There is a desirable solitarinesse such as was that of
Redeemer lived c. So might Simeon because he had seen Gods salvation and so might Paul who had fought a good fight and kept the faith But how could Plato say in the eighth of his lawes The communion of the soule with the body is not better then the dissolution as I would say if I were to speak in earnest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato His master Socrates when to die was nothing so confident for he shut up his last speech with these words as both Plato himself and Cicero tell us Tempâ—â— est jam hinc abireâ— It is now high time for us to go hence for me to die and for you to live longer and whether of these two is the better the gods immortall know hominem quidem arbirâ—or sciro neminem it is above the knowledge I believe of any man living Thus he but Job was better perswaded otherwise he would have been better advised then thus earnestly to have desired death And cut me off Avidè me absumat quasi ex morte mea ingens lucrum reportaturâ—â— Let him greedily cut the 〈◊〉 so the word signifieth even as if he were to have some great gain Piâ—eda or get some rich booty by my blood Verse 10. Thou should I 〈◊〉 have comfort yea I would harden my self in sorrow c. I would take hard on and beaâ— what befalleth me as well as I could by head and shoulders had I but hopes of an end by death as having this for my comfort I have not concealed the words of the Holy One. I have boldly professed the true Religion Ps 40.10 116.10 119.43 not â—â—ared to preach the truth sincerely to others for Gods glory and their good however you may judge of me I never rejected the word of God but have highly honoured it so that my desire of death is not desperate as you may conceive but an effect of good assurance that by death heaven advanceth forward that happy term when all my miseries shall end at once and hence it is that I am so greedy after the grave Verse 11. What is my strength that I should hope q. d. Thou hast told me O Eliphaz that if I frame to a patient and peaceable behaviour under Gods chastisement I shall go to my grave in a good old age c. but alasse it is now past time of day with me for that matter my breath is corrupt my dayes are extinct the graves are ready for me chap. 17.1 Were I as young and lusty as ever I have been some such things as ye have promised me might be hoped for but alasse the map of age is figured on my forehead the calenders of death appeare in the furrowes of my face besides my many sores and sicknesses which if they continue but a while will certainly make an end of mee And what is mine end i.e. The later part of my life what is that else but trouble and sorrow see this elegantly set forth by Solomon Eccles 12.2 3 4 c. That I should prolong my life That I should desire my life to be prolonged or eeked out to that De re râ—st lib. 1. cap. 1. Rather let it be my â—are with Varro ut sarcinas colligam antequà m proficiscar è vita to be ready for death which seemeth so ready for mee Verse 12. Is my strength the strength of stones Or Is my flesh of brasse Is it made of marble or of the hardest metal as it is said of one in Homer that hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of brazen bowles and of Julius Scaliger that he had a golden soule in an iron body he was a very Iron sides but so was not Job he had neither a body of brasse nor sinewes of iron to stand out against so many stormes and beare so many batteries he felt what he endured and could not long endure what he felt As for the damned in hell they are by the power of God upheld for ever that they may suffer his fierce wrath for ever which else they could never do And as for those desperate Assasines Baltasar Gerardus the Burgundian who slew the Prince of Orange Anno Dom. 1584. and Ravilliac Ferale illud prodigium as one calleth him that hideous helâ—hound who slew Henry the fourth of France in the midst of his preparations and endured thereupon most exquisite torments this they did out of stupidity of sense not solidity of faith and from a wretchlesse desperation not a confident resolution Verse 13. Is not my help in me Have I not something within wherewith to sustaine me amidst all my sorrowes viz. the testimony of my conscience that in simplicity and godly sincerity I have had my conversation in the world 2 Cor. 1.12 â—o this is my rejoycing this is my cordial c. Innuit innocentiam suam aâ— vita integritatem saith Drusius he meaneth the innocency and integrity of his heart and this was the help Job knew he had in store this was the wisedome or right reason he speaketh of in the following words and is wisedome or vertue driven quite from me no no that holdeth out and abideth when all things else in the world passe away and vanishâ— as the word Tushijah importeth Job had a subsistence still for his life consisted not in the abundance which he had possessed but was now bereft of The world calleth wealth substance but God giveth that name to Wisedome only The world he setteth forth by a word that betokeneth change for its mutability Prov. 3.8 and the things thereof he calleth Non-entia Prov. 23.5 Wilt thou set thine eyes saith he upon that which is not and which hath no price but what opinion setteth upon it Grace being a particle of the divine nature is unloosable unperishable Virtus post funera venit Verse 14. To him that is afflicted Heb. melted viz. in the furnace of affliction which melteth mens hearts and maketh them malleable as fire doth the hardest metals Psal 22.15 Josh 7.5 Pity should le shewed from his friend By a sweet tender melting frame of spirit such as was that of the Church Psal 102.13 and that of Paul 2 Cor. 11.29 Who is weakâ— and I am not weak sc by way of sympathy who is offended and I burne not when others are hurt I feele twinges as the tongue complaineth for the hurt of the toe and as the heart condoleth with the heele and there is a fellow-feeling amongst all the members so there is likewise iâ— the mysticall body From his friend who is made for the day of adversity Prov. 17.17 and should shew â—ove at all times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et cum fortuna statque cadisque fides and especially in evil times but poor Job bewaileth the want of such faithfull friends David also complaineth to God his onely fast friend of those that would be the causes but not the companions of his calamity that would fawn upon him in his flourish but forsake him in his misery
