26.50 22.11 Be we herein followers of God as dear Children Josh 7.19 Gal. 6.1 2 Tim. 2.29 O Israel I will testifie against thee i.e. I will expostulate with thee and convince thee This is a mercy which the Lord vouchsafed our first Parents when they had finned the Serpent he would not so much as examine but doomed him presently I am God And should therefore have been better obeyed Even thy God And therefore thou of all others shouldest have had more care and not have despited mee with seeming honours by presenting mee with out-side services Vers 8. I will not reprove thee for thy Sacrifices i.e. For thy neglect of them but for thy resting in them sticking in the bark bringing mee the bare shell without the kernel not referring thy Sacrifices to the right end and use but satisfying thy self in the work done This was afterwards the sin of the Pharisees is still of the Papists and of too many carnall Gospellers who think they have served God for they have been at Church done their devoir for they have said their prayers c. Yea many of the better sort amongst us hold only a certain stint of daily duties as Malt-horses their pace or Mill-horses their round that move much remove little out of custome or form Yea the best find it hard enough to be in duty in respect of performance and out of duty in respect of dependance to do all Righteousness and yet to rest in none but Christs Or thy burnt-offerings to have been continually before mee Heb. Thy burnt-offerings have been continually before mee so that I am sated with the very sight of them Isa 1. there God complained that all his senses were wearied and his soul vexed by the abundance of their outward ceremonies but want of morrall service Vers 9. I will take no Bullock out of thy house c. q.d. Keep them to thy self I need them not thou settestan high price upon them and thinkest to ingratiate with mee by them I value them not nay I loath them Sordit in conspectu Judicis quodfulget in comspectu operantis That which is highly esteemed amongst men is abomination in the sight of God Luk. 16.15 Displeasing service is double dishonour Vers 10. For every Beast of the Forest is mine God is the great Proprietary and all is his by primitive right It is but of his own therefore that any man giveth him ought as David freely acknowledgeth 1 Chron. 29.14 and that great Emperor who dedicating his rich Communion-table to Jesus Christ wrote upon it ãâã ãâã ãâã ãâã ãâã Justinian apud Ceâren Thine own and of thine own Lord present we unto thee c. And yet vain man is aptto conceit that God is obliged unto him when he offereth unto God any part of his goods And the Cattel upon a thousand Hills Or Upon the Hills of a thousand owners Vers 11. I know all the foules of the Mountaines i.e. in numerato habeo saith Vatablus they are alwaies before mee ready at my service And the wild Beasts of the Field R. Solomon interpreteth it Reptile the creeping things of the Field others copiam volucruns in vallibus the abundance of birds that are up and down the Fields and Vallies Vers 12. If I were bungry I would not tell thee I would not employ thee to cater or purvey for mee Homer Lucian But it befalls not God to be hungry as not only Heathens held and therefore said that their Jove was gone into Aethiopia to be feasted c. but some carnal Jews also who conceived that a fat Sacrifice was as acceptable to God as a fat dinner was to themselves For the World iâ mine and the fulness thereof Quicquid avium vâlitat quicquid piscium matat quicquid feraruns discurrit as Seneca hath it all is the Lords hee made all maintaineth all and may therefore at his pleasure make use of any he needeth not bee beholden but the truth is he needeth not any such broken supports See Psal 24.7 Vers 13. Will I eat the flesh of Bulls c. q. d. Are you so thick-brained as to think so Vervecum in patria crassoque sub asre nati No He that killeth an Oxe unlesse he kill his corruptions too is as if be stew a man he that sacrificeth a Lamb unlesse he see his own guilt and be carried out to the immaculate Lamb of God who taketh away the sins of the World is as if he cut off a dogs neek He that offereth an oblation unlesse therewith he offer up himself for a whole burnt Sacrifice Rom. 12.1 is as if he offered Swines blood he that burneth incense unlesse he lift up holy hands in prayer without wrath and without doubting 1 Tim. 2.8 is as if he blessed an Idol Isa 66.3 Vers 14. Offer unto God thanksgiving That pith of your peace-offerings that Sacrifice more acceptable to God than an Oxe that hath horns and hoofs Psal 69. 31. Oh cover Gods Altar with the calves of your lips giving thanks to his name Heb. 13.15 And pay thy vows unto the Most High Say not God a thank only but do him thanks the life of thanksgiving is the good life of the thanksgiver Our praises should be reall and substantiall Vow and perform to the Lord your God Psal 76.11 Vers 15. And call upon mee These two praising God for what we have and praying for what we want do take up the whole duty of man a holy trade is hereby driven betwixt heaven and earth and sweet intercourse maintained betwixt God and man In the day of trouble At anytime but then especially the time of affliction being the time of supplication for then we are fittest to call and then God is readiest to give answer then we may have any thing Zech. 13. ult I will deliver thee It is but ask and have and surely he is deservedly miserable who will not make himself happy by asking When there was a speech among some holy men what was the best trade One answered Beggery D. Preston It is the hardest and richest trade Common beggery is indeed the easiest and poorest trade but prayer he meant It is like the Ring given a Noble-man in this Land by Queen Elizabeth with this promise that if he sent that Ring to her at any time when he was in distresse she would remember and deliver him He sent it but it never came to her hands but prayer never mis-carrieth c. And thou shalt glorifie mee Servati sumus ut serviamus Luk. 1.74 And yet it is ten to one that any returneth with the Leper to give God the glory of a deliverance Plerique ut necipiant impertuni donec acceperint inquieti De Consid 1. â ubi acceperiut ingrati saith Bernard truly Most men are importunate that they may receive good at Gods hands restleffe till they have it and are carelesse to return thanks afterward Out upon such an ingratitude hatefull even amongst Hearhens Vers 16.
the mercies of the Lord Gods Mercies moved him to promise his faithfulness bindeth him to perform Ethan promiseth to celebrate both were the times never so bad their case never so calamitous I will make known thy faithfulness Which yet I am sometimes moved to make question of Thus the Psalmist insinuateth before he complaineth Vt faclendum docent Rhetores in causis invidiosis wherein he sheweth himself a right Rhetorician Vers 2. For I have said I beleeved therefore have I spoken it I dare say it shall be so because thou hast said it so the Greek here hath it what God saith we may write upon it because all the words of his mouth are in righteousness neither is there any thing froward or perverse in them Prov. 8.8 Mercy shall be built up for ever Till the top-stone be laid and judgement bee brought forth into victory Mat. 12.20 the sure mercies of David fail not Thy faithfulness shalt thou establish in the heavens Or with the very heavens that is so sure as they are established If that Martyr could say The Heavens shall sooner fall than I will forsake the truth I have learned how much more may we say so of Gods unfaileable faithfulness See vers 33. Vers 3. I have made a Covenant with my chosen i.e. With Christ who is Gods elect one Isa 42.1 and in him with all his people Ephes 1.4 I have sworn unto David The Father and Figure of Christ who is frequently called David and is here chiefly to be understood O happy we for whose sake God hath sworn saith Tertullian and O most wretched if we beleeve him not thus swearing Vers 4. Thy Seed will I establish for ever Davids for a long time but Christs for ever and aye And build up thy throne to all generations Christs Kingdom hath no end Isa 9.7 Luke 1.33 This is very comfortable The Jews understanding this promise of Davids Kingdom have oft attempted the restauration of it but in vain and to the ruine of their Nation Vers 5. And the heavens shall praise thy Wonders Heb. Thy Miracle viz. in their circumgyration which sheweth a first mover in their embroidery influences c. yeelding matter and occasion of praise And thus All thy Works praise thee O Lord but thy Saints bless thee Psa 145.10 and so by Heavens here we may understand the Angels of Heaven as they are called Mat. 24 36. as by the Congregation of Saints the Church universal in heaven and earth by whom God is highly praised for the Covenant of Grace Vers 6. For who in the heaven can be compared c Thou farre transcendest the brightest Cherub all whose excellency is but derivative a drop of thine Ocean a spark of thy flame Who among the Sons of the mighty Inter chores Angelorum saith the Chaldee What Angel what Man Vers 7. God is greatly to be feared in the assembly c. Heb. Daunting terrible in the socret of the Saints very much The holy Angels make their addresses unto him with greatest reverence and self-abasements for they know that he humbleth himself to behold things in heaven Psal 113. How much more then should we set our selves to serve him with reverence and godly fear sith our God is a consuming fire Heb. 12.28 29. Vers 8. Who is a strong Lord like unto thee Heb. Who is like thee mighty Jab This is to magnifie God when we get above all Creatures in our conceptions of him Or to thy faithfulness ãâã out thee those that are round about thee or thou art full of faithfulness Vers 9. Thou ãâã the raging of the sea That it overwhelm not the earth this work of Gods Power is often celebrated as well it may all things cinfideâââ Vers 10. Than hast broken Rahab in ãâã i. e. which is called Rahab for it strengtheââââde As a ãâã is slain Or as one deadly wounded as such an one is soon dispatcht so here Vo Halal vulneratum lethaliter designat Then hast ãâã c. See Isa 25. ââ with the Note Vers 11. ãâã heaven is ãâã thââearth also in thine Thâââ madest them by thy Power and thou maintainest them by the Provideâââ thou doest whatsoever thou wilt in both Psal 115.3 As for the World c. See Psal 24. ãâ¦ã Vers 12. Tabor and Hermon That is the West and East of Judea but put here for the West and East of the World Judea was the World of the World as Atheâs the Greece of Greece as Solon the Epitome of Athens Vers 13. Thou hast a mighty arm Men should therefore both tremble before God and trust in him 1 Pet. 2.6 Strong is thy hand Even thy left hand q. d. tu polles utraque manu thou hast both hands alike powerful Vers 14. Justice and Judgement are the ââbitation or basis of thy ãâã these are the supporters and pillars Mercy and Truth c. These are the fore-runners or satellites I should much fear Justice and Judgement saith Austin were it not that Mercy and Truth comfort me Grace and Truth came by Jesus Christ Johâ Vers 15. Blessed is the people that know the joyful sound Jubilatioâââ the sound of thy Word the free use of thine Ordinances serving thee with cheerfulness and giving thee thanks with exaltation of heaâââ and rapture of spirit Scias unde gauââ quod verbââ explicate ãâã possis saith Aâstiâs Accipa quod seâââ antequam ãâã faith Cyprian writing to Donatur concerning the joy of his Conversion They shall walk O Lord in the light of thy ãâã In the fear of the Lord and in the comforts of the holy Ghost Vers 16. In thy name shall they rejoy ãâã a day Or every day Bonis semper ferie ãâã ãâã ãâã ãâã ãâã saith Diâgenes in Plutarch God crowneth the Kalender of good mens lives with many feâtivals Vers 17. For thou art the glory of thew strength And hence it is that they are filled to pfull with comfort and do over-abound exceedingly with joy in all their tribulation 2 Cor. 7.4 Vers 18. For the Lord is our defence Heb. our shield the body cannot bee wounded but through the shield And the holy one of ãâã our King How then can any one cry aloud Mich. 4.9 Vers 19. Then thou spakest in Vision to thy holy one i. e. to Samuel thy Priest and Prophet â 1 Sam. 16.12 one of those few that lived and dyed with glory I have ãâ¦ã upon one ãâã is migthy I have called David to the Kingdom and qualifie him ãâ¦ã chiefly intended here is Christ able to save them to the ãâ¦ã to God by him Heb. 7.29 ãâ¦ã One of them ãâã or one of singular ãâ¦ã of the vulgar Vers 20. ãâ¦ã and in ãâ¦ã With my holy oyl have I annoynted him How Christ was appointed and annoy ãâ¦ã Vers 21. ãâ¦ã and carry him thorough all conditions with comfort See Ezra 22 with the Note ãâ¦ã i.e. ãâ¦ã more strength than the hand Vers 22. The enemy shalt ãâ¦ã Or shall profit nothing ãâ¦ã at all as
Sanctuary-men continens pro contento Hearts and hands must both up to Heaven Lam. 3.41 and God bee glorified both with spirits and bodies which are the Lords 1 Cor. 6.20 And bless the Lord Like so many earth'y Angels and as if yee were in Heaven already say Vers 3 The Lord that made Heaven and Earth And therefore hath the blessings of both lives in his hand to bestow See Num. 6.24 Bless thee out of Zion They are blessings indeed that come out of Zion choice peculiar blessings even above any that come out of Heaven and Earth Compare Psal 128.5 and the promise Exod. 20.24 In all places where I put the memory or my name I will come unto thee and bless thee PSAL. CXXXV VErs 1 Praise yee the Lord praise yee Praise praise praise When duties are thus inculcated it noteth the necessity and excellency thereof together with our dulness and backwardness thereunto O yee Servants of the Lord See Psal 134.1 Vers 2 Yee that stand in the house See Psal 134.1 In the Courts Where the people also had a place 2 Chron. 4.9 and are required to bear a part in this heavenly Halleluiah Vers 3 Praise the Lord for the Lord is good scil Originally transcendently effectively hee is good and doth good Psal 119.68 and is therefore to bee praised with mind mouth and practice For it is pleasant An angelicall exercise and to the spirituall-minded man very delicious To others indeed who have no true notion of God but as of an enemy it is but as musick at funerals or as the trumpet before a Judge no comfort to the mourning wife or guilty prisoner Vers 4 For the Lord hath chosen God 's distinguishing grace should make his elect lift up many an humble joyfull and thankfull heart to him And Israel for his peculiar treasure Such as hee maketh more reckoning of than of all the World besides The Hebrew world here rendred peculiar treasure seemeth to signifie a Jewell made up of three precious stones in form of a triangle Segullâh ãâã dici Sâgol ãâ¦ã The Saints are Gods Jewels Mal. 3.17 his ornament yea the beauty of his ornament and that set in Majesty Ezek. 7.20 his royall Diadem Isa 62.3 Vers 5 For I know that the Lord is great As well as good vers 3. This I beleeve and know Job 6.69 saith the Psalmist and do therefore make it my practice to praise him And that our Lord is above all Gods Whether they bee so deputed as Magistrates or reputed as Idols Vers 6 Whatsoever the Lord pleased This the Heathens did never seriously affirm of any their dunghill deities sure it is that none of them could say I know it to bee so De diis utrum sint non ausim affirmare said one of their wise men Vers 7 Hee causeth the Vapours Not Jupiter but Jehovah See Jer. 10.13 Hee is the right Nubâcoga Maker of the Metcors whether fiery aiery or watery Job 26.8 9 28.26 27 37.11 15 16. 38.9 See the Notes there Hee maketh lightenings for the Rain Or With the Rain which is very strange viz. that fire and water should mingle and hard stones come cut of the midst of thin vapours Hee bringeth the winde out of his treasuries Or Coffers store-houses where hee holdeth them close prisoners during his pleasure This the Philosopher knew not and thence it is that they are of so diverse opinions about the winds See Job 36.27 28 c. Job 37. throughout Vers 8 Who smote the first-born of Egypt And thereby roused up that sturdy rebell Pharaoh who began now to open his eyes as they say the blind mole doth when the pangs of death are upon him and to stretch out himself as the crooked Serpent doth when deadly wounded Vers 9 Who sent tokens and wonders Vocall wonders Exod. 4.8 to bee as so many warning-peeces Vers 10 Who smote great Nations Who by their great sins had greatly polluted their land and filled it with fiâth from one end to another Ezra 9.11 And slow mighty Kings Heb. Bony big mastiff fellows quasi âssâtâs five ãâã as the word signifieth Vers 11 Sihon King of Amorites A Giant like Cyclops And Og King of Bashan Of whom the Jews fable that being one of the ãâã Giants hee escaped the flood by riding affride upon the Ark. Vers 12 And gave their lands for an heritage Which hee might well do as being the true Proprietary and Paramount Vers 13 Thy Name O Lord c. Else O nos ingratos Vers 14 For the Lord will judge his people Judicabit id est vindicabit hee will preserve them and provide for their wel-fare And hee will repent himself This is mutatio rei non Dei effectus non affectus Some render it Hee will bee propitious Others hee will take comfort in his Servants See Judges 10.16 Vers 15 16. The Idols of the Heathen See Psal 115.4 5 6 c. Vers 17 Neither is there any breath in their mouths If they uttered Oracles it was the Devil in them and by them As for those statues of Daedalus which are said to have moved Aristot Diod. Sic. Plato spoken and run away if they were not tyed to a place c. it is either a fiction or else to be attributed to causes externall and artificiall as quick-silver c. Vers 18 They that make them c. See Psal 115.8 Vers 19 Bless the Lord And not an Idoll Isa 66.3 as the Philistines did their Dagon and as Papists still do their hee-Saints and shee-Saints Vers 20 Yee that fear the Lord Yee devout Proselytes Vers 21 Blessed bee the Lord out of Sion There-hence hee blesseth Psal 134.3 and there hee is to bee blessed Which dwelleth at Jerusalem That was the seat of his royall resiance per inhabitationis gratiam saith Austin by the presence of his grace who by his essence and power is every where Enter praesenter Deus hic et ubique potenter PSAL. CXXXVI VErs 1 O give thanks unto the Lord This Psalm is by the Jews called Hillel gadel the great Gratulatory See Psal 106.1.107.1.118.1 For his mercy endureth for ever His Covenant-mercy that precious Church-priviledge this is perpetuall to his people and should perpetually shine as a picture in our hearts For which purpose this Psalm was appointed to bee daily sung in the old Church by the Levites 1 Chron. 16.41 Vers 2 For his mercy endureth for ever This is the foot or burthen of the whole song neither is it any idle repetition but a notable expression of the Saints unsatisfiableness in praising God for his never-failing mercy These heavenly birds having got a note record it over and over In the last Psalm there are but six verses yet twelve Hallelujahs Vers 3 O Give thanks to the Lord of Lords That is to God the Son saith Hierââ as by God of Gods saith hee in the former verse is meant God the Father who because they are no more but one God
Jer. 30.17 Qui nil sperare potest desperet nihil Vers 3 Hee healeth the broken in heart Pouring the oil of his grace into none but those broken vessels And bindeth up their wounds As a good Shepheard Zech. 34.4 that good Samaritan Luk. 10.34 and as a good Surgion dealeth by his patient But let no man ever think that God will lap up his sores before they bee searcht or scarf his bones before they bee set Vers 4. Hee telleth the number of the stars Which to man is impossible 1322. Alsted Encyclop as Aristotle maintaineth against those Astronomers that tell us they are a thousand and some hundreds But Abraham was a great Astronomer yet hee could never do it Magir. Phys lib. 2. cap. 5. Gen. 15.5 and the wiser sort of Astrologers have rightly distinguished the stars into numerable and innumerable as to men Hee calleth them all by their names As knowing exactly their nature and authoritatively commanding every of them to do his pleasure How much more can God cull together his out-casts and cause them to return especially since hee calleth those things that are not as if they were Rom. 4 Vers 5 His understanding is infinite Heb. Of his understanding there is no number for hee knows not only the kinds and sorts of things but even the particulars though they exceed all number Sic spectat universes quasi singulos sic singulos quasi solos That Philosopher did not say nothing who being in danger of Shipwrack in a light starry night said Surely I shall not perish there are so many eyes of providence over mee Vers 6 The Lord lifteth up the meek This truth was well known to the very Heathens who have said the same thing as Herodotus in Polyânia Euripides in Hera and Esop being asked by Chilâ one of the seven wise men of Greece what God was doing answered Hee is humbling the haughty ãâã ãâã ãâã ãâã ãâã and exalting the lowly Vers 7 Sing unto the Lord Heb. Answer that is sing by turnes as Hos 2.15 Deut. 31.21 Or answer Gods goodness by thankfullness and obedience Vers 8 Who covereth the Heaven with clouds as 1 King 18.45 and still as there is need It is not by nature or hap-hazard as men are apt to dream and are therefore so often told this truth and admonished that the second causes do but serve the divine providence in these common occurrents Who prepareth rain for the earth Rain which is nothing else but the flux of a moist cloud out of the middle Region of the air as it commeth by a decree of God Job 28.26 so it is wholly at his dispose when and where it shall fall even to a drop Amos 4.7 Vers 8 Hee giveth to the beast his food See Job 39.3 Psal 104.27 28. with the Notes And to the young Ravens which cry By sending flyes into their mouths as they cry say the Rabbines or by a certain moist air as Euthymius or by small worms put into their mouths magââ providentia symbolâ though they bee such contemptible creatures and very carnivorous by reason of the vehemency of naturall heat in them so that a little will not satisfie them yet God feedeth them See more on Vers 10 Hee delighteth not in the strength of ãâã horse Plutarch in Nuââ saith the ãâ¦ã ãâã ãâã ãâã ãâã ãâã God âareth ãâã for horses or any such helps as wherein carnal people confide as if they had no heed oâ God Oriâââ observeth that in the conquest or Canaan the enemies had horses and Charâets but Israel had none And it is expresly cautioned that the King of Israel shall not multiply horses to himself nor cause the people to return to Egypt to the end that hee should multiply horses Deut. 17.16 least they should occasion him or his people to trade with that Idolatrous people 1 King 10.26.28 or to trust in the number and strength of that warlike creature an horse Prov. 11.31 Hee taketh not pleasure in the legs of a man How swift soever as Achilles ãâã ãâã ãâã ãâã ãâã or Asabel as light of foot as a wilde Roe 2 Sam. 2.18 None sooner perish in the waters nor oftner than those that are most skilfull in swimming and diving because they do too much trust to their skillâ so t is here for there is no out-running of divine vengeance Nemo soelus gerit in pâctore qui non idem Nemesin in tergo your sin will finde you out Here the ãâã is not to the sâift nor the battel to the strong Eccles 9.11 Vers 11 The Lord taketh pleasure in them that fear him That put themselves into the hands of Justice in hope of mercy These are his Hephzibah's his darlings in whom hee taketh singular delight and complacency Meââââ habere queis bonâm Et esse âorââlis datum est Vers 12 Praise the Lord O Jerusalem Whatever the World doth let not the Church defraud God of his due praises though thou Israel play the harlot yet let not Judah offend Hos 4.15 Gods blessings go round about graceless and ungratefull people and they are no more moved than the earth that hath the circumference carried about it and it self standeth still But the Saints must bee of another alloy Col. 3.15 and there is good reason for it Vers 13 For hee hath strengthened the bars c. So that the gates of Hell shall not prevail against them God hath promised to break in peeces those gates of brass and cut in sunder those bars of Iron as Sampson did the gates of Gaza Isa 45.2 to perfect stablish strengthen and settle his Saints 1 Pet. 5.10 to bee a wall of fire round about them c. Hee hath blessed thy Children within thee Making them to bee many Isa 54.1 and all taught of God vers 13. children that will not lye Isa 63.8 Vers 14 Who maketh peace in thy borders Peace peace Isa 26.3 peace of Country and of conscience And filleth thee with the finest of the Wheat Heb. With the fat of Wheat called fat of kidneyes of Wheat Deut. 3â 14 See Psal 81.16 Judaea was once called and counted Sumen totius terrae not so much for the nature of the Country as for the blessing of God thereupon for now it is nothing so fruitfull But the Saints have still the bread of Angels a feast of fat things full of marrow of wines on the Lees well refined Isa 25.6 Vers 15 Hee sendeth forth his Commandement c. Hee speaketh the word and it is done immediately hee can make a nation to conceive and bring forth all at once Isa 66.7 8. Ahashâerosh had his âosts to carry abroad his edict God needeth none such all creatures are at his beck and check Vers âellera nivis ârg Georg. 16 Hee giveth Snow like Wââââ For whiteness lightness plenty softness warmth for Snow though it bee very cold yet by keeping in the vapours and exhalations of the earth it causeth an inward warmth to it and
of all He of his own accord without any Monitour is wont to aid us The eyes of the Lord are upon the righteous and his eares are open to their prayer Psal 34.15 That thou mayest hear the prayer of thy servant If not secundum voluntatem yet ad utilitatem but usually God answereth his servants prayers fitting his mercy ad cardinem desiderii Aug. Confess l. 5. c. 8. as here and letting it be unto them even as they will Which I pray before thee now day and night Christ requireth his servants and suppliants to pray and not faint Luke 18.1 Ordinarily morning and evening without faile Extraordinarily oftner The Jewes divide their day into Prayer Work and Repast neither will they omit prayer for their meat or labour The Mahometans what occasion soever they have either by profit or pleasure to divert them will pray five times every day and upon the Friday which is their Sabbath sixtimes Vae torpori nostro how few and feeble are our prayers for our selves and for our brethren in distresse Grand Sig. Seraglio 181. who have for that cause an unanswerable action against us And confesse the sinnes of the children of Israel This He did more fully and at large then is here set downe and he fitly beginneth with Confession that having gotten off the guilt of sinne he might with more courage and comfort deprecate wrath and beg mercy Which we have sinned against thee There lay the pinch of his grief that they sinned against so good a God Both I and my fathers house have sinned Hîc igitur Lyra deliravit Lyra is out when he saith here that Nehemiah confessed his owne sinnes but onely as a member of the same body he himself being innocent Comparatively innocent he was doubtlesse but that he was not without sinne and such sinnes as he had cause to confesse to be God-provoking sinnes is clear by this very text He was sensible of his owne sinnes and of other-mens sinnes too The sinnes of our Ancestors not bewailed and disclaimed are set upon our score Dan. 5.22 Verse 7. We have dealt very corruptly Heb. Corrupting we have corrupted our selves against thee Or We have bound over our selves unto thee to be punished for our sinnes Of confessing with utmost aggravation and laying load upon our selves see the Notes on Ezra 9. And we have not kept the Commandments nor Statutes nor Judgements i. e. Neither the Lawes Moral Ceremonial nor Judicial We have broken all thy bonds and cast thy cords from us Verse 8. Remember I beseech thee the word It befalleth not the Lord to forget or remember to speak properly for all things are present with him Neverthelesse Metaphorically God is said to do both as when being provoked by the horrid sinnes of the Jews he so punished them as if he had forgotten that they were his people or that he had ever made them any promises And in this case God gives his Prophets and praying people leave to be his Remembrancers Esay 62.6 7. Ye that are the Lords Remembrancers keep not silence and give him no rest till he establish and till he make Jerusalem a praise in the earth This Nehemiah doth here most vigorously and sped accordingly Let us do likewise Cast the labouring Church into Gods everlasting armes and inmind him of his promises burden him with them Psal 119.49 as that Martyr said put them into suit they are nigh the Lord day and night 1 Kings 8.59 Say remember thy word unto thy servant whereupon thou hast caused me to trust And in the want of other Rhetorick urge this with repetition Lord thou hast promised thou hast promised c. He loves to be urged with his word to be sued upon his Bond c. The word that thou commandedst c. The threatening is also to be acknowledged Gods word as well as the promise and the uprightnesse of our hearts is to be approving by beleeving the one as well as the other Sower and sweet make the best sawce promises and menaces mingled serve to keep the heart in the best temper as Nehemiah's was Verse 9. But if ye returne unto me By sinne men do wickedly depart from God as by Repentance they return unto him and close with him And keep my Commandments Evangelically keep them for with a legal obedience none can our short legges and pursie hearts cannot hold out here And do them Or at least be doing at them do them as we can si praecepta faciamus etiamsi non perficiamus sufficit To the uttermost part of heaven That is of the earth which seemes to our eye terminated with the heaven and covered as with an half-globe Jewes are a dis-jected people to this present and a fearful instance of Gods heavy indignation against sinne Josephus saith that in his time they were grown so wicked that if the Romans had not destroyed and dispersed them without doubt either the earth would have swallowed them up or fire from heaven have consumed them Yet will I gather them from thence Else not Gods promises are with a condition which is as an Oare in a Boat and sterne of a ship and turnes the promise another way Verse 10. Now these are thy servants and thy people And therefore thou are concerned in point of honour to see to them and to work for them as every Master will do for his servants and King for his subjects Otherwise the neighbour-Nations our enemies may possibly say as Aigoland King of Saragossa in Aragon did of whom it is reported that he long time made Charlemaine beleeve that he would be baptized ãâã And when he came for that purpose to the French Court and saw many Lazars and poor people expecting alms from the Emperours table he asking what they were was answered that they were the servants and people of God On these words he speedily returned desperately protesting that he would not serve that God which could keep his servants no better Whom thou hast redeemed by thy great power And wilt thou part with thy purchase or obscure the glory of thy conquest over the gods and people of Egypt by leaving the ãâ¦ã people destitute Verse 11. O Lord I beseech thee He ends as he began see verse 5. praying in the Holy Ghost whose creature prayer is And to the prayer of thy servants Whose necessities prick them on to prayer in all places and who pray for the peace of Jerusalem uncessantly Psal 137. Who desire to fear thy name The whole life of a true Christian is nothing else but sanctum desiderium saith Austine an holy desire Willing to live honestly Heb. 13.18 wishing well to an exact keeping of Gods Commandments Psal 119.4 5. affecting that perfection which yet we cannot effect Prosper I pray thee Prosperity given in as an answer to prayer is very sweet as the cipher when it followeth the figure addes to the number though it be nothing in it selfe For I was the Kings Cup-bearer And so
a Serpent so this takes away the sting of a judgement As wine draweth a nourishing vertue from the flesh of Vipers c. Verse 24. Then shalt thou lay up gold as dust Which is as much as to say saith One thou shalt make pavements of gold see 2 Chron. 1.15 Psal 68.30 Then shalt thou have thy desire for thou shall be rich with content which is worth a million as another paraphraseth it Beza rendreth it thus Cast thy gold on the ground even that worldly pelf whereto thou hast been wholly addicted and let the gold of Opâir beunt thee as the peeble-stonts of the brooks make no more account of it than of those small stones and let the Almighty be thy tower let him be unto thee as plenty of silver The Spaniards are said to have found in the Mines of America more Gold than Earth Perhaps Eliphaz here promiseth Job that upon his return to God his Land should have many rich veines of Gold And so One paraphraseth this text thus Then shall you acquit your self of all your losses Senault and you shall recover with usury what was taken from you for for barren lands which could being forth nothing you shall have such as in their intrails shall produce Porphyry and in stead of those unprofitable Rocks which made a part of your Estate you shall have fertile Mines from whence shall issue Rivers of Gold Agreeable whereunto is that Exposition of Brenâius Repoââetur pro pulâerâ aurum pro vili preciosumâ pro fluvâis arânam trabentibus terrentes aâeis lapillis impleti Thou shalt have for Dust Gold for vile things those that are precious for sandy rivers golden torrents An byperbolical expression And the Gold of Ophir Where the best Gold grew possibly the same with Peru the letters only transposed Ophir Gen. 10. was one of the sons of âoktan who came of Shem from whom saith Josephus a Country in India abounding with Gold had its name Him aurum obrizune dictum quase Ophirizum Ophir is here put for the Gold of Ophir for the word Gold is not in the original Verse 25. Yea the Almighty shall be thy defence Or thy Gold for the same word signifieth both chap. 36.19 because Gold is the worldly mans defence Prov. 18.11 though but a âoâây one Zeph. 1.18 Prov. 11.4 Ezek. 7.19 It is as if he should say Either thou shalt have gold Gods plenty or else then shalt have that which is better than gold viz. God the Maker and Master of all the world saith ãâã who rendreth the ãâã And the Almighty shall be thy choicest gold and silver and strenght to ãâã He shall be all that heart can wish or need require A friend of Cyrus in âeno pâon being asked where him Treasure was Answered ãâã ãâã ãâã ãâã ãâã Where Cyrus is my friend Let us answer ãâã ãâã ãâã ãâã ãâã Where God is my friend When David had said The Lord is my portion he subjoyned in the next verse The ãâ¦ã pleasant places yea I have a goodly heritage Psal 10.5 6. When God had said to Abraham Law thy sââiââ he easily slighted the King of Solâoâââith offers And whom ãâã have ãâ¦ã Heb. Silver of strengths or of heights ãâã that is at the rulgar interpâepeâh it ãâ¦ã coacerâabitââ tibi thou shalt have high heapt of silver store of money ãâ¦ã hath the promises of both lives and if godly men are not ãâ¦ã it is that godliness may he adtmired for it self And they must knowâ ãâ¦ã in remporals shall be made up in spirituals according to ãâã which folleweth Verse 26. For then shalt thou have thy delight in the Almighty As in thine onely Portion Thou shalt enjoy him which is the top of humane happiness solace thy self in the fruition of him taââe and see how good the Lord is and thereupon love him dearly Psal 18.1 not only with a love of desire as Psal 42.1 2. but of complacency as Psal 73.25 26. affecting not only an union but an unity with him and conversing with him as we may in the mean while in a fruitful and chearful use of his holy Ordinances And shalt lift up thy face unto God Wrapping thy self in Christs righteousness thou shalt draw nigh to God with an humble boldness in duty and not doubt but he will draw nigh to thee in mercy Melch. Ad. in vita It is said of Luther that he pray'd with so great reverence as unto God and yet with so great confidence as to his friend Verse 27. Then shalt make thy prayer unto him and he shall heâr thee Yea though thou multiply prayer and intorcession for thy self and others as the word signifieth Multiplicabis verba tua Mer. and as afterwards Job did for Eliphaz and his fellows or else it bad gone worse with them yet he shall hear thee in all Thou shalt as his favourite have the royalty of his eare and he shall say unto thee seriously as Zâââkiah did once to his Courtiers soothingly The King can deny you nothing Iste viz potuit apâd Dâum quod âoluit said One concerning Luther That man could have of God whatsoever he lifted This David took as well he might for a singular mercy Psal 13. ult Psal 66. ult And thou shalt pay thy vows i.e. Thou shalt return thy thanks and so shalt drive an holy trade as it were betwixt heaven and earth Nulla tibi a Deo nisi gratias agendi accasio dabitur Thou shalt have unmiscarrying returns of thy suits so that thou must be ready with thy praises ââter their prayers for that is all thou shalt have to do Psal 65.1 2. Praise waiââth for thee O God in Zion and unto thee shall all the vow be performed O thou that heavest prayers note thee shall all flash come with their thanks in their hands as it were Verse 28. Thou shalt also deââes a thing and it shall be established unto thee God will be better to thee than thy Prayers and prosper all thy Counsels effect thy designes The ungodly are not so as is to be seen in those revolted Israelites Judg. 2. in King Saul and in our King Jobs Oâ if they have their designes it is for a further mischief to them As if the godly he crossed it is in mercy like as it is storied of our Queen Isabel that being to repass from Zâland into Eagland with an Army they hath ãâã been utterly cast away had she ãâ¦ã being there expected by her enemies But providence against her will brought her to another plaââ Mr. Clark in his Life p. 262. where she safely ãâã The like is reported of Bishop Joâel that being sought for by the Popish Persecutors he had been caught but that going to London he ââst his way And the light shall ãâã upon thy waââ That is to say God will inspire thee with good counsel and direction in all thine affairs Diod. and turn thinâ ill counsels into good unto thee as the Heathens
for in God we live move and have our being Act. 17. A frown of Augustus Cesar Camden proved to be the death of Cornelius Gallus Sir Christopher Hatton Lord Chancellor of England dyed Sept. 20.1591 of a flux of his urine and grief of mind conceived upon some angry words given him by Q. Elizabeth Thou takest away their breath Heb. Thou gatherest it callest for it again viz. their vital vigour Vers 30 Thou sendest forth thy Spirit Virtutem vivificam They are created Others of the same kind are and so the face of the earth is renued whiles another generation springeth up This is matter of praise to their maker Vers 31. The glory of the Lord shall endure for ever Or Let glory be to the Lord for ever so For his great works of Creation and Conservation The Lord shall rejoyce in his words As he did at the Creation when he saw all to bee good and very good so still is doth God good as it were to see the poor creatures feed and men to give him the honour of all Vers 32. He looketh an the earth and it trembleth This must be considered that God may be as well feared as loved and praised He toucheth the hills and they smoak It s therefore ill falling into his hands who can do such terrible things with his looks and touches Vers 33. I will sing unto the Lord Though others be slack to do God this right to help him to his own to give him the glory due to his Name yet I will do it and do it constantly so long as I have a breath to draw Vers 34. My meditation of him shall be sweet Or Let it be sweet unto him let him kindly accept it though it be mean and worthless through Christs odours powred thereinto I will be glad in the Lord Withdrawing my heart from other vile and vain delights or at least vexed at mine own dulness for being no more affected with such inexplicable ravishments Vers 35. Let the sinners be consumed c. Such sinners against their own souls as when they know God or might know him by his wonderful works glorifie him not as God neither are thankful Rom 1.21 but pollute and abuse his good creatures to his dishonor fighting against him with those lives that he hath given them Bless the Lord O my soul The worse others are the better be thou kindling thy self from their coldness c. PSAL. CV VErs 1. O give thanks unto Lord Some tell us that this and the two following Psalms were the great Hallelujah sung as solemn times in their assemblies But others say better that the great Hallelujah as the Hebrews called it began at Psal 113. and held on till Psal 119. which they at the Passover began to sing after that cup of wine they called Poculum bymni sen laudationis Call upon his Name Call upon the Lord whe is worthy to be praysed Psal 18.3 See the Note there Our life must be divided betwixt praises and prayers Vers 2. Sing unto him sing Both with mouth and with musical instruments Talk ye Or meditate ye Let your heart indite a good matter and your tongue be as the pen of a ready writer Psal 45.1 Vers 3. Glory ye in his holy Name Of his power and goodness See 1 Cor. 1.31 Alsted with Jer. 9.23 Non est gloriosier populus sub caelo quam Judaicus saith One there iâ not a more vain-glorious people under heaven than the Jews But we are the circumcision which worship in spirit and glory in Christ Jesus and have no confidence in the flesh Philip. 3.3 Let the heart of them rejoyce c. All others are forbidden to rejoyce Hos 9.1 and bidden to weep and howl Jam. 5.1 Vers 4. Seek the Lord and his strength That is his Ark at the remove where of to Jerusalem this Psalm was sung 1 Chron. 16.7 8. c. Called it is Gods strength and Gods face here yea even God himself Psal 132.5 It s as if he should say Frequent holy Assemblies as ever you desire to draw nigh to God and to have your faith in him confirmed Vers 5. Remember the marvellous works c. Deeply and diligently ponder both the works and words of God comparing the one with the other that ye may the better conceive of both Vers 6. O yee seed of Abraham c. Do thus or else your pedigree will profit you no more than it did Dives in the flames that Abraham called him Son An empty title yeeldeth but an empty comfort Vers 7. For he is the Lord Jehovah the Essentiator the promise-keeper therefore praise him He is also in Covenant with us and will we not do him this right His judgement are in all the earth His executions upon the Egyptians and Philistims are far and near notified and discoursed Vers 8. He hath remembred his Covenant I Chron. 16.15 it is Bee ye mindful alwayes of his Covenant God ever remembreth though we many times forget it and out selves The word which be commanded The conditions of the Covenant Vers 9. which Covenant be made with Abraham c. Whom hee found an Idolater Josh 24.2 he justified the ungodly Rom. 4.5 And his Oath That by two immutable things c. Heb. 6. Vers 10. And confirmed the same c. So God sealeth and sweareth to us again and again in every Sacrament that all doubts of his love may be taken away and out hearts lifted up as Jebosaphats 2 Chron. 17.6 in the way of the Lord. Vers 11. Vnto thee will I give the land of Canaan That pleasantest of all lands Eââk 20.6 a type and pledge of heaven to the faithful Vers 12. When they were but a few men in member Seventy souls at their going down into Egypt which yet say the Hebrews truly were more worth than the Seventy Nations of the whole world besides Howbâât God chose them not for their worth or number but loved them meerly because he loved them Deut. 7.7,8 Vers 13. When they went from one Nation to another There were seven several Nations in that Land wherein they sojourned flitting from place to place and having no setled habitation ãâã ãâã ãâã ãâã ãâã 1 Cor. 4.11 From one Kingdome Forced by Famine or other necessity See Gen 10.12 and 20.1 2 c. and 26.1 c. Vers 14. He suffered no man c. So as utterly to oppress them for otherwise they had their ill usages such as was the taking away of Sarah casting out of Isaac the rape of Dinah c. Strangers meet many times with hard measure Yea be reproved Kings Gen. 12.17 and 20.3 Kings and Queens must not think themselves to good to nurse Gods little ones yea to do them homage licking up the dust under their feet Isa 49.23 Vers 15. Touch not mine anointed c. This God speaketh not of Kings but to Kings concerning his people who have an unction from the Father being sanctified and set apart for his
sing in a strange Land Quid nobis cum fabulis cum risu saith Bernard in hoc exilio in hoc ergastulo in hac valle lachrymarum Let us cast away carnall mirth and groan earnestly to bee cloathed upon with our house which is from Heaven 2 Cor. 5.2 Vers 5 Iâ I forget thee O Jerusalem As I might seem to do should I herein gratifie these Idolaters or otherwise obey them rather than God The Jews at this day when they build an house they are say the Rabbines to leave one part of it unfinished and lying rude in remembrance that Jerusalem and the Temple are at present desolate At least they use to leave about a yard square of the house unplaistered on which they write Leo Modena of the riâes of the Jews in great letters this of the Psalmist If I forget Jerusalem c. or else these words Zecher lechorban that is The memory of the desolation Let my right hand forget Fiat abalienata atque emortua Let it bee paralyticall and useless unfit to touch the harp Vers 6 If I do not remember thee Hi gemitus Sanctorum sunt gemitus Spiritus sancti these are the very sighs unutterable that precede joys unspeakable and full of glory Either our beds are soft or our hearts hard that can rest when the Church is at unrest that feel not our Brethrens hard cords through our soft beds If I prefer not Jerusalem above my chief joy Heb. If I cause it not to ascend above the head of my joy Christ in his Ordinances must bee our chiefest comfort overtopping all other and devouring all discontents whatsoever Vers 7 Remember O Lord the Children of Edom Those unbrotherly bitter enemies The Jews call Romists Edomites Rase it rase it Discooperite discooperite Diruite ex imis subvertite fundamentis Buchanan Darius hearing that Sardis was sacked and burnt by the Athenians commanded one of his servants to say to him thrice alwayes at supper Sir remember the Athenians to punish them ãâã ãâã ãâã ãâã ãâã Herod Târp Vers 8 That art to bee destroyed Spoliatrix saith the Syriack Isa 33.1 Happy shall hee bee i. e. Well rewarded with wealth and good wishes Vers 9 That taketh and dasheth thy little ones So at the destruction of Troy Sed palam raptis heu nefas heu Nescios fari puerâs Achivis Ureret flammis etiam latentes Mâtris in alve Horat. l. 4. Od. 6. PSAL. CXXXVIII VErs 1 I will praise thee with my whole heart Which no Hypocrite can do though hee may pray in distress from the bottom of his heart A gratefull manis a gracious man viz. if hee come with a true heart as the Apostle hath it Heb. 10.22 Aben-Ezra Before the Gods will I sing praise unto thee That is before Angels who are present in holy assemblies 1 Cor. 11.10 as was represented by those Cherubines pictured in the Temple as also before Princes and Potentates see vers 4. Kimchi Vers 2 I will worship toward thy holy Temple Wheresoever I am the face of my soul shall turn like the needle of a Diall by sacred instinct Abbot towards thee in the Ark of thy presence in the son of thy love For thy loving kindness and for thy truth For thy grace and truth which come by Jesus Christ the Ark and Mercy-seat were never sundred Gods loving kindness in Christ moved him to promise his truth binds him to perform and hence our happiness For thou hast magnified thy Word above all thy Name Or Thou hast magnified thy name in all thy Words Or Thou hast magnified above all things thy Name by thy Word that is Thou hast got thee a very great name by fulfilling thy promises and by setting on thy Word with power Vers 3 In the day when I cryed c. This hee worthily celebrateth as a singular favour a badge of grace Psal 66.18 and pledge of glory Act. 2.21 And strengthenedst mee with strength in my soul With strength in the inward man Ephes 3.16 20. with spirituall mettal with supporting grace keeping head above water My body is weak my soul is well said that dying Saint I am as full of comfort as heart can hold said a certain Martyr The Apostle speaketh of the new supplies of the Spirit of Jesus Christ Phil. 1.19 the joy of the Lord is strengthening ãâã ãâã ãâã ãâã ãâã Neh. 8.10 Vers 4 All the Kings of the earth shall praise thee Such of them as shall read these Psalms of my composing or otherwise shall hear of thy gracious dealing with mee according to thy promise Such also as shall hereafter bee converted to the faith for though Not many mighty not many noble are called 1 Cor. 1.26 yet some are and these shine in the Church like stars of the first magnitude Vers 5 Yea they shall sing in the wayes of the Lord As having tasted the excellencie of the comforts of godliness far surpassing those of the Crown and Scepter and felt the power of Gods Word subduing them to the obedience of faith whereby they come to rule with God to bee faithfull with his Saints and to sing their songs Vers 6 Though the Lord bee high c. Even the high and lofty one that inhabiteth eternity Isa 57.15 See on Psal 113.6 7. Yet hath hee respect unto the lowly This maketh that Ancient cry out Videte magnum miraculum See here a great miracle God is on high thou liftest thy self up Aug. de Temp. and he flieth from thee thou bowest thy self down and hee descendeth unto thee Low things hee looketh close upon that he may raise them higher lofty things he knoweth a far off that he may crush them down lower The proud Pharisee pressed as near God as he could the poor Publican not daring to do so stood a loof of yet was God far from the Pharisee near to the Publican The Lord Christ is a door to Heaven Aug. in Johaâ but a low door hee who will enter in thereby humiliet se oportet ut sano capite intrare contingat saith Austin hee must needs stoop to save his head-peece But the proud hee knoweth a far off As not vouchsafing to come anear such loathsome lepers For pride is like a great swelling in the body apt to putrifie break and run with loathsome and foul matter Hence God stands off from such as odious and abominable hee cannot abide the sight of them Superbâs à calo longè propellit as the Chaldee here paraphraseth he driveth the proud far enough off from Heaven yea hee thrusteth them into Hell to their Father Lucifer that King of all the children of pride as Leviathan is called Job 41.34 Vers 7 Though I walk in the midst of trouble Even in the vale of the shadow of death so that I seem little different from a dead man Thou wilt revive mee That is restore mee from so great a death as 2 Cor. â 10 Thou shalt stretch