of this and especially in this book which shewes that we are very apt to forget it A point this is easie to be known but very hard to be believed every man assents to it but few live it and improve it to reformation Mine eyes shâ—ll no more sâ—e good sc in this world for in the world to come hee was confident of the beatificall vision chap. 19.27 Hezekiah hath a like expression when sentenced to die I said in the cutting off of my dayes I shall not see the Lord even the Lord in the land of the living that is in this life present Psal 27.13 and 52 5. and 142.5 Isa 53.8 called also the light of the living John 9.4 Psal 56.13 I shill behold man no more with the inhabitants of the world Isa 38.11 And this both sick Job and sick Hezekiah tell the Lord and both of them begin alike with O remember Isa 38.3 God forgetteth not his people and their condition howbeit he requireth and expecteth that they should be his Remembrancers for their own and others good Isa 62.6 7. See the Margin Verse 8. Thâ— eye of him that hath seen me shall see me no more In death we shall neither see nor be seen but be soon both out of sight and out of mind too It is storied of Richard the third that he caused the dead corps of his two smothered Nephews to be closed in lead and so put in a coffin full of holes and hooked at the ends with two hookes of iron and so to be cast into a place called the Black-deeps Speed 935. at the Thames mouth whereby they should never rise up nor be any more seen Such a place is the grave till the last day for then the sea shall give up the dead which are in it and death ad he grave shall render up the dead that are in them Rev. 20.13 then shall Adam see all his nephews at once c. Thine eyes are upon me and I am not Thou even lookest me to death like as elsewhere God is said to frown men to destruction Psalm 80.16 and Psalm 104.29 they are not able to endure his flaming eyes sparkling out wrath against them What mad men therefore are they that speak and act against Him who can so easily do them to death If God but set his eyes upon them for evil as he oft threatneth to do Amos 9.4 Job 16.9 they are undone Verse 9. As the cloud is consumed and vanisheth away A cloud is nothing else but a vapour thickened in the middle Region of the aire by the cold encompassing and driving it together psalm 18.19 vessels they are as thin as the liquor that is in them but some are waterlesse the former are soon emptied and dissolved the later as soon scattered by the wind and vanish away See the Note on verse 7. So he that goeth down to the grave shall come up no more sc to live and converse here with men as ver 10. Or he shall come up no more sc without a miracle as Lazarus and some others long since dead rose againe he cannot return to me said David of his deceased child 2 Sam. 12.23 God could send some from the dead to warn the living but that is not now to be expected as Abraham told the rich man Luk. 16. Those spirits of dead men that so oft appeared in times of Popery requiring their friends to sing Masses and Dirges for them and that drew this verse from Theodorus Gaza sunt aliquid manes lethum non omnia finit were either delusions or else divels in the shape of men That Job doubted of the Resurrection or denied it as Rabbi Solomon and some other both Hebrew and Greek writers conclude from this text is a manifest injury done to this good man and a force offered to the text as appeareth by that which next followeth Verse 10. He shall return no more to his house Either to dispatch businesses or to enjoy comforts he hath utterly done with the affaires of this world Melanchthon telleth of an aunt of his who having buried her husband and sitting sorrowfully by the fires side saw as she thought her husband coming into the roome and talking to her familiarly about the payment of certaine debts and other businesses belonging to the house and when he had thus talked with her a long time he bid her give him her hand she at first refused but was at length perswaded to do it he taking her by the hand so burnt it that it was as black as a coal and so he departed Was not this the divel Neither shall his place know him any more His place of habitation or his place of honour and ruledome these shall no more acknowledge him and welcome him back as they used to do after a journey Death is the conclusion of all worldly comforts and relations Hence wicked people are so loth to depart because there is struck by death an everlasting parting-blow betwixt them and their present comforts without hope of better spes fortuna valete said one great man at his death Cardinall Burbon would not part with his part in Paris for his part in paradise Fie said another rick Cardinall will not death be hired will mony do nothing Never did Adam go more unwillingly out of paradise the Jebusites out of the strong-hold of Zion the unjust steward out of his office or the divels out of the demoniack then gracelesse people do out of their earthly tabernacles because they know they shall return no more and having hopes in this life only they must needs look upon themselves as most miserable Verse 11. Therefore I will not refraine my mouth Heb. I will not prohibite my month sc from speaking I will bite in my grief no longer but sith death the certaine end of all outward troubles is not farre from mee I will by my further complaints presse the Lord to hasten it and not suppresse my sorrowes but give them a vent I will speake in the anguish of my spirit Heb. In the straitnesse or distresse of my spirit which is almost suffocated with grief I will complaine in the bitternesse my soul his greatest troubles were inward and if by godly sorrow for his sinnes he had powred forth his soule in an humble confession as some understand him here he had taken a right course but thus boisterously to break out into complaints savoureth of humane infirmity and sheweth quantae sint hominis vires sibi à Deo derelicti what a poor creature man is when God leaveth him to himself Mercer and subjecteth him to his judgments Verse 12. Am I a sea or a whale Can I bear all troubles as the sea receives all waters and the whale beares all tempests This as is well observed was too bold a speech to God from a creature for when his hand is on our backs our hands should be upon our mouths as Psalm 39.9 I was dumb or as others read it I should
terrible doubtlesse because they had no warning of it as they had of other plagues How oft do men chop into the chambers of death their long-home the grave all on the sudden as he that travelleth in the snow may do over head and ears into a marle-pit Death of any sort is unwelcome to nature as being its slaughterman but when sudden It is so much the more ghastly and those that desperately dare death to a duel cannot look it in the face with blood in their cheeks only to those that are in Christ the bitternesse of death is past the sting of it pulled out the property altered as hath been already noted Christ the Sun of Righteousnesse saith a Learned Expositor here lay in the grave and hath left perpetual beams of light there for his purchased people Mr. Caryl The way to the grave is very dark but Christ hath set up lights for us c. And of the shadow of death The shadow is the dark part of the thing so that the shadow of death is the darkest side of death death in its most hideous and horrid representations the shadow of death is the substance of death or death with addition of greatest deadlinesse Without any order Heb. and not orders What then confusion surely without keeping to rules or ranks mens bones are mingled in the grave whether they have been princes or peasants it cannot be discerned Omnia mors aequat as chesse-men are put up all together in the bag when the game is ended without distinction of King Duke Bishop c. so here Junius rendreth it expertem vicissitudinum without any interchanges distinctions vicissitudes or varieties as of day night summer winter heat cold c. of which things consisteth the greatest part of the brevity of this world And where the light is 〈◊〉 darknesse How great then must needs be that darknesse as our Saviour speaketh in another case Matth. 6.23 Surely when by the return of the Sun there is light in the land of the living in the grave all is abyssed and sunk into eternal might as the bodies of those two smothered Princes were by their cruel Uncle Richard the third in the black-deeps a place so called at the Thames-mouth in the grave light and darknesse are both alike and as the Images in Popish Temples see nothing though great wax candles be lighted up before them so the clearest light of the Sun shining in his strength would be nothing to those that are dead and buried Let this be much and often thought on mors tuâ— mors Christi c. Cyrus that great Conqueror lying on his death-bed praised God saith Xenophon that his prosperity had not puffed him up for he ever considered that he was but mortal and must bid adieu to the world Charls the fifth Emperour of Germany caused his sepulcher and grave clothes to be made five years before his death and carried them closely with him whithersoever he went Samuel sent Saul newly annointed to Rachels sepulcher 1 Sam. 10.24 that he might not surfet upon his new honours c. CHAP. XI Verse 1. Then answered Zophar the Naamathite WIth a most bitter invective savouring more of passion then charity Zophar rejoyneth or rather revileth innocent Job mis-interpreting his meaning verse 4. and laying to his charge 1. Loquacity or talkativenesse 2. Lying 3. Scoffing at Gods good providence and mens good counsel 4. Self-conceitednesse and arrogancy besides rashnesse boldnesse c. For want of better arguments against him he falls foul upon him in this sort And if the adversaries of the truth do the like by us as our Saviour saith they will Matth. 5.11 and as himself after Job and many other of his members had the experience of it we must not be over-troubled Zophar signifieth a watcher he watched for Jobs halting and took him up before he was down he is stiled the Naamathite from Naamah a city in the land of Vz eighteen miles from Jobs Pyramis saith Adricomius which signifieth â—air But he dealeth not so fair with his friend as had been fit for he giveth him no honour or respect at all but treateth him with singular sharpnesse and violence or rather virulence of speech hear himâ—elfe Verse 2. Should not the multitude of words be answered Should not he who speaketh what he will Nunquid qui multa loquitur non audiet Vulg. hear what he would not yes Job shall now or you 'l want of your will but if Job have talked more then his part came to the truth is his speeches are longer then any of those his three friends which are all except that first made by Eliphaz chap. 4. and 5. comprehended in one chapter whereas his take up two three or more he may well be excused considering the sharpnesse of his disease the ungentlenesse of his friends and the sense of Gods displeasure which his soul laboured under Zophar and the rest looked upon him as a wretched hypocrite and were angry that he would not yeild himself so they accused his former conversation as wicked what way had he therefore to defend and assert his own integrity but by words and must he yet passe for a pratling fellow a man of lips a very wordy man one that loveth to hear himself talk because he will not be by them out-talked and over-born by their false charges Most sure it is that profane and profuse babblings are to be avoided and to bring fulnesse of matter in fewnesse of words it is very commendable Quà m multa quà m paucis said Tully of Bruâ—â—s his Laconical Epistle how much is here in a little but 1. Every man cannot be a short-spoken Spartan It is reported that in Luthers house was found written Melancthou hath both matter and words Luther hath matter but wants words Erasmus hath words at will but wants matter Every one hath his own share all are not alike-gifted 2. He is to be accounted talkative who uttereth unprofitable words and far from the purpose beside the point and so Zophar himself was to be blamed in this whole discourse of his wherein he talketh much but speaketh little Concerning the infinite and unsearchable wisedom of God he argueth truly and gravely but yet nothing fitly to convince Job who himself had said as much and more of the same subject The counsel also that therehence he giveth Job doth little or nothing concern him it being the same in effect that Eliphaz and Bildad had said before him Zophar therfore was the locutuleius the talkative man here mentioned rather then Job the lipâ—-man adversus sua ipsius vitia facundus satis and as Bion was wont to say that the Grammarians of his time could discourse wel of the errors of Vlysses but not at all see their own so it befell Zophar And should a man full of talk be justified Heb. a man of lips so called as if he were made all of lips and had no other members Shall such an one