so maketh it very fruitfull say Philosophers In which respects the Rabbines say that one day of Snow doth more good than five of Rain Hee scattereth the houre frost like ãâã When blown about by the winde It heateth also and dryeth as ashes the cold and moist earth nippeth the buds of trees c. âmis monet âem subesse ââm foveaâ Vnde ãâã dicitur a ãâã saith ãâ¦ã Vers 17 Hee casteth out his Ice like morsels Or Shivers of bread It is a ãâã saying of One from this text The lee is bread the Rain is drink the Snow is wool the Frost a Fire to the earth causing it inwardly to glow with heat teaching us what to do for Gods poor ãâ¦ã Who can ãâã it when and where it is extreme especially as in Russia Freesland c. Vers 18. Hee sendeth out his word and melteth them See vers 13. Of the force of Gods word of command are given all the former instances Hee can as easily melt the hardest heart by his word made effectual to such a purpose by his holy Spirit If that wind do but blow the waters of penitent tears will soon flow as in Josiah 2 Chron. 34.27 See Zech. 12.10 Vers 19 Hee sheweth his word unto Jacob The Jews were Gods library keepers and unto them as a speciall favour were committed those lively and life giving oracles Rom. 3.2 there is a chiefly set upon it like as Luk. 12.48 to know the Masters will is the great talent of all other there is a much in that His Statutes and his Judgements unto Israel Even right Judgements true ãâã good Statutes and Commandements Neh. 9.13 See Rom. 9.4 5. Prospers conceit was that Judaei were so called because they received jus Dei the Law of God Vers 20 He hath not dealt so with any Nation He had not then but now blessed be God hee hath dealt so with many Nations in these last happy days of Reformation especially wherein the knowledge of Gods holy Word covereth the earth as the waters cover the Sea and of England it may bee said as once of the Rhodos somper in Sole situ est Rhodos that it hath the Sun ever shining upon it This wee should prize as a precious treasure and praise the Lord for it âorde ore operâ And as for his Judgements they have not known them And therefore lye in deadly darkness wherein though they wander wofully yet not so wide as to miss of hell PSAL. CXLVIII VErs 1 Praise the Lord And again Praise yee the Lord and so often in this and the rest of the Halelujaticall Psalms In praising God the Saints are unsatifiable and would bee infinite as his perfections are infinite so that they make a circle as one phraseth it the beginning middle and end whereof is Halelujah From the Heavens praise him in the heights Or high places As God in framing the World began above and wrought downward So doth the Psalmist in this his exhortation to all creatures to praise the Lord. Vers 2 Praise him all his Angells Whose proper office it is to adore and praise God Job 38.7 Isa 6.3 Heb. 1.6 which also they do constantly and compleatly as those that both perfectly know him and love him Jacob saw them 1 Ascending to contemplate and praise the Lord and minister to him Luk. 2.13 Dan. 7.10 Mat. 18.10 Psal 103.20 2 Descending to execute Gods will upon men for mercy to some and for Judgement to others which tendeth much to his praise And David by calling upon these heavenly courtiers provoketh and pricketh on himself to praise God Praise yee him all his Hoasts i e. His Creatures those above especially which are as his cavalry called his Hoasts for their 1 Number 2 Order 3 Obedience Verse 3. Praise yee him Sun and Moon These do after a sort declare the glory of God Psal 19.1 2. Habak 3.3 not with mind and affection as if they were understanding creatures as Plato held but by their light influences admirable motions and obedience whereby quasi mutis vocibus by a dumb kind of eloquence In Epimeniâ saith Nazianzen they give praise to God and bid check to us for our dulness and disorders Praise him all yee stars of light A light then they have of their own besides what they borrow of the Sun which they with-hold at Gods appointment Isa 13.10 and influences they have which cannot bee restrained or resisted Job 38.31 32. Vers 4 Praise him yee Heavens of Heavens Whereby hee meaneth not the lowest Heavens the air whereon wee breath and wherein birds flye clouds swim c. as some would have it but the highest Heaven called by St. Paul the third Heaven the habitation of the crowned Saints and glorious Angels called by Philosopher calâââ Empyreum and hereby the Psalmist the Heavens of Heavens as King of Kings song of songs c. by an excestency See Deut. 10.14 And the waters that âee above the Heavens i. e. Above the air and that do distinguish betwixt the Air and the Sky as the ãâ¦ã doth betwixt the Sky and the highest Heavens Superius supensae aquarum forniâ Vers 5 For hee commanded and they were ãâã His ãâã only made all this is celebrated by that heavenly quite Rev. 4.11 Vers 6 Hee hath also established them for ever viz. The course and appointed motions of the Heavens which hee hath setled by a Covenant and hath not falsified with them Jer. 33.25 much less will hee with his faithfull people Vers 7 Praise the Lord from the earth The Psalmist proceedeth to factour for God among the inferiour creatures beginning with the lowest in the waters beneath as the Dragons oâ great whales and then comming to Rain and Snow c. which are made out of the waters above Yee Dragons and all deeps Of Sea-Dragons See Aelian lib. 4. Animal cap. 12. they live partly in the Sea and partly on the land as do Crocodiles These also yeeld matter of Gods praise Vers 8 Fire and Hail Snow and Vapour This latter is the matter of those former meteors which hee purposely mingleth with those forementioned miracles of land and waters the more to set forth the power of God because these seem to have no setledness of subsistence and yet in them hee is made visible Stormy winds fulfilling his word The winds blow not at randome but by a divine decree and God hath ordered that whether North or South blow they shall blow good to his people Cant. 4.16 Hee saith to all his Creatures as David did to his Captains concerning Absolom Handle them gently for my sake Vers 9 Mountains and all hills These praise God by their form hugeness fruits prospects c. Fruitful trees These by the variety of their natures and fruits do notably set forth the wisdome power and goodness of the Almighty whilst they spend themselves and the principall part of their sap and moisture in bringing forth some pleasant berry or the like for the use of
man who is thereby ingaged to bless God Vers 10. Beasts i. e. Wild-beasts that are fullest of life and there-hence have their name in the Hebrew tongue And all Cattel Domestick and tame beasts even to the Elephant which is said to turn up the first sprig towards Heaven in token of thankfulness by a naturall instinct when hee comes to feed Creeping things Whether in earth or Sea all these are summoned in by the Psalmist to pay their tribute of praise and to do their homage to the most high Vers 11 King of the earth These are doubly-bound to God as Queen Elizabeth wrot to the French King first as they are men and next as they are so great men Leunclau Annal Turc But this is little considered Tamerlan having overcome Bajazet asked him whether ever hee had given God thanks for making him so great an Emperour who confessed ingenuously hee never thought of it Princes and all Judges of the earth These are thrice called upon because hardly perswaded to pay God his rent as holding themselves too high to do him homage Vers 12 Both young men and maids Souls have no sexes let the choice youths and the compt lasses quâ totâ occupantur in sese ornandis saith Kimchi who are much taken up in tricking and trimming themselves leave that folly and give glory to God Vers 13 Let them praise the Name of the Lord Joyn in this harmony of Halelujah His glory is above Being deeper than Earth higher than Heaven Vers 14 Hee also exalteth the horn i. e. Hee graceth them singularly A people near unto him And in that respect happy above all people on the earth Deut. 4.7 33.29 because in Covenant with him and near-allied to him as the word here importeth PSAL. CXLIX VErs 1 Praise yee the Lord See Psal 148.1 Sing unto the Lord a new song A new-Testament-song of a new argument and for new benefits by the comming of Christ whereof this Psalm is propheticall Old things are past all things are become new 2 Cor. 5.16 new Commandements new promises new sacraments new grace new praises new priviledges For the Congregation of the ãâã His ãâã whose joyne praises must come before him as the found of many waters this is Heaven upon Earth Vers 2 Let Israel rejoyce in him that made him And new made him Ephes 2.10 and thereby highly advanced him as 1 Sam. 12.6 The Hebrew hath it In his makers to shew the Trinity of persons concurring in the work both of creation and regeneration So Gen. 1 2â Job 35 1â Isa 54.5 Eccles 12.1 See Psal 100.3 Bee joyfull in their King i. e. In Christ whose Kingdome is such as should swallow up all discontents and make us everlastingly merry Mic. 4.9 Iâ Seneca could say to his friend Polybius Fas non est salvo Caesare de fortuna tua queri ãâ¦ã salvi tibi sunt tui c. It is not fit for thee to complain of thine hard fortune so long as Cesar is alive and well how much more may it bee said so to Christians so long as Christ is alive and reigneth Vers 3 Let them praise his name in the daunce Or with the pipe tibi is tympanis omni musices organicae genere by all lawfull means possible Vers 4 For the Lord taketh pleasure in his people Psal 35.27 when they are under the Cross especially and thereby meekened This the very Heathen saw Lib. de provid 2 and could say Spectant Diâ magnos viros cum calamitate aliqua âollâctantes Eâce sââctaculom ad quod respiciat operi suo intentus Deus saith Seneca of Caââ and other gallant Roman spirits How much more may wee say the like of Gods-looking with singular delight on Abraham Jehova âireâ the Lord seeth Gen. 22.14 Job Stephen Laurence and other faithfull Martyrs suffering couragiously for his truth and âealing it with their blood He will beautifie or glorifie the meek with salvation i. e. Not only deliver them Mr. Bolton but dignifie them in the eyes of all Psal 91.15 I will deliver him and glorifie him âradford and such wee shall look upon likely saith a grave Author with thoughts of extraordinary love and sweetness in the next World through all eternity as Bonner and such with execrable and everlasting detestation Vers 5 Let the Saints bee joyfull in glory i. e. In their glorious estate by Christ notwithstanding their present poverty Let the Brother of low degree rejoyce or gloây in that hee is exalted Jam. 1.9 Let them sing aloud upon their beds How hard soever Act Moââ as Philpot and his fellow-sufferers did when they roused in the straw Jacob had never more sweet intercourse with God than when his head lay upon the hard stone at Bethel Some by beds here understand the Temples and Schools Confer Isa 57. Others render it ãâã de cubilibus suis They shall sing aloud for their beds that is for their sweet and solid tranquillity Vers 6 Let the high praises or the exaltations of God bee in their mouth Heb. In their throat So Isa 58.1 cry aloud Heb. cry in the throat set up thy note Sic clames ut Stentora vincas And a two-edged sword in their hand Such an invincible power shall the Saints have as whereby they shall subdue all their enemies corporall and spirituall See Heb. 14.12 Rev. 1.16 19.15 there was more than metall and form in Goliahs sword delivered by the Priest to David whose arm was not so much strengthened by it as his faith so is every good Christians by that two-edged sword of the Spirit he may well write upon it as that renouned Talbot in the reign of Henry the sixth did upon his sword Speed in blunt and boisterous language Sum Talbotti this was ingraven upon the one side of the blade and upon the other pro vincere inimicâs ãâã See a Cor. 10.4 5. Vers 7 To execute vengeance upon the Heathen viz. Upon a just calling and not for private revenge yea that souldier can never answer it to God that strikes not more as a Justicer than as an enemy bee his cause never so good But that 's the most noble vengeance that is executed upon mens lusts whilst they thrust the sword of the Spirit into the throats of them and let out their life-blood That 's a good sense that some give of these words viz. that the Saints when they go forth to battel should go with holy songs in their mouths as well as with swords in their hands See Judg. 7.19 20 c. Ussier Brit. âcles âmord 2 Chron. 20.21 c. the victoria Hallelujatica was got on this manner here in Britaine under the conduct of Germanus against a mighty army of Pelagian Picte and Saxons This was the course and custome of the ãâã in ãâã against their Popish persecutors and the like wee read of the other French Protestants at the siedge of ãâã that I mention not those gallant
Christ hath written for us also the great things of his Law And should they then be counted a strange thing Hos 8.12 See the Notes there His Gospel likewise he hath written to you that beleeve on the name of the Sonne of God 1 John 5.13 and ponder his Passion especially which is therefore so particularly set downe by four faithful Witnesses Sphinx Philos that men may get it written not on the nailes of their hands as one once did but upon the tables of their hearts there to abides as a perpetual picture Non scripta solùm sed sculpta as He said that we therein beholding as in a glasse the love of our Lord might be changed into the same image till our hearts became a very lump of love to him who loved us and washed us from our sinnes in his owne blood and made us Kings and Priests unto God and his Father Rev. 1.5 6. Ver. 2. The Lord God of heaven hath given me This good language Cyrus might well learn of Daniel who flourished under his reign Dan. 6.28 probably acquainted him with the prophesies that went before of him Isa 44.28 and 45.1 Jaddus the High-Priest did the like many years after to Alexander the Great who not only thereupon spared the Jewes but highly honoured them as Josephus relateth Here then we see this Potentate of the earth giveth unto the Lord the glory due unto his Name Psal 29.1 2. acknowledging him the blessed and onely Potentate 1 Tim. 6.16 One that both is in the heavens and also doeth whatsoever he pleaseth both in heaven and in earth Psal 115.3 and 135.6 The God of heaven saith He hath given me all the Kingdomes of the earth This was farre better then that of Alexander the Great whom when Lysippus had pictured looking up to heaven with this Posie Iuppiter asserui terram mihi tu assere coelum c. Alexander was so delighted with it that he proclaimed that none should take his picture but Lysippus Plin. lib. 6. cap. 16. All the Kingdomes of the earth i. e. Many of them so that he was ãâã ãâã ãâã ãâã ãâã a mighty Monarch an absolute Emperour But to be ãâã ãâã ãâã ãâã ãâã sole Lord of the whole world was never yet granted to any though the great Cham of Cataia is reported to cause his Trumpets to be founded every day assoone as he hath dined Heyl. Geog. in token that he giveth leave to other Princes of the earth whom he supposeth to be his vassals to go to dinner And the proud Spaniard who affecteth to be Catholick Monarch was well laughed at by Sir Francis Drake and his company Camd. Elis for his device of a Pegasus flying out of a Globe of the earth set up in the Indies with this Motto totus non sufficit orbis But he affecteth an universal Monarchy and so perhaps did Cyrus which maketh him here speak so largely And he hath charged me Et ipse commisit mihi so Junius rendereth it The word signifieth to visit one either for the better or the worse But according to the Chaldee and Syriack use it signifieth to charge or command as it is here and 2 Chon 36.22 fitly rendered But how knew Cyrus this charge of Almighty God otherwise then by books Like as Daniel who probably shewed him those Prophesies of Esay concerning him understood by Jeremy 25.12 and 29.10 that the seventy years captivity were accomplished and by Ezekiel chap. 31.1 2 3. c. which he had read likely and revolved he was the better able to give a right interpretation of Nebuchadnezzars dreame Dan. 4. To build him an house at Jerusalem i. e. To rebuild that which had beene once built by Solomon whence Hegesippus not having the Hebrew tongue will have Hierusalem so named quasi ãâã ãâã ãâã ãâã ãâã Solomons Temple a stately house indeed and one of the seven wonders of the world For albeit it was but one hundred and twenty foot long and fourty foot broad whereas the Temple at Ephesus was two hundred fourty and five foot long and two hundred and twenty foot broad Yet for costly and choyce materials for curious and exact workmanship for spiritual employment and for mystical signification never was there the like edifice in the world And happy had it beene for Cyrus if laying aside all his warlike expeditions and atchievements he had wholly applyed himself to the building of this holy house and to the study of those things that there he might have learned for his souls health Jerusalem which is in Judah Jerusalem was part of it in Judah and part in the tribe of Benjamin The house here mentioned viz. the Temple stood in Benjamin as was foretold it should by Moses four hundred and fourty years before it was first built by Solomon Deut. 33.12 And of Benjamin he said The beloved of the Lord that is Benjamin his darling shall dwell in safety by him and the Lord shall cover him all the day long and he shall dwell betweene his shoulders that is betwixt those two mountains Moriah and Sion wherein the Temple was built Now because Benjamin was the least of all the tribes of Israel and because so much of it as lay within Judah Josh 19.1 9. was comprized under Judah 1 Kings 11.13 therefore is the Temple here said to be in Jerusalem which is in Judah Hereby also this Jerusalem in Judah is distinguished from any other Jerusalem if there were any place in the world so called besides We reade of Pope Sylvester the second who sold his soul to the Devil for the Popedome that saying Masse in a certaine Church in Rome Funcc Chronol Jacob. Reu. pag. 109. called Jerusalem he fell suddenly into a Fever whereof he died the Devil claiming his owne For the bargaine betwixt them was that he should continue Pope till he sang Masse in Jerusalem and now intellexit se à Diabolo amphiboliâ vocis circumventum little dreamt the Pope of any other Jerusalem but this in Judah and this cost him his life Lib. 5. cap. 17. Anno Dom. 1003. Eusebius telleth us that Montanus the Haeresiarch called his Pepuza and Tymium two pelting parishes in Phrygia Jerusalem as if they had beene the only Churches in the world Hist David George p. 3. Hofman the Anabaptist had the like conceit of Strasburg in Germany and Becold of Munster both which places they called the new Jerusalem Ver. 3. Who is there among you of all his people Many there were among them that affirmed deeply of being the people of God who yet tanquam monstra marina passed by this Proclamation with a deaf eare and preferring haram domesticam arae dominicae a swinesty before a Sanuctary chose rather to abide in Babylon and there to dwell amongst plants and hedges 1 Chron. 4.23 making pots for the Kings garden then to go up to Jerusalem So that besides this O yes by the King God was faine to cry Ho Ho
the great God So they stile him because the Jewes called and counted him so The Lord your God saith Moses is God of gods and Lord of lords a great God a mighty and a terrible c. Deut. 10.17 He is Fortissimus Maximus as Tremellius there renders it yea he is a degree above the superlative Not onely is God great as here greater Job 33.12 Greatest Psal 95.3 but Greatnesse it self Psal 145.3 and to him all other Gods whether Deputed or Reputed are but deastri deunculi diim inorum gentium petty deities poor businesses Verse 9. Who commanded you Chald. Who hath made you a Decree See the Note on verse 3. Verse 10. We asked their names also See verse 4. That were the chief of them For the rude multitude follow as they are led And as in a beast the whole body goeth after the head so do most people after their Rulers and Ringleaders hence that severity of God Num. 25.4 Take all the heads of the people and hang them up before the Lord against the Sunne Ver. 11. We are the servants of the God of heaven And in that respect higher then all the Kings on the earth Psal 89.27 for all his servants are sons heirs of God and coheirs with Christ Rom. 8.17 who have held it no small honour to be called his vassals See how bold these ãâã men beare themselves upon this relation to the God of heaven and earth and how couragiously they stand to their work and stout it out with their adversaries See Prov. 28.1 with the Note These many years ago Five hundred at least Verse 12. But after that our fathers had provoked Sinne is the make-bate that sets heaven and earth at oddes and hurleth confusion over the whole creation Esay 59.2 Num. 11.31 there were more remarkable expressions of Gods anger upon mans sinne in the dead body of a man then of a beast One made uncleane but till the evening the other for seven dayes He gave them into the hand of Nebuchadnezzar This is still the property of sinne unpardoned to raise the Posse comitatus all the armies of God against the sinner Verse 13. But in the first year of Cyrus See chap. 1. verse 1. with the Notes Verse 14. The Temple of Babylon For there also was a Temple built for Bel. Faciunt vespae favos simis imitantur homines The Devil will needs be Gods Ape and affecteth to be semblably worshipped Verse 15. Take these vessels go carry them Go thy self in person and see that all things be well carried there This pleased Zerubbabel well it confined him to live in that element where he would live as if one should be confined to Paradise Verse 16. Then came the same Sheshbazzar All this is truly and fairly related as was likewise that of Doeg to Saul against Ahimelech but with no good intent Now to speak the truth not for any love to the truth nor for respect to justice nor for the bettering of the hearer or of the offendor but onely to incense the one and prejudice the other this is plaine slandering And yet it is not finished And all by reason of such ill-conditioned persons as your selves who retarded it Verse 17. Now therefore if it seeme good Verba byssina Whether it be so They supposed it was nothing so and hoped that these Jewes would be found falsaries but it fell out farre otherwise like as Saint Pauls persecutions at Rome fell out rather unto the furtherance of the Gospel then else Phil. 1.12 CHAP. VI. Verse 1. Then Darius the King DArius Hystaspes who succeeded Cambyses being chosen by the Princes of the Persians as saith Herodotus Plato commendeth him for a restorer of the Persian Monarchy much defaced under Cambyses Howbeit he discommendeth him for this In Thalia lib 3. de Legib. that he bred not his sonne Xerxes so well as he might have done and further testifieth that to him it might be said O Darius how little care hast thou taken to shun Cyrus his slacknesse for thou hast bred Xerxes every whit as ill as he did Cambyses ãâã ãâã ãâã ãâã ãâã In the house of the Rolles So called because rolled up together volumes rolled up like the web upon the pinne Verse 2. And there was found at Achmetha Or Ecbatana This was occasioned by the malice of the Jewes adversaries and proved a great furtherance to the finishing of the Temple Sic canes lingunt ulcera Lazari All things work together for good to them that love God Venenum aliquandò pro remedio fuit saith Seneca Rom 8.28 Verse 3. The height thereof threescore cubits Yet was it lesse then Solomons Temple Hag. 2.3 Ezra 3.12 Solomons cubits therefore were longer likely then these here mentioned Verse 4. Out of the Kings house i. e. Out of the royal revenue in those parts chap. 7.20 Herodotus testifieth that Cyrus and Darius who married his daughter Atossa and made him his patterne for imitation were highly honoured among the Persians for their Kingly munificence God hath threatened that the Nation and Kingdome that will not serve the Church shall perish yea those Nations shall be utterly wasted Esay 60.12 See verse 12. of this chapter Verse 5. And also let the golden and silver vessels This was decreed and this was done accordingly chap. 1.7 8. Let good resolutions be put in execution purpose without performance is like a cloud without raine and not unlike Hercules his club in the Tragedy of a great bulk but stuft with mosse and rubbish Verse 6. Be ye far from thence i. e. Come not at them to hinder them at all Thus though the Churches enemies bandy together and bend all their forces against her yet are they bounded by Almighty God who saith unto them Be ye farre from thence as is the raging sea Jer. 5.22 Surely saith the Psalmist the wrath of man shall praise thee the remainder of wrath shalt thou restraine Heb. gird that is keep it within compasse as with a girdle The Septuagint render it thus The remnant of wrath shall keep holy-day to thee that is it shall rest from working or acting how restlesse soever it be within Verse 7. Let the work of this house of God alone Meddle not make no disturbance this was doubtlesse an hard task to them for their spirits were irked as Moab Num. 22. 3. and their fingers even itched at these builders They sleep not except they may do mischief Prov. 4.16 Ver. 8. Moreover I make a Decree So did some of the Heathen Emperours for the persecuted Christians Charles the fifth for the Lutherans at the motion of Albertus Archbishop of Ments and Ludovicus Palatine of Rhine and Henry the third of France for the Protestants which yet was but sorrily observed though sworne to It is written by an Italian no stranger to the Court of Rome that their Proverb is Mercatorum est non regum stare juramentis that it is for Merchants and not for Kings to
others that had to deale in the Court of Rome Speed 613. in their cunning snares under colour of supplying with money such as wanted present pay to the Pope so these to the King of Persia And I set a great assembly against them i. e. I reproved them first privately and then publikely and he doth it severè ad vivum roughly and roundly not going about the bush with them though they were Nobles and Rulers Reprehensiones personatae frigent 1 Kings 22.8 such as was that of Jehoshaphat to Ahab Let not the King say so This is to do more harm then good Verse 8. And I said unto them We after our ability This he speaketh not in a vain-glorious vaunting way or to curry favour with the people but to convince the contrary-minded of their inhumanity to their poor brethren Good works saith Chrysostome are unanswerable syllogismes invincible demonstrations to confute and convert those that do otherwise Let your works so shine before men c. Which were sold unto the heathen This they did in obedience to the Law Deut. 25.47 48. And will you even sell your brethren There was no resisting of such a rational reproof no whit imbittered as the manner is with wrath or spite but carried on with so much modesty and moderation Or shall they be sold unto us He makes himself a party because of the same body politick Then held they their peace and found nothing to answer Such is the majesty of a reproof rightly administred it even gags the offendour as Matth. 22.12 and renders him self-condemned Tit. 3.11 Scipio with his countenance only quelled and quieted his seditious souldiers Alexander the Great and after him Augustus Caesar and Severus the Emperour did the same with a few quick words Adrianus Boxschafius Preacher of the Word at Antwerp hearing a certain Monk railing at Luther out of the Pulpit Scu'tet Annal. Tell me said he thou perverse Monk and that openly before all this people where and when and in what points Luther hath erred The Monk thus accoasted answered not a word but gat him out of the Pulpit and fled away as fast as he could and never came again into that Countrey Verse 9. Also I said It is not good that you do No oratory is so powerful as that of mildnesse The drops that fall easily upon the corne ripen and fill the eare when hasty showers lay all flat to the earth without hope of recovery Gregory hath observed that they that could not be cured with strong potions have been recovered with warme water Reprovers of others must deal warily as bone-setters and as we take a mote out of ones eye Ought ye not to walk in the fear of our God Which would have reynd you in and restrained you from such exorbitancies Gen. 42.18 You need not fear me said Joseph to his brethren for I fear God and therefore dare do you no hurt Ye shall not oppresse one another but thou shalt fear thy God for I am the Lord your God Levit. 25.17 Jer. 5.22 Psal 114.7 And will ye not tremble at my presence saith the Lord Tremble thou earth at the presence of the Lord at the presence of the God of Jacob. Oppressours are called Canaanites Hos 12.7 He is Canaan that is a meer natural man utterly void of Gods holy fear Ezek. 16.3 the ballances of deceit are in his hand he loveth to oppresse To him that is afflicted pity should be shewed from his friend as it should have been to these poor Jews from their hard-hearted Countreymen and kinsmen but he forsaketh the fear of the Almighty and is therefore mercilesse Because of the reproach of the Heathen our enemies Who watch for our halting more earnestly then a dog doth for a bone and will be glad of any occasion to speak evil of us and of our Religion with These are your Professours c. You see what Tyrants and Tigers they are one to another Hereby the banks of blasphemy will be broken down in them to speak evil with open mouth of the Name of God And will ye trample upon that dear and dread Name Verse 10. I likewise and my brethren might exact money To wit for money we have lent them Seneca or as a recompence of our publike employments But posse nolle nobile est I pray you leave off this usury Who can resist this sweet and soveraigne admonition See verse 9. They had somewhat to say no doubt in defence of their usury as also many have at this day But let them consider that usury is here and elsewhere cryed down without distinction Psal 15.5 Ezek. 18.8 13. That the lender dealeth not as he would be dealt withal that Saint Luke maketh him worse then other sinners when he saith Sinners lend to sinners to receive the like but these to receive more Luke 6.34 That Heathens condemned usury as Aristotle in his Ethicks and Agis the General of the Athenians Agesilaus King of Spartans who when he saw the Usurers bills and bonds set on fire by Agis said That he never saw a clearer fire burne And lastly Plut. in Solone that at Rome it self Usurers are excommunicated monethly Verse 11. Restore I pray you to them even this day While you are in a melting temper and in a good mind make restitution Say not This is an hard saying who can brook it But say rather as the Civilian saith Perquà m durum est sed ita lex scripta est Ulpian 'T is hard to be done but the Law will have it so done Aut faciendum aut patiendum Either we must do it or do worse The Law for restitution see Levit. 6.1 4. Num. 5.6 7 c. The wrong-doer must not only confesse but restore The transgression was against God but the trespasse against man and he must be satisfied if the sinne shall be pardoned Samuel proffer'd to restore if it might appear that he had wronged any Micah 1 Sam. 12. though an Idolater did so Judg. 17.2 3. So did Queen Mary She restored again all Ecclesiastical livings assumed to the Crown Her Grandfather Henry the seventh in his last Will and Testament devised and willed restitution should be forthwith made of all such monies as had been unjustly levied by the officers Selymus the great Turk did the like upon his death-bed so great is the force of natural conscience Gravel in the kidnies will not grate so much as a little guilt in this kinde Restore your evil-gotten goods said father Latimer or else you will cough in hell and the Devils will laugh at you He set this point so well home that he wrought upon many and particularly upon Master Bradford Austine saith that if a man be able to make actual restitution and do it not poenitentia non agitur sed fingitur his Repentance is not right if he have wasted all and is not able to restore he must desire pardon very humbly and water the
honourable addition to a name among the Persians This is Ahashuerus which reigned from India even unto Aethiopia Viz. Inclusivè ut loquuntur This must needs be Xerxes for he subdued Ethiopia and thereupon made this great feast He was Lord we see of a very great part of the habitable world s is now the great Turk not inferiour in greatnesse and strength to the mightiest Monarchs that ever yet were upon the face of the earth No part of the world is left untouched by him but America onely Turk Hist 132 not more fortunate saith one with her rich mines then in that she is so farre from so great and dangerous an enemy Neverthelesse of all this greatnesse belluine rather then genuine what saith Luther Turcicum imperium quantum quantum est c. The Turkish Empire in its utmost extent is but a crust cast to his dogs by the great house-keeper of the world The inheritance he reserves for his children who though held here to strait allowance yet are far dearer to him then the worlds greatest darlings as the poor captive Jewes were then this great Emperour Those that seek a mysterie in this history tell us that Ahashuerosh typically representeth God the Father soveraigning over all Kingdomes and creatures on earth chusing some to be heires of heaven and purifying them for that purpose Mardochai signifying bitter and contrite setteth forth Christ say they broken for our sinnes and suffering the bitter wrath of God Esther being the same with Alma a pure Virgin secreted and secured from defilement is a lively image of the Church unspotted of the world and provided for by her Mordecai Esay 7.14 The disdainful Vashti taking her name from Shatha to drink is a fit effigies of the world proud and luxurious and therefore excluded heaven Haman signifying a tumultuous and obstreperous person represents the Devil restlesse and rageful but to his own utter ruine c. These are pretty things but not so proper The Popish Commentatours are full of them Over an hundred and seven and twenty Provinces Seven more then were in Darius the Mede his time Dan. 6.1 Monarchs will be still adding and although a man were Monarch of the whole world yea had the command of Moone and Stars yet would he still be peeping beyond them for more more Herodotus reckons up sundry satrapies under the King of Persia out of which he received yearly fourteene thousand five hundred and threescore Euboian talents so that this Monarchy is fitely compared in Daniel to the silver breast and armes in Nebuchadnezzars image Verse 2. When the King Ahashuerus sate on the throne Having peace with all men being quiet and secure though this lasted not long for he was shamefully foâled by the Grecians against whom he led an Army of two millions of men and forced to flie back againe over Hellespont in a poor fishers-boat which being over-burdened had sunk all if the Persians by the casting away themselves had not saved the life of their King Omnia sunt hominum tenui pondentia file c. Which was in Susan the Palace See Nehem. 1.1 Ptolomy Strabe and Pliny tell us that in this City scituate upon the river Choaspes was that famous Palace of Cyrus which was adorned with marble walls Pâol l. 6 c. 3. Strab. lib. 15. Plin. l. 6. c. 27. Herod l. 5. Athen. l. 12. c. 3 golden pillars and great store of precious stones shining as so many stars from the roofe and sides of it to the dazling of the eyes of the beholders Here it was likely that the Kings of Persia sate to hear causes under a vine of gold set with smaragds as with so many clusters of grapes Verse 3. In the third year of his reigne he made a feast Such a feast as that all other feasts were but hunger to it whether we regard the number of guests the largenesse of preparation or the continuance of time Yet it had an end But so hath not the feast of a good conscience Prov. 15.15 See the Note there Vnto all his Princes and his servants To gratifie them for their former valour and victory and to enflame them to a new expedition viz. against Greece for the conquest whereof he was now addressing himself As also that his glory and wealth appearing herein might make them all the more willing to live in subjection to him so royal and munificent a Prince The power of Persia Or to the army of Persia and Media The Nobles Satrapis ãâã ãâã ãâã ãâã ãâã of which the word Parthemim is made as some think Others derive it of Perath quasi principes Euphrataei Kimchi Arias the Princes that were beyond the river Euphrates Verse 4. When he shewed the riches of his glorious Kingdome Or that he might shew c. There were other ends of this feast as was before noted but this is instanced by the Holy Ghost to set forth the pride and vanity of this great monarch O curas hominum ò quantum est in rebus inanc abusing Gods gifts to his own ambition and priding himself in that wealth which had been gotten by the hard labour of his poor subjects from whom haply his Exactours had received no lesse summes of curses then of coyne And the honour of his excellent majesty Atqui virtute non vanitate acquirenda est gloria Cic de Orat. de offic saith the Oratour glory is to be gotten by vertue and not by these like vanities Hezekiah smarted for his folly in this kinde Nebuchadnezzar much more This great Potentate was shortly after brought low enough Desinat elatis quisquam confidere rebus Claudian Magna repentè ruunt summa cadunt subitò Many dayes even an hundred and fourscore dayes An hundred fourscore and five dayes saith Joseph Ben Gorion So long lasted the first feast though Lyra will have it that so long they were in preparing but the feasting was not till after these dayes expired and that then both Prince and people were feasted together seven dayes Of the Sybarites indeed we read that when they made great feasts they invited their women a twelve month before that they might come the more richly and luxuriously attired and might be the more sumptuously entertained But the text plainly shewes that Lyra here did delirare misse the meaning for after that the Princes from sundry parts had been half a year in feasting Verse 5. The King made a feast unto all the people This was not amisse so that care were taken that no irregulares gulares were found amongst them for Kings should carry themselves toward their people as kindly as parents do toward their children Arist 8. Eth. Plin. Panegyr ãâã ãâã ãâã ãâã ãâã Psal 78.70 and shepherds toward their sheep Are they not therefore called patres patriae Fathers of their Countrey and Shepherds of their people David and Cyrus were taken from the sheepfolds to feed men Both unto great and small Pell-mell
and confesse themselves to have been in an errour Hence right or wrong their laws must stand and if any demand a reason Sic volâ sic jubeo must stop his mouth And Quod ego volo pro Canone sit Let my will be your reason and rule as Constantius said to the Orthodox Bishops refusing to communicate with the Arrians But God who tameth the fiercest creatures had for his poor peoples sake brought Ahashuerus to a better bent so that rather then contract the staine and sting of such barbarous cruelty he will run the hazard of being accounted inconstant and not care though a Retraxit be entred against him as is usually against the Plaintiffe when he cometh into the Court where his plea is and saith he will not proceed In the Kings name an t seale it with the Kings ring He was well perswaded of their fidelity piety and prudence Otherwise it had been too great weaknesse in this Prince who had been so lately abused by Haman to have trusted his whole power in the hands of strangers But natural conscience cannot but stoop to the image of God wheresoever it meeteth therewith and have high thoughts of such as Pharaoh had of Joseph Nebuchadnezzar of those three Worthies Darius of Daniel c. Surely when men see in the Saints that which is above ordinary or beyond their expectation they are afraid of the Name of God which is called upon by them Deut. 28.10 and will entrust them more then any other whatsoever It is a Probleme in Aristotle why man is credited more then other creatures The answer is ãâã ãâã ãâã ãâã ãâã because he alone reverenceth God therefore you may trust him â honesty floweth from piety For the writing which is written in the Kings name c. Therefore you must not take it amisse that I reverse not Hamans letters for I also am under a Law whatever my Predecessour Cambyses held to the contrary neither need you doubt but that what you write in my name and signe with my seal will be authentick and passe for a current countermand feare it not Verse 9. Scu'tet Then were the Kings Scribes called This verse is noted to be the longest in all the Bible It was Robert Stevens the Printer I trow that first distinguished the chapters by verses and this he hath done not so well in some places as were to be wished These Scribes were as ready at Mordecai's call as before they had been at Hamans chap. 3.12 neither cared they much what they wrote so that they might be sure it was the Kings pleasure they should do it As for their Religion it may seem to be the same with that of Gallio the Pro-consul Act 18.17 a meer irreligion their Motto Mihi placet quicquid Regiplacet Whatsoever pleaseth the King shall please me and if their hearts could be ripped up there would be found written therein The god of this present world At that time So soon as the word was out of the Kings mouth delay might have bred danger Habent aulae suum citò citò Courtiers are quick of dispatch as they carefully observe their mollissima fandi tempora so when once they have got a grant they lose no time they know that opportunities are headlong and once lost irrecoverable Hannibal Plutarch when he could have taken Rome would not when he would could not Vincere scis Hannibal victoriâ uti nescis said one to him Mordecai made use of the present the nick of time Esther could tell him by experience that a well chosen season is the greatest advantage of an action which as it is seldome found in haste so it is too often lost in delay It is not for Mordecai to drive off any longer the whole Church was in heavinesse and needed comfort and some might be slain ere notice came to the contrary Ad opem brevis hora ferenda est Orid-Metam l. 4. In the third moneth Two moneths and more the poor Jewes lay under the sentence of death in a forelorn condition God loves to help such as are forsaken of their hopes to help at a dead lift to comfort the abject 2 Cor. 7.6 Though Jacob be a worm yet God will not crush him but cherish him And I will restore health unto thee and I will heal thee of thy wounds saith the Lord because they called thee an out-cast saying This is Zion whom no man seeketh after Jer. 30.17 The seasonablenesse of Gods mercies doth much commend them These poor wretches cried and the Lord heard them and saved them out of all their troubles Psal 34.6 This is the moneth Sivan That is May when all things are in their prime and pride and the earth checkred and entrailed with variety of flowers and God is seen to be Magnus in minimis great in the smallest creatures Then did the Sun of righteousnesse arise to these afflicted exiles with healing in his wings Mal. 4.2 Like as the Sun-beams did to the dry and cold earth calling out the herbes and flowers and healing those deformities that Winter had brought upon it On the three and twentieth day thereof The precise time is thus noted not only to set forth the certainty and truth of the history but also to let us see what was the present state of the Church and what is Gods usual dispensation and dealing with his people For two moneths and more they were in a very low and as it might seem a lost condition Now they have eight moneths space of breathing and preparing themselves to their just and lawful defence yet are they not without divers difficulties and discouragements until God had given them a full and final victory over their enemies The Saints prosperity here like checker-work is inter-woven with feares and crosses They must not look for a perpetual serenity till they come to heaven I shall die in my nest said Job I shall never be moved said David How apt are the holiest to be proud and secure to settle upon their lees unlesse God poure them from vessel to vessel This the wise God well knoweth and therefore exerciseth them with interchanges See the circle that he goeth in with his Davids Psal 30.5 to 10. and reckon upon this that if our sorrows be long they are light if sharper the shorter as thunder the more violent the lesse permanent Flebile principium melior fortuna sequetur And it was written according to all that Mordecai commanded Had he not been a man of singular parts he had not been fit for such a service It could not otherwise be but that many eyes were upon him and some evil eyes that would more curiously pry into his proceedings then Laban once did into Jacobs stuffe It behooved him therefore to look to his behaviour and to weigh well his words in dictating such a ticklish edict as this to the Kings Secretaries But God who had called him to this high emploiment did likewise gift him for it He was
enemies as he promiseth to do in many places See Exod. 23.27 Deut. 11.2 5. Jer. 46 c. And as accordingly he did it on the Egyptians Midianites Bapt. Egnat l. 3 Philistines Syrians c. And the like he did for Baldwin King of Jerusalem against the great Calyph for the Hussites against all the force of Germany for the Angrognians against the Popes army that came against them The souldiers told their Captains they were so astonished they could not strike and that the Ministers with their prayers Act. Mon 883. conjured and bewitched them So at the siege of Mountabone whensoever the people of God began to sing a Psalme as they usually did before their sallying forth the enemies coming acquainted with their practice would so quake and tremble Spec. bel sacr 282. crying they come they come as though the wrath of God had been breaking out upon them What was this handful of captives to the whole Persian Empire that they should now become no lesse formidable to them Herodoâus then not long after those few Grecians were to this Ahashuerus or Xerxes who having covered the seas with his ships and with a world of men passed over into Greece was afterwards himselfe alone in a small Fisher-boat glad to get back into Asia to save his owne life Verse 3. And all the Rulers of the Provinces helped the Jewes Heb. gave them a lift sc over the brook the brake or whatsoever lay in their way of deliverance This they did out of their respect to the King rather then for any great good will to the Jewes who were generally hated for their Religion and wished out of the world Sit divus modo non sit vivus said that Roman Emperour of his brother whom he maliciously murthered Because the feare of Mordecai fell upon them But much more because God himself over-awed them and dispirited them See the Note on verse 2. How else should he appear to be the God of the spirits of all flesh Exod. 8.11 and that in the thing wherein people deal proudly he is above them How should they come to know themselves to be but men Psal 9.20 and not God and their horses flesh and not spirit c. Isa 31.3 if he did not other whiles make their hearts heartlesse Hos 7.11 their hands feeble Jer. 6.24 Isa 13.7 Ezek. 21.7 their eyes fane Deut. 28.26 their knees knock together as Belshazzars did Dan. 5.6 How else would they ever be brought to bring Presents unto him that ought to be feared Psal 76.7 8. and to say unto him Lord be not thou a terrour to me c. Jer. 17.17 If Mordecai be feared it is because God hath put a Majesty upon him and made him dreadful as Abraham likewise was to Abimelech Gen. 21.22 23. David to Saul 1 Sam. 18.29 the Baptist to Herod our Saviour to the Pharisees Mar. 11.18 Paul and Silas to their Persecutours Acts 16.27 c. And this the Lord still doth that he may dwell upon earth Psal 68.18 scil in his faithful worshippers which wicked men would not suffer if not thus rein'd in and restrain'd And 2ly that praise may wait for him in Zion and unto him may the vow be performed Psal 65.1 Verse 4. For Mordecai was great in the Kings house So great a Favourite as that it was dangerous to displease him and most men coveted his favour It was now in the Court and Kingdome of Persia as it was once at Rome when Sejanus ruled the rost under Tiberius Vt qnisque Sejano intimus ita ad Caesaris amicitiam validus Contra quibus infensus esset meââ sordibus conflictabantur His friends were Caesars friends Tacit. and his enemies were in a very low and lamentable condition And his fame went throughout all the Provinces Auditio ejus the report of him went farre and near Per ora hominum volitabat so the Vulgar Latine He was Claros inter habens nomina clara viros It was every where discoursed that Mordecai was the Kings Darling Kinsman Counsellour that he had saved the Kings life and was therefore promoted to the highest dignity that it were good getting in with him who both could and would reciprocate and remunerate any that should well deserve of him and his people How thankful the Lord Cromwell was to those that had done him any courtesie See Act. and Mon. fol. 1083. How ungrateful Bishop Bonner was to the same Lord Cromwell who had been his great Patron railing at him as the rankest heretick that ever lived c. See in fol. 1087. but this was after his death Leoni mortuo vel mus insultat For this man Mordecai Vir ille insignis though he were but novus homo peregrinis a new-raised man a stranger and one that had brought in a strange alteration of things in the Court and Common-wealth and therefore could not but be much envied and maligned as far as men durst shew themselves against him yet He waxed greater and greater Heb he was going that is growing and greatening See the like Hebraisme Prov. 4.18 Gen. 8.5 For why Difficilimum inter mortales he did gloria invidiam vincere overtop envie and dazzle her eyes with his lustre which saith Sallust is the hardest thing that can be For as the tallest trees are weakest at the tops so doth envy always aim at the highest But maugre malice it self Mordecai was in the number of those few that lived and died with glory gotten by his piety zeal and other vertues neither had his adversaries any thing to complain of him more then his greatnesse Camd. Eliz. fol. 532. as Camden saith of the old Earle of Essex Verse 5. Thus the Jewes smote all their enemies It was the Lords work 1 Sam. â5 and therefore to do it negligently to keep back their swords from blood had been to incurre that curse Jer. 48.10 as Saul did in sparing Agag Ahab in shewing mercy to Benhadad 1 Kings â0 4â whom God had destined to destruction These Jewes as so many Justicers Immedicabile vulnuâ ense râcidendumâââ were set up by God to do to death these desperate enemies and sith there was no hope of curing to fall to cutting that others might heare and âeare and do no more so but see and say with the Psalmist Verily there is a reward for the righteous verily there is a God that judgeth in the earth With the strokes of the sword and slaughter and destruction Here then we see what punishments they deserve that are enemies to the Church and sooner or later they shall be sure of For as hard weather rotteth not in the aâe so neither do the judgements against Persecutors God himself hath against them and will surely have his penniworths of them his hand that is lifted up in threatning Isa 26.11 will not faile to fall down in punishing and the higher it is lifted the heavier it shall fall Subito tollitur qui
the Septuagint there render it but the name of the wicked shall rot as doth now the name of the Powder-plotters of Bonner Gardiner and other Popish Persecutors Should return upon his own head According to Psal 7.17 and haply not without allusion to those Piaculares Obominales among the Grecians which were certain condemned persons on whose heads they put the publick guilt and then tumbled them into the sea or else to those expiatory sacrifices amongst the Egyptians which were first cursed by them and then cast into the river or sold to the Grecian Merchants in an apish imitation of the Hebrews scape-goat and day of Atonement Vers 26. Wherefore they called these days Purim Thereby to perpetuate the memory of that mercy worthy to be engraven in pillars of marble This was a notable name for it served to in-minde the Jewes of all that God had done for them at this bout As there is edification in the choice of fit Psalmes 1 Cor. 14.26 so in the imposing of fit names upon persons things and times As the Christian Sabbath is to good purpose called the Lords day and those festivities of Easter and Whitsontide were not so fitly called Pasch and Pentecost as the Feast of the Lords Resurrection and of the sending of the Holy Ghost It should certainly be the constant care of us all to set up marks and monuments of Gods great mercies so to preserve the memory of them which else will be moth-eaten Such as were Abrahams Jehovah Iireh Jacobs stone at Bethel Moses his Jehovah Nissi Aarons rod and pot of Manna Heb. 9.4 the twelve stones pitcht up in Jordan the names of Gilgal Ramath-Lehi Aben-Ezer those plates nailed on the Altar Numb 16.40 Hereby God shall be glorified the Churches enemies convinced our faith strengthened our joy in the Lord heightened our posterity helped and Satan prevented who seeketh to obliterate Gods works of wonder or at least to alienate them and translate them upon himself as he endeavoured to do that famous execution of divine justice upon Sennacheribs army Herod l. 2. by setting Herodotus a work to tell the world in print that it was Sethon King of Egypt and Priest of Vulcan who obtained of his god that Sennacheribs army coming against Egypt should be totally routed by reason of an innumerable company of rats sent by Vulcan which gnawed in pieces their bowe-strings quivers bucklers c. and so made way for the Egyptians to vanquish them Herodotus addeth also that in his time there was to be seen the statue of Sennacherib holding a rat in his hand in Vulcans Temple ãâã ãâã ãâã ãâã ãâã and uttering these words Let him that beholdeth me learne to feare God Lo the god of this world hath his trophies erected and shall the God of heaven and earth go without Oh let us who have lived in an age of miracles and seen the out-goings of God for our good more then ever did any Nation offer unto him the ransome of our lives as they did Exod. 21.30 and 30.12 in token that they had and held all in meer courtesie from God Let us leave some seale some pawn of thankfulnesse for deliverance from so many deaths and dangers Otherwise Heathens will rise up and condemn us They after a shipwrack would offer something after a fit of sicknesse consecrate something to their gods after a victory set up trophies of triumph as the Philistines did to their Dagon the Romanes to their Jupiter Capitolinus c. Therefore for all the words of this letter In obedience to Mordecai their godly Magistrate And of that which they had seen concerning this matter And especially of God made visible all along in it yea palpable so that they might feele him and finde him Act. 17.27 though his name be not found in all this book And which had come unto them Scil. by report and hear-say but from such hands as that they were fully satisfied thereof as Hamans lot-casting Esthers supplicating the Kings reading the Chronicles c. Verse 27. The Jewes ordained and took upon them and upon their seed See ver 23. Here we have a repetition of what was before recited and this is usual in holy Scripture as Gen. 2.1 Exod. 15.19 that things of moment may take the deeper impression That of Austin is here to be remembred Verba toties inculcata viva sunt vera sunt plana sunt sana sunt Let Preachers do thus and hearers be content to have it so Nunquam satìs dicitur quod nunquam satìs discitur To write to you the same things to me is not grievous and for you it is safe saith that great Apostle Phil. 3.1 And upon all such as should joyne themselves unto them Those Proselytes chap 8 17. or whatever hang-bies So as it should not faile But stand as a law inviolable And yet that Octogesimus octavus mirabilis annus and that never to be forgotten fifth of November are with us almost antiquated little would oue think that God had ever done anything for us either by land or by sea against either fire-works or water-works Vae corpori nostro That they would keep these two dayes Keep them as before by consecrating a rest and feasting before the Lord not by gourmandizing and profane sports nor by running up and down from house to house as whifflers and wassailers Lâdeâcerem Iud. as at this day the Jewes manner is witnesse Antonius Margarita a baptized Jew According to their writing i.e. Mordecai's order by themselves subscribed and ratified Verse 28. And that these dayes should be remembred That the memory of them might be kept a foot in the Church to all perpetuity Nothing is sooner forgotten then a good turn received David found himself faulty this way and therefore sets the thorn to the breast Psal 103.2 Other holy men kept catalogues see one of Gods own making Judg. 10.11 12. They also had their ãâã ãâã ãâã ãâã ãâã or Memorials as is before noted The very Heathens had their triumphal Arches Pillars Trophies Tables Histories Annals Ephemerides c. A soule shame for us to fall short of them and not to wish as Job in another case Iob. 19.23 24. Oh that Gods works of wonder for us were now written Oh that they were printed in a book That they were graven with an iron pen and lead in the rock for ever That famous fifth of November especially Ier. 23.7 This wás written Nov. 5. 1653. which drownes in a manner the memory of all former deliverances as the return out of Babylon did the departure out of Egypt This happy day too too much slighted alas in many places already should never be put out of the English Kalendar whiles the Sun courseth about the earth but be registred for the generation to come that the people which shall be created may praise the Lord Psal 102.8 Every family every Province and every City They should all recognize their late danger and thereby
in him to suspect ãâ¦ã whilest he intended their good and turned his ãâ¦ã That his children were godly is put ãâ¦ã whether they had sinned But how then doth it follow And cursed God in their hearts And not blessed God so Calvin rendreth it not done him right So Sanctim and therefore wrong they have not high and honourable conceptions of him answerable to his excellent greatnesse but by base and bald thoughts cast him as it were into a dishonourable mould and not given him the glory due to his Name that holy and reverend Name Psal 111.9 Great and dreadful among the Heathen Mal. 1.14 In the Hebrew it is And blessed God for cursed by an Euphemismus or Antiphrasis as when an harlot is called Kedesha a holy woman by contraries So aurisacra i. e. execranda fames The Hebrews so abhorred blasphemy against God as they would not have the sound of it to be joyned to the Name of God whom they commonly call Baruc-hu the blessed One. So they would not take the name of Leven that prohibited ware into their mouths all the time of the feast of the Passeover Elias Thisâ So in their common talk they call a Sow dabhar achar an other thing because they were forbidden to eat swines flesh Thus did Job continually Heb. all the dayes that is in the renewed seasons he was not weary of well-doing but stedfast and unmoveable alwaies abounding in the work of the Lord alwaies renewing his repentance and faith in Christ figured by those sacrifices for the Ceremonial Law was their Gospel Verse 6. Now there was a day Haply that day wherein Jobs children were feasting their last The Rabbines say the first day of the year and some say the sabbath day But who told them so this is to intrude into things which they have not seen Col. 2.18 and where of there is neither proof nor profit Certain it is that as God hath before all beginnings decreed all things so he hath set and assigned the times or seasons which he hath put in his own power Act. 1.7 when every thing shall come to passe as himself hath appointed Now then saith Beza the time being come which he prefixed for the actual accomplishing of that he had decreed concerning Job he revealed the same to Satan being before altogether ignorant thereof as whom he had appointed to be the chief instrument in executing this his will and purpose The children of God i.e. the Elect Angels called Sons of God here and elsewhere not because they are so by eternal generation as Christ alone nor by adoption and regeneration as the Saints John 1.12 but by Creation as Adam is called the Son of God Luke 3. ult and Resemblance for they are made in Gods image and are like him as his children both in their substance which is incorporeal and in their excellent properties which are Life and Immortality Blessednesse and Glory wherein we shall one day be their comperes Luke 20.36 Came to present themselves This is spoken in a low language for our better apprehension by allusion to the custome of earthly Princes and their attendants and officers coming to give an account or receive directions The Angels are never absent from God Luke 1.19 but yet employed by him in governing the world Ezek 1. and guarding the Saints Heb. 1.14 This the heathens hammered at for both Plutarch and Proculus the Platonist say that the Angels doe ãâã ãâã ãâã ãâã ãâã travel betwixt heaven and earth carrying the commands of God to men and the desires of men to God Jussa divina ferentes ad homines hominem voââ ad deos And Satan came also among them That old man-slayer envying Jobs holinesse and happinesse as much as the good Angels rejoyced in it and promoted it for he was seen of Angels of both sorts would needs make one among those Sons of God not without Gods over ruling power although he regarded not so much Gods authority as wanted an opportunity and license to do mischief In reference to this history George Marsh Martyr in a certain letter of his writeth thus to his friend the servants of God cannot at any time come and stand before God that is lead a godly life and walk innocently but Satan comes also among them that is the daily accuseth findeth fault ãâã persecuteth and troubleth the godly c. Yet unlesse God do permit him he can do nothing at all not so much as enter into a filthy hog But we are more of price then many hogs before God Acts and Mon. fol. 14 23. Before the Lord Or By or Near the Lord. But can Satan come into the presence of God Mr. Caryl Surely no otherwise saith a grave Divine then a blind man can come into the Sun he cometh into the Sun and the Sun shineth upon him but he sees not the Sun Satan comes so into the presence of God that ãâ¦ã of God he is never so in the presence of God as to see God Verse 7. And the Lord said unto Satan either by forming and creating a voice in the air as Matth. 3.17 Job 12.28 or by an inward word after an unspeakable manner manifesting his wil as he willed to Satan The School men have great disputes about the speech of spirits but this they agree in that the intention of one spirit is as plain an expression of his mind by another spirit when he hath a will that the other should understand it as the voice of one man is to another Whence comest thou This the Lord asketh not as if he were ignorant for he knows all things and that from eternity neither is there any creature that is not manifest in his sight but all things are naked and open before his eyes Heb. 4.13 yea in him all things subsist Colââ 1.17 So that there can be no motion of the creature without his privity God therefore thus interrogateth Satan that he might shew himself to be his Judg and that he might exact a confession out of his own mouth Then Satan answered the Lord the word signifieth to speak in witnesse-bearing Exod. 20 16 From going to and fro in the earth He saith not from instigating men to all manner of wickednesse from ranging up and down as a roaring Lion to devour soules from sinning that sin against the Holy Ghost every moment c. All this he cunningly dissembleth and saith in effect as once Gehezi did Thy servant was no where or for no hurt to any when as he is never but doing mischief as Pliny saith of the Scorpion that there is not one minute wherein it doth not put forth the sting Is not the hand of Joab in this businesse So is not Satan in all the sins of the wicked and in most of the troubles of the godly Heâ quà m furit Satan impellis secures homines ad horrenda flagitia c. saith Luther O how doth Satan range and rage that he may glut himself
besides was smitten with fore boiles as hoping haply he would have cursed God therewith Only upon himself put not forth thy hand Meddle not with his outward or inward man He would fain have been doing with both and had done it now but for this mercifull restriction which to the divel was no doubt a very great vexation But how could he help it otherwise then as horses digest their choler by biting on the bridle The will of the Lord must stand and Job though he shall have his back-burden of crosses of all kinds yet they shall not be laid upon him all at once but piece-meal Acts and Mon. fol. 1579. and at several times Fidelis est Deus saith the Apostle and Father Latimer died in the flames with those sweet words in his mouth God is faithfull who will not suffer us to be tempted above that we are able c. but will surely proportion the burden to the back and the stroke to the strength of them that shall beare it See his gracious dealings with the Apostles at their first setting forth into the world and how by degrees he inured them to bear the Crosse of Christ Acts 2. 4. 5. 12. So Satan went forth from the presence of the Lord As thinking every houre two till he had sped his commission the divel descended like lightning upon the earth to search occasions to ruine Job and to triumph over his patience to touch all that he had and to touch him to the very quick This diligence of the divel in evil-doing how happy were it saith Mr. Beza if we could imitate in doing well But behold whilest Christs enemies watch and in the night set themselves in readinesse to take him his chief disciples do not only snort and sleep but cannot so much as be awaked in the garden Verse 13. And there was a day A dismal day it proved to Job a day of trouble and distresse a day of wastnesse and desolation a day of darknesse and gloominesse a day of clouds and thick darknesse as Zeph. 1.15 That subtle serpent set upon mischief purposely picketh out such a time to do it as wherein such a sad and sudden change was least of all looked for and then laies on amaine as if he were wood with the hail-shot hell-shot of sharpest afflictions He knowes well that as mercies and deliverances the more unexpected they are the more welcome as Abrahams receiving his son Isaac after a sort from the dead Israels eduction out of Egypt when they were forsaken of their hopes Jonah his being drawn out of the belly of hell as he phraseth it chap. 2.2 so crosses the more suddenly they befall men the more they amate them and finding weak minds secure they make them miserable leave them desperate When his sons and his daughters were eating and drinking wine Wherewith if their hearts were overcharged and what more easie the divel foiled our first parents by inordnate appetite and finding it then so successfull a weapon he maketh use of it still that day might come upon them unawares Luke 21.34 That was Satans drift surely however it fell out and so to destroy body and soul together But it is to be hoped that he was disappointed of his aime and that death was sent in hast to Jobs children as an invitant to a better feast and that they might do as our Saviour did who being at a feast at Bethany fell into a meditation and discourse of his death and bâââal John 12.7 8. Sure it is that although the wicked may die firming and shall die in their sins John 5.21 and so be killed with death as Jezebels children were Rev. 2.23 Yet Gods children shall not dye before their time Eccles 7.17 or till the best time till their work is done Revel 11.7 No malice of man or divel can antedate my end a minute saith one whilest my master both work for me to do It is the happinesse of a Saint that he is sure not to die till that time when if he were but rightly informed he would even desire to die Happy is he that after due preparation is passed through the gates of death ere he be aware as Jobs children were Verse 14. And there came a messenger A sad relater not a divel in the shape of a man as the Rabbines would have it let that passe for a Jewish fable but one of Jobs own servants or some other eye-witnesse to make Job believe belike that as an evill man he only sought rebellion sith such cruel messengers were sent against him Prov. 17.11 The oxen were plowing and the asses feeding c. i.e. We were none of us either idle or ill-occupied but taking pains and tending our cattle when this disaster befell us Fools because of their transgression and because of their iniquities are afflicted Psalm 107.17 they create themselves crosses such as must therefore needs come with a sting in them See Gen. 42.21 But Jobs servants were honestly employed when plundered and assassined which sheweth that his losses were not penall but probationall And the asses feeding beside them Peter Martyr upon the first of Samuel Com. in 1 Sam. 12. wittily applyeth this text to prelates and non-residents who when put in mind of their duty would usually answer that they had substitutes and curates to do their businesse for them Itâ labor aliorum est proventus ipsorum So that others took the paines and they the profit saith he and as it is in the book of Job The axen plow and the asses feed beside them Verse 15. And the Sabeans fell upon them i.e. Sabai apud poetas molles vocantur but Satan set them a work Bâeerw Enquir 135. The Arabians a theevish people that lived by rapine and robbery They are at this day called Saracens of Sarac to rob for they keep up their old trade and are not all out so good as those Circassians a âind of mongrell-Christians who are said to divide their life betwixt sinne and devotion dedicating their youth to rapine and their old age to repentance Yea they have slain the servants Heb. The young men for ãâã ãâã ãâã ãâã ãâã c. ãâ¦ã It was happy howsoever that they were taken away when in their lawful âalling and about their honest employments Eliah chose to be taken in such a posture for he knew the very time and yet when the charriots of heaven came to fetch him up he was going and talking to his Scholar Elisha The busie attendance on our holy vocation is no lesse pleasing to God or safe for us to die upon then an immediate devotion Happy is that servant whom the Master when he cometh shall find so doing And I only am escaped alone to tell thee For no other cause escaped this one this single one but to adde to Jobs affliction There was no mercy in such a sparing It was that Job might have the ill newes brought him suddenly and certainly That old
Job to be perfect and entire wanting nothing CHAP. II. Verse 1. Again there was a day WHether the next day or the next Sabbath day or the next first day of the year which is Gods day of general Audit as the Rabbines will have it we have not to say God as he hath in his eternal counsell fore-appointed every thing that is done so he hath set the times wherein Eccles 3.1 such as the creature can neither alter nor order This is a comfortable consideration When the Sons of God c. See chap. 1.6 And Satan came also among them Whether summoned to give an account or of his own accord to sue out a new Commission against Job it skilleth not Restlesse he is and it behooveth us to be vigilant not ignorant of his wiles nor unmindful of his inveterate envy and enmity Verse 2. And the Lord said unto Satan c. See chap. 1.7 From going to and fro in the earth In heaven he comes not into that earthly paradise he could scrue himself not so into the heavenly No dirty dog ever trampled on that golden pavement those that are there are exâra jactum out of Satans gun-shot but whilest here he will ever and anon have a bout with the best hee walks about for the nonce spying advantages And from walking up and down in it Doing his feates and carrying newes It might very well be he who when Domitian the Emperour was slain by his own servants at Rome informed Apollonius Tyaneus thereof at Ephesus where he is said to have cryed out the same time To him Stephan strike him kill him But what a vain-glorious vaunt of an impudent caytiffe was this that though vanquished as he had been by Job and beaten on his own dunghill he should take upon him still in this sort that he had been walking up and down as a Conqueror or Emperour of this present world Surely as Job still retained his integrity so did Satan his vanity boasting that he came now from visiting his estate Scâaâlt and that nothing rendred hm more glorious then the great number of his subjects which depended upon his will Verse 3. And the Lord said unto Satan Before he would condemn him he thus interrogateth him which he would not vouchsafe to doe when he had deceived our first parents Gen. 3.14 but with a very bitter taunt and sharp reprehension as if God should have said Beza Art thou not ashamed Satan thus to answer me as if I had forgotten what I granted thee in our last assembly and thus in my presence to dissemble c Hast thou considered my servant Job See chap. 1.8 One that feareth God c. This he did not without God according to that clause in the new covenant I will put my fear into their hearts Jer. 31.40 I is emphaticall and exclusive q. d. I and I alone yet God giveth him the honour of it as if he himself had been the sole doer Certum est nos facere quod facimus sed ille facit ut faciamus saith Austin Sure it is that we do what good we doe but as sure it is that God doth all our works in us and for us Isai 26.12 And still be holdeth fast his integrity which thou hast striven quasi âicedulà extorquere by wrinch and wile to get from him but he hath hitherto held it fast as with tooth and naile This was a singular commendation and that 's a rare faith which being long tryed doth not flag and hang the wing By reason of the overflow of iniquity the love of many shall wax cold saith our Saviour but he that endureth to the end shall be saved Maâth 24.12 13. Lo it is but a He a single man that retaineth his integrity when Many lose their first love and fall from their former stedfastnesse as fast as leaves fall in Autumne Job would not part with his integrity to dye for it when all was taken away he laid fast hold on that and resolved to let go his life sooner Christ he saw standing over him as once Steven did and saying Revel 3.11 Hold fast that thou hast that no one take thy crown from thee Omnia perdidit qui fidem amisit saith Seneca In a common combustion a man will be sure to secure his jewels what ever become of his lumber Although thou movedst me against him That is against his personall estate and his children which are called himself against these Satan is said to have moved the Lord to have incited and instigated him stirring him up with reasons and arguments as he is an excellent Orator if he may but have audience But that the Lord was hereby moved to do ought against Job must be wisely and rightly understood for God is immutable and unmoveable neither can he be drawne to do any thing but what he hath decreed to do from before all beginnings but here he speaketh after the manner of men as if he were prevailed with by Satans sollicitations To destroy him So Satan would have had it when God meant to try him only See the like Rev. 2.10 Without cause or for nothing as the word signifieth chap. 1.10 Doth Job fear God for nought without any provocation or cause on his part procuring it Not but that there is cause enough in the best why God should afflict them But as there was no peccatum flagrans in Jacob Numb 23.21 No foule sin of that people flaming at that time in the eyes of God or stinking in his nostrels and therefore Balaââ the divels Spel-man could do nought against them by his inchantments verse 23. Job non erat flagitiosus Lavat So there was not in Job that grosse hypocrisie wherewith Satan had falsely charged him he was not that mercenary that Satan would have made of him In vaine did that arch-slandereâ and accuser of the Saints move the Lord against Job Gratis id est Frustra saith Lyra in vaine did he assault this stout champion c. Verse 4. And Satan answered the Lord c. This impudent adversary had yet an answer in his mouth and would not be so set down Of him and his agents those false teachers as the Apostle calleth them it may be truly said Nihil est audacius illis Juvenal Deprensis iram atque animes ex crimine sumunt Skin for skin Any skin for his own cattel servants children may be easily parted with by him to save himself in a whole skin to keep himselfe whole others read it skin after skin or skin upon skin both the Cutis and the Pellis shall go so that life may be preserved as a man will hold up his arm to save his head or suffer the losse of a limb to save his life Vt corpus redimas ferrum patieris ignes Job is still integrâcuâe skin-whole saith Satan and so long there is little trial of him that man is rich ânough who is well I read of one who being asked
yet flies before the beams thereof In carm still leaving it as it is able in sight to follow him and so draws it by degrees to higher things yet interposeth betwixt it and his incomprehensible Essence as many vails as were over the Tabernacle Verse 12. Behold he taketh away Raptim aufert He snatcheth away or taketh by force as a Lion doth his prey or a thief doth another mans goods Confer Prov. 23.28 Which if he do who can repel or turn him back Here Job plainly alludeth to the taking away of his children servants and cattle the likelihood also of losing his life according to the Chaldee paraphrast by his present miseries which if it should befall him from God it would not be safe for him to cavil or once question Gods proceeding to urge him to restitution or charge him with oppression sith he is chief Lord of all and may do with his own what he pleaseth He is uncontrollable as Nebuchadnezzar at length acknowledged Dan. 4.35 and his will is the true and only rule of justice it self nec solum recta sed regula Wherefore let all the earth keep silence before him Hab. 2.20 and let none presume once to ask him what he hath done either to question his right to do it or to question his righteousnesse in doing of it Verse 13. If God will not with-draw his anger That is of his own free accord forbear to execute his judgments the stoutest must stoop for he is in one mind and who can turn him and what his soul desireth even that he doth Job 23.13 his power is altogether irresistible Men though never so puissant may be withstood and over-matched as Asa was 2 Chron 14.8 9. Nature may be resisted and her power suspended as when the fire burned not the three worthies the red Sea drowned not the Israelites passing through it In the creatures there is an essence and a faculty whereby they work between these God can separate and so hinder their working In the Angels there is an essence and an executive power God comes between these sometimes and hinders them from doing what they would But God is most simple and entire and therefore the strong helper Qui portant orbem saith the Vulgar that bear up the pillars of the world which some understand of the Angels others of the Saints who stand in the gap Ezek. 22.30 and others again of carnal Combinations shall not hinder him but shall stoop and buckle under him or under it viz. his wrath as not able to bear up helpers shall prove no helpers against the mind and purpose of God no though they be as potent and as proud as Egypt such an allusion there may be in the Hebrew text or although they be helpers of latitude as one rendreth it that is of the largest extent either in power or by an elate mind and so the meaning is None are so mighty or so high-conceited of their own ability but if he be angry he wil make them to stoop under as not being able to bear his wrath Verse 14. How much lesse shall I answer him If heaven earth sea cannot stand before him if strongest men and strongly befriended and seconded cannot make their party good with him it is not for me to stout it out but rather to stoop and strike sail seeking to disarm his indignation by an humble yeildance especially since I am not able to hold discourse with him to answer him one of a thousand I not only have not arguments but I want fit words not argumentative words only but perswasive also And chuse out my words to reason with him Heb. Shall I chuse out words with him Broughton renders it Shall I chuse to word it with God Surely my best eloquence in this case will be a submissive silence It can be neither wisedome nor duty in me to deal with and undertake God either with an open or a closed hand either with Logical subtilties or rhetorical flourishes If I should either be Respondent or Opponent I should come off with losse Verse 15. Whom though I were righteous Legally righteous as none ever were but the first and second Adam Yet would I not answer viz. by pleading mine own righteousnesse sith no created righteousnesse can answer God Some render it non attollam vocem ne hiscere quidem audebo I will not lift up my voice nor dare to mute against him See 1 Cor. 4.4 No though I were never so innocent and did suffer this misery undeservedly But I would make supplication to my Judge As he doth though it were a good while first in the end of the next chapter It is likely that he intended to do it sooner but was put by by his passions which when they fume up into the head gather oft into so thick a cloud that we lose the sight of our selves and what is best to be done Jonas thought to have prayed chap. 4.1 2. but it proved a brawle and when as by prayer he thought to overcome his anger anger overcame him and his prayer too Verse 16. If I had called and he had answered If in confidence of mine own righteousnesse I had sought some good thing at his hands and he had therein condescended to me yet would I not believe that he had in mercy hearkned to my voice but rather for a further mischief that he might roll himself upon me as Joseph upon his brethren and as God did upon the Israelites after their quails that he might tear them with his tempest c. Some think that Job speaketh these words as despairing of audience or denying Gods particular providence but neither of these is likely Rather it seemeth saith Pineda to be the speech of a mind marvellously cast down and meanly conceited of himself and of his prayer and trusting to the goodnesse of God alone so Drusius Job speaketh not this saith he out of diffidence but out of fear of Gods judgments and sense of his own imperfections Yet I would not believe that he had hearkned unto my voice Namely for any worth that he findeth in it what am I poor creature that I should think I had carried the matter with God Verse 17. For he breaketh me with a tempest q. d. This is one thing also that maketh me think I am not heard because I am not helped but after my prayer I am in as bad a case as before and seem to have a repulse from God Afflictions continued are no evidence that prayer is not heard yet usually it is very inevident to an afflicted person that his prayer is heard The Hebrew and so the Vulgar hath it He will break me that is saith one If I should plead before him as pure although I might temporally or for a time be delivered yet I should not finally escape destruction although I should give him none other cause Whereby we may see upon what danger of being torn in pieces by Gods judgments our justiciaries put
Vzzah and here Verse 10. He will surely reprove you That 's all the thank you are like to have from God your work in pleading for him so stoutly though it be materially good yet it will never prove so formally and eventually because you so confidently determine of things you understand not but only by a light conjecture You do secretly that is cunningly and deceitfully accept persons that is Gods own person whilst ye wrong me for his sake and under a pretence of doing him right condemn me for a wicked hypocrite whom till thus afflicted you ever counted honest and upright This the righteous Judg who loveth judgment and hateth robbery for a burnt-offering Isai 61.8 will at no hand endure No but he will certainly reprove you arguândo arguet he will surely and severely blame and punish you Carry it never so cleanly cover in never so closely God who seeth in secret will reprove you openly that is he will chide you smite you curse you for it if Repentance interpose not to take up the matter he will so set it on as no creature shall be able to take it off Men reprove offenders sometimes slighty and overtly deest ignis as Latimer said whereby they do more harm then good for their reproofs are rather soothings then reprovings Personatae reprehensiones frigent such was that of Eli to his sons Junius 1 Sam. 2.23 Such also was that of Jehoshaphat to wicked Ahab Let not the King say so But when God took those same men to do he handled them after another manner 1 Kings 22.8 he gives it them both by words and blowes till both their ears tingled till their hearts aked and quaked within them so fearful a thing it is to fall into the punishing hands of the living God Let all those look to it especially that are in place of judicature Psalm 82.1 2 3. Let them hear causes without prejudicate impiety judiciously examine them without sinister obliquity and sincerely judg them without unjust partiality remembring that Acceptatio personarum est judiciorum pestis accepting of persons is the pest of judgments Verse 11. Shall not his excellency make you afraid Heb. His highnesse his Majesty his surpassing sublimity and transcendent glory shall not this affright you and reine you in from wrong-dealing and warping Who would not fear thee ô King of Nations for to thee doth it appertain Jer. 10.7 And Fear ye not me saith the Lord will ye not tremble at my presence Jer. 5.22 If an earthly King be so dread a Soveraign if the glory of Angels hath so terrified the best Saints on earth that they could hardly out-live such an apparition what shall we think of the great and terrible God as he is called Nehem. 1.5 the first motion of whose anger shall put men into disorder and the brightnesse of his offended Majesty strike their spirits with astonishment It is reported of Augustus the Emperour and likewise of Tamberlane that war-like Scythian that in their eyes sate such a rare Majesty Turk hist 236 415. as a man could hardly endure to behold them without closing of his own and many in talking with them and often beholding of them have become dumb Now the Lord of glory as farre outshineth any mortal wight as the Sun in his strength doth a clod of clay Jer. 17.17 and this made Job cry out chap. 9.34 Let not his fear terrifie me Be not thou a terror to me ô Lord saith holy Jeremiah and the Lord most high is terrible saith David Psal 47.2 Most high he is and therefore terrible And his dread fall upon you Some read the whole verse thus Shall not this acceptation of him make you afraid seeing his dread will fall upon you q. d. Let the sense of your sinne and the feare of his wrath ready to seize upon you deterre you from passing an unrighteous sentence and from harbouring such low conceits of God Verse 12. Your remembrances are like unto ashes c Mr. Beza readeth the whole verse thus Your speeches are the words of ashes and your stately bulwarks are but bulwarke of clay And thus he paraphraseth For these things which you alledg as matters gathered by long observation and which you thunder out against me as if they were most certain and grounded axiomes are indeed no more sound and substantial then ashes and those your high forts as it were and turrets out of which you assaile me are made but of dirt and mire Others by Your remembrances understand with Mercer quicquid in vobis memorabile est whatsoever it is for the which you are so often remembred and mentioned by others as your wealth dignity power splendor name and fame yea your very life is nothing else but ashes and all shall return to ashes and come to nought according to that of Abraham I am but dust and ashes Genes 18.29 such an infinite distance there is betwixt Gods unconceiveable Highnesse and your extreme meanenesse or rather utter nothingnesse Your bodies to bodies of clay i. e. To images made of clay or earth Or that which is highest in you even your best enjoyments your chiefest eminencies or greatest elevations are like to a lump of clay terrae quam terimus terrae quam gerimus See Job 4.19 with the Note Verse 13. Hold your peace let me alone c. This he had requested of them before verse 5. and now having nipt them on the crown by these rebating arguments he calls upon them again for silence and audience which he now requesteth not but requireth and the rather haply because they began to take him off as fearing lest by his unadvised expressions he should provoke the Lord to lay yet more load upon him Wherefore he addeth And let come on me what will That is At my peril be it take you no thought let all the trouble that may ensue be on my score I will be accountable for it to God who I hope will be more favourable to me then you Interim non sine stomacho hoc dicit saith Mercer This Job speaketh not without some heat yet not as one desperate but rather resolute for he feared no hurt from God Verse 14. Wherefore do I take my flesh in my teeth q. d. Do ye think ô my friends that I am in a fit of spiritual frenzy and so far out of my wits that tearing as it were my flesh with mine own hands I mean to use any cruelty towards my self Vatab. and willingly to betray mine own life Non sum ita crudelis ut totus perdi velier I am not yet so cruel to my self whatever you may gather by my complaints and out-cryes as utterly to cast away my confidence and all care of my life and soul See 1 Sam. 19.5 To despair in part and for a time may befall a godly man See Mr. Perkins his discourse of spiritual desertion where he remembreth that Luther lay after his conversion three dayes in
wise men teach us as themselves have learned of their religious Ancestors But both continued experience and consent of men teach us that wicked men have terrors within and troubles without Therefore this is to be taken for a truth Therefore also by consequence that is false which thou hast spoken concerning the prosperity of wicked men chap. 12.6 Neither canst thou avoid the charge of wickednesse who dost suffer the punishments of the wicked Now what is all this more then Eliphaz had said in a former discourse so that Job might have cried out Apage coccysmum only there he groundeth his Argument upon a night-vision here upon the testimony and consent of certain wise men commended by their power and justice Some think he meaneth Noah and his pious posterity That which I have seen I will declare Wil t thou not believe in eye-witnesse What can be more sure then sight 1 John 1.1 Surely if we were well read in the Story of our own lives and had laid up our experiences we might have a divinity of our own The 119 Psalm is made up of experiments and David oft telleth us what he had seen and observed Verse 18. Which wise men have told from their fathers Who have carefully and faithfully transmitued it as a doctrinal truth to us their posterity from hand to hand For in Jobs time 't is likely that the Scriptures were not yet written Which or Which things wise men who did in their generations Deum rectè cognoscere câlârâ rightly know and worship God which is the highest wisdome saith Lactantiââ Have told Have spoken it so plainly and plentifully as if they had shewed us the things acted before our eyes From their Fathers Who were careful to instil good instructions and heavenly truths into the minds of their children their familiars and families as did Abraham Gen. 18. and others according to Gods own appointment Deut. 6. And have not hid it But communicated it for the good of many Light in diffusive of it self Knowledg is perfected while it is communicated The more you teach and impart to others Bodin theat Nat. p. 9. eo ditior ac doctior fias saith One the richer and skilfuller you become It is not powring out but want of pouring out that dryeth up the streames of grace as of that Oyle 2 King 4.6 See Prov. 11.24 25. Psal 78.2 3 4. Verse 19. Merlin Bold To whom alone the earth was given Noah and his pious posterity as was above noted whom Methodins and other Ancients call Misudi chiliarchas the Lords of the whole word given them by the Possâssor of heaven and earth as Melchisedech first calleth God Gen. 23. Gen. 14. and from him Abraham another Prince of God as those Heathens acknowledged him and heir of the whole world Rom. 4. As for Melchisedec commonly taken to be Sem he was King in Salem and no stranger that is no enemy molested him no not those great spoilers Kedarlaomer and his Complices these never medled with Melchiseaec and his subjects probably out of respect to his wisdome and holinesse for which he was famous no not when marching against the Kings of Sodom and Gomorrah they wasted and smot all the neighbour Countries So true of his subjects and territories was that which followeth here And no stranger passed among them viz. in an hostile way in a warlike manner Nah. 1.15 Some read No strangs thing passed among them As not the devouring sword so neither the pestilence that walketh in darknesse nor the destruction that wasteth at noon day Psal 91.6 Such as was the raigne of Ferdinando the third King of Spain for five and thirty yeares space In quibus nee fames nec pestes fuit in regno saith Lâpiz Gloss in Prolog par 1. wherein there fell out neither Famine not Pestilence Verse 20. The wicked man travelleth with pain all his dayes He tormenteth himself or thrusteth himself through so some read it 1 Tim. 6.10 He takes no more rest then one upon a Rack he hath his hands on his loynes as a woman in travel Jer. 30.6 he smiteth upon his thigh sicut mulierculae in puerperio facere solent saith Luther in his Marginal Note on Jea 31.19 And if he would do so for his sin as he doth for his misery pia esset illa tristitia si dici potest beata miseria as Austin hath it Aug Epist 545. his grief would be godly and his misery a blessing God would pity him as he did his moan-making Ephraim and earnestly remember him still ver 20. But alas the wicked wight the hypocrite in heart as he heaps up wrath so he cryeth not when God bindeth him Job 36.16 Or if he do cry 't is perii and not peccavi I am undone and not I have done amisse Hence God many times turneth loose upon him those three Vultures Care Fear and Grief to feed upon his heart It is seldome seen that God alloweth unto the greatest darlings of the world a perfect contentment In the very pursuit of these outward vanities is much anguish many grievances fears jealousies disgraces interruptions diâcontentments In the unsanctified enjoyment of them something the wicked shall have to complain of that shal give an unsavoury verdure to their sweetest morsels and make their very felicity miserable witnesse Ahab Human c. But then followeth the sting of conscience that maketh a Cain a Pashur a Richard the third to be a terrour to himself And with this pain some wicked men travel all their dayes here but hereafrer it shall infallibly and inexpressibly torment the souls of them all through all eternity And this with the following illustrations is that Oracle or divine sentence which Eliphaz received from those famous men above mentioned and which he not obscurely applyeth and wresteth against Job whom herehence he would prove a wicked man by his own concessions chap. 3.25 26. and 7.13 14. compared with Devit 26 36. Deuâ 28.65 for that which Eliphaz had heard from his Ancestors was but the same Law for substance that was afterwards written by Moses And the number of years is hidden to the Oppressour Heb. to the terrible Tyrans who as he hath not a more cruel Executioner then his own conscience so not a more sensible displeasure then to know that he is mortal and yet to be ignorant when his Tyranny must end The number of the years of his Tyranny is uncertain saith the Vulgar translation And from this uncertainty which he knoweth not how to remedy though he run to light a candle at the devil sometimes viz. by consulting with Soothsayers and Sorcerers to know of them how long he shall live and who shall succeed him as Tiberius and other Tyrants did followeth suspicion and fear saith Aquinas upon this Text. Verse 21. A dreadful sound is in his ears Heb. A sound of fear and terrors Not one but many at once so that he is a Magor-missabib factus à corde suo
my skin at to my flesh so it may be read that is as once it did in my flesh Ossa sub incurim apparent areda lumbis when I was well lined within Now alas I lie under a miserable Marasmus and should therefore be pitied as being a just object of your commiseration And I am escaped with the skin of my teeth Escaped I am and come off as out of an hot skirmish with my life and very little else All I have lest me whole is the skin of my teeth that is of my gums into which my teeth are engraffed the rest of my body is all over of a scab The vulgar rendreth it My lips only about my teeth are lest me untoucht And Junius gives this gloss Job had nothing lest him but the instrument of speech These say some the Devil purposely meddled not with as hoping that therewith he would curse God Cruse him he might with his heart onely but this would have pleased the Devil nothing so well as to hear him do it with his tongue this is the conceit of some of the Jew-Doctors Hoc fecisse Satanam volunt ut voluntatem captret Merc. But it is better to ascribe this escape to the good providence of God than to the mailce of the Devil Verse 21. Have pity upon me have pity upon me c. To him that is afflicted pity should he shewed from his friend and to do otherwise is to forsake the fear of the Almighty chap. 6.14 See the Note there There was little either fear of God or mercy to men in that barbarous Bishop of Spire who denied to Hen. 4. Emperour of Germany deposed after ten years reign and hardly bestead a poor Clerkship there in a Monastery of his own foundation which caused the miserable Emperour to break out into these words of Job Have pity upon me have pity upon me ô my friend for the hand of God hath touched me The Papists tell us That the souls in Purgatory cry out to their friends on earth for help on this manner and in these terms But this is as very a Fiction as purgatory it self is the Popes invention who must needs be extreme pitilesse to suffer so many souls to lye m so great torments when as hee hath power to fetch them out at his pleasure Verse 23 Why do ye persecute âe as God Is this that pitying of me thus to presse me with reproaches and therein to think you gratifie God and do him good service Know ye not that to persecute him whom he hath smitten is greatest cruelty and to talk to the grief of those whom he hath wounded is to heap up guilt and thereby wrath Psal 69.26 27. When a Dear is shot the rest of the Herd push him out of the company When a tree falleth every passenger is ready to be pulling at it But Gods people should love as Brethren be pitiful be courteous ãâã ãâã ãâã ãâã ãâã 1 Pet 3.8 and of some have compassion making a difference and others save with fear pulling them out of the fire Jude 22 23. Thus it should be but as of old in Egypt one Hebrew smote another blowes enough were not deaâ by the common adversary but their own must adde to the violence Still Satan is thus busie and Christians are thus malicious that as if they wanted Persecutours they persecute one another and if as here they can but do as God that is for God as they misperswade themselves to vindicate his Justice and to promote his glory then they rage and are confident as these friends of Job in whom neverthelesse it was rather error amoris then amor erroris an errour of love then any love of error And art not satisfied with my flesh Which is pined a way with paine and grief This contents you not Est detractoris periphrasis Mercer Non minue enim calumniatores homines devorant quam Scytha Brent in loc but you must break my bones also and suck my blood by your contumelies and calumnies Brântius and others apply this Tert to slanderers and back-biters whom they compare to Cannibals It is reported of Wolves that when they have once fed upon mans flesh they desist not but desire mort of it Job looketh upon his friends as such man-eaters wherein his sorrow transported him too far and whiles he was moving them to compassion he shewes himselfe over passionate Verse 23. Oh that my words were now written This reiterated wish Job setteth as a Preamble to that ensuing memorable testimony of the Resurrection as a matter most weighty and worthy the consideration of all ages which therefore he wisheth recorded in some publick Instrument no alseternity And god said Amen to it For not only this precious passage but the whole Book of Job so full of divine instruction preparatory to the lost day was committed to waiting either by Meses or some other Prophets of that age or else by Job himself after his restauration and put among the Canonical Books of Scripture concerning which David saith For ever O Lord thy Word is setled in heavean Psal 219 89. And Christ Heaven and earth shall passe away but not one jot or tittle c. Matth. 5. Not one hair of that sacred head can fall to the earth Aug. Confess l. 5. c. 8. Thus God hath answered Job ad cardinâââ desiderii as a Father speaketh leating it be to him even as he would Oh that they were printed Or drawn out that is written saith One in great and Capital Letters that every man might read them Hab. 22. for there was no Printing in those dayes that we know of The Chinoâs indeed tell us that they had the Art of Printing long before But in Europe it was not heard of till the year One thousand four hundred and forty It begun to be practiced at Harlem in the Low Countries by Lawrence Jans say some by John Gertudeââerg say others and was perfected at Meniz where Tulliet Offices the first Book that ever was printed is still kept for a Monument In a Book that it might be preserved and laid up for the use of posterity in some Kiriah-sepher or City of Books Let them that are able be apt and active in setting forth Books for the benefit of others Horat. sith Paulum sepultae dist at inertiae Celata virtu He that buried his talent gave an heavy account to the Master and was therefore called evil because idle servant Matth. 25. Verse 24. That they were graven with an iron pen c. That my words were not only Soriptased sculota written but graven in a Rock as the Lawes of divers Nations were cut in Brasse or Marble and as Monuments and Epitaphs are graven on Tombs for remembrance of those that are dead And Lead Plumbo per sulces infuso saith Junius the curs of the Letters in Marble being filled with Lead that they might be the more legible and durable In the Rock In Marble cut out