petty-gods within our selves we would be absolute and independent when in truth all that we have is derivative the Churches beauty is borrowed Ezek. 16. and we may say of all that we are as he did of his hatchet Alas Master I borrowed it 2 King 6.5 Verse 15. Behold now Behemoth which I made with thee i.e. The Elephant called Behemoth Vocatur Bellua per Antonomasiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graec. that is Beasts in the plural for his hugenesse as if he were made up of many beasts So David aggravating his own brutishnesse saith So foolish was I and ignorant I was as a beast Heb. Behemoth beasts in the plural before thee Psal 73.22 that is as a great beast his sin swelled in his eyes as a toad he befools and be-beasts himself as reason required for nothing is more irrational than irreligion Which I made with thee Thy fellow creature made to serve thee He is in the Chaldee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pil that is Wonderful because the wonders of Gods glory do so marvellously appear in him Made he was the same day with man and hath a kind of familiarity and love to him if brought up with him doing him great good service in Peace and War and may be taught to adore Kings He eaieth grasse like an Ox He is not ravenous nor carnivorous neither eateth he daily the grasse upon a thousand hills Lyra. as the Hebrews foolishly fable and that he is to be killed at the resurrection to feast the Saints as being a creature of a monstrous bignesse As the Ox liâ—â—eth up grasse Numb 22.4 so doth the Elephant yet not with his tongue which for so great a Beast is but little neither read we here any thing at all of his voice to teach great men faith One not to speak bigge swolne words but with his Trunk or great Snout called his tail verse 17 as Beza thinketh because it beares the resemblance of a taile Arist de Nâ—â— Anim l. 2. c. 5 6. and is of most marvellous and necessary use to him With this he grazeth and with this he over-throweth trees and then feedeth upon them But he doth not proudly abuse the mightinesse of his limbs to the hurt of other cattle yet he will not be wronged and is of so great strength that no one man dare assault him Verse 16. Lo now his strength is in his loines Wherein he is so strong that he can beare a wooden Tower upon his back and upon that two and thirty men standing to fight there-from In India where the hugest Elephants are they ride upon the bigger plow with the lesser and carry great loads and burdens with both For which and the like purposes Junius totus robustissimus est supernè infernè Howbeit God hath chiefly placed his strength not in any offensive part his head hath no horns nor his feet no clawes to do mischief with but in his loynes and about his belly And his force is in the navel of his belly Which must needs be very hard undergirded when so great weight is made fast to his back Naturalists observe That the softest part of the Elephant is his belly and therefore the Rhinoceros his deadly enemy setteth upon him there with his crooked horn whetted against a Rock and overcometh him yet is he stronger in his belly then other Creatures are in the back and therfore his Navel is here called Navels in the plural His skin is exceeding hard and rough so that an Arrow can hardly pierce it Yet Eleazer Machab. 6 rushing into the enemies Army gat under an Elephants belly upon which he thought King Antiochus rode and killed him being himself crushed to death with the weight of the Beast falling upon him Verse 17. He moveth his tail like a Caedur The Elephant hath but a small and short taile for his bulk Beza therefore rendreth it his prominent part which is as the Cedar and interpreteth it of his Prâ—bofeis or large Snout Sic. Deodat which truly saith he as being proper to the Elephant and of very great use might not in any wise be pretermitted in this description See vers 15. The sinewes of his stones are wrapt together This is also another of the Elephants properties whose testicles are hidden and stick to his belly fastned there by certaine sinewes and ligaments and do not hang as other beasts testicles do As his genital members are but small considering his bignesse so his lust to the female is not great never coupling with her but in secret and when she is once filled forbearing her company Verse 18. His bones are as strong pieces of brasse Or As Conduit Pipes of brasse whereby may be understood his hollow bones as by bars of Iron the solid ones and by both together with his Trunk composed of gristles and his teeth and tushes eight foot long some of them we may conjecture of the bignesse of his whole body the hugest of all earthly creatures saith Pliny nine cubits high saith Elian of some Now can Job look upon such a monstrous creature or hear his noise or stand before him without great horror and will he not submit to the great God and give him all his glory Verse 19. He is the chief of the wayes of God i.e. The Master-piece among all the beasts and perhaps first made as Man is among all earthly creatures being divini ingenii cura as One calls him Of all earthly irrational creatures the Elephant is the hugest and strongest and of most understanding He that made him can make his sword to approach unto him i.e. God alone can deal with him and kill him for no man dare undertake him unlesse it be by Art and cunning and that in Jobs dayes likely was not yet known or practiced And if God had not given an horn to the Rhinoceros and poison to the Dragon who are the Elephants most mortal enemies there were no beasts to be found that could have the better of him He is of himself long-lived saith Aristotle but God can and doth cut him off at his pleasure and so he will those masterlesse Monsters that persecute his people though they may seem to be out of the reach of his rod. Some read the words thus He that made him made his sword to be near him and intepret it of his Proboscis or Snout wherewith as with a sword he fights and does many feats Curtius saith That when Porus the Indian King being wounded in battle fell down armed to the ground his Elephant with his Trunk gently took him up and set him upon his back again Some in their wars have fastned sharp swords to the Snouts of the Elephants and done much mischief therewith to the enemy Verse 20 Surely the Mountaines bring him forth food And food enough though he be of an huge body Learne we to trust unto Gods providence for our necessary provision the earth is the Lords and the fulnesse thereof