of the Rock Golden words they are indeed that here follow Clarks Lives and well worthy to be written in Lotten of God In the Life of Ziscn that Warlike Babeââian it is recorded that in the famous Monastery called the Kings Court a mile from Pragus in the walls there of the whole Bible was most exquisitely engraven in Letteâs of Gold For ever To last longer then the would lasteth Those bloody Tyrants of the Primitive times made account they had made sure work in rooting out true Religion when they sounded the triumph before hand and engraved the victory upon Pillars of Marble in these bubbles of words Nomine Christianorum deloâo qui Rââs ovârebant c But Christ shall reigne and the Church shall stand upon his right hand as a Queen in gold of Ophir Psal 45 9 When all earthly greatnesse shall lye in the dust Thy throne O God is for ever and ever Psal 45.6 and there shall be a new succession of Saints to all perpetuity Psal 72 17. His name shall endure for ever His name shall be continued Heb. childed as long as the Son as long as the world as long as the Word of our God which according to Jobs wish here shall stand for ever Isai 40.8 But what meaneth the Vulgar translation here by this insignificant word Celte And why should Hugo feek to salve the matter Celte vox est nihili Merc. by reiling us that Celtes is a Tool wherewith Letters or Pictures are cut in the flint Whereupon Vide quaeso mi Lector saith Brentius See I pray thee good Reader how only they interpres Scripture that want Learning for neither is Celte such a Tool nor can it be Celte for centa sith the Hebrew word Lâguad doth not signifie Surely but For ever Verse 25. For I know that my Redeemer liveth Clarissima fidei confessio saith Brentius A most famous Confession of his faith Breves longe ââtaque aurea est hac Apologia saith Another This is Jobs short and yet long Apology bat golden all oven and such as hath fulness of matter in fewnesse of words Calvin and Mercar viri alioqui judioiosissimi are mistaken here when following the Raâhins they interpret this text of a temporal restauration of Job to such an estate of honour and riches as he had enjoyed in the former part of his life this they call Jobs Resurrection and Redemption c. But his thoughes soared higher then so I know faith he it is as if he should say you take your selves to he the only knowing men and as for me Bilded hath set me among such as know not God Chop 18.21 But hereby I know that I know him 1 John 2.3 Because I know him whom he hath sent Jesus Christ John 17.3 Net only as a Redeemer but as my Rodeemer by a particular application of him to my self which is the very pith and form of faith This great Mystery of godlinesse I know what ever else I am ignorant of and I know it savingly because I am secure of my interest in Christ my Kinsman and Redeemer and therefore I am no hypocrite or wicked man as you would make me Were it not for this word of possession Mine the worst man alive âay the divel might say at Job here doth yea repeat al the Articles of the Creed to as good purpose as he but that which tormenteth the divel is he can say My to never a one of them I know saith Job when condemned for an hypocrite that Christ is my Redeemes and that this my Redeemer liveth for over and is for ever mine So Doctor Taylor Martyr when condemned for an Heretick subsribed his last Will and Testament Acts Mon. in these words Row hand Taylor departing hence in a sare hope without all ãâã of a glorious Resurrection I thank God my heavenly Father through Jesus Christ my certains Saviour And that he shall stand As keeping the field when all his foes shall be his footstool Psal 1 10.1 So he standeth Rev. 10.2 setting his right foot upon the sea and his left foot upon the earth maugre all Hereticks and Anti-christs that therehence arise as Lord Paramount of both At the latter day Or last of all Theodesius rendreth it Novissimè a general judgment of quick and dead at the last day was in Jobs time and after wards by Zoroaster and other Heathens as Lucretius Theopompus Plato Cicero Ovid c believed and foretold But in processe of time this true and pure Doctrine was darkned amongst them and when once it was extinct Superstitions and other vaine fopperies over grew the greatest part of the world The ancient tradition was that the latter age of the world should be so filthy all over that as it could not bee washed with water as once so it should he wasted with fire 2 Pet. 3.10 Vpon the earth Or Over the earth to wit in the aire For there it is probable Christ will sit in the clouds of the aire neer unto the earth whether the Elect shal be caught up to meet the Lord and so shal they ever be with the Lord 1 The. 4.17 There the divels shall be subdued and sentenced where they have ruled and plaid Rex Eph. 2.2 see Mat. 24.30 some read it And this pointing to his body shall stand up at the last day upon the earth Verse 26. And thought after my skin wormes destroy this body Here he pointeth again as doth likewise David when Psal 34.6 he saith This poor man cryed and the Lord heard him c. So the ancient Believers when they came to that Article in the Creed I believe the Resurrection of the flesh were wont to add Etiam bujus carnis even of this flesh pointing to some naked part of their body or else alluding to that of the Apostle This mortal must put on c. Wormes destroy this body Heb. They destroy this he saith not this body quod oh deformitatem summam non licerit corpus dicere faith Vatablus So worn it was and wasted with sores and sicknesses that it could scarce be called a body And yet it was not at the worst neither for in the grave it should be worm-eaten and something more Serm. 48. ad frat in erem Mihi exper to credite saith Austin Believe me who have tryed it open dead mens Sepulchers and upon their heads ye shall find toads crawling begotten of their brains on their loynes serpents begotten of their Rains in their bellies wormes begotten of their bowels c. Yet in my flesh Hebr. Out of my flesh as out of a casement I shall see God I shall see Christ Christum in corpore Austins wish the humane and glorified body of Christ who is god blessed for ever as also the mystical body of his Church perfectly united unto him 1 John 3.2 To this sense some render the Text thus I shal see God in my flesh that is I shall see Christ sitting in glory
ãâã ãâã ãâã meet draw up your inward eaâes to your outward that one sound may pierce both Lay aside passion and prejudice Gravis rationis humanae morbus est quòd plerungue soleat ea damnare qua aut non intelligat aut non placuârit Brent suffer a word of information for it is but one word that I have to say c. the Hebrew is singular and promiseth brevity Only this one word Job would that they should heafe double scil by an after deliberate meditation as David did Psal 62.11 God hath spoken once twice have I heard that c. And let this be your consolations Comfort me this way at least that you wil give me the hearing Hither you came as Comforters but by your galling speeches you have grieved and vexed me above measure Now make me some amends and remembring your Office as friends and your design which was to condole with me and to comfort me hear me hardly and this I shall take as kindly as if in tenderest compassion you had drunk to me in a Bowle of Nepenthes or had given me a oup of consolation as Jer 10.7 The Vulgar Latine rendreth it but not well Hear I pray for my speech and repent The Hebrew robe signifieth first to repent and then to comfort 1 Sam. 15.35 Isas 40.1 became the penitent only get sound comfort Verse 3. Suffer me that I may speak Say that it be suffering to you to hear me for now I see you have as they write of some Creatures feb in ââre yet put your selves to the pain of hearing me and beat me though I am burdensome to you though my speeches crosse the graine of your spirits See 2 Cor. 11.1 I will promise you to speak nothing worthy of a scoff such as was that of Theophrastââ Let him shun the ââââtive man who would not be put into a âit of a feavee Theoph. Charact ãâã de garrul Or that of Aristotle before whom when one having made a long and idle discourse concluded it thus I doubt I have been too tedious unto you Sir Philosopher Plut. de garrn lit with my many words In good sooth said Aristotle you have not been tedious to me for I gave no heed to any thing you said And after I have spoken mock on Heb. Mâââ thou on thou Zophâr to whom he turned his speech and very likely his eye also if thou canst find in thy heart to mock at so much reason as I shall alledge in mine owne defence I gainstand thee not He wanted no wit that said If a wise man speak evil of thee or to thee Chrysost endure him if a fool slight him Sile funestam dedisti plagam trouble not thy self at his taunts and thou punishest him sufficiently Verse 4. As for me is my complaint to man Vult dicere saith Lavater Jobs meaning is that he complained not to man but to God himself who well knew his heart and his innocency though men mis-judged him And this being so how could he be otherwise then anxious and solicitous sith if a man be but to speak to an earthly Prince he will be afraid It is said of Charles the Fifth Emperour that he spake more to God then to men Job did so it seemeth and this he alledgeth to the shame of his hard-hearted friends who put him to it in this sort Verse 5. Mark me and be astonied Heb. Look upon me He had said before Hear and hear now Behold and see if there be any sorrow like unto my sorrow Mark it I say and stand amazed at it Did you ever find any on this side hell so sore afflicted as I am Is it not because you are not duly affected with my miseries that ye are so regardlesse of my discourse Strange that my sorrowes should be great enough to work astonishment and yet not great enough to deserve attention O mark first what I suffer and then what I speak And this once done lay your hand upon your month Be swift to hear but slow to speak yea spare to speak at all in this case The Greek Proverb admonisheth men either to be silent or to speak something that is better then silence Harpocrates the heathenish god of silence was pictured with his finger laid upon his lips Verse 6. Even when I remember I am afraid Surprized I am with a most formidable amazement when I call to mind and consider how ill by the divine Providence it fareth with me how well with many wicked and how little you pity me or seek by sound reason to settle my mind I am ready to cry out Oh the depth of Gods stupendious dispensations Confer Psal 73. where David delivereth himselfe to like purpose And trembling taketh hold on my flesh Heb. My flesh hath taken hold on trembling Totus horreo Horrour hath taken hold on me Psal 119.53 such as makes my body to shake and shudder So Habak 3.16 With chap. 1.3 13. Job had called upon his friends to mark and be astonished here he propoundeth himselfe to them for an example Quod jussit gessit as Bernard saith of Another See chap. 18.20 Verse 7 Wherefore do the wicked live become old Vivunt veterascunt they are lively and long lived so that they out-last many better then themselves being as sound as Roches and as vivacious as the snail the property whereof is to live a long while even after the head is off and the heart out Of some creatures we use to say that they have nine lives of some wicked men it may be thought so they do evil an hundred times and yet their dayes are prolonged Eccles 9.12 Manasseh raigned longest of any King in Judah Pope John the 22 that Monster and Mortallist lived longest of any Pope and dyed richest God gives wealth health and long life to many wicked Non aliter ac siquis crumenam ingentem auro plenam lutrine injiciat Gasp Eââ saith One No otherwise then as when a man casts a great Purse filled with Gold into a Jakes Now if any shall ask with Job Why all this The Apostle answereth one Question by another Rom. 922. What if God willing to shew his wrath and to make his power known endure with much long-suffering the vessels of wrath fitted to destruction What hath any man to say to that And again who knows not that the Lord hath appointed a day wherein he will judge the world in righteousnesse even that day of the Revelation of the righteous judgement Acts 17.31 Rom. 2.5 The Judge of the earth keepeth his petty Sessions now letting the Law passe upon some few reserving the rest till the great Assizes 1 Tim. 5.24 Yea are mighty in power Or Prevaile in wealth which maketh them mighty for money is the Monarch of this present world and carryeth all before it Verse 8. Their seed is established in their sight with them Some understand it of their seed sowne in the fields not blasted or wasted but
unto the Lord our God who dwelleth on high who humbleth himself to behold the things that are in heaven and in the earth He raiseth up the poor out of the dust 2 Chron 16.9 c. The eyes of the Lord run to and fro through the whole earth to shew himself strong Rom. 1.18 c. His wrath is revealed from heaven against all ungodliness and unrighteousness of men Job had frequently acknowledged and celebrated the power and providence of God his judgements upon the wicked his fatherly chastisements upon himself deeply detesting all such thoughts and speeches as he is here wrongfully made the Author of And behold the height of the Stars Heb. The head of the stars those that are the very highest and at the top of the visible heaven the eighth heaven beyond which some of the Ancients acknowledged not any other Aristotle saith That beyond the aspectable and moveable heavens Decoel Text. 99. there is neither body nor time nor place nor vacuum But the scripture teacheth us That there is beyond the Stars how high set soever a third heaven a heaven of heavens the Throne of God and habitation of the Blessed The starry sky is but as the brick-wall encompassing this lofty Palace the glorious and glittering rough-cast thereof How high they are Vt vix âò noster possit aspectus pertingere so high that our eyes can hardly reach them Mercer It is a wonder that we can look up to so admirable a height and that the very eye is not tyred in the way Now God is far far above the stars omnium supremus altissimorum altissâmus The high and lofty One that inhabiteth Eternity Propterea quod tantum Chaos sit inâer nos et Deâââ Vat. Isa 57.17 dwelleth in light inaccessible 1 Tim. 6.16 such as whereof no natural knowledge can be had nor any help by humane Arts Geometry Opticks c. How then can he see from such a distance what is here done on earth saith the Atheist who thinks to hide himself from God because he hath hidden God from himself Hear him else in the next verse See also Ezek. 8.12 and 9.9 Verse 13. And thou sayest How doth God know A bruitish question Psal 94.7 8. and never of Jobs making There are a fort of such miscreants as believe nothing but what they see with their bodily eyes and indeed for a finite creature to believe the infinite Attributes of God he is not able to do it throughly without supernatural grace which therefore must be begged of God Jam. 1.5 that he would give us the spirit of wisdom and revelation in the knowledge of him the eyes of our understanding being enlightened c. Ephes 1.17 18. For want whereof the wicked blinded with sin ask such senseless and blasphemous questions as this in the text and those like this Psal 10.11 Zeph. 1.12 See the Note there Plin. 1.2 c. 7. It is a ridiculous thing saith Pliny to think that the highest Majesty taketh care of humane affaires a service doubtless far below him and unworthy of his greatness Can he judge through the dark cloud Can he discern through such a dark medium Sicut pueri vultum obvelant putantes sese tum non conspici Lavat Men cannot see God and therefore some fools are apt to think that neither can he see them But that Job was far from any such thought see chap. 21.16.22 To blame therefore was Eliphaz to charge him with such a wickedness and all because he had said that in this life bad men oft prosper and better men suffer which yet is verum tanquam ex tripode very true and not at all derogatory to the divine providence Verse 14. Thick clouds are a covering to him He lyeth close hid among the clouds and seeth nothing But be the clouds never so thick Christ's eyes are a flaming fire Rev. 1.14 And the School of Nature teacheth That the fiery eye needeth no outward light but seech extra-mittendo by sending out a ray c. He will freely blot out the sins of his people as a cloud and their transgressions as a thick cloud Esa 44.22 43.25 but the clouds cannot hinder him from sight of their sins for he is All-eye and darkness and light are both alike to him Psal 139.12 ãâã ãâã ãâã ãâã ãâã A cloud may come between the body of the Sun and us and the whole Hemisphere may be masked and over-cast as we call it but nothing can keep God from eying and ordering all things And he walke h in the circuit of heaven Where it seemeth thou thinkest he only manageth matters and beareth rule and not below So indeed the Peripateticks thought and taught Agreeably whereunto Lysippus made Alexanders picture looking up to heaven with this Posie Juppiter asserui terram mihi tu assere coelum With which picture Alexander was so delighted Plin. l. 6. c. 16. that he proclaimed that none should take his picture but Lysippus Augustus also heard with delight Divisum imperium cum Jove Caesar habet Virgil. vita And the Great Turk vexed at his great loss in the last Assault of Scodra most horribly blasphemed against God saying Turk Hist fol 423. That it were enough for him to have care of heavenly things and not to cross him in his worldly actions The Atheist here taketh it for granted That God hath enough to do to walk from place to place in Heaven as Princes do in their Progress and to order those heavenly bodies how they shall affect these lower bodies by their light heat and influence c. Fain they would confine him to that circuit or circle the heavens are supposed to be sphaerical and circular that he might meddle no further Fain they would perswade themselves and others That God hath cast off the care of earthly business and committed all to Fate and Fortune that many might live far more comfortable if they were less consciencious that it dothing concerneth God whether men do or not do this or that c. Such dust-heapâs as these may be easily found in every corner for all places are full of them and so is hell too As for Job the Counsel of these wicked ones was far from him chap. 21.16 he was the worse to think of them whatever Eliphaz by mistake of his meaning at the least thought of him Verse 15. Hast thou marked the old way Heb. The way of old Broughton rendreth it the way of the old world of those ungodly ones before the Flood Hereby it appeareth say our Learned Annotatours that Job lived before the deliverance out of Egypt because he mentioneth the Creation and the Flood but not that deliverance which had he knowne it would have affoâded him an excellent Argument to prove that godly men might be in great afflict on as the Israelites were in Egypt and his friends a plausible argument that God useth to destroy wicked men for their sin as
supplication my Judge If I justifie my felfe mine own mouth shall condemns me c chap. 9.15 20. Verse 5. Mercer I would know the words that he would answer me q.d. I cannot know your minds O my friends non understand your words which yet I believe are little to the purpose But God I know will utter his mind plainly and approve my cause which you so rashly condemne Thus John Husse and other Martyrs when they could not have a faire hearing from men appealed and applied themselves to God committing their cause to him who judgeth righteously Verse 6 Will he plead against me with his great power No for then you were in a wo-case For if Gods breath blow us to destruction as so many dust heaps Job 4.9 if he frowne us to death and nod us to destruction Psal 80.16 What shall we think of his Almighty power which none can abide or avoid Difficile est contra enââ scribere qui potest proscribere It is dangerous dealing with him who hath at his command thirty legions said the philosopher to the Emperour who would needs crack an Argument with him And should Job dare to do it with the Lord of hostes as if stronger then he The thunder of his power who can bear The stoutest men quake before him and as the wormes when it thundreth wriggle into the corners of the earth ready to run as Caligula did under any bed or any bench-hole No. Merlin but he would put strength in me Sic enim ex fidei ãâã ãâã ãâã ãâã ãâã persuasus saith an Interpreter Thus was Job perswaded out of the full assurance of his faith that God would deal with him as a loving Father and not as a severe Judge for who can stand before his wrath or withstand his will No man surely can contend with God unlesse he put strength in him as he did into Jacob Gen. 32. whom he upheld with the one hand as he strove against him with the other This foregoing with therefore of Job hath an excellent commendation in it of his faith and integrity yet so as that in some things it is blameworthy For who can come to Gods Seat sith he dwelleth in light unapproachable neither can any one see God and live Exod. 3.4 For this boldnesse therefore of his he shall be hereafter sharply reproved first by Eliâu and then also by God himself stepping forth as it were from behind the hangings overhearing him and saving Who is this that talks thus how now chap. 38.2 3. Vese 7. There the righteous might dispute with him There for Thââ scil when God shall put strength into him the upright or honest man who draweth neer with a true heart in full assurance of faith having his heart sprinkled from an evil conscience by the blood of Jesus Christ Heb. 10.22 might dispute with God but not unlesse he have that Advocate with the Father Jesus Christ the Just One to appear in the presence of God for him Heb. 9.24 as the Lawyer appeareth for his Client to put by and non-suit all accusations to plead his cause and to justifie him by the only merit of his righteousnesse and obedience All Saint Pauls care was to be found in Christ when fought for by the Justice of God not having his own righteousnesse which is of the Law but that which is through the faith of Christ Phil. 3.9 for sordet in conspectu judicis quod fulget in conspectu operantis Aug that which is highly esteemed amongst men is abomination in the sight of God Luke 16.15 They only may dispute with God that is in an humble and laudable manner plead with him as did Jacob. Gen. 32.24 and Jeremy chap. 12ââ who partake of Christs righteousnesse imputed and imparted opposing to the appearances of Gods wrath the firme perswasion of his grace by the Seal of his Spirit Etâ quam hââ non est âmnium This is few mens happinesse So should I be delivered for ever from my Judge Who would quit me by Proclamation and then I should the less care to be condemned by you my fellow-prisoners I care not for mans day fith he that judgeth me is the Lord 1 Cor. 4.3 4. Where note what boldness and confidence the upright have in God neither shall they be herein deceived as Job was not Verse 8. Behold I go forward Heb. Eastward which is reckoned the forepart of the world because that eye of the world the Sun riseth there and every man looketh to the rising Sun But he is not there sc In that sort as I desired to finde him verse 3. he is not visible to me he is too subtile for sinew or sight to seize upon his judgements also are unsearchable and his paths past finding out True it is that the whole world is nothing else but Deut explicatus a Mirrour or Theatre wherein God may be seen yea felt and found out by those that are blind Act. 17.27 If a man hear a Sermon by night and in the dark though he see not the Preacher yet he knows he is there So Job questioned not Gods Omnipresence but complaineth that himself was benighted and forsaken of his hopes to be eased of his troubles outwardly in body or inwardly in minde this is the judgement of the flesh when under Affliction And backward but I cannot perceive him For indeed he is imperceptible by bodily eyes neither sitteth he any where in this world to decide controversies as he shall do in the clouds at the last day when the righteous shall look up Luk. 21.28 for their redemption draweth nigh and the wicked shall look on and waile because of him ãâã ãâã ãâã ãâã ãâã Rev. 1.7 they shall look and lament yea be mad for the sight of their eyes which they shall see as Deut. 28.34 Verse 9. On the left hand where he doth work i.e. Northward where God is said to work either because that in the North-part of heaven are more signes and of more remarkable influence than in the South or else because the Northern parts of the world are more inhabited than the Southern because more temperate and so there is more of God to be seen there in his works as letters refracted in a glass Seculum est speculum que Deum intucamur But I cannot behold him See the Note on verse 8. He hideth himself on the right hand c. He worketh not so much in the Southern parts of the world the torrid Zone is unhabitable c. Yet the Ethiopian Judges were wont to keep the chief Seat for him empty when they sate in judgement And beside the Habassines that large region of Nuâia had from the Apostles time as t is thought professed the Christian Faith though now it hath again Alvarez above an hundred years since forsaken it and embraced ãâã and Idolatry That I cannot see him See the Note on vers 8. Verse 10. But he knoweth the way that I take Heb. That is with
King Abaddon so the Divel is called Rev. 9.11 and so hell is called in this Text because thereinto are thrust all that are destined to destruction all the brats of fathomlesse perdition such as was Judas the Traytor who went to his place and all wicked ones who shall surely be turned into hel with all those that forget God Psal 9 17. This place is not covered saith Ferus here but open to God for whomsoever he will cast thereinto Verse 7. He stretcheth out he North ever the empty place Heb. Over Tohâ Aristotle saith that beyond the moveable heavens there is neither body nor time nor place De calâ text 99 nor vacuum But on this side of the heaven there are bodies time place and as it may seem to some an empty place for so the Air is here called over which and not over any solid matter for a foundation God hath spread and stretched forth the heavens which are here called the North because they are moved about the North-Pole and besides the North is held the upper part of the world according to that of Virgil Mundus ut ad Scythiam Riphaeasque arduus arces Consurgit premitur Libya dovexus ad anstres Hènce it is here put for the whole heaven which held up by the Word of Gods power without any other props leaneth upon the liquid Aire the Aire upon the earth and the earth upon nothing And hangeth the earth upon nothing Terra pilae fimilis nullo fulcimine nixa Aere sublato tam grave pendet onus Ovid. 6. Fastor The earth hangs in the midst of heaven like Architas or Archimedes his Pigeon equally poised with his own weight Of this great wonder This is the very finger of God Aristotle himself admireth it De Cal. l. 2. c. 13 the Philosophers after much study can give no good reason because ignorant of this that God hath appoined it so to be even from the first Creation Psal 104.5 Heb. 1.2 The Poets fable that Atlas beareth up heaven with his shoulders but we confesse the true Atlas viz. the Lord our God who by his Word alone beareth up heaven and earth And it is here fitly alledged as an Argument of his Almightinesse The greatness of this work of God appeareth hereby saith Merlin that men cannot spread aloft the thinnest curtaine absque fulcris without some solid thing to uphold it Verse 8. He bindeth up the waters in his thick clouds Heb. Clouds which yet have their name from thicknesse because they arise from Aire condensed In these God bottleth up the rain and there keepeth it in by main strength as the word signifieth though those vessels are as thin and thinner then the liquor that is contained in them This duly weighed were enough to convince an Atheist especially if he consider how The cloud is not rent under them And so causeth a cataclysme to drown the earth as sometimes at sea especially great hurt is done this way among ships by a spout as Mariners call it the Greeks ãâã ãâã ãâã ãâã ãâã and the Dutch Ein Wolckenbruch or Heavenbreach viz. when clouds cleave asunder and discharge themselves all at once for a great mischief to mankind Now that God thus binds up these heavy vapours and keeps them in the clouds as a strong man in a Cobweb till brought by the winds whithersoever he pleaseth to appoint them they drop upon the earth buy little and little to make it fruitful this is a wonderful work of God and should bring us to the knowledge of his Power Wisdom and Goodnesse Rom. 1.19 20. see Job 38.37 Jer. 5.22 Verse 9 He holdeth back the face of his Throne i.e. Of heaven Isai 66.1 which he eftsoons overcloudeth and muffleth up or masketh with a vail mystically by the Face of his Throne we may understand the knowledg of his glory for this is held from us so in this world that we cannot perfectly know him as he is but must content our selves with a learned ignorance 1. Joh. 3.3 Here darkness is and will be under his feet Psal 18.9 And spreadeth his cloud upon it It is fitly called his cloud because 1. It is his handy-work Psal 18.11 Gen. 9.14 Job 28.26 27. and 37.15 16. and 38.9 Psa 104.5 His Sun draweth up those vapours which being thickned in the middle Region of the aire by the cold encompassing and driving them together become a cloud 2 He used it of old as a sign of his glorious Power and gracious presence with his people Exod. 13.21 and 16.10 2 Chron. 5.13 14. And as a figure of Christs guiding and protecting his Church through the wildernesse of this world Isai 4.5 6. 3. He still rideth in state upon the clouds Isai 19.1 Christ was by a cloud coached up to heaven Act. 1.9 and shall come in like manner Apoc. 1.7 and 10.1 We also shall then be caught up in the clouds to meet the Lord in the Aire and so shall we ever be with the Lord 1 Thessal 4.17 O mora Christe veni Verse 10. Trem. He hath compassed the waters with bounds Decreto circinavit superficiem aquarum He hath as it were with a pair of Compasses drawne a circle about the sea that it may not passe to drown the earth Confer chap. 38.8 10 11. Psal 33.7 and 89.10 and 104 9. Prov. 8.29 So he drew a circle round about the earth Prov. 8.27 doing all with infinite Wisdome Pondere mensura numero c. He founded the earth not upon solid Rocks but fluid waters And that it floteth not upon them nor is shaken with them as oft as there is a tempest in the Ocean that begirteth it neither yet is overflowed by them this is the wonderful-work of God Aristotle in his Book De Mirabilâbus admireth it and acknowledgeth Gods providence which elsewhere he denyeth Terminum aquis prescripsit saith Job here And this either he had from Moses Gen. 1.10 or if he lived before Moses as it is most likely he did he had it as he had many other things by tradition from the Fathers Saylers tell us that as they draw nigh to the shore when they enter into a haven they run as it were down hill And yet men are said to go down not up to the sea in ships Psal 107.23 See a reason hereof in this Text and Psal 104.96 An vero non stupendum est saith Lavater But is it not a wonderful thing that so fierce an Element so huge a masse of waters tossed by the winds should be bounded and bridled by sands confined and kept within their prescribed place and shore Especially if the water be as some affirm ten times bigger then the earth the air then the water the fire then the air Vntil the day and night come to an end Heb. Until the consummation of light with darknesse that is till time shall be no more till the end of the world when all things shal be let loose to devastation and the sea
hath done them good Josh 24.20 their preservation proveth but a reservation Verse 10. Will he delight himself in the Almighty viz. When trouble cometh upon him as in the former verse No this is Christianorum propria virtus a practise that none can skill of but Gods people saith Hierâme to rejoyce in tribulation and then to continue instant in prayer Rom. 12.12 for deliverance with some confidence grounded upon former experience Crââ cuiââ is inuncta est saith Bernard Together with the Crosse they have an unction from the Father annointed they are with that Oyle of gladnesse 1 Pet. 2.14 the Spirit of glory and of God which resteth upon âheâ and refresheth them amidst all their sorrowes and sufferings and hence their delight in the Almighty yea though he frown and lay upon them as he did upon Jââ with his own bare hand Not so the hypocrite for why he hateth God an his heart as doth every evil-doer Bernard John 3.20 Est ãâã talium pâna Deus utpotâ ãâã est ât quid talibus am invisuâ God is light and therefore hated as a punishment to such inanspicate night-birds He is holinesse but the hypocrite filthinesse as his name also importeth How thân can be delight himself in the Almighty What complacency can there be where is such an âtter contrariety They that love the Lord haâe evil Psal 81 2â ãâã so doth not any hypocrite leave it he may but not loath it Paât with it he may as Jacob did with Benjamin lest otherwise he should starve or as ãâã with Michael lest he should lose his head but his heart is glued to it still he hath a months mind to be doing if he durst Finally He is without faith and therefore without joy and peace of conscience And as for his Spider-web of hope a little wind bloweth it down The world hath his heart and so the love of the Father cannot be in him 1 John 2.15 He leaneth upon the Lord and saith Is not the Lord amongst us Mic. 3.11 yet is he rootedin the delights of life Like as the Apricock tree leaneth against the wall but is fast rooted in the earth Will he alwayes âall upon God Heb. Iâ every time No nor scarce at any time Indeed as beggârs have learned to ãâã so have some hypocrites to pray Isai 26.16 They have powred forth charm when thy chastening was upon them When he slew them then they sought him and they returned and enquired after God Psal 78.34 But this was only a prayer of the flesh for âase and not of the Spirit for grace They spoke God fair as the Divel did Christ only to be rid of him Thus ãâã when on the rack roââed out a consession and called for a Prayer Joaâ in danger of death hangs on the hornes of the Altar The Captivated Jews fasted and prayed for seventy years to get off their thaines rather then their sins Zech. 7.5 which Daniel therefore reckoned lost labour chap â 13. But many wiâââd men though in prosperity they have some short-wishes such as was that of ââlaââs Numb 23.10 wherewith compare that of David Psal 26.9 and see a difference or perhaps are able by strength of wit and one money to pray handsomely yet in adversity they set their mouthes against heaven ãâ¦ã Wolves and howle upward they curse their King and their God and look upward saith Isaiah chap. 8.21 they murmure and mutiny as the Israelites in the wilderness they banne and blaspheme as did that Israelitish womans son Lev. 14.11 and Micahs mother Judg. 17.2 A Parrot may be taught to talk like a man Histories tell us of one at Rome that could repeat the whole Creed but let him be but beaten and he returnes to his own natural harsh voice So an hypocrite while all goes well with him may seem very devout at his Orisons but lay thy hand upon him saith Satan to God concerning Job presuming thereby to prove him an hypocrite and he will curse thee to thy face chap. 2.5 But say he be somewhat better conditioned as they call it and for a while pray to God for ease and help yet he will not pray alwayes he will not persevere in prayer follow on to pray wait upon God for an answer and be content to want it if God see good to deny it He cannot draw nigh to God with a true heart such a heart as is well satisfied if God may be glorified though himself be not gratified in full assurance of faith Heb. 10.22 Which is saith Brentius Orationis medulla the marrow of prayer Hence Saint James calleth it the prayer of faith chap. 5.15 Afflictions cause a Saint to seek out Gods Promise the Promise to seek Faith Faith to seek Prayer and prayer to find God to find him at length For he is a God that hideth himself Isai. 45.15 But what saith faith I will wait upon the Lord that hideth his face from the house of Jacob and I will look for him Isai 8.17 See this exemplified in the woman of Canaan who fetcht Christ out of his retiring room by the force of her faith Mark 7.24 and prayed on though denied She would not be said nay or set down either with silence or sad answers but shewed her self a woman of a well knit resolution such as could credere invisibilia sperare dilaia amare Deum se ostendentem contrarium as Luther speaketh Believe things invisible hope for things deferred and love God when he shewes himself most angry and opposite Now this the hypocrite who is an Infidel cannot skil of He is short spirited and cannot hold out in prayer cannot as our Saviour taught by that Parable Luke 18.1 alwayes pray and not faint ãâã ãâã ãâã ãâã ãâã shrink back as sluggards do in work or Cowards in War Oratio est res ardua magni laboris saith Luther Prayer is a hard work and a man must tug at it and stick to it as Jacob did who wrestled and raised dust as the Hebrew word signifieth he held fast and hung on yea he held with his hands when his thigh was lamed Let me go saith God bespeaking his own liberty No thou shalt not saith Jacob until thou blesse me Lo such is the generation of them that seek God in sincerity of them that seek thy face this is Jacob Psal 24.6 One thing have ãâã desired of the Lord and that I will seâk after saith David Psal 27.4 If his suit had not been honest he would never have begun it But being so he will never give it over till he hath prevailed he will pray till he faint and then to it again Psal 119.81 82. Rejoycing in hope patient in tribulation continuing instant in prayer Rom. 12.12 So doth not the hypocrite for want of an inward principle If God come not at a call he is out patience and ready to say with that profane Prince 2 Kings 6.33 Behold this evil is of the Lord and what should I wait
with his honesty But it is also as true that to neglect altogether what others think and say of us Cic. non solùm arrogantis est sed dissoluti is the part not of a proud only but of a forlorn person saith the Oratour Verse 8. Which goeth in company with the workers of iniquity Strange if he should for the wicked is abomination to the righteous Prov. 29. ult Lord gather not my soul with sinners nor my life with bloody men saith David Psal 26.9 Lord send me not to hell among the wicked said a certain good woman upon her death-bed for thou knowest I never liked their company here on earth But how proveth Elihu this Charge against Job who was ever a terrour to graceless Belialists Forsooth he gathereth it from a certain speech of his if he could tell what or when it was uttered Verse 9. For he hath said It profiteth a man not Did Job ever say so or think so Where and when He said indeed and truly that in this life it is oft seen that bad men prosper and good men suffer But must it needs follow therefore that it is a course of no profit to walk with God Knoweth not Elihu that there is nothing that may not be taken with either hand and that it is a spiritual unmannerliness to take it with the left Indeed it is not amiss to admonish good men what absurdities may be gathered out of their words and 't is fit that they should prevent it as much as may be Elihu also was the more to be born with and that made Job let him go on likely without a reply because he pleaded for God and the glory of his justice which Job had somewhat wronged as cannot be denied whiles he gave too much way to his grief and other passions and now beginneth to be sensible of his out-bursts But truly if he should have said as here he is taxed and yet David and Jeremy said little less he would have gone in company with those workers of iniquity Isai 58.3 Mal. 3.14 15. and have lifted at the very foundation of all true Religion Heb. 11.6 and thence it was that Elihu was so hot But men must take heed of drawing odious consequences out of other mens speeches and of forcing them to go two miles when they would go but one Surely the churning of milk bringeth forth butter and the wringing of the nose bringeth forth blood c. Prov. 30.33 That he should delight himself with God Or When he runneth with God Tremellius ãâã Ezek. 1.14 When he shall be willing to walk with God as Gen. 5.22 The Tigurines render the whole verse thus Dixit enim vir non faciet paria si cum Deo cursu contendat Sure it is nâc volentis nâc volantis as a Noble man gave it for his Motto It is not in him that willeth nor in him that runneth no though he could run as fast as a bird can flye but in God that sheweth mercy Verse 16. Therefore hearken unto me ye men of understanding Heb. Ye men of heart Egregiè cordati Viri Cor est sedes sapicutiâ Mentemque habere quâis bonam Et esse corculis datum est Having recited Jobs evil speeches he truneth away from him as it were in great displeasure and directeth his speech to others See the like done by Jacob Genes 49.4 We should abhor that which is evil and shew our detestation thereof Far be it from God that he should do wickednesse c. scil By punishing any without a cause and this he double-denyeth for better assurance Cause enough there may be found in the very best as well by reason of their actual abominations their omissions commissions and failings in the manner as of their birth-blot which ever abideth with them while they are here and is a seed-plot of all sin How then can God wrong any one Surely it is inconsistent with Gods 1. Nature here 2. Actions v. 11. 3. Will v. 12. And although he might to shew his Soveraignty punish men for his pleasure Rom. 9.20 yet far be it from us to imagine that he will abuse his might and power to do any thing unjust or unbeseeming his goodnesse Verse 11. For the work of a man shall he render unto him This is both his Covenant and his custome so far is he from doing wrong to any that every man shall be sure to reap as he sowes to drink as he brewes to receive according to that he hath done in the flesh whether good or evil 2 Cor. 5.10 And albeit this is not done forthwith yet we may write upon it and reckon that nondum omnium dierum soles occiderunt as sure as the night followeth the day a day of account will come and God will render unto each man reward or punishment according to his works And cause every man to find according to his wayes According to the course of his life and not according to this or that particular action A Doeg may set his foot as far within the Sanctuary as a David and a David may in some particular out-sin a fire brand of hell But the wayes of a man are before the eyes of the Lord and he pondereth all his goings Prov. 5.21 He considereth the bent frame and tendency of the heart and proceeds accordingly Verse 12. Yea surely God will not do wickedly This must be laid down for a certain truth and is therefore so reiterated Job had said as much to this purpose as Elihu could do but then he had seemingly dashed all againe with his inconsiderate complaints and murmurings This Elihu could not bear but again and again celebrateth the rithteousnesse of God and when he hath said his utmost seemeth to say as Cicero once did of Crassus and Antonius the Roman Orators Cic. de Orat. l. 3 That if any man think he had said too much in commendation of them he must needs be such an one as either knew them not or was not able to judge of their worth As for Job whom he here confuteth he seemes to say of him as Calvin somewhere doth of Luther That as he excelled with great vertues so he was not without his great failings Atque utinam recognoscendis suis vitiis plus operae dedisset and I would saith he Calv. ep Bulling that he had spent lesse time in declaiming against others and more in recognizing his own faults Neither will the Almighty pervert judgment For shall not the Judge of all the earth do right See the Note on chap. 7.3 Verse 13. Who hath given him a charge over all the earth scil To govern it Is not he the Maker and Monarch of all men Who is his Superiour and to whom shall he give account and who shall expostulate with him about injustice Or for fear of whom should he warp or writh The Emperor cannot do right saith One Theophil Inst because he hath none to over-awe him or question
extraordinary palpitation or as the Tigurines have it luxation Thunder is so terrible that it hath forced from the greatest Atheist an acknowledgement of a Deity Suetonius telleth us of Caligula that Monster who dared his Jove to a Duel that if it thundred and lightned but a little he would hood-wink himself but if much he would creep under a bed and be ready to run into a mouse-hole as we say Augustus Caesar also was so afraid of thunder and lightning that alwayes and every where he carried about him the skin of a Sex-Calf which those Heathens fondly held to be a preservative in such cases and if at any time there arose a great storm he ran into a dark vault The Romans held it unlawful to keep Court Jove tonânte fulgurante in a time of thunder and lightening as Tully telleth us De Divin lib. 2. And Isidore deriveth tonitru à terrendo thunder from its terrour and others form its tone or rushing crashing noise affrighting all creatures At the voice of thy thunder they are afraid Psal 104. which One not unfitly calleth Davids Physicks Verse 2. Hear attentively the noise of his voice Conjunctam commotione vocem ejus the great thunder-crack that now is that angry noise as the word signifieth Hear in hearing you cannot but hear it with the eares of your bodies hear it also with the eares of your minds tremble and sin not contrary to the course of most men who sin and tremble not drowning the noise of their consciences as the old Italians did the thunder by ringing their greatest Bells discharging their roaring-Megs c. But what saith Elihu here to his hearers Audite audite audite etiam atque etiam contremiscetis vos vos testes adhibeo as Mercer paraphraseth it out of Kimchi Hear ye hear ye hear ye again and again and then ye also will tremble I take you to witnesse whether ye consider his greater thunder-claps ringing and roaring in your eares See Psal 29.4 87.7 or the lesser rumblings called here Murmur vel Mussitationem vel habitum citra quem sermo non profertur the sound or breath that goeth out of his mouth Aristot Pliny All 's ascribed to God though Naturalists tell us and truly that there are second causes of thunder and lightning wherein neverthelesse we must not stick but give God the glory of his Majesty as David teacheth Psal 29. and as blind Heathens did when they called their Jove Altitonantem the high Thunderer The best Philosophy in this point is to hear God Almighty by his thunder speaking to us from heaven as if he were present and to see him in his lightnings as if he cast his eyes upon us to see what we had been doing His eyes are as a flaming fire Rev. 1.14 and the school of nature teacheth that the fiery eye seeth Extra-mittendo by sending out a ray c. Verse 3. He directeth it under the whole Heaven Heb. He maketh it to go right forward meaning the thunder the vehement noise or sound whereof not altogether unlike that of cloth violently torn or of air thrust out of bellows or of a chesnut burst in the fire but far louder is brought through the air to our eares with such a mighty force that it drowns all noises clappings clatterings roarings even of many waters making the earth to shake again Lavat and all things tremble non secùs quà m siquis currum onustum per plateam lapidibus stratam ducat And this dreadful noise is by God directed to this or that place under the heavens at his pleasure The word rendred directeth signifieth also Beholdeth whence some interpret this text of Gods seeing all things under heaven But the former sense is better And his lightning unto the ends of the earth God commands the lightning to cleave the clouds and to scatter its flames through the world Lightning is the brightnesse of a shining flame running through the whole air in a moment rising of a small and thin exhalation kindled in a cloud see Psal 18.13 The natural end and effect of thunder and lightning is to clear the air by wasting poysonous vapours The supernatural is to shew Gods excellent Majesty and Might which the Mightiest must acknowledge Psal 29.1 2. to be his officers about him to make room for him Psal 97.1 4. to execute his wrath upon his enemies Exod. 9.23.27 Psal 77.18 19. 1 Sam. 2.10 Isai 29.6 and his mercy toward his people for the humbling of them 1 Sam. 12.18 19 20 c. raising them again to an assured confidence Psal 29.11 c. But that God can shoot these arrows of his so far Mat. 24.27 Psal 77.18 97.3 4. and here yea and that at the same time when it raineth when one would think that the one should quench the other Psal 135.7 this is a just wonder and Jeremy urgeth it twice as such chap. 10.13 51.16 Verse 4. After it a voice roareth After it that is after the lightning it thundereth indeed before or at least together with it but the lightning is seen before the thunder is heard because the sense of hearing is slower than the sense of seeing thus fire is first seen in a Gun Segnius irritant animos demissa per aures c. Horat. ere the report is heard the Ax of the Wood-cleaver is up for a second blow ere we hear the first if any way distant c. And besides as R. Levi well observeth here that the sight of the lightning may come from heaven to us there needeth no time because our eyes reach up thither in an instant but that a sound may come therehence to us in regard of the distance and because the air must be beaten and many times impressed as into so many circles there must be some space of time neither can it be done so suddenly He thundereth with the voice of his excellency Or of his height or of his pride Proud persons think themselves high and use to speak big-swoln words of vanity bubbles of words as St. Peter calls them If they be crossed never so little verbis bacchantur cum quodam vocis impetu loquunter Oh the tragedies the blusters the terrible thunder-cracks of fierce and furious language that follow thereupon Some have been threatned to death as Cornelius Gallus was by Augustus Caesar and Sir Christopher Hatton Lord Chancellour by Queen Elizabeth How much more should men quake and even expire before the thunder of the most high or wriggle as worms do into their holes the corners of the earth And he will not stay them when his voice is heard Them that is new flashes of lightning or rain and haile which usually break out either while it thundreth or presently after in a most vehement and impetuous manner Verse 5. God thundereth marvellously with his voice Or God thundereth our marvellous things with his voice Marvellous indeed if we consider the effects of thunder lightning and
better of us but as there were many Marii in one Caesar so are there many Doegs and Absoloms in the best of us all As in water face answereth to face so doth the heart of a man to a man They flatter with their tongue The Apostle Rom. 3.13 rendreth it With their tongues they have used deceit And it is remarkable that in the Anatomy of a Natural man there he stands more on the Organs of Speech Tongue Lips Mouth Throat than on all the rest of the Members Vers 10. Destroy thou them O God Heb. Condemn them as guilty They were Gods enemies no less than Davids Tom. 8. in Enarr âujus precationis and implacable incorrigible and hence hee so prayeth against them Est Prophetia non malediction saith Austin Let them fall by their own counsel As it befel Ahitophel Haman the Powder-Traitors Or let them fall from their own counsels i.e. not be able to effect their evil designs but defeated frustrated Cast them out c. Let those who were once a terrour now be a scorn for they are even ripe for ruine as having added rebellion to their sin Job 34.37 For they have rebelled against thee And so are more thine enemies than mine which maketh me so earnest against them being swallowed up with a zeal of thy glory Vers 11. But let all those that put their trust in thee rejoyce Joy is the just mans portion contra Hos 9.1 Isa 65.13 14. and according to the measure of his faith so is his joy 1 Pet. 1.8 Let them ever shout or shrill out set up their Note as a Peacock doth which hath his name in Hebrew from this root Because thou defendest them Heb. Velut pie tabernaculum R. David Thou over-coverest them with thy sure defence for upon all the glory shall be a defence And there shall be a Tabernacle for a shadow in the day time from the heat and for a place of refuge and for a covert from storm and from rain Isa 4.5 6. The Ram-skins covering the Ark from the violence of wind and weather figured out Christs protecting his people Let them also that love thy name As all the Virgins do who have smelt Christs name as an Oyntment poured out Cant. 1.3 See the Note there Be joyful in thee Heb. exult and leap for joy as if they were dancing Levalto's Thus Dr. Taylor the Martyr fetcht a frisk and danced when he was near unto the place where he should be burnt Rabbi Zabdi Ben Levi repeated this verse when he was at point of death Mid. Tillin in Psal 5 Another that in Psal 32. For this shall every one that is godly pray unto thee A Third that in Psal 84. One day in thy Courts is better c. A Fourth that in Psal 31. O how great is thy goodness c. Vers 12. For thou Lord wilt bless the righteous yea the righteous man shall abound with blessings Prov. 28. 20. yea God will bless all them that bless him Gen. 12.3 or that but give him a cup of cold water Mat. 10. With favour Or goodwill Qua praecedit nostram bonam voluntatèm saith Augustin Wilt thou compass him Or encircle him as with a Crown and so make them higher than the Kings of the earth Psal 89.27 whose Crowns cannot keep their heads from aking but fill them with cares which made one King cry out Val. Max O vilis pannus c. and another spake this to his Crown Nobilis es fateor rutilisque onerata lapillis Innumeris curis sed comitata venis Quod benè si nossent omnes expendere neme Nemo foret qui te tollere wellet humo As with a shield A piked-shield such as doth circuire tres partes hominis compass about three parts of a man saith R. Salomon on this Text. Shields and Bucklers ' besides other Bosses for ornament had one great Boss in the middle with a sharp pike in it for use to pierce and wound the adversary See Job 15.26 God will be all in all to his People Crown Shield c. they may therefore well enough rejoyce shout leap as in the former verse PSAL. VI. TO the chief Musician on Neginoth See Psal 4. Title Upon Sheminith or upon the eight i.e. Intentissimo sono clarissimo voce Vatab. to be sung aloud An Eight is the highest Note in Musick See 1 Chron. 15.21 Others say that hereby is meant the Base and Tenor as fittest for a Mourner Vers 1. O Lord rebuke me not in thine anger In this and some other Psalms David begins so heavenly ends so merrily that one might think they had been composed by two men of a contrary humour as Moulin observeth De L' amont Divin Every new man is two men Rom. 7. The Shulamite hath in her as it were the company of two Armies Cant. 6.13 The Lord also chequereth his Providences white and black hee speckleth his work represented by those speckled Horses Zach. 1.8 Mercies and Crosses are inter-woven Neither chasten me in thy hot displeasure Chastened David desires to be as Jer. 10.24 1 Cor. 11.32 Heb. 12.7 8. But in Mercy and in measure 1 Cor. 10.13 Fury is not in me saith God however it may sometimes seem to be Isa 27.4 Of furious people the Philosopher giveth this Character that they are angry ãâã ãâã ãâã ãâã ãâã against those whom they should not 2 ãâã ãâã ãâã ãâã ãâã for matters they should not 3 ãâã ãâã ãâã ãâã ãâã more than they should be But none of all these can be affirmed of God Anger is not in him secundum affectum but seemeth so to be secundum effectum when he chideth and smiteth as angry people use to do when there is no other remedy 2 Chron. 36.16 his anger is in Scripture put 1 For his threatnings Hos 11.9 Jon. 3.10 2. For his punishments Mat. 3.7 Rom. 2.8 But as God therefore threatneth that he may not punish Amo. 4.12 so in the midst of Judgement he remembreth Mercy and it soon repenteth him concerning his people Vers 2. Have mercy upon me O Lord As the woman in story appealed from Philip to Philip so doth David fly from Gods anger to Gods grace for he had none else in Heaven or Earth to repair to Psal 73.25 he seekes here to escape him by closing with God and to get off by getting within him For I am weak or crushed gnashed extreamly dejected with sickness of body and trouble of mind Basil expounds it of his soul sins into which he fell of infirmity and for which hee was threatned with Judgements by the Prophet Nathan O Lord heal me On both sides heal my soul for I have sinned against thee Psal 41.4 heal my body which is full of dolours and diseases Psal 107.18.20 for thou art Jehovah the Phisician Exod. 15.26 Heal mine estate which is very calamitous by reason of mine enemies who wish my death and would gladly revel in my ruines See Hos