special favour A man may have together with them animam triticeam as that rich fool had Animas etiam incarnavimus as a Father complaineth These outward things are got within men and have stolen away their warmest and liveliest affections from God Not so in the Saints They must have God or else they dye The people mourned and put on black when they heard that God would not go with them himself but send an Angel with them Exod. 33.2 3. And when great gifts were sent to Luther he sent them back again with this brave speech I will not be put off with these poor things I look for better Let God bestow himself upon me and it sufficeth As with Manna there fell a dew so to a good Soul together with Corn and Wine be it more or less there is a secret influence of God which the carnal heart is not acquainted with A fly cannot make that of a Flower that a Bee can do The treacherous Shechemites had plenty of Corn and Wine Judg. 9.27 but having not the grace of God withall they were soon after destroyed by Abimelech Vers 8. I will both lay me down in peace and sleep Heb. In peace together will I lye down and sleep that is saith the Syriack interpreter Non solum cubabo sed etiam Dormiam I will not only lye down but also sleep which many cannot do for fears and cares those Gnats that keep them waking The Arabick hath it I sleep as securely in adversity as those can that are in prosperity Others thus I wil lay me down together with the joy before spoken of and confidence in God this shall be my Bed-fellow and then I am sure to rest sweetly and safely For Thou Lord only makest thou settest me in safety thou givest to thy beloved sleep Psal 127.2 that is extraordinary quiet refreshing sleep as the learned note upon the Aleph quiescent in 〈◊〉 which is not usual PSAL. V. TO the chief Musician See on Psal 4. title Vpon Nehiloth Upon Wind-instruments Pneumatica tribulata The Rabbins say that this Psalm was made and appointed to be sung concerning Doeg and Ahitophel Vers 1. Give ear to my words O Lord David knew him to be a Prayer-hearing God Psal 65.2 and that his ears were always open as the doors of the Roman Aediles were to hear complaints and requests hence this prayer Consider my meditation i. e. the conception of my soul uttered with a low voyce Murmur meuns Hieron but with most vehement affection All this Mussitationeâ—â— meam the Hebrew word importeth Vers 2. Hearken unto the voyce of my cry He thrice repeats the same request to shew the greatness of his grief and the necessity of help from Heaven Let mind and mouth spirit and speech go together in prayer and then its right the voyce of the Heart is simply necessary Moses cried to God at the red Sea though he said nothing The voyce of the lips is of great use also 1. For preventing of distraction 2. For exciting devotion My King And therefore help O King as she said 2 King 5.24 And my God who art in covenant with me both offensive and defensive For unto thee will I pray Thou art the proper object of Prayer as being Omnipresent Omniscient Omnipotent and a God in covenant with thy people Vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My voyce shalt thou hear in the morning That fittest season usually for Prayer or any other serious business The very Heathens chose the morning chiefly for Sacrifice as Nestor in Homer the Argonauts in Apollonius The Persian Magi sang Hymns to their Gods at break of day and worshipped the rising Sun The Pinarii and Potitii certain Idolatrous Priests sacrificed every morning and Evening to Hercules upon the great Altar at Rome The Jews counted and called it an Abomination of desolation if at any time the Morning and Evening Sacrifice to the Lord were intermitted So should Christians if they offer not unto him twice a day at least viz. Morning and Evening prayers and praises Mass and Meat hinder no mans thrift say the very Papists A whet is no let a bait by the way hindreth not the journey so neither doth prayer in a morning hinder a mans business be it never so hasty or weighty but furthereth it rather Cardinal Wolsie though hee were Lord Chancellour His Life and Death by his Gentle Ush pag. 18. when he came in a morning out of his privie Chamber would not go abroad till he had heard two Masses nor go to bed at night with any part of his service unsaid no not so much as one Collect. Mahometans what occasion soever they have by profit or pleasure pray constantly five times a day Christians have a charge to continue instant in prayer and to let all business wait upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.12 with Act. 6.4 David knew that if prayer stand still the trade of godliness standeth still He therefore will be up and at it betimes and rather break his sleep than leave such a duty undone In the morning will I direct my prayer unto thee and will look up Or look out spy like a Watch-man Gnarach Or dinavit aciem disposuit Tsaphah Speculando expectavit Two Military words the Prophet here maketh use of hee would not only pray but marshal up his prayers put them in array And when he had done he would be as a Spy upon a Tower to see whether he prevailed whether he got the day Some men pray of course or as a task but never look after their prayers or mark what answer This is very great folly and oscitancy Who sends forth a Ship and waits not for the return thereof Who shoots an Arrow or casts a Boul and looks not where it lights Prayer is the Souls Arrow Angle Seed Dove Messenger c. And they that take not notice how they speed deal as scofling Pilat did who scornfully asked Christ What 's truth but stay'd not for the answer If God shall hearken what David speaketh David must likewise hearken what God will speak He must look up to God if God shall look out of himself to David sith he humbleth himself to behold things done in Heaven Psalm 113.6 by a wonderful condescension how much more then to look upon man that is a Worm and the Son of man that is a Worm Job 25.6 Tantus tantillum Vers 4. For thou art not a God that hath pleasure in wickedness As the Kings of the Earth have saith R. Solomon Alexander the Great promising a Crown of one hundred and eighty pound to those of his Guests that drank most caused one and forty to kill themselves with drinking for that Crown King Charls the Ninth of France gave one Albertus Tudius an Hucksters Son six hundred thousand Crowns Camera Med. Hâ—stor to teach him to swear with a grace But God perfectly hateth wickedness and wicked persons There were more