yet none so profitable as the Sheep who hath Wool for Raiment Skin for Parchment Flesh for Meat Guts for Musick and was therefore in Sacrifice so frequently offered Vers 8. The Fowl of the air These Moses seemeth to have forgot in that discontented speech of his Numb 11.22 but God sent those murmurers such a drift of Quails meat of Kings with their bread of Angels as he could not have imagined or hoped for And the Fish of the Sea Piscis of Pasco Many Islands are maintained and people fed by Fish In Hebrew the same word signifieth a Pond or Fish-pool and a Blessing And surely it is a blessing to any Country that they have plenty and dainty of these good Creatures And whatsoever passeth c. As Whales and other great Fishes which make a smooth path in a calm Sea as a Ship or Boat doth Job 41.23 c. See the Note there Vers 9. O Lord our Lord c. Prius incipit Propheta mirari quam loqui desinit loqui non mirari The Psalmist endeth as he began transported with an extasie of admiration So he begins and ends many of his Psalms with Hallelujah Betwixt God and us the distance is infinite and if it were possible our love and thankfulness should fill up that distance and extend it self to infiniteness saith a grave Divine PSAL. IX VPon Muth-Labbon This was the name of a certain Instrument say some the beginning of a Song say others to the tune whereof this Psalm was to bee sung Montanus and many more hold it to be an Annagramatism and render it For the death of Nabal viz. by a covert intimation and inversion of the Letters So in the Title of Psal 7. Cush Benjemini for Kish the Benjamite This is Parcere nominibus dicere de vitiis Vers 1. I will praise thee O Lord with my whole heart This is a gratulatory Psalm wherein David shews his thankfulness Cic. which a very Heathen calleth Maximam imò matrem omnium virtutum reliquaram the Mother of all the rest of the Vertues True thankfulness as one well observeth is here and in the next verse described 1 By the matter of it 2 By the manner First for matter the Psalmist delivereth it in Four parcels Of ãâã ãâã ãâã ãâã ãâã seems to come Cipher 1 The acknowledging of God in all 2 A Ciphering and summing up of special Mercies 3 An expression of Spiritual joy in God as well as in his Gifts 4 A dedication of our Songs and selves to his Name Secondly For the manner he presseth 1 Integrity for the subject and object vers 1 2 Sincerity for affection and end vers 2. I will be glad and rejoyce in thee Spiritual cheerfulness is the Mother of Thankfulness Jam. 5.13 Birds when got in the air or on the top of trees and have taken up a stand to their mind sing most sweetly O thou most High God was so first called by Melchisedeck upon a like occasion as here by David Gen. 14.19 20. The Greeks might have their ãâã ãâã ãâã ãâã ãâã for the Sun which they worshipped from this Hebrew Helion most High Vers 3. When mine enemies This Tremellius maketh to be the form of praise which the Psalmist professeth that he will sing to God and rendereth it thus That mine enemies returning back are fallen c. And perish at thy presence The victory is of God and to him alone to be ascribed The Romans in their Triumphs presented a Palm to Jupiter The Graecians also thankfully ascribed to Jupiter their deliverance from the Persians wrought by Themistocles and there-hence called him ãâã ãâã ãâã ãâã ãâã that is Deliverer Vers 4. For thou hast maintained my right Heb. Thou hast done me judgement Locus hic in signis est saith Polanus this is an excellent place and maketh much to the comfort of Gods poor people that are oppressed by the World â the righteous Judge will not fail to right them See Luke 18.7 8. Vers 5. Thou hast rebuked the Heathen c. God first chideth the Churches Enemies by lighter Judgements if these be not improved he destroyeth them Psal 119.21 and because they sought to obscure and extirpate his name from amongst men therefore he puts out their name that is their fame and reputation for ever and yet or for ever and a day as we use to say Ingloria vita recedit they go out in a snuff as did the Primitive and Modern Persecutors of abhorred memory Vers 6. O thou enemy The same whom he called Wicked one in the former verse where the word Wicked is of the singular number q. d. O thou implacable Wretch that wouldst never be reconciled till thou wast ruined which now thou art c. Some read it interrogatively and withall ironically O enemy are destructions come to an end and Cities so wasted that they can never be repaired q. d. So indeed thou hast designed it but art fairly disappointed And the like besel Antiochus Nero Dioclesian Philip the Second of Spain Charls the Ninth of France and other bloudy Persecutors with their devillish thoughts and threats which they could never effect and accomplish Their memorial is perished with them Heb. Of them of them twice for more vehemency The vulgar after the Greek hath it cum sonitu with an humming noyse so that the sound thereof ringeth all the World over R. David rendreth it Memoria eorum periit suntne illi Their memorial is perished have they yet a being any where Vers 7. But the Lord shall endure for ever Vivit Christus regnatque alioqui totus desperassem said that good Dutch Divine upon the view of the Churches enemies i.e. Christ liveth and reigneth for ever setting one foot on the earth and the other on the sea as Lord of both otherwise I should have been altogether hopeless Blessed bee God that he is God was a learned Divines motto Vers 8. And he shall judge the world c. See on vers 4. Vers 9. The Lord also will be a refuge c. Heb. An high tower edita arx wherein men are secured and escape the impressions of an enemy The very Lame and Blinde those most shiftless Creatures when they had gotten the strong Hold of Zion over their heads thought that then they might securely scorn David and his Host 2 Sam. 5.6 7. yet their Hold failed them So did the Tower of Shechem those that ran into it Not so the Almighty his poor oppressed Universal experience sealeth to this truth neither can one instance be given of the contrary Higgaion Selah It is reported of the ãâã ãâã ãâã ãâã ãâã that living in the Fens and being vext with Gnats Herod Lib. 2. they use to sleep in high Towers whereby those Creatures not being able to soar so high they are delivered from the biting of them So would it be with us when bitten with cares and fears did we but run to God for refuge and rest confident of his help
Vers 10. And they that know thy name will put their trust in thee They can do no otherwise that savingly know Gods sweet Attributes and noble Acts for his people We never trust a man till we know him and bad men are better known than trusted Not so the Lord for where his name is poured out as an oyntment there the Virgins love him fear him rejoyce in him repose upon him Them that seek thee So they do it seriously seasonably constantly Vers 11. Sing praises to the Lord c. This is the guise of godly people to provoke others to praise God as being unsatisfiable in their desires of doing him that service and as deeming that others see him as they do totum totum desiderabilem worthy to bee praised Psal 18.3 highly to be admired vers 1. of this Psalm Vers 12. When he maketh inquisition for bloud for innocent bloud unjustly spilled as he did for the bloud of Abel Gen. 4.10 of Naboth 1 King 9.26 surely I have seen yesterday the bloud of Naboth Murther ever bleeds fresh in the eyes of God of Zechariah the Son of Barachiah 2 Chron. 24.22 those ungrateful Guests who slew those that came to call them And when the King heard it for Bloud cryes aloud he was wroth and destroyed those Murtherers Matth. 22.6 7. These shall have bloud to drink for they are worthy Revel 16.6 God draws Articles of enquiry in this case as strict and as critical as ever the Inquisition of Spain doth the proceedings whereof are with greatest secrecy and severity He forgetteth not the cry of the Humble Heb. of the poor lowly meek afflicted Humility and Meekness are Collactancae twin-sisters as Bernard hath it Vers 13. Have mercy upon me O Lord c. These are the words say some of those humble ones whom God forgetteth not they were Gods remembrancers See Isa 62.6 or it is a prayer of David for further deliverances according to that I will call upon the Lord who is worthy to be praised Psal 18.3 Betwixt praysing and praying he divided his time and drove an holy trade between Heaven and Earth Thou that liftest me up from the gates of death i.e. Ex praesentissimo certissimo interitu from desperate and deadly dangers such as threaten present destruction and shew a man the Grave even gaping for him David was oft at this pass and God delivered Paul from so great a death 2 Cor. 1.10 he commonly reserveth his hand for a dead lift and rescueth those who were even talking of their Graves Vers 14. That I may shew forth all thy praises i.e. All that I can compass or attain unto Alitèr omnes laudes Dei dici non possunt quia plures ignorat home quà m novit saith R. David here for all the praises of God cannot be shewn forth sith those wee know not are more than those we know In the gates of the daughter of Zion These are opposed to the Gates of Death as Aben-Ezra here noteth and betoken the most publick places and best frequented Vers 15. The Heathen are sunk down c. Hoc est initium cantici Sanctorum saith Aben-Ezra This is the beginning of the Saints Song knit to the former verse thus saying The Heathen c. In the Net which they bid c. To Hunters they are compared for cruelty and to Fowlers for craft But see their success they are sunk down in their own pit caught in their own Net Thus it befell Pharaoh Exod. 15.9 10. Jabin and Sicera Judg 4. Sennacherib 2 Chron. 32. Antiochus Epiphanes Maxentius the Tyrant Euseb lib. cap. 9 who fell into the river Tiber from his own false Bridge laid for Constantine The Spanish Armado our Powder-Papists c. See the Note on Psal 7.15 Vers 16. The Lord is known by the judgement c. The Heathen Historian observed that the ruine of Troy served to teach men Herod that God punisheth great sinners with heavie plagues Go up to Shiloh c. The wicked is snared in the work of his own hands Heb. Palms hollows noting the close conveyance of his wicked plots and practises but for his own mischief Higgaion Selah Ainsworth rendreth it Meditation Selah meaning that this is a matter of deep meditation worthy to be well-minded and spoken or sung with earnest consideration always The word is found only here and Psal 92.3 where also the wonderful works of God are discoursed R. Solomons Note here is Ultimum judicium debet esse continua meditatio The last Judgement should be continually thought upon Vers 17. The wicked shall be turned into Hell Heb. into into Hell twice that is into the nethermost Hell the lowest Dungeon of Hell The word Lâshââlah hath a vehement inforcement from ãâã ãâã ãâã ãâã ãâã locall as Grammarians call it and importeth that they shall be cast into outer darkness August In tenebras ex tenebris infelicitèr exclusi infelicius excludenââ R. Solomons Note here is They shall be carried away from Hell to Judgement and from Judgement they shall be returned to the deepest Pit of Hell This if men did but beleeve they durst not do as they do as once Cato said to Cesar And all the Nations The wicked be they never so many of them they may not think to escape for their multitudes as amongst Mutineers in an Army the tenth man sometimes is punished the rest go free Vers 18. For the needy shall not always be forgotten Because he that shall come will come and will not tarry The Lord is at hand to help those that are forsaken of their hopes Julian Lining was apprehended by Dale the Promooter in Queen Maries days who said unto him You hope and hope but your hope shall be aslope For though the Queen fail she that you hope for shall never come at it for there is my Lord Cardinals Grace Act. Mon. 1871. and many others between her and it c. But the Cardinal dyed soon after the Queen and according to Father Latimers prayer Elizabeth was crowned and England yet once more looked upon Vers 19. Luther Arise O Lord let not man prevail Prayers are the Churches Weapons her Bombards instrumenta bellica whereby she is terrible as an Army with Banners she prays down her enemies Vers 20. Put them in fear O Lord strike them with a panick terrour as once the Canaanites Philistines 2 Sam. 5. Syrians 2 King 7. Germans in the War against the Hussites c. Some read it Put a Law upon them bridle them bound them as thou hast done the Sea Job 38.11 The Greek and Syriack favour this reading That the Nations may know themselves to be but men And not gods as that proud Prince of Tyrus Ezek. 27. and Antiochus who would needs be stiled ãâã ãâã ãâã ãâã ãâã to such an height of pride will Persecutors grow if they prosper and be not taken a link lower as we say Home id est fracti saith R. Obad.
the Greeks for like cause call it is the tenderest piece of the tenderest part the eye which is kept most diligently and strongly guarded by Nature with tunicles David therefore fitly prayeth to be so kept Hide me under the shadow of thy wings Another excellent similitude taken from Fowls which either cover their Young with their wings from the scorching heat of the Sun beams as doth the Eagle or keep them thereby from the cold or from the Kite as Hens do Gods love to and care of his poor people is hereby shadowed out as it was likewise by the out-spread wings of the Cherubins in the Sanctuary See Ruth 2.12 Deut. 32.10 Zach. 2.8 Psal 36.8 57.2 Matth. 23.37 Vers 9. From the wicked that oppress me Heb. That waste me i.e. that cast me out into banishment despoyled of all This hard usage of his enemies drove David into Gods blessed Bosom as Children misused abroad run home to their Parents From my deadly enemies Heb. My enemies against the soul i. e. the Life at least if not the soul which they would gladly destroy Some malice is so mischeivous that it would ruine Body and Soul together as that Monster of Millain the enemies of John Husse and Hierom of Prague whose bodies they delivered to the fire and their Souls to the Devil David elsewhere complaineth of his enemies that they did Satanically hate him Psal 55 4. Beware of men saith our Saviour Mat. 10. for one man is a Devil to another Vers 10. They are inclosed in their own fat See Job 15.27 with the Note They abound in all delights Adipem suum obesant Trem. and therefore spare not to speak proudly They have closed up their eyes in their fulsome fat ut non videant nec timeant te saith R. Solomon that they can neither see nor fear thee With their mouth they speak proudly Heb. in pride that is Palam plenis buccis openly and with full mouth they contemn God and men they belch out Blasphemies and do what they please Vers 11. They have now compassed us in our steps i.e. Me and my company so that we cannot stir any whither but we are in danger of them In all thy ways acknowledge God and he shall direct thy paths Prov. 3.6 Commit thy way unto the Lord trust also in him c. Psal 37.5 Keep within Gods Precincts and thou shalt be under his protection He took order that a Bird should be safe upon her own Nest They have set their eyes bowing down to the earth i.e. Hoc unum spectant ut ruamus Junius They are earnestly bent and firmly resolved upon our ruine as one that fixeth his eyes upon another to mark him or to know him again or as Bulls ready to run at one set their eyes downward Vers 12. Like as a Lion that is greedy c. Cruelty and Craft are conjoyned in the Churches enemies as the Aspe never wandreth alone they say without his companion David here pointeth out some one special enemy Saul likely who should have been a Shepherd but proved a Lion As a young Lion lurking Therefore as we tender our safety keep close to God out of whose hands none can take us no not the roaring Lion of Hell Vers 13. Arise O Lord disappoint him Anticipa faciem ejus that is that raging and ravening Lion step between me and him and stop his fury defeat his purpose and disable his power Which is thy Sword As Assyria is called the Rod of his Wrath. Attilas stiled himself Orbis flagellum the wrath of God and the scourge of the World Turk Hist So Tamerlan was commonly called The Wrath of God and Terrour of the world Some render it by thy Sword i.e. or thy might and power See Job 40.41 or by thy Word execute thy judgement Vers 14. From men which are thy hand This saith one is Davids Letany From those men c. good Lord deliver me Gods hand they are called as before Gods Sword Titus Son of Vespasian being extolled for destroying Jerusalem said I have only lent God my hand but he hath done the work From men of the World Heb. A mortuis i. e. impiis qui sunt mortui in vits eorum R. Gion From Mortals of this transitory world qui sunt mundani mundum spirant sapiunt the inhabitants of the earth and of the sea as opposed to the Citizens of the New Jerusalem Rev. 12.12 such as having incarnated their souls as that Father speaketh are of the earth speak of the earth and the earth heareth them Job 3.31 mind earthly things only as if they were born for no other purpose Terrigene fratres animam habentes triticeam as those Stall-fed beasts in the Gospel Which have their portion in this life And they love to have it so saying with the Prodigal Give me the Portion that belongeth to me They crave it and they have it but with a vengeance Munera magna quidens misit sed misit in hamo As the Israelites had Quails to choke them and afterwards a King to vex them a table to be a snare to them c. By the way observe that wicked men have a right to earthly things a man must needs have some right to his portion what Ananias had was his own whilst be had it Acts 5. and it is a rigour to say they are Usurpers As when the King gives a Traitor his life hee gives him meat and drink that may maintain his life So is it here neither shall wicked men be called to account at the last day for possessing what they had but for abusing that possession As for the Saints who are heirs of the world with faithful Abraham and have a double portion even all the blessings of Heaven and of Earth conferred upon them though here they be held to strait allowance let them live upon reversions and consider that they have right to all and shall one day have rule of all Rev. 3. Mendicato pane hic vivamus annon hoc pulchrè sarcitur c. What though we here were to live upon Alms saith Luther is there not a good amends made us in that here we have Christ the bread of life in his Ordinances and shall hereafter have the full fruition of him in Heaven The whole Turkish Empire is nothing else but a crust cast by our Father to his Doggs and it is all they are likely to have let them make them merry with it Wilt not thou saith another bee content unless God let down the vessel to thee as to Peter with all manner of Beasts of the Earth and Fowls of the Air Acts 10.12 Must you needs have first and second course Difficile est ut praesentibus bonis quis fruatur futuris ut hic ventrem illic mentem reficiat ut de deliciâs ad delicias transeat ut in coelo in terra gloriosus appareat saith Hierom It is a very hard thing to have Earth and Heaven
of matter how much rather is this true of Gods Law saith a Learned Writer Nothing may be added to it without marring of it Prov. 30.6 Note this against Jewish Popish and Turkish Traditions and additions as also against Antiscripturists and Anabaptists who at first rejected all Books but the Bible and after that grew so wise as to be religious enough without that also And last of all they came to blaspheme that blessed Book as a dead Letter and a beggerly Element c. when as the Apostle telleth us that all Scripture is pure precious and profitable for Doctrin for reproof c. that the Man of God may be perfect c. 2 Tim. 3.16 17. Here in this and the two following Verses it is easie to observe â That every of them are in the Hebrew written with ten words 2. That here is a Six-fold commendation of Gods holy Word 1. By the several names thereunto given Law Testimony Statutes c. 2. By the Nature perfect sure right c. 3. By the effects converting the soul making wise the simple c. Converting the Soul This no Doctrin besides can do Plato went thrice to Sicily to convert Dionysius the Tyrant but could not Ambrose saith well of Polemo Integra est Doctrina ac proinde animoâ redintegrat Jun. De Elia jejunio cap. 12 who of a Drunkard by hearing Xenocrates became a Philosopher Si resipuit à vino fuit semper tamen temulentus sacrilegio if he gave over his Drunkenness yet he continued still drunk with superstition Seneca the Philosopher wrote a Book now lost against superstitions but yet lived and died in them Colebat quod reprehendebat agebat quod arguebat quod culpabat adorabat saith Austin of him he exercised what he condemned and would not leave what he did so utterly dislike But the Word works a transmentation an entire change of the mind and manners a new Creation 2 Cor. 5.17 The testimony of the Lord is sure These words are faithful and true Rev. 22.6 they are all in righteousness neither is there in them any thing perverse or froward Prov. 8.8 Testimonies they are called 1. Because they testifie as a Record to all Ages what the will of the Lord is Joh. 5.39 2. They were given with great contestation and pressing of all men to keep them 3. They will be a witness against all such as do not The Gospel also is called a Testimony 1 Cor. 2.1 2 Thes 1.10 Isa 18.20 Making wise the simple That is the humble teachable and such as are not puffed up with a conceit of their own wisdom 1 Cor. 7.18 the very entrance into Gods word giveth light it giveth understanding to the simple or to the perswadable Psal 119.130 It is reasonable milk 1 Pet. 2.2 Vers 8. The statutes of the Lord are right As being the issue of the most righteous will of God Of humane lawes Demosthenes saith that they are ãâã ãâã ãâã ãâã ãâã the invention of the Gods Much better may wee say the like of this law here commended Right it is because it teacheth men the right way to life non flexuosum quale docet care cautio humana Right also because it speaketh right to every mans case and condition de quolibet in re sua affording a salve for every sore a medicine for every malady so that it may better bee called than was that famous library at Alexandria ãâã ãâã ãâã ãâã ãâã Physick for the soul food and Physick both and of the best sort the best of the best Rejoycing the heart This is the proper work of the Gospel the sweet promises whereof hid in the heart and there mingled with faith make it to over-abound exceedingly with joy and to conceive strong consolation the Martyrs of all ages ges for instance And although it bee the Doctrine of the Crosse yet Leâythos babet in malis it hath cordialls of comfort such as the World can neither give nor take away the Gospel is a precious book every leaf drops myrrhe aââ mercy We should therefore prize it much more than Caesar did his Commentaries Major fuit cura Caesari libellorum quam purpurae for swimming through the waters to escape his enemies hee carried his books in his hand above the waters but lost his robe Now what were his books to Gods The Commandement of the Lord is pure And so differeth from humane lawes which establisheth wickednesse sometimes as those of Lycurgus did some kind of theft adultery c. Humane Doctrines also are mixt with many errours Irenaus justly taxeth Plato for this that hee did lacte gypsum miscere mingle lime with milk stain the pure stream of divine truth with fabulous narrations and fopperies But every word of God is pure Psalm 12.7 18.32 See the Notes Inlightening the eyes Giving both light and sight Act. 26.18 the saving knowledge of God and his will of our selves and of our duties and bringing us out of darknesse into his marvellous light 1 Pet. 2.9 When Christ came preaching the people which sate in darknesse saw a great light Mat. 4.16 And wee have a more sure light of prophecie whereunto wee must take heed as unto a light that shineth in a dark place 2 Pet. 1.19 Whilest the Moon looketh directly upon the Sun she is bright and beautifull but if shee once turn aside and be left to her self she loseth all Her glory and enjoyeth but only a shaddow of light which is her own So whilst men with humility and teachablenesse turn their faces toward Christ revealed in the Gospel and those stars in his right hand the faithfull Ministers to receive illumination and instruction God doth graciously vouchsafe unto them the glorious light of saving knowledge But when they turn their backs upon him and his Oracles and will needs walk by the light of their own tinder-boxes kindling a fire and compassing themselves with sparks Isa 50.11 they are sure to be bewildred and to lye down in sorrow Vers 9. The fear of the Lord is clean That is The Doctrine which teacheth the true fear of God is such as cleanseth the conscience ferreteth out corruption sanctifieth the whole man Joh. 17.17 15.3 Act. 20.32 26.18 Enduring for evor For ever O Lord thy word is establisht in Heaven Psal 119.89 Heaven and Earth shall pass but not one jot or tittle of the law not one hair of that sacred head shall fall to the ground Mat. 5.18 should all the powers on earth make warre against the very paper of the Scriptures they cannot possibly destroy it What God hath written hee hath written and it shall stand inviolable to the Worlds end Antiochus Epiphanes Dioclesian and other Tyrants have attempted to burn up all Bibles but could never effect it Other lawes and Religions are antiquated and altered as all Histories testifie not so this The Judgements of the Lord are true Heb. Truth as comming from a God of Truth and without iniquity just and
and thereby to hearten one another The Romans also did the like and would not desist till they had an auspicious answer hence also they called a sacrifice hostiam because when they went against their enemies they offered it And accept thy burnt sacrifice Or turn it to ashes and so seal up his acceptance or make it fat i. e. take delight in it as men do in fat things full of marrow saith R. Solomon Selah This is added to shew saith Vatablus with how great fervency the people ought to pray for their King Vers 4. Grant thee according to thine own heart Davids heart was according to Godsheart otherwise this had not been a warrantable Petition and therefore might say and the people on his behalf as once Luther did Fiat voluntas mea mea Domine quiatua Let my will be done mine I say Lord because the same with thine And fulfill all thy counsel Answer thee ad cardinem desiderii as a Father expresseth it Aug. Confes li. 5. c. 8. Let it be unto thee even as thou wilt Sometimes God doth not only grant a mans prayer but fulfilleth his counsel that is in that very way by that very means which his judgment pitcht upon in his thoughts Vers 5. We will rejoyce in thy salvation i. e. We are well assured that God will save us by thee O King and that shall produce a general joy amongst us This confidence Prayer had begotten in them for it is a sure grain and if men would sow more of it in Gods bosome they should not fail ro reap the fruit and comfort of it in their greatest need Pray that your joy may be full And in the name of our God will we set up our Banners Our Flaggs of defiance to the enemie or our tokens of triumph to Gods glory who hath given us the Victory The Romans when they had conquered an enemy rode in triumph to the Capitol where in all humility they presented a Palm or Laurel-bush to Jupiter Vers 6. Now know I that c. This is Vox populi I that is All we but they speak as if they had been all one and had uttered it all with one mouth such was their unity and concent in prayer Or it is sermo uniuscujusque in Israele as Kimchi will have it the triumph of their trust He will hear him from his holy heaven c. He will hear him he will do for him Haec due sunt documenta saith Junius by these two ways besides the Word the Church comes to know the grace and good will of her God Vers 7. Some trust in Chariots c. i.e. in their National accommodations and military provisions but these were never true to those that trusted them All is but an arm of flesh But we will remember c. i. e. in the remembrance of his excellent Attributes whereof we have had such proof we will take courage Vers 8. They are brought down c. They lyc flat by the fall they have taken being confuted in their confidences as Benhadad was of old as a late the French at the Battle of Agincourt Sigismund the young King of Hungary and many others But we are risen Who before seemed to lye along Et tanquam sideratos humi serpere God helpeth his when forsaken of their hopes almost Vers 9. Save Lord A short but pithy prayer Quam multa quam paucis Let the King hear us They beg of God that the King may hear them so as to govern and defend them in equity and tranquillity or Respondeat Rex so Aben-Ezra readeth it Let the King say Amen to our prayers to thee and our requests to him PSAL. XXI VErs 1. The King shall joy in thy strength This Psalm dependeth upon the former and is therefore fitly set next unto it Some call it Davids Triumphant Song of praise for victory gotten over the Ammonites and Syrians For that Victory it was certainly which he and the people had begged so fervently Psal 20. and promised solemnly to rejoyce in Gods Salvation c. vers 5. as here is done accordingly Vow and perform unto the Lord your God bring presents c. Psal 76.11 And in thy salvation All is Gods As Joab once sent to David to come and take the honour of the Victory over Rabbah of the Ammonites so dealeth David by the Lord. His Posie was Non nobis Domine his practise was to drive an holy trade between Earth and Heaven receiving and returning importing one commodity and transporting another Prayers and Praises were his whole life Vers 2. Thom hast given him his hearts desire Good mân are sure to have out their prayers either in mony or in monies worth as they say in that very thing they desire or a better If God cross them it is in faithfulness to their Souls when the wicked boasteth of his hearts desire Psal 10.3 which yet he hath for a mischief Deus saepe dat iratus quod neg at propitius See the Note on Psal 20.4 And hath not with-holden c. Selah Ac si dicat O magnam admirabilem Dei benevolentiam erga Davidem saith Vatablus This Selah is added here to set forth the very great and wonderful love of God to David in hearing his Sutes after that sort Vers 3. For thou preventest him with the blessings of goodness Not staying till he asked them of thee He had but a thought of building thee an house and thou sentest Nathan to tell him that thou wouldst build him an everlasting house and stablish his Throne to all perpetuity 2 Sam. 7.16 So Isa 65.1 Before they call I will answer c. Thou settest a Crown of pure gold upon his head Hebrai dicunt per hoc intelligi favorem Dei the Jew-Doctors by this Crown understand the favour of God confer Psal 103.4 God had set a Crown of loving kindness and tender mercies upon his head by pardoning all his iniquities as it is there and he blesseth God for this as a farre better Crown than that which he took from off the head of the King of Ammon and set upon his own 2 Sam. 12.30 Vers 4. He asked life of thee Quando fugiebat à Saule saith R. Solomon when he fled from Saul rather when he went into the field against his enemies carrying his life in his hand His life we begged Psal 20.1 2. and thou hast not only given him his life but a long continued series of lives in his Successors 2 Sam. 7.13 Psal 72.15 yea life everlasting in Christ his Son according to the flesh See Psal 61.6 Thus God is better to his people than their prayers and when they ask but one Blessing he answereth them as Naaman did Gehezi with Nay take two Hezekiah asked but one life and God gave him fifteen years which we reckon at two lives and more He giveth liberally and like himself as Great Alexander did when he gave the poor Begger a City and when hee sent his School-master
fear the want of it They shall praise the Lord viz. At the Eucharist and after Your heart shall live for ever Apostrophe ad mansuetos Emphatica You meck of the earth and seekers of the Lord who have eaten of Christs flesh that was given for the life of the World Joh. 6.51 Your heart shall live for ever And if so then in death it self As Aristotle giveth the reason of the Swans singing a little before his death because generous bloud goeth then to the heart making it cheerful and that thence cometh the melody Vers 27. All the ends of the World shall remember Shall turn short again upon themselves as those Solomon prayed for 1 King 8.47 and the Prodigal Luke 15.17 And turn to the Lord From their dead Idols as 1 Thess 1.9 And all the Kindreds of the Nations c. Christ when he is lifted up shall draw all men to him Joh. 11. the heavenly Eagles from all parts shall fly to this dead but all-quickning carcass and shall feed thereupon Vers 28. For the Kingdom is the Lords The Spiritual Kingdom over the Church and the universal Kingdom over all the World belongeth unto Christ Diod. the eternal God Vers 29. All they that be fat upon earth i. e. Rich and prosperous wealthy and well-liking these shall feed on Christ and be furthered thereby in his service so shall also the poorer sort called here They that go down to the dust and that cannot keep alive c. That is that are low kept and half dead through hunger and misery Vers 30. A Seed shall serve him And be saved by him a remnant reserved for royal use a chosen generation Rom. 9.20 Isa 53.10 Vers 31. Declare his righteousness i.e. his Mercy and Goodness they shall propagate his praise to all posterity That he hath done Or performed viz. the Salvation promised by Christ PSAL. XXIII VErs 1. The Lord is my Shepherd This Psalm may well be called Davids Bucolicon or Pastoral so daintily hath he struck upon the whole string through the whole Hymn Est Psalmus honorabilis saith Aben-Ezra it is a noble Psalm written and sung by David R. Kimchi R. Solom not when he fled into the Forrest of Hareth I Sam. 22.5 as some Hebrews will have it but when as having overcome all his enemies and setled his Kingdom he enjoyed great peace and quiet and had one foot as it were upon the battlements of Heaven Leo. Modena The Jews at this day use for most part to repeat this Psalm after they are sate down to meat God is often in Scripture called the Shepheard of his people Psal 80.1 Ezek. 34.12 14 15. Isa 40.11 Joh. 10.11 1 Pet. 2.25 although non est officium magis contemptibile quam opilionis saith R. Jos Bar. Hamna there is not a more contemptible office than that of a Shepheard Every Shepheard was an abomination to the Aegyptians But God disdaineth not to feed his Flock to guide to govern to defend them to handle and heal them to tend and take care of them and all this he hath tied himself by Covenant to do Ezek. 34.25 well therefore might David confidently conclude I shall not want Non deficiam indigebo destituar The wicked in the fulness of his sufficiency is in straits Job 20.22 Tantalus-like he is ever wanting content he hath none Contrarily true piety brings true plenty and a Saint is never to seek of wel-contenting sufficiency 1 Tim 6.6 for to him Parva seges satis est And he saith Discite quam parvo liceat producere vitam Et quantum natura petat c. Lucan Pharst lib. 4. Vers 2. He maketh me to lye down in green pastures In folds of budding-grass where he feedeth me daily and daintily plentifully and pleasantly as among the Lillies Cant 6.3 that is amidst the Ordinances David here seemeth to resemble powerful and flourishing Doctrine to green Pastures and the secret and sweet comforts of the Sacraments to the still waters where I shall not need to bite on the bare ground but may go in and out and finde pasture Joh. 10.9 such as will breed life and life in more abundance Joh. 10.10 Isa 49.10 fat pastures hee provideth Ezek. 34.14 and fair Coates or Coverts from the Suns heat as the word here used may also be rendred Confer Cant. 1.6 Virgil saith it is the office of a good shepheard Aestibus in mediis umbrosam exquirere vallem He leadeth me Heb. Gently leadeth me beside the still waters Heb. waters of rests Ex quibus diligunt oves bibere saith Kimchi such as sheep love to drink of because voyd of danger and yeelding a refreshing air Popish Clergy-men are called the inhabitants of the Sea Rev. 12.12 because they set abroach gross troubled Brightman brakish and sowrish Doctrine which rather bringeth barrenness to their Hearers and gnaweth their entralls than quencheth their thirst or cooleth their heat The Doctrine of the Gospel like the waters of Silââ Isa 8.6 run gently but taste pleasantly Lene fluit Nilus fed cunct is amnibus extat Vtilior Claud. Vers 3. De nat Animal lib. 9 He restoreth my Soul He reduceth me when like a lost sheep I have gone astray Psa 119.176 A Sheep saith Aristotle is a foolish and sluggish Creature Et omenium quadrupedum stupidissimum aptest of any thing to wander though it ãâã no want and unablest to return The Oxe knoweth his owner and the Asse his Masters crib Swine in a storm run home and at night will make to the trough But a sheep can make no shift to save it self from tempests or inundations there it stands and will perish if not driven away by the shepheard Loe such a silly shiftlesse thing is man left to himself But blessed be God for a Christ that best of Shepheards who restoreth the lost soul and maketh it to return into the right way giving it rest and causing it to serve Him without fear in holinesse and righteousnesse Luk. 1.74 Hee leadeth mee in the paths of Righteousness Or In plain smooth easie paths or sheep-tracks wherein I may walk unweariably unblameably without cessation or cespitation The wayes of sin are craggy crooked full of errour and terrour leading to those precipices that tend to destruction From such stand off saith Christ to his sheep who are all rationall and will bee ruled by him Joh. 10. For his Names sake i.e. Of his free grace and for his meer mercy-sake Otherwise hee would never do us any of these good offices but let us alone to perish in our own corruptions Vers 4. Yea though I walk thorow the valley of the shaddow of death In the most dark and dangerous places where there is Luctus ubique pavor plurima mortis imago those dark places full of cruelty Psal 74.20 where Wolves wait for mee Though I walk not step thorow not crosse the valley not a dark entry only of the shaddow of death the darkest side of it
death in its most hideous and horrid representations I will not fear for I fear God and have him by the hand I must needs bee Tutus sub umbra leonis safe by his side and under his safe-guard It God be for us who can be against us For thou art with mee Hence my security see a promise answerable to it Joh. 10.28 Christ is not to lose any of his sheep Joh. 17.12 Having therefore this Ark of Gods Covenant in our eyes let us chearfully passe the waters of Jordan to take possession of the promised land Cur timeat hominem homo in sinu Dei positus saith a Father Thy rod and thy staff Hee pursueth the former Allegory Shepheards in driving their flocks have a rod or wand in their hand wherewith they now and then strike them and a staff or sheep-hook on their necks wherewith they catch and rule them Of Christs rods and staves see Zach. 11.7 c. foolish Shepheards have only forcipes mulctram Zach. 11.15 R. Solomon by rod here understandeth afflictions by staff support under them a good use and a good issue They comfort mee Gods rod like Aarons blossometh and like Jonathans it hath hony at the end of it Vers 5. Thou preparest a table before Here hee makes use of another Metaphor from a liberall feast-maker or as some will have it from a most kind Father making provision for his dearly beloved child So did God for David both in regard of temporalls and spiritualls God had given him as hee doth all his people all things richly to injoy all things needfull for life and godlinesse the upper and nether springs the blessings of the right hand and of the lest bona throni bona scabelli as Austin phraseth it Now outward prosperity when it followeth close walking with God is very sweet as the cipher when it followeth the figure addeth to the number though it bee nothing in it self Davids Table was laden with Gods Creatures and did even sweat with variety of them God had let down to him as afterwards hee did to Peter a vessell with all manner of beasts of the earth and foules of the air in it Act. 10.12 This he is very sensible of and thankfull for as a singular favour In the presence of mine enemies i.e. In fight and spite of them hostibus videntibus ringentibus God doth good to his people maugre the malice of earth and of Hell Thou anointest my head with oyle A peece of entertainment common in those times and amongst that people Luk. 7.36 37 38. to shew the greater respect to their guests And although this is not every good mans case in temporall respects yet at the Word and Sacraments God anointeth his guests with the Oyl of gladnesse My cup runneth over Hee had not only a fullnesse of abundance but of redândancy Those that have this happinesse must carry their cup upright and see that it overflow into their poor Brethrens emptier vesseââs Vers 6. Surely goodnesse and mercy c. Vtique bonit as beneficentia Or as Tremellius hath it Nihil nisi bonum benignitas Nothing but goodnesse and loving-kindness c. This is his good assurance of Gods favour for the future grounded upon Gods promise whereby hee was well assured that mercy should follow him though hee should bee so foolish as to run from it like as the Sun going down followeth the passenger that goeth Eastward with his beames And I will dwell c. Devoted to his fear I will stick to him in life in death and after death Apprehensions of mercy in God must work resolutions of obedience in us PSAL. XXIV A Psalm of David The Greek addeth Of the first day of the week Because wont to be sung in the Temple on that day which is now the Christian Sabboth in memory of Christs resurrection and ruledome over all which is here celebrated Vers 1. The earth is the Lords and the fullnesse thereof Hee alone is the true Proprietary Job 41.11 Deut. 10.14 and the earth is Marsupium Domini as One saith the Lords great purse the keeping whereof hee hath committed to the sons of men Psal 115.16 like as also hee hath given the heavenly bodies to all peoples Deut. 4.19 every star being Gods storehouse which hee openeth for our profit Deut. 28.12 and out of which hee throweth down riches and plenty into the earth such as the Servants of God gather and the rest scramble for What use the Apostle putteth this point to See 1 Cor. 10.26 28. with the Notes Other uses may well bee made of it as that Kings and Princes bear not themselves as Lords of all the Turk and Pope so stile themselves the great Cham of Tartary every day assoon as hee hath dined causeth they say his trumpets to besounded by that sign giving leave to other Princes of the earth his Vassals as hee conceiteth to go to dinner but the Lords vicarii villici vicegerents and Stewards to whom they must give an account of all Again that Gods dear Children cannot want any thing that is good for them sith they have so rich a Father who seemes to say unto them as Gen. 45.20 Regard not your stuff for all the good of the land is yours To him that overcommeth will I give to inherit all things I have all things Phil. 4.18 2 Cor. 6.10 The world and they that dwel therein This is Gods universall Kingdome by right of Creation vers 2. besides which hee hath a spirituall Kingdome over his elect ut docet nos pulcherrimus hic Psalmus saith Beza who are here described vers 4 5 6. and encouraged to enlarge their desires after their Soveraigne in the exercise of faith and use of means and to give him the best entertainment vers 7 8 9 10. For the Church is Christs Temple and every faithfull soul is a gate thereof to let him in as Rev. 3.20 Vers 2. For hee hath founded it upon the Seas The solid earth hee hath founded upon the liquid waters This Aristotle acknowledgeth to bee a miracle as also that the waters which are naturally above the earth overflow it not but are kept within their shoares as within doors and barres This is the very finger of God and a standing miracle worthy to bee predicated to his praise all the World over Job 38.6 7 8. c. See the Notes there See also Gen. 1.9 with the Note And established it upon the floods Upon the waves and surges of the Sea which but for Gods decree would soon surmount it The dry land is that which is here called Teb ãâã ãâã ãâã ãâã ãâã the habitable world And this is Gods universall Kingdome which because lesse considerable the Prophet speaketh but little of it in comparison as hastening to the spirituall Vers 3. Who shall ascend into the Hill of the Lord Montem caelestem significat saith Vatablus hee meaneth into Heaven for the Prophets purpose is to shew that although
insidiatores meos such as Saul and Doeg were who looked upon David with an evill eye and watched for his halting It was the wisdome of the Lacedemonians alwaies to send two Ambassadors together which disagreed among themselves Aristoc Polit. lib. 2. cap. 7 that so they might mutually eye one anothers actions The wicked will bee eying and prying into the practises of good people who must therefore watch and pray Vers 12. Deliver mee not over unto the will of mine enemies Heb. Unto the soul for the wicked are carried on against the godly with all their soul as it were For false witnesses Such as whereof Sauls court was full viz. his Aiones Negones who fed his humour by traducing and denigrating innocent David And such as breath out cruelty As Saul breathed out threatning against the Disciples Act. 9. So did Davids spit-fires Vers 13. I had fainted unlesse I had beleeved Saved hee was then by his Faith which drank to him as it were in a cup of Nepenthes and fetcht him again when ready to swoon and sink See Psal 119.92 The word rendred Unlesse here Lule habeâ puncta stipra infra is as the Masorites note one of the fifteen Scripture-words that were extraordinarily pointed by the men of the great Synagogue The reason whereof given by Kimchi and others as if David doubted of his salvation is not satisfactory nor sound To see the goodnesse of the Lord That is to taste one sense usually put for another the soul also hath her senses and these must bee habitually exercised to discern good and evill Heb. 5. ult In the Land of the living That is here on earth Psal 316.9 Isa 38. ââ where men live and I my self have not only a portion of life with them but a promise of many good things besides To blame therefore was good David when hee said in his haste All men are lyars Prophets and all who had promised him the Kingdome Psal 116.10 But the best have their passions which they daily outgrow and adde to their faith patience 2 Pet. 1.5 6. And albeit as Calvin here noteth every ones case is not like Davids who had particular promises concerning this life beyond many other faithfull persons yet because according to every mans faith it shall bee unto him let us all likewise trust in God as wee are all hereupon exhorted in the next words Vers 14. Wait on the Lord Expecta expecta See how earnest good David is with himself and others for hee knew mens dullnesse and the difficulty of the duty Religious men find it more easie to bear evill than to wait till the promised good bee enjoyed Heb. 10.36 the spoyling of their goods required patience but this more than ordinary Let our distance from God our dependance upon him and our undone condition without him bee but considered and wee shall bee the willinger to wait yea to want and go without some things that we are but too much set upon Bee of good courage Be confirmed hold fast play the man as the Seventy have it and the Apostle useth the same word 1 Cor. 16.13 and let not the big words of thine enemies make thee to cast away thy confidence which hath so great recompence of reward And hee shall strengthen thy heart Or let thine heart be confirmed chear up hold out faith and patience Wait I say on the Lord i. e. De die in diem expecta wait still do it from one day to another God is a free agent neither is it fit for us to send for him by a Post Many of his promises bear a long date but they are sure and infallible Wait therefore and why See Habakkuk 2.3 with the Note PSAL. XXVIII Vers 1. Unto thee will I cry O Lord my Rock That thou mayest grant mee what I begged so earnestly of thee in the former Psalm especially vers 4. One thing have I desired of the Lord that I will seek after c. For this Psalm is of the same subject with that and seemeth to have been made much about the same time viz. after that David had twice spared Sauls life 1 Sam. 24.4 5 6 c. 26.12 21. Only here he expresseth himself not as if hee had been a private person and in daily danger of his life but as destined and designed to the Kingdome by Almighty God to whom therefore hee prayeth for himself and the people and against their inplacable enemies with so great confidence as that he presently praiseth him for his request obtained vers 6. Bee not silent to mee Cease not as deaf from mee If God seem to be deaf to us wee must cry the louder that having prepared our hearts by such a seeming silence hee may cause his ears to hear Psal 10.17 which he will not fail to do when once wee set up our note and make bitter moan Lest if thou bee silent c. Here are his reasons to help his hope to bee heard God is well pleased that wee argue it out with him in prayer Like them that go down into the Pit Or dirty dungeon that is the grave or as Kimchi lest I bee as the wicked that go down to Hell The Righteous perisheth Isa 57.1 that is the World looks upon them as lost Vers 2. When I lift up my hand An ordinary gesture in prayer expressing faith for they held out their open hands as craving beggars with the Palmes upward 1 King 8.22 and helping fervency whilst hands and heart went up together to God in the heavens Tertul. Lam. 3.40 Preces fundimns colum ãâã misericordiââ ãâã c. Toward thy holy Onaâââ Called Debbir because there-hence God spake and gave answer Toward this aâype of Chrift the Word essentiall David lifteth up his hands that it might bee as a Ladder whereby his prayer might get up to Heaven Hered Clio. The Devill also who delighteth to be Gods ape but for mans mischief gave or and câat ãâã and elswhere but ãâã ãâã ãâã ãâã ãâã ãâã doubtfull and lying as to Croesus Pyrrbus others But the eternity of Israel cannot lye 1 Sam. 15. every word of God is pure hee is a shield to them that put their trust in him Prov. 30.5 Vers 3. Draw mee not away with the wicked Who seek to draw mee away from my setled purpose of attending upon thee ãâã ãâã ãâã ãâã ãâã 1 Cor. 7.35 and are therefore likely to be drawn away by thee to Execution as Malefactors are drawn hanged and quartered there wanteth but a hurdle a horse and a halter said Belknapp to do mee right as Sisera was drawn by God to the River Kishon to be ruined Sen. Judg. 4.7 Ducunt volentem fata nolentem trahunt Which speak peace to their Neighbours but mischief is in their hearts Saul and his Courtiers are here noted Pers Astutam vapido servantes pectore vulpem The Florentine Secretary Machiavell was not born of many years after but the Devill was