shall go to the generation of his fathers i.e. To the grave or albeit he come to the age of his Fathers that is live here very long They shall never see light Either have any sound comfort at death or any part in Gods Kingdom Vers 20. Man that is in honour and understandeth not Versus amabeus See ver 12. there is but little difference Stultitians patiuntur opes The more a man hath of worldly wealth and the less of Spiritual and heavenly understanding therewith the more bestial he is and shall be more miserable Caligula called his Father-in-law Marcus Silanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a golden brute Quid cervo ingentia cornua cum desit animus Vel mihi da clavem vel mihi telle seram PSAL. L. A Psalm of Asaph Who was both a Musick-master 1 Chron. 25.2 and a Psalm-composer 2 Chron. 29.30 The most are of opinion that this Psalm was made by David and committed to Asaph to be sung after that Israel had been afflicted with three years Famine and three days Pestilence and the Angel had appeared to David Jun. and set out the place where the Temple should be built 2 Sam. 21. 24. 1 Chron. 21.18 22.4 Vers 1. R. Nahum ap Nebien The mighty God even the Lord Heb. The God of gods whether they be so deputed as Angels Magistrates or reputed only as Heathen-deities 1 Cor. 8.9 Jehovah or Essentiator is Gods proper Name Some say God is here thrice named to note the Trinity in Vnity Hath spoken sc By the mouth of his holy Prophets which have been since the world began Henoch the seventh from Adam spoke much like Jude 14. The Rabbines say that this Psalm is De die judecii futuro of the Day of Judgement Others that it is the Lords judging of his Church drawn according to the model of the great and last Judgement whereunto it serveth as a preparation or a warning-peece And called the earth from the rising c. The habitable part of Gods earth the sons of men Prov. 8.31 with Mal. 1.11 These are all called to attest the equity of Gods proceedings against an hypocriticall Nation Children that were corrupters For God hath thus farre instructed all men that He is to be honoured of all with all manner of observance Rom. 1.20 Let this be pressed upon all sorts said Zalencm the Locrian Law-giver in the preface to his Laws 1. That there is a God 2. That this God is to be duely worshiped Vers 2. Out of Sion the perfection of beauty Heb. The whole Perfection Perfectissim◠pulchritudini◠locus Tre◠or the Universality of beauty because there especially was Gods glory set forth in his holy ordinances and more clearly manifested than in all his handy-work besides See Psal 48.2 God hath shined Like the Sun in his strength sometimes for the comfort of his people as Psal 80.1 sometimes for the terrour of evill-doers as Psal 94.1 and here But evermore God is terrible out of his holy places Psal 68.35 89.7 Vers 3. Our God shall come and shall not keep silence He doth daily come and sit upon the tribunall in his Church by the Ministery of his Servants Mat. 18.17 who must reprove sinners with all authority and shew themselves sons of thunder that they may save some at least with fear snatching them out of the fire Jude 23. as Peter Act. 2.40 and Paul 2 Cor. 5.11 but especially when to work upon the Proconsul Paulus Sergius he set his eyes upon Elymas the sorcerer as if he would have looked thorough him After which lightening followed that terrible thunder crack O thou full of all subtlety and all mischief thou child of the Devill thou enemy of all Righteousness wilt thou not cease to pervert the streight wayes of the Lord Act. 13.9 10. A fire shall devour before him As he gave his law in fire so in fire shall he require it And it shall bee very tempestuous round about him Not before him only but round about him lest the Wicked should hope to escape by creeping behind him That was a terrible tempest that befell Alexander the great Curtius lib. 8. ex Dioder and his army marching into the Country of Gabaza when by reason of continuall thundering and lightening with hailstones and light-bolts the army was dis-ranked and wandred any way many durst not stirre out of the place c. Tremellius rendreth it wish-wise but in a parenthesis Les our Lord come and let him not be silent The Saints know that they shall bee safe when others shall smoak for it because God is their God Vers 4. Hee shall call to the Heavens from above and to the earth That these dumbCreatures may be as so many speaking evidences against an unworthy people and witnesses of Gods righteous dealings against them See Deut. 32.1 Isa 1.2 Mic. 6.2 The Chaldee thus paraphraseth He will call the high Angels from above and the just of the earth from beneath Vers 5. Gather my Saints together unto mee This seemeth to be spoken to the Angels those active Instruments and executioners of Gods Judgements By Saints here understand professors at large all that live in the bosome of the Church visible and partake of the externall priviledges only such as are in the Vine but bear no fruit Joh. 15.2 have a name to live but are dead Rev. 3. such as whose sanctity consisteth only in covenanting by sacrifice Basil saith that such are called Saints to aggravate their sins as a man that hath an honourable title but hath done wickedly and is therefore the rather to be condemned When one pleaded once with a Judge for his life that he might not be hanged because he was a Gentleman hee told him that therefore he should have the Gallows made higher for him Those that have made a Covenant with mee by Sacrifice But were never brought by mee into the bond of the Covenant for then the rebels would have been purged out from among them as it is Ezek. 20.37 38. Vers 6. And the Heavens shall declare his Righteousnesse Those Catholick Preachers whose voice goeth out aloud to the end of the World Psal 19.4 See vers 4. For God is Judge himself And front him is no appeal every transgression and disobedience from him shall receive a just recompence of reward Heb. 2.2 even those corruptions that are most inward and lye up in the heart of the Country as it were those pollutions not of flesh only i.e. worldly lusts and grosse evills but of spirit also 2 Cor. 7.1 more spirituall lusts as pride presumption formality self-flattery carnall confidence in externall legall worships the sin principally taxed in this Jewish people here in the next verses Vers 7. Hear O my people and I will speak c. What sweet and winning language is here for a preface Gods proceedings against sinners whom he might confound with his terrours is with meeknesse and much mildnesse Gen. 3.9.11 4.9 Mat.