as great a Master then as afterwards and David oft complaineth of it Vers 4. Give them according to their deeds God loveth to retaliate and David out of a publick and prophetick spirit not from private revenge or troubled affectious taketh thus upon him to imprecate And according to the wickednesse of their endeavours They were therefore old habituated irreclaimable sinners whom he thus cursed And against such this and such like imprecations are still in force Give them after the works of their hands Because they regard not the works of thine hands Vers 5. Par pari saith Aben-Ezra here Vers 5. Because they regard not the works of the Lord that is saith Kimchi the worship of God they care not for but follow the vanities of the World Or the works of God in heaven and earth the consideration whereof is a part of Gods worship Or they regard not the works of the Lord that is the first making nor The operation of his hands that is the present disposing of his Creatures either by way of mercy or judgement whereof these brutish persons make no observation at all Psa 92.5 6 7. Isa 5.12 particularly they neither regard my present affliction Amos 6.6 nor beleeve my future exaltation to the Throne as God hath promised mee but oppose it all they can and would gladly prevent it which yet they cannot but will bee found fighters against God Hee shall destroy them and not build them up Destroy them in this World and not build them up in the World to come say the Rabbines Or as others he shall break them down as men do old rotten ruinous houses Jun. and never more repair or rebuild them Non potest Deus non perdere judicuis suis qui non crudiuntur documentis They that will not be ruled shall bee ruined See 1 Sam. 2.25 Vers 6. Blessed bee the Lord because hee hath beard c. God will one day turn the prayers of his people into praises David Vers 1. had said Bee not silent to mee here Blessed bee God for hee hath answered mee So Jehosaphat had his Bacah soon turned into Berachah 2 Chron. 20.18 19. See Davids Syllogism and mark his Conclusion Psal 66.18 19 20. not according to the rules of Logick but better Vers 7. The Lord is my strength and my shield So that I am furnished and harnessed within and without See Psal 18.2 My heart trusted in him and I am helped Faith substantiateth things not yet seen Heb. 11.1 it altereth the Tenses saith One and putteth the future into the present tense as here My heart greatly rejoyceth c. Inwardly I am glad warmed at heart and outwardly chearfull even unto singing And what will David sing See his Ditty in the next words Vers 8. The Lord is their strength Not mine only as vers 7. but the strength of all and every one of the holy Community of true Christians partakers of Christs unction of his Spirit Vers 9. Save thy people The Church must share in our prayers And blesse thine inheritance Which cannot but be dear to thee Feed them also For they are but ill-favouredly fed by Saul Lift them up Over all their enemies as Psal 27.6 PSAL. XXIX VErs 1. Give unto the Lord Verbo confessione saith Kimchi By word and confession as Josh 7.19 Jer. 13.16 acknowledge him the King immortal invisible c. and your selves his Vassals as did those three best Emperours Constantine Theodosius and Valentinian Cedite colite step back stoop humble and tremble before this dread Soveraign of the World bear an awefull respect to the divine Majesty the High thunderer the great Wonder-worker unlesse you will come short of brute beasts and dumb Creatures O yee Mighty Heb. Yee sons of the Mighty Grandees and Potentates who are readiest to rob God of his glory and being tumour'd up by their worldly wealth and greatnesse to deem or rather dream themselves demy Gods such as may do what they list as not accountable to any mortall The Septuagint render it O yee Sons of Ramms These Bel-weathers should not cast their noses into the air and carry their crest the higher because the shepheard hath bestowed a bell upon them more than upon the rest of the flock Give unto the Lord Give give give This sheweth how unwilling such are usually to give God his right or to suffer a word of exhortation to this purpose Glory and strength By ascribing all to him casting down your Crowns at his feet setting up his sincere service where-ever ye have to do c. Vers 2. Nominatissimam celeberrimam Jun. Give unto the Lord the glory due unto his name Which yet you cannot do for his name is above all praise Psal 148.13 but you must aim at it The Rabbines observe that Gods holy name is mentioned eighteen severall times in this Psalm that great men especially may give him the honour of his name that they may stand in awe and not sin that they may bring presents to Him who ought to be feared and those also the very best of the best sith He is a great King and standeth much upon his seniority Mal. 1.14 Worship the Lord in the beauty of Holiness Or In his glorious Sanctuary therefore glorious because there they might see Gods face and hear his voice in his ordinances Away therefore with your superstitions and will-worships and bring your gifts to his beautifull Sanctuarie for no where else will he receive them Send a Lamb to this Ruler of the earth Isa 16.1 as an homage-penny Vers 3. The voice of the Lord is upon the waters Thunder is here called and fitly the voice of the Lord being brought as one instance of those many other glorious works of his in nature because it comes from him alone Naturall causes there are assigned of it The ancient Romans said Deus tonat Deus fulgurat for which now Tonat fulgurat but we must not stick in them as Epicurus and his Hoggs would have us The best Philosophy in this behalf is to hear God Almighty by his thunder speaking unto us from Heaven as if hee were present and to see him in his lightenings as if he cast his eyes upon us to behold what we had been doing This voice of the Lord is fitly instanced as an evidence of the divine power and Majesty because it is so dreadfull even to the greatest Atheists as it was to Caius Caligula that potent Emperour Sueton. ready to run into a mouse-hole in a time of thunder The God of glory thundereth And men quake before him as worms at such a time wriggle into the corners of the earth And yet your dive-dappers duck not at this rattle in the air though they do at a farre smaller matter So many tremble not at Gods terrible threats that yet are afraid of a penall statute The Lord is upon many waters viz. When he thundreth De aquis pendulis loquitur saith Vatablus He speaketh of the
waters in the clouds which are many and of great force as appeared in the generall deluge and doth still appear by that infinite inundation of rain that followeth upon the thunder claps Some render it The Lord or the voice of the Lord is above many waters i. e. above the loud roaring of many waters which is even drowned by the thunder Vers 4. The voice of the Lord is powerfull So that it shaketh heaven and earth Heb. 12.26 Validum est vehemens tonitru Vat. Beza Cogitent ergo Principes quantum infra Deum subsidant c. Let those that think themselves some great businesse consider Gods infinite power putting forth it self in thunders and tempests and they will soon bee crest-faln The voice of the Lord is full of Majesty Heb. In Majesty it is magnificall and immutable though some fools have attempted to imitate it as a certain King of Egypt and Caligula the Emperour by certain Engines and devices Vers 5. The voice of the Lord breaketh the Cedars i. e. The thunder and those things that either go before it or follow it as lightenings thunderbolts storm tempest c. breaking and turning up by the roots huge trees The Lord breaketh the Cedars of Lebanon Which are the tallest thickest and most durable of any place in the habitable World What a shame is it then that our hard hearts break not yeeld not though thunder-struck with the dreadfull menaces of Gods mouth Corripimur sed non corrigimur c. A fearfull case Let the tall Cedars see to it Nam per Cedros intellig it ãâã ãâã ãâã ãâã ãâã quicquid est eximium in mundo Where is that hammer of the Nations Nebuchadnezzar that terrour of the World Tamerlan c Are they not broken in pieces as a Potters Vessell Vers 6. Hee maketh them also to skip like a Calf Young living Creatures are full of motion God by his thunder and earthquake thereupon for so the Hebrews understand it maketh not only those huge trees the splinters of them to flie up into the air but also the Mountaines whereupon they grow to skip and jump out of their places and aloft from their center Lebanon and Sirion c. Or Hermon two known Mountaines Vers 7. The voice of the Lord divideth Heb. cutteth out the flames of fire i. e. The lightening which the thunder is said to strike or cut out Deut. 3. because it causeth them to shoot and glide it immediately followeth one flash and goeth before another dispersing and darting them hither and thither Vers 8. The voice of the Lord shaketh the Wildernesse i. e. The beasts abiding in the Wildernesses the most savage creatures those that lye in woods and are most fearlesse of men are put to pain by thunder and made to travell with trembling The Lord shaketh the wildernesse of Kadesh Thorough which the Israelites passed into Canaan Num. 13.27 the beasts whereof were cruel Deut. 8.25 32. Animalia quantumvis horrifica Jun. 10. Beza paraphraseth Arabum tesqua succutit it shaketh the Cottages of the Arabians Vers 9. The voice of the Lord maketh the Hindes to calve Which they naturally do not without a great deal of difficulty Job 39.4 5 6. See the Note there And discovereth the Forrests By driving the beasts into their dennes baring the Forrests of their leaves and fruits turning up trees by the roots and so making a clear prospect thorough woods and groves as one phraseth it And in his Temple doth every one speak of his glory Heb. Every one or every whit of it saith Glory Every godly man observing his dreadfull thunder Moller and other his stupendious works saith Glory bee to God on high Some conceive that this Psalm was appointed by David to be sung in the Temple in time of thunder which is not unlikely There are that make God to be the Nominative case to the Verb speaketh and render it thus And in his Temple or Palace doth bee utter all his glory Tremel As if the Psalmist should say Much of his glory God uttereth in his thunder but all in his Temple For whatsoever there he speaketh with his mouth he fulfilleth it with his hand Psal 115.3 119.91 33.9 Isa 44.26 See a like collation of Gods works and word with a praelation of this above those Psal 19 1-7 Psal 111.7 Vers 10. The Lord sitteth upon the flood Hee reigned in that generall deluge in Noahs dayes Gen. 6. 7. and doth still over those horrible inundations that follow upon thunder and strong-tempests ruling that raging Element and governing all by his providence and soveraign power Yea the Lord sitteth King for ever And over all therefore all even the Mightiest should give him glory as Vers 1. Vers 11. The Lord will give strength unto his people To bear up their hearts in time of thunder or other terrible occurrences The Lord will blesse his people with peace Pace omnimoda With peace internall In tempore to nitru Aben Ezra externall eternall for godlinesse hath the promises of both lives of prosperity safety and welfare both of soul and body PSAL. XXX A Psalm and song i.e. An holy hymn first framed in meeter then sung with mens voices At the dedication of the house of David Either when it was new built 2 Sam. 5.11 confer Deut. 20.5 Neb. 12.27 saying as He once Jamq meos dedotibi Princeps jure Penates Tu mibi jus dederas posse vocare meos God so loveth his people that their walls are ever in his sight Ifa 49.16 they should therefore have holinesse to the Lord written upon them Zach. 14. sanctified they should be by the word and prayer 1 Tim. 4.5 Or else after he had defiled it by his Adultery with Bathsbeba and Absolom had much more defiled it by his abominable incest and other villanies See 2 Sam. 20.3 Vers I. I will extoll thee O Lord for thou hast lifted mee up De puteo peccati canoso saith Kimchi out of the miry pit of fin or out of the ditch of deadly danger say others Therefore I will extol thee that is I will have high and honourable conceptions of thee I will also do mine utmoft both by words and deeds that thou mayest be acknowledged by others to bee as thou art the great and mighty Monarch of the whole World And hast not made my foes to rejoyce over mee Befides all former victories Absolom and Sheba were lately slain Vers 2. I cryed unto thee In some great sicknesse say some that befell him about the time that he built his house of Cedar 2 Sam. 5. that he might not be overjoyed and take a surfeit Or rather when by my sons rifing up against mee I was likely to have lost my state and Kingdome An dt hou hast healed mee That is helped mee as Jon. 2.6 thou hast restored and re-established mee in my Kingdome Kimchi senseth it thus Thou hast delivered my soul from Hell though in this World
rejoyce in the Holy Ghost but take heed we let not fall the watch of the Lord. Crede mibi res sevâra est gaudium verum Beleeve me true joy is a severe matter said Seneca Wee may better say so of Spiritual joy which he never tasted of neither doth any stranger meddle with And if Plato could tell the Musicians Philosophers could tell how to be merry without Musick much more may Gods people Quid nobis cum Fabulis cum risu saith Bernard What have we to do with carnal mirth and jollity c we have Meat to eat and Musick to our Meat that the World knoweth not of let us make us merry with it For praise is comly for the upright For them and for none but them High words are not fit for a fool saith Solomon Laudari ab illaudato to be praised by a praiseless person Seneca is no praise at all That State in story would not approve of good words from an evil mouth no more doth God Psal 50.15 16. Christ would not suffer the Devil to confess him Hypocrisie slurrieth all it toucheth If a man should sing a good Song with his voyce and play a bad one on his Instrument it would make but a black sanctis Such is the praise of the unupright who had better therefore be silent unless themselves were better sith they do not only lose their labour but commit sin Displeasing service is double dishonour and dissembled sanctity double iniquity Vers 2. Praise the Lord with Harp Or Cittern Jubals invention Gen. 4.21 much used by David and others of old under the Jewish Pedagogy as an help to devotion as were also other Musical Instruments here and elsewhere mentioned Now it is otherwise the best melody is to sing Psalms with grace in our hearts and for other Musick when Aristotle was asked what he thought of it he answered Jouem nec canere neque cit haram pulsare that Jupiter regarded it not Vers 3. Sing unto him a new Song sc upon every new emergent occasion God reneweth his Mercies not only every morning but every moment so thould we out praises every breath we draw should praise the Lord Psal 150. ult Doth God give comforts praise him and they shall be continued Doth hee send Crosses praise him and they shall be removed saith a Father but in every thing ãâã thanks and that not coldly and cursorily but ardently and with utmost affection for which cause this duty is so reiterated here and pressed with such forcible arguments in the following verses as might work upon the very stones almost much more men for whose sakes all this fair Fabrick of the World was erected Play skilfully or lustily with a loud noyfe Make good Musick set all your skill and might a work to magnifie the Lord. It is not an easie matter to praise God aright it must be done Corde ore operâ with the very best of the best Benefacite canendo cuns jubilatione Vers 4. For the Word of the Lord is right Every Word of God is pure and precious Prov. 30.5 his Commandement holy and just and good Rom. 7.12 but by Word here we are to understand Gods Counsel and Decree concerning the Creation and government of the World which is unquestionably right and agreeable to sound reason and therefore they are too blame that dislike of his doings If any evil befall them the Saints confess Gods righteousness and praise him as Isa 12.1 Psa 10.1 faith Kimchi here And all his works are done in truth ãâã In faith that is in faithfullnesse without deceit or ficklenesse This is to be understood of the execution of Gods decree all is done well and equitable Vers 5. ãâã loveth righteousness and judgement q. d. How can he do otherwise than right whose nature is such that he loveth righteousness and judgement that is ãâ¦ã ãâ¦ã Verse ãâ¦ã gave them a Being Or by his essentiall Word Solo ipsius ãâã su nutu which is his Son the second person in Trinity Prov. 8.27 Joh. 1.3 Col. 1.16 Heb. 1.2 And all the hoast of them These are first mentioned because the most glorious of all the works of God so Psal 19.1 By the breath of his mouth By his word and command Or rather by his Holy Spirit the third person in Trinity inseparable from the other two as well in essence as in operation See Gen. 1.1 2. with the Notes It hath been else-where noted that in Thebe a Town of Aegypt they worshiped a God whom they acknowledged to be immortall But how painted they him In the likenesse of a man blowing an egge out of his mouth to signify tha hee made the round World by his Word and by the breath of his mouth as here Vaââo addeth that in way of thank-fullnesse Plut. de Isidâ Osicid Var. de re rufâ l. 2. cap. 1. they dedicated a sheep to him to be offered in Sacrifice This Text was commonly urged by the Ancients for the Trinity of persons in the Godhead which Olymphus an Arrian Bishop denying was struck with three thunderbolts and killed in a Bath Vers 7. Hee gathereth the waters of the Sea together Confining them to their concave to the pit he digged for them Ecce altera misericordia saith kimchi here Behold another mercy without the which the earth would be inhabitable unlesseby fishes only because the waters would cover the earth As an heap This sheweth that the Sea is higher than the Earth Saylers observe that their ships flie faster to the shore than from it whereof what other reason can be given but the height of the waters above the land Hee layeth up the depth in store-houses In his treasuries that is he secretly hideth them and limiteth then to a certain place that they overwhelm not the earth by his Almighty power Jer. 5.22 Job 38.16 See there Vers 8. Let all the earth fear the Lord viz. For these stupendious works of his sufficient to strike an a we into all creatures of the divine Majesty Jer. 5.22 Tremble thou earth at the presence of the Lord at the presence of the God of Jacob Psal 114.7 Vers 9. For he spake and it was done So true is that saying Dei dicere est facere And a great shame it is to men to disobey the great Creatour and not rather to follow the example of the unreasonable and insensible creatures And it stood fast The whole order of nature remaineth as he set it firm fast and unmoveable Vers 10. The Lord bringeth the counsel of the heathen to noughi i. e. He counter-worketh the Devill and his imps who would overturn and destroy the fair order of nature mingle heaven and earth together as it were and soon marre all God frustrateth the counsells and attempts of such tumultuating boutefeaus and trouble-States and maugre their malice preserveth polities lawes judgements and naturall equity without which mankind could not long subsist Who then would not fear thee O King of Nations
for to thee doth it appertain Jer. 10 7. Rev. 15.4 Vers 11. The counsell of the Lord of standeth for ever That counsell of his whereby he hath decreed to maintain government amongst men to relieve the oppressed to punish the Wicked to uphold the Church is firm and inviolable Divinum consilium dum devitatur impletur humana sapientia dum reluctatur comprehenditur saith Gregory There is a councell in Heaven will dash the mould of all contrary counfells upon earth Vers 12. Blessed is the Nation whose God is the Lord viz. By speciall favour and covenant The preservation of the Church which hath so few friends on earth and so many enemies in earth and hell is justly brought as an evident argument of the divine providence Christ standeth upon Mount-Zion and that mountain shall bee exalted above all mountaines The Church as it is highest in the favour of God so it shall be set above all the World and het enemies shall be in that place that is fittest for them the lowest the footstool of Christ The people whom he hath chosen Some read it The people which hath chosen Hims for their inheritance It cometh all to one See Deut. 26.17 18 19. Vers 13. The Lord looketh from Heaven Ita râspicit universos quasi singulas it ãâ¦ã sâlâs And this Doctrin of Gods particular providence is fides natinnum quarum Deus est Dominus saith Kimchi taught in the Church only Vers 14. From the place of his habitation he beholdeth And this is a very great condescension sith he humbleth himself to behold things in Heaven Psal 113.6 to look out of himself upon the Saints and Angels how much more upon the inhabitants of the earth Vers 15. Unum paââter acaliud Kimchi He fashioneth their hearts alike i. e. Ones as well as anothers The Arabick hath it Format sigillatim he fashioneth them severally one after another and not all soules together as the Origenists and some Jew-doctors held Hee considereth all their works Their hearts are not hid from him sith he made them as is said before much lesse their works These God considereth and therefore men had need consider them and turn their feet to his Testimonies Psal 119.59 Vers 16. There is no King saved by the multitude of an hoast Witnesse Sennacherib Xerxes Bajazet Away then with Creature-confidence it will be the ruine of all that rest in it whether it be in men or means that they trust See Psal 62.9 10. with the Notes A mighty man Or A Giant Goliah for instance As the most skilfull swimmers are often drowned So here Vers 17. Pausan An Horse is a vain thing And yet a warlike creature full of terrour See the Note on Psal 32.9 and so swift in service that the Persians dedicated him to the Sun See Job 41.20 Prov. 21.31 With the Notes Vers 18. Behold the eye of the Lord is on them that fear him Hee looketh upon such with singular delight not without sweet intimations of his singular kindnesse and care of their good Upon them that hope in his mercy Here we have a description of that true Church which God will never forsake sc It is a company of such as truly serve God and boast not of their merits but possessing their soules in hope and silence wait for his mercy Vers 19. To deliver their soul Freedom from troubles He promiseth not but deliverance in due time he assureth them and support in the mean while to keep them alive in famine Vers 20. Our soul waiteth for the Lord i. e. Patiently tarrieth the Lords leisure We can both wait and want for a need Vers 21. Our heart shall rejoyce in him We shall be sure of an happy issue and event but yet so as that we pray for it as in the next words Vers 22. Let thy mercy O Lord be upon us according as we hope in thee Not that we would have no more mercy than we have trust but we would shew that our trust is bottomed upon thy promises and that we humbly expect the full accomplishment of the same in due time PSAL. XXXIV VErs 1. A Psalm of David An Alphabeticall Psalm which David newly delivered from the Philistines Semper in Ecelesia his Psalmus piis suit commendatissimus Moller who had taken him prisoner and presented him to their King as a speciall prize composed with singular art as fit to be committed to memory by all godly people who may here meet with many excellent lessons and cordiall comforts When he changed his behaviour Heb. gust um hoc est gestum This he did being put to his shifts but not without sin Lib. 3. Od. 11. for he was splendide mendax as Horace saith of Hypermuestra at the best neither can this dissimulation or officious lye of his be excused as some have by distinctions indeavoured it but in vain Before Abimelech Or Achish King of Gath 1 Sam. 21. for he was binominiâ saith Aben-Ezra or else Abimelech that is Father-King was his title of honour As Augustus would be stiled Pater Patria the Father of his Country R. Solomon saith that Abimelech was a common name to all the Philistin-Kings as Pharaoh to the Egyptian Who cast him one For a mad man 1 Sam. 21.15 wherein there was a sweet providence of God who can order our disorders to his own glory and our good like as an Artificer with a crooked tool can make straight work or as an Apothecary of a poysonfull Viper can make a wholesome triacle And he departed Into some parts of Judea where he might repent of his sin first as Peter did when got into a corner and then compile this Psalm of thanksgiving to God who had so graciously delivered him out of that hard and hazardous condition not only above but against his desert Vers 1. I will blesse the Lord at all times As not satisfied with any thing I can do herein at any time The Saints have large hearts and could bet eem the Lord a great deal more service than they are able to perform A certain Martyr said at the stake I am sory that I am going to a place where I shall be ever receiving wages and do no more work His praise shall continually be in my mouth For this remarkable mercy especially which I will still be telling of and speaking good of Gods name to as many as I can possibly extend unto This thankfull man was worth his weight in the gold of Ophir Vers 2. My soul shall make her boast in the Lord This holy gloriation is a Christians duty not to be neglected The Church in the Canticles is much in it and so is St. Paul It sheweth an heart full of joyes unspeakable and full of glory 1 Pet. 1. 8. And besides God is thereby greatly glorified Jer. 9.23 24. The humble shall hear thereof and be glad Not for my sake only but their own as conceiving good hope of like deliverance But then they
lay hold as with tooth and nayl on riches c. lay thou hold on eternal life make God thy portion and thou art made for ever And he shall give thee the desires of thy heart It shall be unto thee even as thou wilt It is said of Luther that he could have what he would of Almighty God What may not a Favourite who hath the royalty of his Princes eare obtain of him It is said of Sâianus that in all his designs he found in Tiberius the Emperour so great facility and affection to his desires that he needed only to ask and give thanks Vers 5. Commit thy way unto the Lord Heb. Roll thy way c. That is depend wholly upon him for direction and success in all thine undertakings and affairs easing thy minde to him by prayer Volve i. e. omnem necessitatem in cum exoneres Kimchi and casting thy self by faith upon his care and conduct Cast thy burden upon the Lord saith David elsewhere Trust also in him Things are therefore repeated in this Psalm that they may take the better impression and beget incouragement And he shall bring it to pass It that is whatsoever thou committest to him Vers 6. And he shall bring forth thy righteousness as the light God will so oyl thy good name that infamy shall not stick to it Dirt will stick upon a Mud-wall not so upon Marble But say thou be aspersed and denigrated by calumnies and contumelies cast upon thee and thou lye under them for a time as the earth doth under the darkness of the night yet as the morning suddenly arising driveth away that darkness so shall God clear up thy wronged innocency and as the Moon wadeth out of a Cloud so shalt thou get over all thy troubles in this kind or any other it shall be with thee as it was once with Cato whom Seneca calleth the lively picture of Vertues who was thirty two times accused in open Court and as many times cleared and absolved And thy judgements as the noon-day At the Day of Judgement howsoever if not sooner then there will be a Resurrection as well of names as bodies Vers 7. Rest in the Lord Heb. Be silent to the Lord Digito compesce labellum lay thine hand upon thy mouth when chafing ripe when ready to let fly at those that wrong thee The more silent the Patient is the more shrill the Wrong will be as Numb 12.2 while Moses is dumb God speaks deaf God hears and stirs the less he said and did the more God struck in for him and the less any man striveth for himself the more is God his Champion so he do it to the Lord that is in obedience to him and not for a name as some Heathens did And wait patiently for him Or put thy self to pain for him that is though it go against the hair with thee and thou finde it hard to suffer evil and to wait patiently for better yet do it for his sake and therein thou shalt do thy self no disservice at all Who bringeth wicked devices to pass And pleaseth himself in them because for present he prospereth as Dionysius did in his Sacriledge because no harm to him followed upon it Saeculi laetitia est impunita nequitia saith Austin Vers 8. Cease from anger and forsake wrath Repetitio est ut mag is inculcet saith Vatablus This precept is doubled and redoubled that we may the better retain and practise it Angry a man may be and must be at evil-doers in as much as they break Gods Law Psal 119.135 pollute his Name Ezek. 36.20.23 Rom. 2.23 24. procure the Judgments of God upon others also Josh 22.18 pull down swift destruction upon themselves 2 Pet. 2.1 Romans 2.5 Thus Moses was angry Exod. 32.19 and our Saviour Mark 3.5 yet not so angry but that they could at some time pity those they were displeased with and pray for them too This they that cannot do are inordinately and sinfully angry and must at any rate suppress such passionate distempers Fret not thy self in any mise to do evil And he shall have much a do not to over-do not to do amiss that bridleth not his passions for these like heavie bodies down steep hills once in motion move themselves and seldom know any ground but the bottom Ne igitur accendaris irâ saltem ad malefaciendum Kimchi rendreth it Ne misce as teipsum Come not in company with the ungodly at least to do evil to do as they do So to those words in the first verse Eret net thy self because of evil-doers the Chaldee addeth to be like unto them Vers 9. For evil-doers shall be cut off Yea they shall soon be cut off vers 10. and so shall all such as having a while fretted at them do at length revolt to them as David was ready to do once at least Psal 73.12 13 14. and as some others did out and out as they say vers 10. therefore his people return hither to their temporal undoing at least But those that wait upon the Lord For deliverance in due season and for accomplishment of the Promises All good people are such Expectants and should they dye in a waiting condition for comfort I mean yet are they blessed because God hath said Blessed are all they that wait for him Isa 3.18 They shall inherit the earth Having a right to all as Heirs of the World together with faithful Abraham Rom. 4. and although it be detained from them for a while as the promised Land was from the Israelites by the Amorites till their sins were full Gen. 15.16 yet the Saints shall one day have power over all things and mean while they are sure of a sufficiency if not a superfluity An Heir during his Minority is many times held to straight allowance and forced to borrow of Servants so t is with the Saints Vers 10. For yet a little while and the micked c. Tantillum tantillum adhuc pauxillum wait therefore and fret not See vers 9. the same in effect with this and the next for more certainty of the matter and to correct our short-spiritedness who would have things done strait upon 't or not at all Yea thou shalt diligently consider his place There is neither root nor branch to be found tale nor tidings to be heard of him he is utterly vanished and banished out of the world Vers 11. But the meek shall inherit the earth Our Saviour and probably from hence saith the same Matth. 5.5 See the Notes there and above on vers 9. of this Psalm And shall delight themselves in the abundance of peace because cured of the Fret and well content with their present portion hence that ãâã ãâã ãâã ãâã ãâã rectitude of mind the mother of all true mirth when the wicked are in a perpetual inquietude ãâã ãâã ãâã ãâã ãâã they are never at rest Vers 12. The wicked plotteth against the just Plotteth and practiseth being set on by that old
of her Hence the Church is called Jehovali Shannonah the Lord is there Ezek. 48.35 there he hath set him up a Mercy-seat a Throne of Grace and paved his people a new and living way thereunto with the Bloud of his Son so that they may come boldly obtain mercy and finde grace to help in time of need Heb. 4.14 She shall not be moved Or not greatly moved Psal 62.2 in those great commotions abroad the world vers 2 3. This bush may burn but shall not be consumed and that by the blessing of him that dwelt in the bush Deut 33. Exo. 14.23 Begneth have-shugnah Kimchi ãâã ãâã ãâã ãâã ãâã built shee is upon a rock Mat. 16.16 and so is every particular Beleever Mat. 7.25 And if at any time they be in distress God shall help her and that right early Heb. When the morning appeareth that is in the nick of time when help shall be most seasonable and best welcome Mourning lasteth but till morning Psal 30.5 the Church is invincible Vers 6. The Heathen raged Among themselves and against the Church Christ mystical as Psal 2.1 2. with great force and fury Quia ab ascenfore suo Damonâ perur gentur as Bernard giveth the reason because the Devil rideth them and spurreth them on The King doms were moved to remove and root out the Church but that will not be because in the thing wherein they deal proudly God is above them See those three sweet similitudes Zech. 12.2 3 6. He uttered his voyce Thunder-struck the enemies and saved his people by a Miracle of his mercy Psal 18.6 7. The earth melted Centra naturam suam quia est arida saith Aben-Ezra against the nature thereof for it is dry By the earth some understand the enemies who had almost filled the whole Land with their multitudes Vers 7. The Lord of Hosts is with us Even the Lord who commandeth far other Hosts and Armies than the enemy hath any and this they shall see by our Spiritual security The God of Jacob is our refuge Heb. Our high tower such as our enemies cannot come at When he calleth him the God of Jacob hee hath respect to the Promises saith Vatablus Gods Power and Goodness are the Churches Jachin and Boaz. Ver. 8. Come behold the Works of the Lord Venite videte God looks that his Works should bee well observed and especially when he hath wrought any great deliverance for his people Of all things hee cannot abide to bee forgotten What desolations he hath made in the earth How he hath dunged his Vineyard with the dead Carcasses of those wild Boars out of the Forrest that had infested it Those four mighty Monarchies had their times and their turns their rise and their ruine but the Church remains for ever Vers 9. He maketh Warres to cease As the Lord putteth the Sword in Commission bathing it in Heaven so he can quiet it and command it up at his pleasure He did so when Sisera was slain and when Sexnacherib The Church hath her Halcyous He breaketh the bow c. No weapon formed against thee shall prosper Isa 54.17 The Spanish Armada was set forth with infinite labour and expence but soon dispersed and defeated He burneth the Chariots Inquibus instrumenta bellica vel victualia pro militibus circumgestant saith Aben-Ezra i. e. their carriages for ammunition and provisions Vers 10. Be still and know c. q. d. As you must come and see vers 8. so come and hear what the Lord saith to those enemies of yours Cessate scitete Be still St and know Ex vestris saltem malis discite learn by what yee have felr that there is no contending with omnipotency I will be exalted asking you no leave c. Vers 11. The Lord of Hosts c. See vers 7. PSAL. XLVII A Psalm for the Sons of Korah Carmen triumphale saith Mollerus a Panegyrical Oration saith Beza written by David when top-full of most ardent zeal and sung by the Korites in that stately solemnity whereat he brought at length the Lords holy Ark into the City of David which gallant History is lively set forth 2 Sam. 6. 1 Chron. 15. And the use that David doth here make of it viz. concerning Christs Kingdom and the benefits thereby concerneth us as much or rather more than that ancient people The Rabbins with one consent say that this Psalm is to be understood De diebus Christi of the days of the Messiah who was prefigured by the Ark and should be the joy of all Nations Vers 1. O clap your hands all yee people As they used to do at their Kings Coronation 2 King 11.12 shew your joy for and interest in Christ your King by manifesting your righteousness and peace and joy in the Holy Ghost Other joys are mixt and dear-bought but this is sincere and gratuitous as the Prophet Isaiah setteth forth elegantly chap. 9.3 5 6 7. Shout unto God with the voyce of triumph Heb. Of shrilling gods praises are to be celebrated with all manner of chearfulness and we are to be vexed at the vile dulness of our hearts that are no more affected and enlarged hereunto seeing all causes of joy are found eminently in God and he is so well worthy to be praised Psal 18.3 Jews and Gentiles are here joyntly called upon joyfully to praise their Redeemer Vers 2. For the Lord most high is tirrible Amiable to his own terrible to his rebels This Son if not kissed will be angry Psal 2. This Lamb for a need can shew himself a Lion as he is the Father of Mercies so the God of Recompences c. and being most high hee can easily overtop and subdue the stoutest of his enemies He is a great King over all the earth As having taken possession by his wonderful Ascension of the universal Kingdom given him by his Father and gathered himselfa Church out of all Mankind which he wonderfully ruleth and defendeth against the rage of Earth and of Hell Vers 3. He shall subdue the people under us This was typified in the Government of the Israelites then ascendent in Davids days but fulfilled when Christ rode abroad on his white Horse the Apostles Conquering and to conquor Rev. 6. Quando Britannorum inaccessa Romanis loca Christo patuerint as Tertullian hath it Christ subdued the Britans and others whom the victorious Romans could never come at The Chaldee hath it he shall kill the people under us sc with the sword of the Spirit the Word when the Law came sin revived and I dyed Rem 7.9 The Hebrew is He shall speak the people under us that is he shall by the preaching of the Gospel powerfully perswade Japhet to dwell in the tents of Shem Gen. 9.27 Tremellius rendreth it Jun. ex Aben-Ezra R. Judah Cogit in caulam populos he gathereth the people into the fold viz. that there may be one Sheep-fold and one Shepherd as Joh. 10.16 Eph. 2.14 And the Nations
under our feet Hence the Jews to this day dream as did also the Disciples sowred with their leaven of an earthly Kingdom wherein the Messiah at his coming shall subdue the Nations and distribute their Provinces and wealth among his Jews But Christs Kingdom is of another nature and the Nations are already subdued to the Church which remaineth one and the same although the Jews be as branches broken off and others set in their place Rom. 11.24 Besides by the Nations under the Jews feet is meant say some that the Gentiles should be Scholars and the Jews School-masters as it were unto them for so fitting under the feet or at the feet signifieth in Scripture Acts 22.3 Luke 10.39 2 King 2.5 The teacher was called Joshebh or Sitter the Scholar Mithabbek or one that lieth along in the dust in token of his humble subjection And in this sense Seneca some where saith that the basest of people meaning the Jews gave Laws unto all the world Vers 4. He shall chuse our inheritance for us Or He hath chosen Of his free grace he espied out the Land of Canaan for his people Israel flowing with Milk and Honey and such as was the glory of all Lands Ezek 20.6 and as much yea much more hath he done for the whole Israel of God both of Jews and Gentiles by electing them to an inheritance immortal undefiled reserved in Heaven for them 1 Pet. 1.4 The excellency or high-glory of Jacob whom he loved i.e. All those high and honourable Priviledges wherein Jacob once and now all the faithful may wellglory and rejoyce See Rom. 9.4.5 having as great both abundance and assurance of Gods grace and goodness as Jacob ever had Vers 5. God is gone up with a shout The Ark is here called God as also Psa 132.5 and the face of God Ps 105.4 because from the Ark in the midst of the Cherubims God spake to his people and they by looking towards it had a sure symbol of the Divine presence The bringing of it up with pomp and solemnity into Mount Zion was a type of Christs wonderful ascension into Heaven triumphing over all his and our enemies Col. 2.15 Eph. 4.8 and joyfully entertained by Saints and Angels in Heaven The Jews ever apt to work themselves as one saith of them into the foolsparadise of a sublime dotage understand this passage of the future reduction of the Ark into the Sanctuary where it was once and for the which they most earnestly pray still as Buxtorf writeth With the sound of a trumpet Concrepantibus tubis and in like sort he shall return De Syuags Jud. c. 13 Acts 1.11 with 1 Ths 4.16 Vers 6. Sing praises to God sing praises Do it with all alacrity and assiduity being of that Martyrs mind who said Should I do nothing else all the days of my life yea as long as the days of Heaven shall last but kneel upon my knees and repeat over Davids Psalms to the glory and praise of God yet should I fall infinitely short of what is my duty to do Vers 7. For God is King of all the earth q. d. Our King said I it is too little he is King of all the earth A title vainly taken by some proud Princes as Sesostris King of Aegypt who would needs be called ãâã ãâã ãâã ãâã ãâã Lord of the whole world So a Decree went out from Augustus Casar that all the World should be taxed Luk. 2.1 The great Turk Amurath the third stiled himself Turk Hist 91 God of the earth Governour of the whole world c. but these were but bubbles of words as Saint Peter hath it God is the sole Monarch of the whole Earth ãâã ãâã ãâã ãâã ãâã Sing yee praises with understanding Non bacchantium more but prudently and with a well composed minde saith Vatablus Psalmo Didascalico saith Tremellim with such a Psalm or Song as whereby yee may rightly inform one another concerning his Kingdom and your own duty Heb. Sing yee Maschil that is Quotquot sapientes inrelligentes petitiestis psallend one of the Psalms that bear that title as some sense it or every one of you that hath skill in Songs as others Vers 8. God reigneth over the Heathen This is his universal Kingdom whereof before vers 7. and yet never can too much be said of it God sitteth upon the throne of his holiness He is in a special manner King of his Church as Ahasuerosh was of his Hester called his throne Exod. 87.16 because the hand upon the throne of the Lord that is Amalechs hand upon the Church as some interpret it His throne of glory Jer. 4.21 and here the shrone of his holiness because Christ who is called God so many times in this Psalm loved the Church and gave himself for it that he might sanctifie and cleanseir and so present it to himself a glorious Church Eph. 5.25 26 27. Vers 9. The Princes of the people are gathered together Or the voluntary of the people The great ones disdain not to meet with the meanest at the publick Assemblies for performance of holy duties but thither they fly one with another as the Doves do to their windows Isa 63.8 glorying in this that they are Christs Vassals as did Constantine Valentinian and Theodasius Socrates those three great Emperours casting their Crowns at his feet and willing to come under the common yoke of his obedience with the rest of the people of the God of Abraham the common sort of Christians For the Shields of the earth be long to God That is those Princes and Magistrates also Hos 4.18 Psal 89.18 belong to the covenant of election a though not many mighty not many noble are called 1 Cor. 1.26 and it was grown to a Proverb âmnium bonorum Principum imagines in ãâã annulo scâlpi posse The Spanish Fryer was wont to say there were but few Princes in Hell and why because there were but few in all If such shall shew themselves shields to their people to protect them from wrong and not sharks rather to peel them and pillage them God will own and honour such Others thus the shields of the Earth belong to the Lord that is the Militia of the World is his he hath and can quickly raise the Posse comitatus of all Countries He is greatly exalted How should he be otherwise who hath sogreat a command and useth it for the defence of his people Especially if the Grandees of the earth become Religious and draw on others by their example and liberality Magnates Magnetes PSAL. XLVIII A Psalm a song for the sons of Korah When and by whom compiled we certainly know not If by David probably it was upon occasion of the Philistines comming up to seek him but were sent away back with shame and losse 2 Sam. 5.7 9. If upon the slaughter of Sennscheribs army by an Angel Isaiah or some other Prophet of those times as there were many might be
the Pen-man It seemeth to be of the same time and occasion with Psal 76. Vers 1. Great is the Lord Greater Job 33.12 Greatest of all Psal 95.3 Greatnesse it self Psal 345.3 A degree he is above the superlative And greatly to be praised No mean praises can be meet for so great a Majesty It must be modus sine modo Bern. In the City of our God i. e. Lib. 3. de usu part In the Church for others will not cannot do it to divine acceptation Galen amazed at the wonderfull frame of mans body sang an hymn to the Maker thereof but yet he lived and dyed a Pagan Vers 2. Pulcher surculo Beautifull for situation A beautifull Nymph so R. Solomon Or beautifull for the branch that droppeth balsam saith Moller that is for the Ark there seated Or for the tract and climat as Josh 12.23 situat on the Northside of Jerusalem as Isa 14.13 in a cold drie and clear air as Job 37.22 Sanantur illi qui illic infirms conveniuât saith Kimchi they which come thither weak are made well The joy of the whole earth Not only of the whole Land because thither three times a year the Tribes went up the Tribes of the Lord unto the Testimony of Israel to give thanks unto the name of the Lord Psal 122.4 nor only of the East whereof Jerusalem was held and call'd the Queen Vrbium totius Orient is clarissima saith Pliny see Lam. 1.1 but also of the whole earth Sumen totius orbis as one calleth it and Rabshakeh himself in that more ingenuous than Strato confesseth Judaa to be a Land of Corn and Wine of bread and Vineyards Isa 36.17 Hence it is called the excellency of Jacob Psal 47.4 the goodness of the Lord for Wheat and for Wine and for Oyl and for the young of the flock and of the Herd for all which men should come and sing in the height of Zion Jer. 31.12 but especially for spirituall blessings that their souls might be as watered gardens and they not sorrow any more at all ib. but come to Zion with songs and everlasting joy upon their heads Isa 35.10 for the grace of God that bringeth salvation to all men therehence appearing Tit. 2.11 Isa 2.3 4. If Plutarch could say of Rome in Numa's time that the Neighbour Villages sucking in the air of that City breathed Righteousnesss how much better might the same be said of this City of the great King where God himself was resiant and his sincere service was established Psal 132.13 Vers 3. God is known in her Palaces for a refuge As the City was an ornament to the whole Country so was God to the City as being a common refuge to both and as having his holy Temple there not a professed Sanctuary for impiety as Flââus âpitefully stiled it but farre better deserving than Nama's new Temple in Rome did to be called ãâã ãâã ãâã ãâã ãâã the Sacrary of Faith and Peace where the true God was truly worshiped and found to be a very present help in trouble the beât bulwark Vers 4. For ãâã the Kings were assembled The Princes of the Philistines 2 Sam. 5. Or Sennacheribs Princes which were all Kings Isa 10.8 Oecolampadins upon Isa 13.19 saith that there were twenty and two Kingdomes in Assâria these all came with combined forces to lay Jernsaiem desolate but could not effect it They passed by together They could do this City dear to God and secured by him the Athenians boasted that they were ãâã ãâã ãâã ãâã ãâã beloved of God the Hierâsâlymitans were surely so no more harm than as if they had been so many wayfaring men that had passed by it with their staves in their hands Vers 5. They saw it and so they marvelled None of them could say as Casar Veni vidi vici but the contrary they no sooner saw this Heaven-guarded City but their hearts mis-gave them and they were ready to say as that Duke of Saxeny did who intending to make war upon the Bishop of Magdeburg and understanding that he made no great preparation for defence of himself and his territories but sought help from Heaven by fasting and prayer Insaniat alius said he God blesse mee from such a madnesse as to meddle with a man who confideth in God and committeth himself wholly to his protection They were troubled and hasted away Heb. they fled with an basty or head-long flight being smitten with a suddain terrour such as was that of the Egyptians when their Charret wheels were taken off of the Poilistines when for haste they left their Gods behind them 2 Sam. 5. of the Syrians 2 King 7. when they left all and ran for their lives of the Assyrians when the Angel had slain an hundred eighty five thousand in their camp c. Vers 6. Fear took hold upon them there By So in the former verse and There in this the shamefull flight of these enemies is lively deciphered and as it were pointed at with the finger So Psal 14.5 There were they in great fear for God is in the Generation of the Righteous And pain as of a Woman in Travel Their grief was no less than their fear and it came upon them Certâ cito subito suddainly sorely irresistably inevitably Vers 7. Thou breakest the ships of Tarshish i. e. Of the Ocean or of the Mediterranean Sea Isa 2.16 23.1 6 10 14. The meaning is like as thou O God with thine East-wind that Euroclydon especially which Pliny calleth Navigantium Pestem the Mariners mischief art wont to dash and drown the tallest ships at thy pleasure so thou both canst and wilt deal by thy Churches enemies To whom therefore this Text should be as those knuckles of a mans hand were to Belshazzer to write them their destiny or as Daniel was to him to read it unto them Vers 8. As we have heard viz. by the relation of our Fore-Fathers Psal 44.1 or rather by the promises contained in the Holy Scriptures which now we see verified and exemplified in our signall deliverances Hierusalems constane protection then is here affevered and assured per comparationem promissionis experientie simul similitèr eam contestantium See the like Job 42.5 with the Note In the City of our God The Church is the City of the living God Heb. 12.22 a City that breedeth men yea Conquerours as Herodotus saith of Ecbatana the Metropolis of the Medes and as Pindarus of another place ãâã ãâã ãâã ãâã ãâã c. Herod Clioâ Nemeis Od. â God will establish it for ever There shall be a Church till the Worlds end maugre all her enemies Vers 9 We have thought upon thy loving kindnesse Heb. We have silently mused or minded as being amazed or rather amated thereat not able to speak for a while we were so transported when we met in thy Temple for the purpose to praise thee as for thy loving kindnesse towards us so for thy power and Justice exercised on
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 ãâã ãâã ãâã ãâã ãâã 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 usâ 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
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 ãâã ãâã ãâã ãâã ãâã 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 Perfectissimâ pulchritudiniâ locus Treâ 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.
that I break not forth into outward act God will not hear i. e. so hear as to impute it or to account it a sin Pharisaice Vers 19. But verily God hath heard mee As I well perceive by his answer full and enlarged as the cloud that riseth out of the earth in thin and insensible vapours falleth down in great and abundant showers Vers 20. Blessed be God c. This is the conclusion of Davids syllogism in this and the two former verses and herein his Logick is better than Aristotles PSAL. LXVII VErs 1. God be mercifull unto us sc In sending his son and calling his elect both among Jews and Gentiles to the participation of that gift Joh. 4.10 that Benefit 1 Tim. 6.2 And blesse us Specially with all spirituall blessings in heavenly things in Christ Jesus Ephes 1.3 And cause his face to shine upon us Giving us the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4.6 who is the brightnesse or glittering refulgency of his Fathers glory and the expresse image of his person ãâã ãâã ãâã ãâã ãâã Serenâ suo vulââ nos irrad et Beza Heb. 1.3 the day-spring from on high Luk. 1 78. In this prayer the Psalmist plainly alludeth to that blessing pronounced upon the people by the High-Priest Numb â and sheweth that all commeth from Christ the true Aaron the High-Priest of the new Covenant Vers 2. That thy way may be known Thy way of worship that way that is called holy the Gospel Act. 19.23 18.25 26. the way of salvation Act. 16.17 Thy saving health That is thy Christ Luk. 1.30 32. Vers 3. Let the people praise thee O God Enlarge the bounds of thy Church and bring in the Hallelujahs of the Gentiles also Let them praise Thee that pronown Thee is emphaticall and exclusive and not their Gods of gold and silver Let them turn to God from Idols to serve the living and true God 1 Thes 1.9 Vers 4. O Let the Nations be glad c. As they cannot but bee upon their sound conversion Act. 8.8 there being no such joy as the joy of faith and that a mans name is written in Heaven Beatus Ludâvicus would be called Ludovicus de Pissiaco rather than take greater titles because there he became a Christian For thou shalt judge the people righteously c. Not rigorously keeping thy Church in safety amidst the greatest ruines of the World and collisions of Empires And ãâã the Nations upon earth Selah Heb. Thou shalt gâââly lead them as ãâã Shepheard doth his flock or a Father his child Lord hasten it Vers 5. Versus ãâã See Vers 3. Vers 6. Then shall the earth yeeld her increase Omnia opera ââstra eram prospera All shall go well with us and we shall abound with blessings of both ââes The Gospel is a cornucopia and they that receive it shall have all that heart can with or need require all creatures shall conspire to make them happy The earth which was cursed for mans sin and hath lain bed-ridden as it were ever since shall put forth her utmost strength for good peoples use God will hear the Heavens and the Heavens shall hear the earth c. Hos 2.21 22. when once mens hearts bear fruit to the Lord Mat. 13.19 23. Heb. 6.7 Hierom interpreteth these words of the Virgin Mary bringing forth the child Jesus Others thus Then shall the earth bring forth innumerable servants of God Vers 7. In more Nevochim God shall blesse us God is thrice named here and in the former verse to note the Trinity of persons as Kamban wrote and had therefore his book burnt by the Jews in France And whereas it is thrice here said God shall bless us it importeth that the blessings here meant are more than terrene and bodily blessings PSAL. LXVIII A Psalm or song of David Made at that time when having overcome his enemies he brought arcam in arcem the Ark of God into the Tower of Sion conferre vers 1. with Numb 10.35 Herein also he treateth of the greatest secrets of Christs Kingdome and prophesieth of things to come as Act. 2.30 31. witnesse the Apostle Ephes 4.8 Vers 1. Let God arise He need do no more that his enemies may be scattered though never so close united eâiamsi catapbractus incedat Satan as Luther speaketh digitum sunns tantum moveat dissipabuntur hostes Let the Lord but stirre his finger only let him but look unto the host of the Egyptians through the pillar of fire and they shall be troubled as Exod. 14.24 funduntur fugantur cum primum se exferit Deus as those Philistines 2 Sam. 5. Let them also that hate him flee before him Athanasius telleth us that evill spirits may be put to flight by this Psalm and that Anthony the Hermite fought against the Devill with this verse and worsted him This may be done also as well with other texts of Scripture Golloq Mens Luther encountred the Devill with that sentence Thou hast put all things under his feet Another Dutch Divine with this The Sbn of God came to dissolve the works of the Devil Cramerus A third with those words The seed of the woman shall break the Serpents head As the rocks repel the boisterous waves cânantia frangere frangunt so doth Christ the Rock the stone cut out of the mountains without hands Dan. 2.45 all his Churches enemies Vers 2. As ãâã is driven away c. Smoak at first sight seemeth formidable but soon vanisheth and the higher it ascendeth the sooner it is dissipated so here Guicciardine saith of Charles the eighth of France that he came into the field like thunder and lightening but went out like a snuff more than a man at fist and lesse than a woman at last Semblably Gods enemies As wax melteth before the fire c. Wax is a more solid substance than smoak but held to the fire it quickly dissolveth The Psalmist both prayeth and prophesieth here that the downfall of the Churches enemies may be praeceps presentissimum sad and suddain as is elegantly set forth by these âwo similitudes Vers 3. But let the Righteous be glad When he seeth the vengeance Psal 58.10 See the Note there whilst this wise King scattereth the wicked and bringeth the wheel over them Prov. 20.26 Let them rejoyce before God Heb. At the presence of God from which the wicked must flee vers 1. See Isa 33.14 Yea let them exceedingly rejoyce Heb. Rejoyce with gladness over-abound exceedingly with joy as St. Paul ãâã 2 Cor. 7.4 Joy is the just mans portion which the wicked may not meddle with Hos 9.12 Vers 4. Sing unto God sing praises ãâ¦ã not in a custumers ãâ¦ã help hereunto was this Psalm ãâ¦ã Excell him that rideth upon the Heavens Exalt him so as when a ãâã is made up unto a great height Beza rendreth it Sternite ãâ¦ã Cast upon pave the way for him
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 ãâã destinasâi Vers 29. But I am poer and sorrowful The Church is usually so and may sing as here Vaânignant 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 âerns and hââofâ 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 ãâã shall live Which before was all ãâã Pray that yet may joy David did so often Psal 6. c. Vers 33. For the Lord he ãâã 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 resstaâration by Christ Rom. 8.11 Vers 35. ãâ¦ã The Church universal And will build the Cities The paâââdâ at Churches That they may dwell there viz. The seed of his servants vers 36. ãâã after them shall be incorporated into the Church and ãâã 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 âans 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 ãâã ãâã ãâã ãâã ãâã 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 arâ ãâ¦ã me out infamy to other bowels Else I had never been born alive That a childe is bound ãâ¦ã saith Galen Sed quomoda fiat admotoritar ãâ¦ã calleth it ãâã 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 ãâã Or ãâã the great ones a Monster to the mighty Quia credo ãâ¦ã glosseth because I beleeve what I yet see not viz. that this storm shall blow over and I he reâââed in my Throne Vers 8. ãâ¦ã 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
their lives leaving all behind them The Rabbines expound it they are spoyled of their understanding infatuated They have slept their sleep Their long Iron-sleep as the Poets call it of Death The destroying Angel hath laid them fast enough and safe enough And ãâã of the men of might Viri diviliârum the vulgar rendreth it Men of riches such as are all ãâã but men of might is better these men of their hands could not finde their hands when Gods Angel took them to do Vers 6. At thy rebuke O God c. i. e. with thy mighty word of command and without any more ado God can nod men to destruction Psal 80.16 blow them into Hel Job 4.9 rebuke them to death as here do it with as much ease as he that swimeth spreadeth forth his hands to swim Isa 25.11 The Chaiââ and the Horse The Chieftains of the Army Vers 7. ãâã ãâã ãâã ãâã ãâã ãâ¦ã Herodotus saith that ãâ¦ã was written ãâ¦ã ãâ¦ã is Gods Wrath revealed plainly and plentifully Rom. 1.28 and ãâã he oft appeareth for his people and out of an engine The earth feared All was ãâã as ãâã Thunder ãâã Vers 9. When God ãâ¦ã Being stirred up as it were by the prayers of his people as vers 2 3. To save all the ãâã of the earth Who cease not to seek the Lord to ãâã righteousness and judgement Zeph. 2.3 Vers 10. Surely the wrath of man shall praise theâ As when ãâ¦ã army was destroyeth the Istraelites sang praise yea the Aegyâians built Altars as Isa 19. God by his wisdom ordereth and draweth the blinde and brute motions of the worst Creatures unto his own honour as the Hiâts-man doth the rage of the Dogge to his pleasure or the Mariner the blowing of the Wind to his voyage or the ãâã the heat of the fire to his Work or the Physician the bloud-thirstiness of the Leech to a Cure saith a Reverend man The remainder of wrath shalt thou restrain Heb. Shalt thou gird ãâã ãâã ãâã ãâã ãâã that is curb and keep within compass The Greek hath it It shall keep holy day to thee that is cease from working or acting outwardly how restless âoâver it be within Vers 11. Vow and pay to the Lord A plain precept and yet Bellarmine saith Lib. 2. de Monach cap. 17 De cult Sanctor cap. 9. ãâ¦ã est praeceptum As for vowing to Saints hee granteth that when the Scriptures were written the Church had no such custom Saint-worship then is but new worship Let all that he round about him All the neighbouring Nations and so they did after Ashurs overthrow 2 Chron. 32.21 23. To him that ought to be feared Heb. To fear that is to God the proper object of fear called therefore Fear by an appellative property Vers 12. He shall cut off the spirit of Princes Vindâââiabit he shall slip them off as one would do a bunch of Grapes or a Flower between ones fingers easily suddenly Auferet de ãâ¦ã as he dealt by ãâã Princes He is terrible to Kings Enemies to his Church as most Kings are PSAL. LXXVII A Psalm of Asaph Or for Asaph Davids melancholy Psalm some call it made by him when he was in grievous affliction and desertion Out of which he seeketh to wind by earnest Prayer by deep Meditation upon Gods former favours and unchangeable nature and lastly by calling to minde Gods wondrous works of old both in proving and in preferving his Church and chosen Vers 1. I cried unto God with my voyce c. I prayed instantly and constantly and sped accordingly No faithful prayer is ineffectual Vers 2. In the day of my trouble The time of affliction is the time of supplication Psal 50.15 My fore ãâã in the night Heb. My hand was poured out that is stretched out in prayer or wet with continual weeping Non fuit remisse nec ãâã in lectum And ceased not Or was not tired in allusion belike to Moses his hands held up against Aââleck though My soul refused to be comforted I prayed on though I had little heart to do it as Daniel afterwards did the Kings work though he were sick or though with much infirmity whilst I rather wrangled with God by cavelling objections than wrastâed with him as I ought to have done by important prayer Vers 3. I remembred God and ãâ¦ã troubled ãâ¦ã for God seemed to be angry and to cast out my prayers this made mee mourn and little less than ãâã My ãâ¦ã With sense of Sin and seat of Wrath. This was a very grievous and dangerous temptation such as we must pray not to be ââd into or at least ãâã to be left under ãâ¦ã Vers 4. ãâ¦ã That I cannot speak Cura lââes loguuntur ingântes stupent Vers 5. I have considered the days of old What thou diddest for Adam Abraham Israel in Aegypt c. all which was written purposely that we through patience and comfort of the Scriptures might have hope See Deut. 32.7 Vers 6. I call to remembrance my Song in the night i. e. My former feelings and experiments being glad in this scarcity of comfort to live upon the old store as Bees do in winter I commune with mine own heart Psal 4.4 see there And my spirit made diligent search For the cause and cure of my present distempers Vers 7. Will the Lord cast off for ever No not at all though the extremity and length of the Psalmists grief put him upon these sad Interrogatories with some diffidence touching the Nature and Promise of God Will he be favourable no more So the Devil and carnal reason would have perswaded him and did haply for a time But this very questioning the matter sheweth he yet lay languishing at Hopes Hospital waiting for comfort The Soul may successively doubt and yet beleeve Vers 8. Is his mercy clean gone for over They that go down into the pit of Despair cannot hope for Gods truth Isa 38.18 but so doth not any Saint in his deepest desertions Doth his promise fail for evermore Hath he retracted his Promises recalled his Oracles confirmed with Oath Seal No he will not suffer his faithfulness to fail nor alter the thing that is gone out of his mouth Psal 89.33 Vers 9. Hath God forgotten to be gracious So it seemeth sometimes to those that are long afflicted and short-spirited But what saith the Prophet Can a Woman forget her sucking childe that she should not have compassion on the Son of her womb Hâyt Geor. yea they may forget they may prove unnatural and grow out of kind as Medea and those Suevian women who threw their young Children at the Romanes under the conduct of Drusus Son in Law to Augustus instead of Darts yet God will not forget his people Isa 49.15 Indeed he can as soon forget himself and change his nature Hath he in anger shut up his tender mercies These things the Psalmist speaketh not as utterly despairing but as one couragiously wrastling against an
many whilst afflicted seem very well affected but afterwards soon shew what they are William Râfus in a fit of sickness at Glocester vowed upon his recovery to see all vacancies in the Church furnished which he did but with so great adoo as shewed that having escaped the danger he would willingly have deceived the Saint saith the Chronicler Dan. Hist fol. 58. In the sweating-sickness here in England so long as the ferventness of the Plague lasted there was crying Peccavi peccavi the Ministers were sought for in every corner You must come to my Lord you must come to my Lady c. but this lasted with many little longer than the disease so deceitfull is mans heart and desperately wicked Most men are nailed to the earth saith One well as Sisera was by Jaâl and will not so much as lift up their eyes to Heaven unless it be as Hogs do who go nodling down and rooting in the earth all their life and never look upward till being ready to be killed they are laid flat upon their back and forced so these till wrastling with the pangs of death they are fastened to their sick beds c. And they returned but they gave but the half-turn they turned not even unto God with all their heart as Joel 2.12 And enquired early after God Heb. Manicabant sive aurorizabant Deum aurora velut anticipata they were up and at it by peep of day Vers 35. And they remembred Misery is the best art of memory But this remembrance of God was but as letters written in the sand or as a picture drawn on the Ice that long continueth not 't was but a flash and while they were in a good mood 't was but as Nebuchadnezzars dream which he had soon forgotten They remembred God lingua non corde with the tongue but not with the heart as Aben-Ezra here glosseth They gave God a messe of fair words calling him Rock Redeemer c. but he is not to be so courted and complemented Goats may be fed with leaves but God is not mocked Vers 36. Nevertheless they did flatter him with their mouth They looked pittifully as the Fox caught in a gin doth but it is only to get out they spake God fair as the Devil in the Gospel did our Saviour but it was only to be rid of him They worshiped him as the Indians do the Devil that he may do them no hurt The Latine word Colo to worship is by some derived of the Greek word ãâã ãâã ãâã ãâã ãâã to flatter and the English word flatter from the Greek ãâã ãâã ãâã ãâã ãâã to worship Sure it is that many mens devotion is meer dissimulation And they lyed unto him sc Whiles they called him Rock Redeemer and all was but from the teeth outward which how much God abhorreth as a ludibrious devotion see Jer. 3.4 5. And here is said to be the middle of the Psalter for hither to the Hebrews reckon one thousand two hundred sixty and three verses and as many they note to be yet left in the Second part Vers 37. For their heart was not right with him It was still the old heart without any sincere change and that can never hold out the hardship of Holiness but will deviate and falsifie The Rack may make it roar the Rod flutter but all is in Hypocrisie An Hypocrite would cousen God of Heaven if he could tell how Neither were they stedfast See vers 8. Vers 38. But he being full of compassion Not standing upon terms not taking advantages a sin-pardoning God whose Mercy rejoyceth against or glorieth over Judgement Jam. 2.13 it is of his mercy that we are not consumed Lam. 3.22 if he should deal with us in strict justice Et delicta nostra ad calculos vocare there were no abiding by it Psal 130. 143. Yea many a time turned he his anger away With patience and pity he overcame their provocations although they tempted him ten times that is very often Numb 14.20 And did not stir up all his wrath Heb. he multiplied to turn away his wrath Strenue curavit ut cohiberet iram suam he let fall some drops of his wrath but would not shed the whole shower of it Vers 39. For he remembred that they were but flesh i. e. Frail and feeble full of sin and misery See Gen. 6.3 altogether unable to grapple with Gods wrath A wind that passeth away c. Et in suis reciprocationibus evanescens For Winds neither return thither whence they blow nor yet pass from one coast to another but are wasted in the middle of the World by the force of the Sun and by their own motion as Aristotle concludeth in his Discourse concerning Meteors Now what is man saith Nazianzen but soul and soyl breath and body a puffe of Wind the one a pile of Dust the other no solidity in either Vers Exclamatio paâhetica 40. How oft did they provoke him in the Wilderness Ten times at least in the first two years Num. 14. 19. What then in all the rest Quis fando possit enacrare tot rebelliones From the very day they came out of Aegypt they were alway contending against the Lord as Moses telleth them when he was taking his leave of them Deut. 31. And grieve him in the Desart Where they were at his mercy and at his immediate finding Vers 41. Yea they turned back and tempted God They did it afresh and after some resolutions and short-winded wishes of doing better And limited the holy one Designarunt they prescribed to him and set him his bounds which he must not pass as Popilius the Roman Embassadour drew a Circle round about King Antiochus and bade him give answer ere he stirred out of it for he would be put off no longer Now God is limited when as either his power is questioned as vers 20. or his will circumscribed as if he were bound to serve mens lusts or means appointed him whereby hee must work and not otherwise Vers 42. They remembred not his hand Forgetfulness is the root of rebellion and of all vice Seneca as the Genevists well note here Eaten bread is soon forgotten Nihil citius senescit quam gratia Nor the day when he delivered them viz. From Pharaoh but so soon as they had sucked the Honey they despised the flower Vers 43. How he had wrought his signs in Aegypt That Stage of Wonders See vers 12. In the field of Zoan A great City in Aegypt whereof read Es 19.11.13 30.4 Ezek. 30.14 Josephus Antiq. lib. 1. cap. 9. See vers 12. Vers 44. And had turned their rivers into bloud c. Seven of those Ten Plagues of Aegypt are here instanced to aggravate the forgetness and perfidy of the Israelites Good-turns aggravate unkindnesses and out offences are increased by our obligations And their flouds that they could not drink Vsque adeo ut aqua potabiles totam alioqui stagnantem Aegyptum deficerent
vegeti Bucholc not as the Brabanti or Flemmings qui quo magis senescunt eo magis stultescunt saith Erasmus the elder the foolisher nor as Trapezuntius who outlived all his learning but as Moses whose sight failed not his heat abated not as Wine the older the better as the Sun which shineth most amiably toward the descent Vers 15. To shew that c. This is one of their principall fruits to give God 2 testimonial such as good old Moses doth Deut. 32.4 PSAL. XCIII VErs 1. The Lord reigneth i.e. The Lord Christ Kimchi here noteth that all the following Psalms till the hundred and first are de diebus Christi of the dayes of Christ Here wee have his empire and regality asserted first by his works secondly by his word vers 5. See the like Psal 19.1 2. 7 8. c. and that manifestation of himself by his word far preferred Hee is cloathed with Majesty He hath now put off his armes and put on his robes hee will henceforth rule all wisely and righteously The Lord is cloathed with strength For the battel in case his enemies stir to attempt against him Ezra 8.22 The World also is established The earth though it hang like a ball in the air without a basis Ponderibus librata suis yet is unmoveable how much more the Church Vers 2. Thy throne in established of old Christ shall reign utcunque fremant scelerati omnia quantum in se est conturbent rage the wicked never so for he is Jehovah vers 1. the eternal here Firmâ aeternus qui considet arce Vers 3. Hypotyposis The floods have lifted up O Lord Armies of enemies have attempted great matters but thou hast soon queld and quasht them Immota manet may well be the Churches motto Auratonet sonet unda maris fremat orbis orcus Tutamen insertos nos tibi Christe tegis The floods lift up their waves The Word for waves hath its name from dashing or breaking Anaphora the enemies do but beat themselves into foam and froth against Christ the Rock qui instar rupis quae in marâ vadoso horridi Jovis iratâ ut ita dicam Neptuni fervidis assultibus undique verberata non cedit aut minuitur sed obtendit assuetum fluctibus laâus firmâ duritie tumentis undae impetum sustinet ac frangit Woverius Vers 4. The Lord on high is mightier He overtops Tyrants and persecutors be they never so terrible for noise and number ââ he but thunder they are husht and glad to wriggle as worms into their holes Vers 5. Thy Testimonies are very sure Thy promises infallible and therefore rage the World never so thou shalt still have an holy Catholick Church such as whose principles practices and aimes are divine and supernaturall such as walk worthy of God in all well-pleasing and inasmuch as they have these rich promises do cleanse themselves from all filthinesse of flesh and spirit perfecting holinesse in the fear of God 2 Cor. 7.1 Holinesse becommeth thine house God looks to be served like himself he will be sanctified of all those that draw near unto him in holy duties Levit. 10.3 This the Heathens were not altogether ignorant of and therefore at their sacrifices the Priests cryed out ãâã ãâã ãâã ãâã ãâã who is here Erasint Praef in Adag whereunto the people that were present answered ãâã ãâã ãâã ãâã ãâã here are many and those good men all Procul hinc procul este profani PSAL. XCIV VErs 1. O Lord God to whom vengeance belongeth Heb. Jehovah God of revenges so Jer. 51.56 The Lord God of recompences Vengeance is mine saith He I will repay Deut. 32.35 And it is best he should for he returneth a just recompence of reward Heb. 2.2 whereas men seek oft an unequall revenge as a stab for the lye given and besides in seeking the lives of others Heb. 10.30 they sometimes lose their own Shew thy self Heb. Shine forth appear for thy poor wronged servant David knew the Law and submitted to it he turneth over his enemies to God to bee ordered by him neither did he himself herein any dis-service I seek not mine own glory so mine own revenge saith Christ but there is one that seeketh it God never faileth to do it to be their Champion who strive not for themselves only they must wait his leisure and not preoccupate his executions Vers 2. Lift up thy self thou Judge of the earth Judges as they ascend the Tribunal so when to passe sentence they usually stand up See Isa 33.10 And hereunto the Psalmist alludeth Vers 3. Lord how long shall the wicked how long Bis quia de die in diem gloriantur saith Aben-Ezra Twice he saith it because the wicked boast day after day with such insolency and outrage as if they were above controul Vers 4. Hour long shall they utter Heb. They will bluster or will-out as a fountain they will speak hard things speak milstones throw daggers they will boast themselves talk largely of their good parts and practices all this is expressed by an elegant Asyndeton to shew that they did all this ordinarily and uncessantly ãâã ãâã ãâã ãâã ãâã Euripid. Vers 5. They break in peeces thy people They make potsheards of them And this is the best use they make of thy patience break it off therefore Vers 6. They slay the widdow and the stranger Those sacred persons thy proper clients to such an height of hard-heartednesse are they grown that they pitty not them whom nature and curtesy would shew compassion to Nulla fides pietasque viris qui castra sequântur Let us blesse our selves out of the bloody fingers of barbarous and brutish men skilful to destroy Vers 7. Yet they say The Lord shall not see To all other their enormities they added this Lib. 2. c. 7. that they denyed a divine providence and professed prophanenesse Irridendum vero curam agere reruns humanarum illud quicquid est summum saith Pliny delivering the sense of all other Atheists Vers 8. Under stand O ye bruâish Ye that are ringleaders to the rest but no wiser than the reasonlesse creatures yea therefore worse because ye ought to be better Polybius complaineth of mans folly above that of other Creatures in these words Caetera animantes ubi semel offenderint cavent non vulpes aa laqueum lupus ad foveam canis ad fustem temere redibunt Solus home ab aevo ad aevum peccat fere iniisdem Vers 9. He that planted the ear shall he not hear Shall the Author of these senses be senselesse Our God is not as that Jupiter of Creet who was pictured without ears and could not be at leisure to attend upon small matters He is ãâã ãâã ãâã ãâã ãâã he is also ãâã ãâã ãâã ãâã ãâã all eye all ear We read of a people called Panotii God only is so to speak properly He that formed the eye shall he not
penned by David for private use but for publick Assemblies to be sung by the Congregation on the Sabbath and such like times It may very well be that they began their morning Sacrifice with this Psalm as the Latine Church also afterwards did their Mattens or Morning Service Let us make a joyful noyse With a clear and loud voyce as of a Trumpet singing with grace in our hearts unto the Lord. Vers 2. Let us come before his presence Heb. Prevent his face be there with the first Let us go speedily I will go also Zech. 8.21 Let praise wait for God in Sion Psal 65.1 Rabbi Gaon Praveniamus ante diem judicii Let us make haste saith he to do it before the Day of Judgement and lest we be taken with our task undone Others let us anticipate his face that is prepare our hearts at home before we come into the publick or let us give thanks for mercies already received that we may make way for more With Psalmes Oratione prorsà vorsâ Vers 3. For the Lord is a great God Understand it of Christ as the Apostle also doth Heb. 3. 4. 1 Cor. 10. Above all Gods Whether reputed so or deputed as Kings Vers 4. In his hand are the deep places Heb Searching that is much searched aster but sound to be unsearchable A ãâã ãâã ãâã ãâã ãâã vo'ucris volan in altum R. Solom The strength of the hills Heb. The heights such as will sport a bird to get to the top of them Depths and heights are his Vers 5. The Sea is his c. Canutus confuted his Flatterers who told him that all things in his Dominions were at his beck and check by laying his command on the Sea Hen. Huntingâon to come up no higher into his Land but it obeyed him not And his hands formed the dry land Worship him therefore Rev. 4. Vers 6. O come let us worship and fall down With our whole bodies prostrate on the ground Kimchi our hands and feet stretcht out The Jews gesture of adoration at this day is the bowing forward of their bodies for kneeling they use none no more do the Graecians neither stir they their Bonnets in their Synagogues to any man Spec. Eur. but remain still covered The Lord our Maeker Who hath not only created us but advanced us as hee did Moses and Aaron 1 Sam. 12.6 Vers 7. The people of his pasture Whom he turns not out into Commons and Fallows but feeds among Lillies Cant. 2.16 And the sheep of his hand His Cades brought up at hand eating of his meat and drinking of his cup and lying in his bosome as Uriahs Ewe-Lamb did 2 Sam. 12.3 To day if ye will hear his voyce i.e. Whiles the day of grace lasteth which is not long 2 Cor. 6.2 Qui paenitenti veniam spofpondit peccanti crastinum non promisit saith Gregory Vers 8. Harden not your hearts by unbeleef and the deceitfulness of sin Heb. 3.12 13. which gradually obfirmeth the heart against God As in the provocation As your fathers did at Massah and Meribah be not you as good at resisting the Holy Ghost us they were Act. 7.51 Vers 9. When your Fathers tempted mee The times all along the wildernesse Num. 14 2â though They saw my works Both mercies and judgements Psal 98.8 yet they were refractory and unmalleable Vers 10. Was I grieved Litigavi vel cum taedio pertuli That do erre in their hearts Wandering though not so wide as to misse of Hell They have not known viz. practically and savingly Vers 11. Vnto whom I sware When put past all patience Patientia lasa fit furor If they enter c. This God sweareth cum reticentia to shew how greatly hee was incensed PSAL. XCVI VErs 1. O sing unto the Lord a new song For this new mercy of the Ark now brought into Jerusalem from the house of Obed-Edom I Chron. 16.23 but especially of Christ typified by the Ark who should bee preached unto the Gentiles beleeved on in the World received up to glory I Tim. 3 16â Sing unto the Lord all the earth Which they could not do aright till they had heard beleeved and were sealed Ephes 1.13 Unbeleevers can have no true notion of God but as of an enemy and therefore all their verball praises are but a black sanct is suitable to such Saints Vers 2. Sing unto the Lord c. David was at this time full of affection and exultation of Sprit insomuch as Michal mocked him for it 1 Chron. 15.29 and thence this heap of holy expressions to the same purpose Out of the abundance of the heart the mouth speaketh Shew forth his salvation Evangelize Preach the Gospel of salvation by Christ see Psal 40.10 2 Sam. 18.18 Isa 61.1 where the same word is used Form day to day Other news delights us only at first hearing but the good news of our redemption is sweet from day to day ac si in eodem die redemptio fuisset operata saith Kimchi here as if it were done but to day Tam recens mihi nunc Christus est saith Luther ac si hac horâ fudisset sanguinem Christ is now as fresh unto mee as if he had shed his blood but this very hour Vers 3. Declare his glory Hob. Sâpher it up in the particulars that God be no loser by you His wonders among all people There is a world of wonders in the work of mans redemption by Christ and all other mercies meet in this as the lines in the center streams in the fountain Vers 4. For the Lord is great Vere magnus est Christianorum Deus said Calocerius an Heathen he is omni laude major merito mituendus saith David here and elsewhere often Sound out therefore and send abroad his worthy praises the others may hear and fear Vers 5. For all the Gods c. Deunculi deastri Those petty Gods those dunghill-deities of the Heathens are nullities indeed they are Devils and those Idolls were their receptacles and as it were their bodies from whence in some places they gave oracles but were silenced at Christs comming in the flesh to the great amazement of their superstitious worshipers But the Lord made the Heavens With singular artifice Heb. 11.10 Clem. Aleâ Paid l. 1. c. ââ using ãâã ãâã ãâã ãâã ãâã every engine of wisdome Vers 6. Honour and Majesty are before him These are his Harbingers and they go often coupled as Psal 21.45.111.145 Job 40. c. By the former seemeth to be meant outward port and splendour by the latter inward reverence and respect following thereupon Strength and beauty are in his sanctuary Gods glory shineth more in his Church than in all the World besides Vers 7. Give unto the Lord See Psal 29.1 2. One rendreth it Tribuite ponderose unde ãâã ãâã ãâã ãâã ãâã onus pondus portate to shew that our praises of God should bee ponderous and substantiall Vers 8. Give
unto the lord the glory c. It was hard for the Heathens to forgo their superstitions Tully resolved he would never do it c. therefore they are here so pressed to it See âev 14.6 7. With the Notes there One Expositor geiveth this note here Ternarius numerus est sacer âb mysterium Triadis ideo enim co scriptura gaudet The Scripture oft presseth or expresieth things thrice over in reference to the mystery of the holy Trinity Bring an offering Reasonable service Geneb Rom. 12.1 spirituall sacrifices acceptable by Jesus Christ 1 Pet. 2.5 Vers 9. O worship the Lord c. Supplicate proni fall flat on your faces See Psal 95.6 In the beauty of holinesse i.e. In his courts as verse 8. or in holy beauty as some render it that is in true faith and with good affections Fear before him Rejoyce before him with trembling Psal 2. Vers 10. Say among the Heathen Proclamate undique praecones c. Make proclamation every where that now the Lord Christ reigneth and that there shall bee a generall Jubilee The World also shall be established There is no true stability but where Christ reigneth he will settle peace and good order which the Devil that turbulent spirit and his agents desire to disturb and to set all on an hurry-comb Vers 11. Let the Heavens rejoyce c. Let there be a general joy for the general renovation by the comming of Christ Rom. 8.22 after which the whole creation groaneth also Basil and others by Heaven Earth c. understand Angels men of all sorts an Islanders seamen fieldmen woodlanders c. Vel est similâtudo ad denotandam in mundo pacem saith Kimchi Or it is a similitude to note peace all over the World And surely when Christ came there was an universal aut pax aut paectio saith Florus peace or truce under the government of Augustus Let the Sea roar Heb. Thunder Externo fragore bombo testetur internam animi laetitiam let it testify its joy perstrependo reboando by roaring its utmost Vers 12. Let the field be joyfull c. And so give check to the hardnesse of mans heart not at all affected with those benefit by Christ wherein they are far more concerned than these insensible creatures which yet have lain bed-ridden as it were ever since mans fall and earnestly wait for the manifestation of the Sons of God Rom. 8.19 Vers 13. Before the Lord for he commeth for he commeth Certainly suddainly happily c. for this is the summe of all the good news in the World that Christ commeth and commeth that is saith Basil once to shew the World how they shall be saved and a second time to judge the World for neglecting so great salvation c. PSAL. XCVII VErs 1. The Lord reigneth This is matter of greatest joy to the Righteous Gandeo quod Christus Dominus est alâoqui totus desperassem I am glad that Christ is Lord of all for otherwise I should utterly have been out of hope saith Miconâus in an Epistle to Calvin upon the view of the Churches enemies Let the multitude of Isles be glad As more happy herein than any of those called the Fortunate Islands Turk Hist or than Cyprus anciently called Macaria that is The blessed Isle for her abundance of commodities Vers 2. Clouds and darknesse are round about him As once at the delivering of the Law so now in the publishing Gospel he is no lesse terrible having vengeance in store for the disobedient 2 Cor. 10.6 It is a savour of death to unbeleevers Christ came to send fire on the earth Luk. 12.49 Righteousnesse and judgement c. Mercy Christ hath for the penitent judgement for the rebellious who seek to dethrone him Woe to those Gospel-sinners Vers 3. A fire goeth before him For even our God is a consuming fire Heb. 12.29 and not the God of the Jews only as shall well appear at the last day 2 Thes 1.8 See the Note on verse 2. Vers 4. His Lightenings enlightened the World His Apostles those fulmina Ecclesinstica shall spread Gospel-light and amaze people the Lord working with them and confirming their word with signes following Mar. 16.20 Vers 5. The hills melted like wax Nothing shall be so stout and steady as to be able to stand before them Before the Lord Adon Dominator The Maker and Master of all the rightfull Proprietary and Paramount The Latine translation hath it All the earth is before the face of the Lord. Vers 6. The Heavens declare his Righteousnesse As so many Catholick Preachers Psal 19.1 50.4.6 By Heavens some understand Angels concurring with men to glorifie God Others the heavenly bodies pleading Gods cause against Atheists and Idolaters They that worshipped the Sun were Atheists by night and they that worshipped the Moon were Atheists by day as Cyrill wittily Vers 7. Confounded be all they that serve graven images Those Instruments of Idolatry and lurking-places of Devils diabolicae inspirationis instineâus participes Such and their Servants we may lawfully pray against That boast themselves of Idols As did that Idolatrous Micah Judg. 17. Nebuchadnezzar Dan. 3. Julian called therefore Idolian the Papists at this day See D. Rainolds de Idololatria Romana Worship him all ye Gods i. e. All ye Angels saith the Greek and Arabick and the Apostle saith the same Hob. 1.6 proving Christ to be God-man This Psalm saith Beza is highly to be prized of all Christs as containing a most divine Epitome of all Gospel-mysteries Vers 8. Sion heard and was glad Heard what the downfull of the Devills Kingdom and the erecting of Christs scepter this was good news to the Church and her Children Bern was the first Town that after the Reformation burnt their images Zurich followed on an Ashwensday which they observe and celebrate every year to this day with all mirth playes and pastimes Act. Mon. as an Ashwednesday of Gods own making Vers 9. For thou Lord art high above all the earth Declared now to be so with power as Rom. 1.4 and the World convinced of singularr sottishnesse in fancying other divinities Thou art exalted far above all gods Far above all principality and power and might and dominion and every name that is named not only in this World but also in that which is to come Ephes 1.21 Here then we have the superexaltation of Christs person and the Apostle manifestly alludeth to it Ephesians 4.10 Phil. 2.9 Vers 10. Ye that love the Lord As having tasted of Christs sweetnesse being justified by his merit and sanctified by his Spirit 1 Pet. 2.4 1 Cor. 6.11 carried after him with strength of Desire Psal 42.1 and Delight Psal 73.25 Such as these only are Christs true subjects others will pretend to him but they are but Hangbies unlesse the love of Christ constrain them to hate evill to hate it as Hell ãâã ãâã ãâã ãâã ãâã Rom. 12.9 Sin seemeth to have its
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 ãâã ãâã ãâã ãâã ãâã Rhetor. lib. 2â Vers 11. Light is sown for the Righteous The Righteous is haeres cruc ââ 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 ãâã ãâã ãâã ãâã ãâã 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 Niâe 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
they were first written And the people which shall be created Created in Christ Jesus unto good works Eph. 2.10 Isa 51.16 his regenerated people For God planteth the heavens and layeth the foundations of the earth that be may say to Zion Thou art my people Vers 19. For he hath looked down from the height c. This is no small condescention sith he abaseth himself to look upon things in heaven Psal 113.6 From heaven did the Lord behold the earth That is his poor despised servants that are in themselves no better than the earth they tread on Vers 20. To hear the groaning of the prisoner Those prisoners of hope held so long captive in Babylon the cruelty whereof is graphically described Jer. 51.34 Vers 21. To declare the Name of the Lord in Zion This shall bee the business of the converted Gentiles to make up one Catholick Church with the Christian Jews and to bear a part in setting forth Gods worthy prayses See vers 18. Vers 22. When the people are gathered together sc to the Lord Christ For to Shilââ shall be the gathering of the people Gen. 49.10 And the Kingdoms to serve the Lord As they did under Constantine the Great Valentinian Theodosius which three Emperors called themselves Vasalles Christi as Socrates reporteth the Vassals of Christ And the like may be said of other Christian Kings and Princes since who have yeelded professed subjection to the Gospel and cast their Crowns at Christs feet Vers 23. He weaâned my strength in the way This is the complaint of the poor captives yet undelivered In via hoc est in vita quia bic sumus viatores in coelo comprehensores here wee are but on our way to heaven and wee meet with many discouragements He shortned my dayes viz. According to my account For otherwise in respect of God our dayes are numbred Stat sua cuique dies Vers 24. Take me not away in the midst of my dayes Heb. Make me not to ascend Serus in coelum redeam Fain I would live to see those golden dayes of Redemption Abraham desired to see the day of Christ Job 8. Simeon did and then sang out his soul All the Saints after the Captivity looked hard for the consolation of Israel Thy years are throughout all generations And that 's the comfort of thy poor Covenanters who are sure to participate of all thy goods Vers 25. Of old thou hast laid the foundation c. Here is a clear proof of Christs eternity Heb. 1.10 because he was before the creation of the world and shall continue after the consummation thereof vers 26 27. So the Saints a parte pest 1 Job 2.17 The world passeth away and the lusts thereof but he that doth the will of God abideth for ever Vers 26. They shall perish i.e. They shall change form and state being dissolved by the last fire 2 Pet. 3.7 10. But thou shalt endâre Heb. Stand and with thee thy Church Mat. 22.32 Yea all of them shall wax old as a garment Which weareth in the wearing so do the visible heavens and the earth what ever some write de constantia naturae Isaiah saith It rotteth as a book that is vener andae rubiginiâ and wasteth away as smoak chap. 65.17 and 66.22 ãâã ãâã ãâã ãâã ãâã Tucetu Arab. At a vesture shalt thou change them The Greek hath roul them confer Isa 34 4. Vers 27. But thou art the same Therefore immutable because Eternall ut nihil tibi possit accedere vel decidere Vers 28. The children of thy servants shall continue By vertue of the Covenant and that union with thee which is the ground of communion If it could be said of Cesar that he held nothing to he his own that he did not communicate to his friends how much more of Christ Propterea bene semper sperandum etiamsi ãâã ruant the Church is immortal and immutable PSAL. CIII A Psalm of David Which he wrote when carried out of himself as far as heaven saith Beza and therefore calleth not upon his own soul onely but upon all creatures from the highest Angel to the lowest worm to set forth Gods praises Vers 1. Bless the Lord O my soul Agedum animulâ mi intima mea visera A good mans work lyeth most within doors he is more taken up with his own heart than with all the world besides neither can he ever be along so long as he hath God and his own soul to converse with Davids Harp was not ofâner out of tune than his heart which here he is setting right that he may the better make melody to the Lord. Musick is sweet but the setting of the strings in tune is unpleasing so is it harsh to set out hearts in order which yet must be done and throughly done as here And all that is within me All my faculties and senses The whole soul and body must be set a work in this service the judgement to set a right estimate upon mercies the memory to recognize and retain them Dent. 6 11 12. and 8.14 the Will which is the proper seat of thankfulness the affections love desire joy confidence all must bee actuated that our praises may be cordial vocal vital In peace-offerings God called for the sat and inwards Vers 2. Bless the Lord O my soul David found some dulness and drowsiness hence he so oft puts the thorn to the breast hence he so impeââously instigateth his soul as One shere phraseth it And forget not all his benefits Forgetfulness is a grave look to it Eaten bread is soon forgotten with us as it is with children ãâã ãâã ãâã ãâã ãâã Pinâu neither perisheth any thing so soon with many as a good turn Alphonsus King of Arragon professed that hee wondred not so much at his Courtiers ingratitude to him who had raised many of them from mean to great estates which they little remembred as at his own to God Vers 3. Who forgiveth all thine iniquities David not only taketh upon him with an holy imperiousness laying Gods charge upon his soul to be thankful but intending to shew himself good cause why to be so he worthily beginneth with remission of fin as a complexive mercy and such as comprehendeth all the rest He had a Crown of pure gold set upon his head Psal 21. But here hee blesseth God for a better Crown vers 4. Who crowneth thee with loving kindness c. And how was this Crown set on his head but by forgiving all his iniquities Who healeth all thy diseases Corporal and spiritual Quod saniâas in corpore id sanctitas in corde Jehovah Rophe or the Lord the Physician as he is called Exod. 15.26 cureth His people on both fides maketh them whole every whit See Isa 19.22 Mat. 8.17 He bore out diseases Vers 4. Who redeemeth thy life from destruction From hell saith the Chaldee from a thousand deaths and dangers every day All this Christ our kind kinsman doth for us dying