nor bestow upon them thy crown of righteousness Vers 28. Let them be blotted out c. Wherein they were never indeed written among those living in Jerusalem Isa 4.3 those first-born whose names are written in Heaven Heb. 12.23 but they accounted themselves of that number and were so esteemed by others This was a mistake and the Psalmist prayeth God to make it appear so No videantur in alhum tuorum velats quibus vgra vita 〈◊〉 destinasâ—i Vers 29. But I am poer and sorrowful The Church is usually so and may sing as here Vaâ—nignant c. but her comfort is 1 That Christ saith unto her as Rev. 2.9 I know thy sorrow and poverty but that is nothing Thou art rich 2 That her poverty is not penal but Medicinal Gods dispensation is sit her for better riches As a wise Physician purgeth a foul body till he bring it almost to skin and bone But why That having made it poor there may bee a spring of better bloud and spirits Vers 30. I will praise the Name of God i. e. aquitum Deum I will thankfully agnize and recognize Gods great goodness to me in this deliverance with mine uttermost zeal and skill Vers 31. This also shall please the Lord better c. True thankfulness is epimum optimum sacrificium those calves of our lips Hos 14.3 Heb. 12 1â— These Calves or Bullocks as in the Text must 1 Have burnt and hoofts bee young and tender the very best of the best 2 They must bee slain our thanks must proceed from a mortified minde 3 They must be sacrifised where is required 1 An Altar our praises must be tendred in the mediation of Christ 2. Fire our hearts must be enflamed with zeal and ardency 3 Our hands must be laid on the head of the Bullock That is we must in all humility confess our unworthiness c. This will surely please the Lord better than an Oxe or Bullock that hath â—erns and hâ—â—ofâ— Vers 32. The humble shall see this and be glad Davids great care was for others confirmation and comfort much more Christs witness that holy prayer of his Joh. 17. Your 〈◊〉 shall live Which before was all 〈◊〉 Pray that yet may joy David did so often Psal 6. c. Vers 33. For the Lord he 〈◊〉 the poor He is the poor mans King the wronged mans refuge Trajan the Emperour is renouned for this Aeli spart that when he was mounted for a battel he alighted again to hear the complaint of a poor Woman that cried unto him for Justice and our Edw. 6. for this that he would appoint certain hours to sit with the Master of the Requests Engl. Elis only to dispatch the Causes of the poor God is much more to be magnified Vers 34. Let the heaven and earth praise him As they do in their kind and have good cause so to do for their resstaâ—ration by Christ Rom. 8.11 Vers 35. 〈…〉 The Church universal And will build the Cities The paâ—â—â—dâ— at Churches That they may dwell there viz. The seed of his servants vers 36. 〈◊〉 after them shall be incorporated into the Church and 〈◊〉 thing to all perpetuity PSAL. LXX A Psalm of David Made likely or rather made use of from Psal 40.14 15 c. when Shaba the Son of Bichri was up in rebellion after Absoloms death 2 Sam. 20.1 c. See Psal 69. title To bring to remembrance Worthy to be remembred and followed as a pattern of prayer Some make this Psalm an Appendix to the former as Psal 43. is to Psal 42. Others make it a part of the next Psalm which is therefore say they without a title Vers 1. Make haste O God to deliver me As a Father â—ans without leggs when his childe is hazarded Vers 2. Let them be ashamed See Psal 40.14 35.26 27. Vers 3. Let them be turned back for a reward Vel ficit per insidias vel supplantationem more Athletarum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them be supplanted defeated That say Aha aha Augustine rendreth it Enge Enge that is Well done and giveth this Note upon it Plus persequitur lingua adulator is quà m manus interfectoris The tongue of a Flatterer may mischief a man more than the hand of a Murtherer The Apostle Heb. 11.37 ranketh their tempting and flattering promises among their bloudy deeds their is sing tongues with their terrifying jaws Vers 4. Let all those that seek thee c. Piorum characteres saith one a godly man caracterized by his search after God his joy in him his love to him his praises of him Let God be magnefied In illo quicquid ego ille non ego saith Augustine Vers 5. But I am poor and needy See Psal 69.29 with the Note PSAL. LXXI VErs 1. In thee O Lord do I put my trusts See Psal 31.1 with the Note It appeareth by vers 9.18 that this Psalm was written by David in his old age when Absolom or Sheba was in rebellion against him though haply for haste and in that fright he could not superscribe it as he did the rest The Greek title viz. of David A Psalm of the Sons of Jonadab and of them that were first captived hath no footing in the Original Hebrew Vers 2. Deliver me in thy righteousness Let my deliverance be the fruit of thy promise and of my prayer and so it will be much the sweeter Vers 3. Thou hast given Commandement sc To thine Angels and all other thy Creatures or thou hast commanded that is thou hast promised Vers 4. One of the hand of the unrighteous That seeketh by fraud to undermine me and by force to overturn me And cruel man Qui totus in fermento jacet soure as leaven sharp as vineger Vers 5. For thou art my hope Helpless I may seem but hopeless I am not Vers 6. Hâ— thee have I been bolden us from the womb As in the Womb I lived upon thee so from the womb The same that breede thus feedeth us that matter that nourisheth the Childe in the Womb striking up into the breasts and by a further concoction becoming white is mode milk for it Thou ar◠〈…〉 me out infamy to other bowels Else I had never been born alive That a childe is bound 〈…〉 saith Galen Sed quomoda fiat admotoritar 〈…〉 calleth it 〈◊〉 supra mirabiloâ— muja mirabila the greatest wonder in the World Surely if a Childe were born but once in an hundred years space we should all then to see so strange a work saith another Vers 7. I am as a wonder 〈◊〉 Or 〈◊〉 the great ones a Monster to the mighty Quia credo 〈…〉 glosseth because I beleeve what I yet see not viz. that this storm shall blow over and I he reâ—â—â—ed in my Throne Vers 8. 〈…〉 Vers 9. Cast me not off in the time of old age For now I have most need of thee The white Rose is soonest cankered so is the white Head soonest corrupted
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
name of Sana to hate the word here used because it is most of all to be hated as the greatest evil as that which setteth us furthest from God the greatest good This none can do but those that love the Lord Christ in sincerity for all hatred comes from love A naturall man may be angry with his sin as a man is sometimes with his wife or friend for some present vexation but hate it hee cannot yea he may leave it for the ill consequents of sin but not loathe it If he did he would loathe all as well as any for hatred is ever against the whole kind of a thing saith Aristole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhetor. lib. 2â— Vers 11. Light is sown for the Righteous The Righteous is haeres cruc â—â— the Heir of the Crosse and many are his troubles A Child of light may walk in darknesse and have no light Isa 50.10 yet Christ will not leave him comfortlesse Joh. 14. Light is sown for him 't is yet seeding-time and that is usually wet and dropping and the seed must have a time to lye and then to grow ere a crop can be expected there must be also weeding and clodding c. behold the Husbandman waiteth for the precious fruit of the earth and hath long patience for it By ye also patient stablish your hearts c. Jam. 5.7 8. We look not to sow and reap in a day as He saith of the Hyperborean people far North that they sow shortly after the Sun-rising with them and reap before the Sun-ser so because the whole half year is one continuall day with them Heresbach dâ— rerust Deliverance will come in Gods good time and as before the morning-light is the thickest darknesse as the seed that lyeth longest under ground commeth up at length with greatest increase so here Semen modicum sed me ssis faecunda saith Aben-Ezra on the Text. And gladnesse for the upright This clause expoundeth the former Vers 12. Rejoyce in the Lord See Psal 32. ult with the Note At the remembrance of his holinesse That is of himself for whatsoever is in God is God as also of his works and benefits whereby he giveth you so good occasion to remember him PSAL. XCVIII A Psalm The Greek addeth of David A man might think it were rather of John Baptist pointing out Christ and his Kingdom as it already come with the great good thereby accrewing to the Saints Vers 1. O sing unto the Lord a new song See Psal 96.1 and observe how the compiler of the Psalms hath hereabout set together sundry Psalms of the same subject His right hand and his holy arm His is emphatical and exclusive q.d. Christ alone hath done the deed he is our sole Saviour Isa 59.16 63.5 In the justification of a sinner Christ and faith are alone saith Luther Tanquam sponsus sponsa in thalamo As Wax and Water cannot meet together so neither can Christ and any thing else in this work Away then with that devillish Doctrin of the Saints Merits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot in Meteor Quibuscunque tandem pigmentis illita obtrudatur If any commend or go after any other way to Salvation besides Christ hee doth according to the Greek Proverb draw mischiefs to himself as the Wind Caecius doth Clouds Vers 2. The Lord hath made known his salvation His way of saving his people by his Som Christ Mat. 1.21 this Mystery so long kept secret is now made known to all Nations for the obedience of faith Rom 16.25 26. His Righteousness Made ours by imputation this the Jews to this day deride and the Papists call it putative in a jeer Vers 3. He hath remembred his mercy and his truth His Mercy moving him to promise and his Truth binding him to perform 2 Sam. 7.18 21. and hence all our happiness Vers 4. Make a joyful noyse Bless God for a Christ The Argives when delivered by the Romans from the tyranny of the Macedonians and Spartans Quae gaudia quae vociferationes fuerunt quid florum in Consulem profuderunt what great joys expressed they what loud out-crys made they the very Birds that flew over them fell to the ground Plut. in Flamin assonied with their noyses They Cryer at the Nemean Games was forced to pronounce the word Liberty Iterumque iterumque again and again Vers 5. Sing unto the Lord with the Harp Tum cithararum tum vocum mutuis vicibus do your utmost in the superlativest manner you can devise Vers 6. Make a joyful noyse By the repeating and inculcating of this exhortation is intimated our dulness and backwardness to a business of this nature the necessity of the duty and the excellency of the mercy that can never be sufficiently celebrated Vers 7 8 9. See the Notes on Psal 96.11 12 13. PSAL. XCIX VErs 1. The Lord reigneth Even the Lord Christ as Psal 97.1 Let the people tremble Let them serve the Lord with fear and rejoyce with trembling by the people some understand the Jews and by the Earth all other Nations let there bee a general subjection yeelded to the Scepter of his Kingdom Vers 2. The Lord is great in Zion In his Church he giveth many great testimonies of his power and presence and is therefore magnified by his people And he is high above all people In the things wherein they deal proudly he is above them Exod. 18.11 Vers 3. Let them praise thy great and terrible Name Nomen illud Majestativum Some hereby understand the name Jehovah of which Josh 7. What wilt thou do to thy great Name And Jer. 44. I have sworn by my great Name But Gods Name is usually put for Gods self For it is Holy And therefore to be sanctified in righteousness Isa 5.16 Vers 4. The Kings strength also loveth judgement i.e. abest à Tyrannide God abuseth not his Kingly power to Tyranny but Joyneth it with his Justice and Uprightnese Regiment without Righteousness is but robbery with authority The Ara bick hath it Magnificentia Regis est ut diligat aequitatem Vers 5. Exalt the Lord our God Have high apprehensions of him and answerable expressions Set him up and set him forth to the utmost And worship at his footstool i.e. At his Temple saith the Chaldee At the Ark of the Covenant say the Rabbins Austin interpreteth it of Christs humanity which although of it self it is not to be adored because it is a creature yet as it is received into unity of person with the Divinity and hath a Partner-agency with the God-head according to its measure in the works of Redemption and Mediation 1 Tim. 2.5 it is to be worshipped But how hard driven was that second Synod of Niâ—e when they abused this Text among many others to prove the worshipping of Images and Pictures Vers 6. Moses and Aaron among his Priests or chief Officers as 1 Chron. 18.17 Moses was if not a Priest yet a continual Intercessor for the people