virtually as ost as we offend WhO crowneth thee with loving kindness c. Incircleth and surroundeth thee with benefits so that which way soever thou turnest thee thou canst not look beside a blessing See the Note on vers 3. Vers 5. Who satisfieth thy mouth Heb. Thy jaws so that thou art top full eating as long as eating is good God alloweth thee an honest affluence of outward comfortsâ Open thy mouth wide and he will fill it Psal 81.10 So that thy youth is âeââed like the Eagles The Eagle is of all birds the most vegetous and vivacious renewing her youth and health they say at every ten years end by casting her old feathers and getting new till she be an hundred years old Aquisae senectus Proverââ Augustins observeth that when her bill is overgrown that she cannot take in her meat she beateth it against a rock and so exââit ãâã roâââi she striketh off the combersome part of her bill and thereby recovereth her eating That which hindreth our renovation saith he the Rock Christ taketh away c. See Isa 40.31 Vers 6. The Lord ãâã c. The words are both plural to shew that God will execute omnimodam justitiam judicium all and all manner of justice and judgement relieving the oppressed and punishing the oppressor to the sull Vers 7. He made known his wayes unto Moses Even right Judgements true Laws good Statutes and Commandements Neh. 9.13 14. The Rabbins by wayes here understand Gods Attributes and Properties Middoth they call them those thirteen proclaimed Exod. 34. after that Moses had prayed Exod. 33. Shew me thy wayes and the next words favour this interpretation Vers 8. The Lord is merciful and gracious These are Moses his very expressions Exod. 34.7 Theodoret calleth him worthily The great Ocean of Divinity c. His acts to the children His miracles in Egypt and all along the wilderness where they sed upon Sacraments Vers 9. He will not always chide His still revenges are terrible Gen. 6.3 with 1 Pet. 3.19 but God being appeased towards the penitent people will not shew his anger so much as in words Isa 57.16 Neither will be keep his anger for ever Much less must we Levit. 19.18 Eph. 4.26 though against his enemies God is expresly said to keep it Nab. 1.2 Vers 10. He hath not dealt with us after our sins Heb. Our errors our involuntary and unavoidable infirmities According to our iniquities Heb. perversly committed for of these evils also the Saints are not free but God beaâeth with more than small faults especially if not scandalous Vers 11. For as the heaven is high above the earth How high the third heaven is cannot be conjectured But for the middlemost heaven wherein the Sun Moon and Stars are placed how exceeding high it is may be guessed and gathered in that the Stars whereof those of the first magnitude are said to be every one above a hundred and seven times as big again as the whole earth do yet seem to us but as so many sparks or spangles See Prov. 25.3 Eph. 4.10 So great is his mercy The heavens are exceeding high above the earth but Gods mercy to his is above the heavens Psal 108.4 The original word Gabbar here used is the same with that Gen. 7.20 used for the prevailing of the waters above the mountains Vers 12. As far as the East c. And these we know to be so far asunder that they shall never come together The space also and distance of these two is the greatest that can be imagined Deut. 4.32 Psal 113.3 Isa 45.6 So far hath be removed out transgressions The guilt of them whereby a man stands charged with the fault and is obliged to the punishment due thereunto See Isa 43.25 and 38.17 Mic. 7.19 Ezeck 33.16 Peccata non redeunt Discharges in Justification are not repealed called in again Vers 13. Like as a Father pitieth There is an ocean of love in a fathers heart See Luke 15.20 Gen. 33.2 13 14. and Chap. 4.3 how hardly and with what caution Jacob parted with Benjamin Sozomen maketh mention of a certain Merchant who offering himself to be put to death for his two sons who were sentenced to dye Lib. 7. cap. 24. and it being granted that one of the two whom he should chuse should be upon that condition delivered the miserable Father aequali utriusque amore victus equally affected to them both could not yeeld that either of them should dye but remained hovering about both till both were put to death So the Lord pitieth c. So and ten thousand times more than so For he is the Father of all mercies Parentela and the Father of all the Father-beeds in heaven and earth Eph. 3.15 Vers 14. For he knoweth our frame Our evil concupiscence saith the Chaldee Figulinam fragilem constitutionem nostram saith Junius that we are nothing better than a compound of dire and sin He remembreth thââ we are dust Our bodies are for our souls are of a spiritual nature divinae particula aurae and sooner or later to be turned to dust again Vers 15. As for man his dayes are at grass The frailty of mans life intimated in the former verse is here lively painted out under the similitude of grass as likewise in many other Scriptures See Psal 37.2 and 90.5.6 c. As a slower of the field so be flourisheth Take him in all his gaâety his beauty and his bravery he is but as a flower and that not of the garden which hath more shelter and better ordering but of the field and so more subject to heat weather pâlling ãâã or treading down Isa 40.6 7 8. Vers 16. For the wind passeth over it and it is gone Heb. It is not that is it neither continues any longer in being nor returns any more into being So here Job 14.7 8 9 10 11 12. And the place thereof shall know it no more Though whilst it stood and flourished the place of is seemed as it were to know nothing but it the glory and beauty of it drew all eyes to it c. Think the same of men in their flourish soon forgotten as dead men out of mind Psal 31.12 Vers 17. But the mercy of the Lord is from everlasting God is from all eternity and unto all eternity kind to all that fear him in what age of the world soever they live And his righteousness unto childrens children That is his kindness or bounty for so the word Tsedacâah should be taken according to Psal 112.3 9. 2 Cor. 9.9 Vers 18. To such as keep his Covenant For else they shall know Gods breach of promise as it is Numb 14.3 4. Neither shall it benefit them to have been born of godly parents And to those that remember his Commandements That resolve to do them though in many things they fail Qui faciunt praetepta etiamsâ non perficiant that wish well to that which they can never compass Psal
men and other earthly creatures might have that ãâã ãâã ãâã ãâã ãâã as Pindarââ âiseth it for the satisfying of their thirst and for other necessary uses This is Davids Philosophy and his son Solomon saith the same Eccles 1.7 Though Aristotle assign another cause of the perennity of the fountains and rivers Vers 11. They give drink to every beast A great mercy as we have lately found in these late dry years 1653 1654. wherein God hath given us to know the worth of water by the want of it Bona sunt à tergo formosissima The wild-asses Those hottest creatures Job 39.8 9 10 11. Vers 12. By them shall the souls of the heaven Assuetae ripis volueres fluminis alveâ Virg. Which sing among the branches Most melodiously many of them therefore it is reckoned at a judgement to lose them Jer. 4.25 and 9 10. Vers 13. He watereth the hils from his chambers That is from his clouds he giveth water to hills and high places where Wells and Rivers are not The earth is satisfied with the fruit of thy works i.e. With the rain of thy clouds dropping fatness Vers 14. He causeth the grass to grow for the cattel Hee caused it to grow at first before cattel were created Gen. 1.11 12. And so he doth still as the first cause by rain and dew from heaven as the second cause And herb for the service of man Ad esum ad usum for food physick c. Gen. 1.29 Green herbs it seemeth was a great dish with the Ancients which therefore they called Holus ab ãâã ãâã ãâã ãâã ãâã Aristippus told his Fellow-Philosopher who fed upon them If you can please Dionysius you need not eat green herbs He presently replied If you can eat green herbs you need not please Dionysius and be his Parasite That he may bring forth food out of the earth Alma parens Tellus Labour not for the meat that perisheth but for the meat c. Job 6.37 Vers 15. And wine that maketh glad That hee may the more cheerfully serve his Maker his heart being listed up as Jehosaphats was in the wayes of obedience Judg. 9 13. Prov. 31.6 7. And oyl to make his face to shine The word signifieth Oyntments of all sorts whereof see Pliny lib. 12. and 13. These man might want and subsist But God is bountifull And bread which strengtheneth c. In nature Animantis cujusque vita est fuga were it not for the repair of nutrition the natural life would be extinguished The Latines call bread Panis of the Greek ãâã ãâã ãâã ãâã ãâã be cause it is the chief nourishment Vers 16. The trees of the Lord are full of sap Heb. are satisfied viz. with moisture sucked by their roots out of the earth plentifully watered whereby they are nourished grow mightily and serve man for meat drink medicine c. The Cedars of Lebanon These are instanced as tallest and most durable Gods Temple at Jerusalem was built of them and so was the Dâvils temple at Ephesus for he will needs be Gods Ape Vers 17. Where the birds make their nests Each according to their natural instinct with wonderful art As for the Stork That Pietaticultriâ as Petronius calleth her and her name in Hebrew soundeth as much because she nourisheth and cherisheth the old ones whereof she came whence ãâã ãâã ãâã ãâã ãâã Genetricum senectam invicem educant Plin. Ciconiis pietas eximia inest Solin Vers 18. The high hills are a refuge These wild but weak creatures are so wise as to secure themselves from violence when pursued they run to their refuges and should not we to God for the securing of our comforts and safe-guarding of our persons Vers 19. He appointed the Moon for seasons Most Nations reckoned the year by the Moon rather than by the Sun The Sun knoweth his going down As if he were a living and intelligent creature so justly doth he observe the Law laid upon him by God and runs through his work See Job 38.12 Vers 20. Thou makest darkness Which though it be dreadful yet is it useful and in the vicissitude of light and darkness much of Gods wisdome and goodness in to bee seen We must see that we turn not the day into night nor night into day without some very special and urgent occasion Vers 21. The young Lions roar Rousing themselves out of their dens by night and then usually seizing upon what prey God sendeth them in for they are at his and not at their own finding And seek Like as the young Ravens cry to him Psal 147. implication only See Joel 1.18 20. Vers 22. They gather themselves together viz. into their dens and lurking holes smitten with fear of light and of men A sweet providence but little considered Vers 23. Man goeth forth unto his work His honest imployment in his particular place and calling whe the manual or mental eating his bread in the sweat either of his brow or of his brain Vntil the evening That time of rest and refreshment The Lord Burleigh William Cecil when he put off his gown at night used to say Ly there Lord Treasurer and bidding adieu to all state affairs disposed himself to his quiet rest Vers 24. O Lord how manifold c. q. d. They are so many and so great that I cannot recount or reckon them up but am even swallowed up of wonderment All that I can say is that they are Magna mirifica In mans body only there are miracles enough betwixt head and foot to fill a volume The earth is full It is Gods great purse Psal 24.1 Vers 25. So is this great and wide sea Latum manibus id est siââbus yet not so great and wide as mans heart wherein is not only that Leviathan some special foul lusts but creeping things innumerable crawling bugs and baggage vermine Wherein are things creeping innumerable Far more and of more kinds than there are on earth Vers 26. There go the ships The use whereof was first shewed by God in Noahs Ark whence afterwards Audex Iapeti genus Japhets off-spring sailed and replenished the Islands There is that Leviathan Whereof see Job 41. with Notes Vers 27. These wait all upon thee The great House-keeper of the world who carvest them out their meet measures of meat and at fit seasons Of thee they have it Per causarum concatenationem Vers 28. That thou givest them they gather Neither have they the least morsel of meat but what thou castest them by thy providence Turcicum imperium quantum quantum est nibil est nisi panis mica quam dives pater-familias projicit canibus saith Luther Thou openest thy hand By opening the bosome of the earth thou richly providest for them ãâã ãâã ãâã ãâã ãâã Vers 29. Thou hidest thy face i. e. Thou withdrewest thy favour thy concurrence thine influence they are troubled or terrified a cold sweat sitteth upon their limbs animam agunt they shortly expire
both the vision and fruition of thy great goodness which thou hast laid up for them that fear thee Psal 31.19 giving them a taste thereof aforehand as a few grapes of that promised Canaan Of thy Nation i.e. By this name Gods elect are here and elsewhere stiled and therefore the Jews have no reason to reproach us as they do by it calling us Goi and Maâzer goi bastard heathens Vers 6. We have sinned with our Fathers Adding to their heap and making up their measure Mal. 23.32 People think the example of their Fathers a sufficient excuse Jerom once but not well desired leave of Austin to erre with seven Fathers whom hee found of his opinion I will follow my forefathers saith Cicero although I fall together with them See Jer. 44.17 But so would not these good souls as neither Jeremy chap. 3.25 nor Daniel chap. 9.5 whose confession suting and symbolizing with this together with that we read vers 47. maketh some think that this Psalm was penned for the peoples use then when they were captives in Babylon We have committed iniquity c. Sin must bee confessed with utmost aggravation I le hear how full in the mouth these are against themselves laying on load whilst their sins swell as so many toads in their eyes Vers 7. Our Fathers understood not i.e. They weighed them not improved them not but as the dull earth is surrounded by the heavens yet perceiveth it not so were these with miracles and mercies yet understood them not Even at the red Sea Not only whiles they were on the bank they feared to enter but also even when they were passing and walking over that dry land made for them by a miracle they did still continue their murmurings and muâinings Vers 8. Nevertheless be saved them for his Names sake Here he comes in with a Non-obstante So Isa 57.17 Now if God will save for his Names sake wheat people is there whom he may not save That be might make his power to be known The Lord hath other things to look unto than presently to punish his people when they most deserve it Vers 9. He rebuked the red sea also Ingentia beneficia flagitia supplicia as appeareth in the subsequent verses So be led them through the depths Inter duas aquarum congeries betwixt two mountains of waters which stood on each hand of them as a wall and made a lane Every main affliction is our red sea which while it threatneth to swallow us up preserveth us Vers 10. And be saved them c. From Pharaoh that perfect enemy of theirs that pursued them with a deadly design but was happily prevented Vers 11. And the waters covered their enemies The preservation of the Church is ever accompanied with the destruction of its enemies that the mercy may appear the greater Not one of them was left Left alive to carry the news Vers 12. Then they beleeved his words Then for a flash whilst the memory of the mercy was fresh and warm but ere they were three dayes elder they murmured again It proved not so much as a nine dayes wonderment they were soon at old ward They sang his praise Exod. 15. A tempory faith and joy Vers 13. They soon forgat his works Heb. They made baste they forgat This is an aggravating circumstance See Gal. 1.6 Exod. 32.8 Deut. 9.16 They waited not for his counsel For the performance of what he had purposed and promised they were short-spirited and impatient Vers 14. But lusted exceedingly Heb. Lusted a lust See Num. 11. they had a sufficiency but must have superfluities as belly-gods not want but wantonness set them a lusting and that in the wilderness where they knew that in an ordinary way it was not to be had And templed God Whom they should have trusted rather sith he waiteth to be gracious and being a God of judgement knoweth best when to deal forth his favours Isa 30.18 and 49 8. Vers 15. Aug. And he gave them their request Deus saepe dat iralus quod negat propitius Munera magna quidem misit sed misit in bamo Martial Quales they had but to choake them as afterwards a King but to vex them c. But sont leaneness into their soul i.e. Into their bodies such a loathing as caused leanness Num 11.20 a plague upon their bodies a curse upon their souls Many men eat that on earth which they digest in hell It is dangerous seeding on sins murthering-morsels Vers 16. They envied Moses also Korah and his complices did and because the people punished them not they are all accused as guilty of that conspiracy and looked upon as a rabble of rebels against heaven And Aaron the Saint of the Lord Separated to the Priesthood The Rabbins tell us that they had chosen Dathan instead of Moses and Abiram for Aaron Vers 17. The earth opened and swallowed up Dathan c. Korah is not here mentioned haply for his sons sakes who were famous Prophets and Musick-masters in Davids dayes As for On the son of Peleth one of the chief conspirators the Rabbins say that by the good counsel of his wise he repented and so escaped Vers 18. And a fire was kindled in their company It is both a just presage and desert of ruine not to be warned Let seditious persons and Schismaticks take heed for even our God also is a consuming fire Heb. 12. ult The flame burnt up the wicked And among the rest Korah as some conceive Dathan and Abâram are stigmatized for their stubbornness Num. 26.9 as was afterwards Abaz 2 Chron. 28.22 and before them all Cain Gen. 4.15 and Lamech 23 24. Vers 19. They made a Calf in Horch i. e. In the Country near to that mountain where they at same time saw visible tokens of Gods dreadful presence Well might Aaron say of this people that they were wholly set upon wickedness Exod. 3â 22 This peece of Idolatry they had learned belike of the Egyptians who worshipped Apis in such a shape so catching is sin Lege Lactânt ãâã 1. de muab Scrip. cap. 15. and so dangerous is ill company Vers 20. Tous they change their glory i.e. Their God Rom. 1.23 the Creator for a contemptible creature Of an Oâe that eateth grass Tunâ stercora egerit multam inquinatâr as R. Solomon here glosseth They pretended not to worship the Calf but God in the Calf as did also Jehu a King 10.16.29 2 Chron. 11.15 and as the Idolatrous Papiste do at this day See Exod. 32.5 yet the text here saith They worshipped the moâen Imago they changed their glory into the siâilitude of an Oxe And although some of the Rabbins would excuse this gross Idolatry of their fore-fathers yet others more wise bewail us and say that there is an ounce of this golden Calf in all their present sufferings Vers 21. They forget God their Saviour This is often mentioned as the Mother of all the mis-rule amongst them
Sam. 2.1 10. Vers 10. The wicked shall see it Vir improbus reprobus The covetous Caitiff who sate a brood upon his bags and befool'd the bountiful man shall himself come to beggery which he so much feared and be ready to eat his own nayis through envy at the others prosperity and because he cannot come at his heart he seeds upon his own yea puts himself into an hell above ground both for pain of loss and pain of sense as here PSAL. CXIII VErs 1. Hallelujah See Psal 111.1 Praise Oye servants of the Lord None but such can do it or are fit for it and for such praise is comely Psal 147.1 as unthankfulness is an ugly sin but especially in Ministers those servants of the Lord by a specialty Praise the name of the Lord Ter repetit Trinitatem subindicando saith One Others note that by this threefold Praise ye the Psalmist taxeth mens dulness and exciteth their diligence to this divine duty Vers 2. Blessed be the Name of the Lord Praise him with utmost intension and extension of spirit and of speech God is therefore called by an appellative proper The blessed One Baruc-bu Mark 14.61 Luke 1.68 From this time c. A nunc usque Vers 3. From the rising of the Sun i. e. All the world over in all places and at all times North and South are not mentioned but included because not so well peopled Vers 4. Aug. The Lord is high c. He looketh on the earth as on a Ant-hillock All Nations to him are but as a drop of a bucket Isa 40. Quantilla ergo es in istius guââae particula And his glory above the heavens These are as far beneath him in glory as in situation Angels understand him not fully Vers 5. Who is like c See Psal 89.6 He Is imparallel Who dwelleth on high Heb. Who exaheth to dwell Oh that we could flye a pitch any way proportionable by exalting his Name together Psal 34.3 Vers 6. Who humbleth himself Lo it is a condescention in God to vouchsafe to look one of himself upon the Saints and Angels how much more upon us Sith fin seâteth us âurt her beneath a worm than a worm is beneath an Angel Vers 7. He raiseth up the poor c. David for instance besides many others as Agathecles ãâã Maximinianus c. whom he raised from the lowest stair to the very highest step of honour and opulency Vers 8. That he may set him with Princes See 1 Sam. 2.8 Hannabs song where of this seemeth to be an abridgement Vers 9. He ãâã the ãâã we man to keep house Heb. To dwell in an house that is to have a house full of Children and so to build her husbands house Ruth 4.11 This is applyed to the Church which is the theatre of the World wherein God sheweth his speciall providence and power Isa 54 1. Gal. 4.26 27. PSAL. CXIV VErs 1 When Israel went out of Egypt Emedie gentis idest ex viscoribus Aegyptiorum qui ââs quasi deglutiebant out of the midst of that Nation Mid. Tillim in Psa 114. that is out of the bowels of the Aegpytians who had as it were devoured them thus the Jew-doctors glosse upon this Text. From a people of strange language And yet more estranged affections jearing them and their Religion as the word Lognez which is of affinity with Logneg a scoffer seemeth to sound Afterwards it was prophecied that five Cities in the land of Egypt should speak the language or lip of Canaan Isa 19.18 viz. when the Lord should turn to them a pure language Zeph. 3.9 Vers 2. Judah was his sanctuary Or Sanctitie or Sanctification This was an happy change for them from their Egyptian Idolatry Ezek. 23.19 like as it was from their Egyptian servitude when Israel became Gods dominions dominations and signiories Vers 3. The Sea saw it and fled When God will deliver his people and perform his promises unto them nothing shall hinder but all Creatures shall contribute their helps for they are all his servants Psal 119.91 Vers 4. The Mountains skipped like Rams scil at the giving of the law Exod. 19.18 which also causeth heart-quakes in beleevers but the unjust knoweth no shame Zeph. 3.5 is past feeling Ephes 4.19 Vers 5 What ailed thee O thou Sea Or what came to thee can there any naturall reason bee given or was it Gods powerfull presence only that caused you to run retrograde Atheists and unbleevers will search the Devills scull to find out something whereby they may elevate Gods great works and elude his Arguments as Pharaoh sat not down under the miracle but sent for the Magicians and hardened his own heart Vers 6 Yee Mountains that yee skipped c. These two verses teach us saith One that wee may many times ask questions and yet neither doubt of the matters nor bee ignorant in them Vers 7 Tremble thou Earth f Heb. See in pain as a travelling woman for if the giving of the law had such dreadfull effects what should the breaking thereof have At the presence of the God of Jacob Whom Jacob that is Gods covenanted people knoweth and confideth in a midst all his austerities Isa 63.16 and can boldly say as Hab. 1.12 Art not thou from everlasting O Lord my God mine holy one wee shall not dye Vers 8 Which turned the rock into a standing water Set the Rock of Rephidiââ abroach and made it not only a standing water stagnum as here but a running river for the Rock followed them and that Rock was Christ 1 Cor. 10.4 with Joh. 4.14 7.38 The Flint into a fountain of Waters Still God worketh for his people in oppositis mediis as Luther expresseth it by contrary means and rather than they shall want necessaries hee both can and will work miracles PSAL. CXV VErs 1 Not on to us Lord not unto us This is the godly mans ãâã and his daily practice See Gen. 41.16 Act. 3.12 16. 1 Cor. 15.10 Luk. 19.16 Nor wee but thy Talents have gained other five Georg. Fabrââ ãâã vivus de scipsââ and other two c. Fabricius studuit bene de pietate mereri Sed quicquid petuit gloria Christe tua est There is no merit at all in us faith the Chaldee here the bowles of the Candlestick had no oyl but that which dropped from the Olive-branches It is therefore very good counsel that ãâã gives his friend ãâ¦ã illi do ãâ¦ã In all thy good deeds give God the glory and take up âlowly thoughts of thy self Vers 2 Wherefore should the Heathen say Why should they thus be suffered or occasioned to blaspheme thee and twit us with our Religion Hence some conceive that this Psalm was made in the time of the babylonish captivity by Daniel saith one Jew-doctor when hee expounded Nebuchadnezzars dream by the three Worthies saith Another when they were in the fiety furnace See Psal 42.10 79.10 Vers 3 But our God is in the
Heavens Where your terricula your fray-bugmawmets never were like as one being asked by a Papist where was your Religion before Luther answered In the Bible where your Religion never was This But seemeth uttered with indiguation ãâã ãâã ãâã ãâã ãâã saith Basil on a like occasion Our God is no dunghill-deity Hee hath done whatsoever bee pleased Without either help or hinderance of any Vers 4 Their Idols are silver and gold Take them at the best they are no better and what is silver and gold but the guts and garbage of the earth But some of them might say as Priapus in Horace Olim truncus eram ficulnus inutile lignum Herodotus telleth us In Euterpe that Amasis had a large laver of gold wherein both hee and his guests used to wash their feet This Vessel hee brake and made a God of it which the Egyptians devoutly worshiped And the like Idolomany is at this day found among Papists what distinction soever they would fain make betwixt an Idol and an Image which indeed as they use them are all one The work of mens hands And therefore they must needs bee goodly gods when made by bunglers especially Act. Mon. fol. 1340. as was the rood of Cookram which if it were not good enough to make a God would make an excellent Devill as the Maior of Doncaster merrily told the complainants Vers 5 They have mouths but speak not Unlesse the Devil haply speak in them and by them as at Delphos or the false Priests as here in times of Popery Eyes have they But they see not And yet with wires and other devises they were made here once to goggle their eyes Act. Mon. to move their chaps apace as well a paid when something of worth was presented them as if otherwise to look at eyes end and to hang a lip Vers 6 They have cars but they hear not But are as deaf as door-nails to the prayers of their suppliants The Cretians pictured their Jupiter without ears so little hearing or help they hoped for from him Socrates in contempt of Heathen Gods swore by an Oak a Goat a Dog as holding these better gods than those Varro saith Aug. de Civit. Dei lib 4. â2 31 They that first brought in pictures to bee worshiped Ii civitatibus suis meturn dempserunt errorem addiderunt took away fear and brought in errour Noses have they but they smell not As the Painter may paint a flower with fresh colours but not with sweet savour with this Motto No further than colours so the Carver may draw out an image but not make it draw in the breath with this Motto No further than fashion Vers 7 They have hands but they handle not Curious and artificiall for Art is Natures ape but uselesse and for shew only if Esculapius or the Lady of Loretto restore the lame or the blind it is the Devill with his lying wonders 2 Thes 2. Feet have they bus they walk not As those pictures in Plato made by Dedalus which if they were not bound would fly away or Vulcaus three-footed stools in Homer which ãâã âeigned to have run on wheels of their own accord to the meeting of the Gods and after that to return in like fort back again The Tyrians besieged by Alexander chained up their God Hercules that hee might not go from them in that strait and yet they were not delivered Neither speak they through their threat They do not so much as chatter like a Crane or ãâã a Dove Isa 38.14 ãâã are ãâã idols as the Apostle calleth them These are things commonly known ãâã thus ãâã for the ãâã of ãâ¦ã who yet are so bewatched that they will needs ãâã upon these gods of their own making O vanas hominum mentes c. O the spirit of fornication c. Vers 8 They that make them are like unto them Blind and blockish Vervecum in patria crasseque sub aere nasi given up by a just God to a judiciary stupidity See Isa 44.9 10 11 c. Rev. 9.20 their foolish hearts were darkened and they were delivered up to a reprobate sense to an injudicious mind Rom. 1. to strong delusions vile affections just damnation So is every one that trusteth in them Idols were never true to such as trusted in them but such deserve to bee deceived as being miserable by their own election Jon. 2.8 Vers 9 O Israel trust thou in the Lord Whatever others do Josh 24.15 and the rather because others do not Psal 119. the worse they are the better bee yee Hee is their help and their shield God is ingaged in point of honour to help and protect those that trust in him Vers 10. O house of Aaron trust in the Lord Ministers must bee patterns to others of depending upon God and living by saith as did Mr. Bradshaw Mr. Lancaster and many other famous Preachers of latter times whom god inured to a dependence from day to day upon his Providence for provisions and as a grave man of God sometimes said Whereas many others have and eat their bread stale these received their bread and ate it daily new from his holy hand Vers 11 Yee that fear the Lord Peregrini ex omni populo saith Aben-Ezra devout persons out of every Nation dwelling among the Jews though not absolute Proselytes Act. 2.5 10.2 13 16. Such also fearing the Lord are heirs of the promises and therefore may boldly say The Lord is my helper and I will not fear what man shall do unto mee Heb. 13.6 Vers 12 The Lord hath been mindfull of us hee will blesse us God hath God will is an ordinary Scripture Medium as hath been aboye noted Hee will blesse the house of Israel Not help and keep them only but blesse them with the blessings of both lives for he is no penny-Father c. See Ephes 1.3 Hee will blesse the house of Aaron Ministers were ever a distinct order from the rest Note this against the Libertines who would gladly make a jumble Compas Samar affirming the Ministry to bee as arrant a juggle as the Papacy it self Vers 13 Hee will blesse Such shall abound with blessings Prov. 28.20 Both small and great Whether in age or degree Act. 10.34 35. Vers 14 The Lord shall increase you Or The Lord increase you derech tephilla prayer wise as the Rabbines read it You and your Children The care of whose welfare prevaileth far with religious Parents and sitteth close upon their spirits Vers 15 You are the blessed of the Lord c. And therefore shall bee blessed as Isaac said of his son Jacob Gen. 27.33 Which made Heaven and Earth And will rather unmake both again than you shall want help and comfort Vers 16 The Heaven even the heavens are the Lords As the speciall place of his delight and dwelling yet not so as if hee were there cooped up and concluded for God is immense and omnipresent yea totally
present wheresoever present The Heavens have a large place but they have one part here and another there Not so the Lord hee is not commensurable by the place but every where all-present But the Earth hath hee given Or let out as to his Tenants at will for he hath not made them absolute owners to do therein what they will and to live as they list Yee have lived in pleasure on the Earth and been wanton Jam. 5.5 A heavy charge Calvin tells of a loose fellow that used in his cups to alledge this text Vers 17 The dead praise not Therefore bee active for God while wee are upon Earth where for this hee give thus life and livelihood See Psal 6.6 Vers 18 But wee will blesse the Lord For if hee lose his praise in us hee will lose it altogether and so all things will come to nothing quod abfitâ PSAL. CXVI VErs â I love the Lord Heb. I love because the Lord hath heard c. Vox abrupta ecliptica an abrupt concise ecliptical expression betokening an inexpressible unconceiveable passion or rather pang of love such as intercepteth his voice for a time Saâââbeo Tremel till recollecting himself and recovering his speech hee becometh able to tell us not only that hee loveth or is well satisfied but also why he loveth and is all on a light flame as it were viz. Because hee hath heard my voice Though but an inarticulate incondite voice Lam. 3.56 Thou hast heard my voice hide not thine ear at my breathing at my cry And my supplications My prayers for grace when better formed and methodized Vers 2 because hee hath inclined his ear As loth to lose any part of my prayer though never so weakly uttered therefore hee shall have my custome Psal 65.2 O thou that hearest prayer unto thee shall all flesh come As long as I live Heb. in my dayes that is say some whilst I have a day to live Others sense it thus In the time of my affliction confer Psal 137.7 Lam. 1.21 which by the word dayes hee noteth to bee of long continuance Vers 3 The sorrows of death compassed mee See Psal 18.4 5. Pictura poetica ingentium periculorum Sorrows or pangs and those deadly ones and these compassed mee as a bird in a snare or a beast in a grin The pains of Hell or the griefs of the grave gat hold Heb. Found mee as Num. 32.23 I found trouble and sorrow Straits inextricable cause sorrows inexplicable The word signifieth such sorrow as venteth it self by sighing Isa 35.10 51.11 Vers 4 Then called I upon the name of the Lord That strong Tower whereto the Righteous run and are safe Prov 18.10 Others have other refuges the witch or Endor the god of Ekron the arm of flesh c. O Lord I beseech thee Ana blandiontis deprecantis particula The Psalmist here hath a sweet way of insinuating Sic Nâì Philem. 20. Rev. 1.7 and getting within the Lord which oh that wee could skill of Deliver my soul q.d. It is my soul Lord my precious soul that is sought after oh deliver my soul from the sword my darling from the power of the dog Psal 18.20 Vers 5 Gracious is the Lord c. Gracious God is said to bee and mercifull that wee despair not Righteous also that wee presume not Or faithfull in performing his promises as 1 Joh. 1.9 and this was Davids comfort amidst his sorrows Vers 6 The Lord preserveth the simple Heb. The perswasible opposed to the scorner Prov. 19.25 the plain-hearted opposed to the guilefull 2 Cor. 1.12 11.3 Rom. 16.19 the destitute of humane help that committeth himself to God and patiently resteth on him for support and succour Psal 102.1 17. I was brought low Or drawn dry I was at a great under at a low ebbe I was exhausted or emptied as a pond strengthlesse succourlesse clean gone in a manner And hee helped mee The knowledge that David had of Gods goodnesse was experimentall See the like Rom. 8.2 A Carnal man knoweth Gods excellencies and will revealed in his word only as wee know far Countries by Maps but an experienced Christian as one that hath himself been long there 1 Cor. 2.14 15 16. Vers 7 Return unto thy rest O my soul The Psalmist had been at a great deal of unrest and much off the hooks as wee sayâ Now having prayed for prayer hath vim pacativam a pacifying property hee calleth his soul to rest and rocketh it asleep in a spirituall security Oh learn this holy art Acquaint thy self with God acquiesce in him and bee at peace so shall good bee done unto thee Job 22.21 Siâ Sabbathum Christi Luth. For the Lord hath dealt bountifully with thee Of Sertorius it is said that hee performed his promises with words only And of the Emperour Pertinax that he was magis blandus quam beneficus rather kind spoken than beneficiall to any Hinc dictus ãâã ãâã ãâã ãâã ãâã Noâ so the Almighty Vers 8. For thou hast delivered my Soul c. The better to excite himself to true thankfullnesse hee entreth into a particular enumeration of Gods benefits It is not enough that wee acknowledge what God hath done for us in the lump and by whole-sale See Exod. 18.8 how Moses brancheth out Gods benefits So must we rolling them as Sugar and making our utmost of them Vers 9. I will walk before the Lord Indefinenter aâbulabo I will not onely take a turn or two with God go three or four steps with him c. but walk constantly and in all duties before him with him after him Hypocrites do not walk with God but halt with him they follow him as a Dog doth his Master till hee comes by a carrion they will launch no further out into the main than they may be sure to return at pleasure safe again to the shore In the land i.e. here in this world called also the light of the living Psal 56.13 and 52.5 Job 28.13 Vers 10. I beleeved therefore have I spoken Fundamentum et fulcrum vera spei est fides viva Hope is the daughter of faith but such as is a staff to her aged mother and will produce a bold and wise profession of the truth before men as also earnest prayer to God It is as the Cork upon the Net though the lead on the one side sink it down yet the Cork on the other keeps it up Some translate the words thus I beleeved when I said I am greatly afflicted I beleeved when I said in my haste all men are Lyars q. d. Though I have had my offs and my ons though I have passed through several frames of heart and tempers of soul in my tryals yet I beleeved still I never let go my hold my gripe of God in any perturbation Vers 11. I said in my haste in my heat trepidation concussion out-burst Saints may have such as being but men subject to like passions and as
vitae And it is to bee observed that here all men are spoken to as wedded because this is the ordinary estate of most people See 1 Cor. 7.1 2. At this day every Jew is bound to marry about eighteen years of age or before twenty else hee is accounted as one that liveth in sin and how the Popish clergy professing continency have turned all places into so many Sodoms who knoweth not And walketh in his wayes The true reverentiall fear of God will easily form the heart to a right obedience They that fear the Lord will keep his Covenant Psal 103.13 with 18. and therefore was the Law delivered at first in that terrible manner Vers 2 For thou shalt eat the labour of thy hands That is thou shalt reap and receive the sweet of thy sweat whether it bee of the brow or of the brain according to the kind of thy calling Isa 57.10 And although thou bee forced to live by the labour of thine hands whence mans life is called the life of his hands yet that shall bee no hinderance to thy happiness but a furtherance of thine account Happy shalt thou bee and O shall bee ãâã with thee The Chaldee thus expoundeth it Happy thou in this World and good shall it bee unto thee in the World to come Vers 3 Thy Wife shall bee as a fruitfull vine Full of bunches and clusters of rich ripe Grapes so shee of Children and those vertuous the little-ones hanging on her breasts as Grapes on the Vine the Elder as Olive-plants straight green fresh and flourishing Psal 52.9 legitimate also as the Olive admitteth no other grass Indeed the Olive set into the Vine yeeldeth both Grapes and Olives whereby is represented the naturall affection that is betwixt the Mother and her Children The Vine and the Olive are two of the best fruits the one for chearing the heart the other for clearing the face Psal 104.15 the one for sweetness the other for fatness Judg. 9.13 both together implying Simon Biââisâ ãâã that a great part of a mans temporal happiness consisteth in having a good Wife and Children It is said of Sylla that hee had been happy had hee never been so married And Augustus his wish was but all too late Utinam aât caelebs vixissem aât orbus periissem Oh that I had either lived single or dyed childless ãâã By the sides of thy house Where Vines are usually planted that they may have the benefit of the Sun The modest wife is domiporta found at home as Sarah in the Tent not so the Harlot Prov. 7.12 Thy Children like Olive-plants See the Note before on this verse Round about thy Table Making a most delectable inclosure Vers 4 Behold that thus shall the man bee blessed c. Behold and that thou q. d. Know it for a truth and rest assured of the blessednesse of married couples whatsoever the Devill and his Agents speaking basely of marriage suggest to the contrary so bee it they fear the Lord for that 's it that sweeteneth and sanctifieth all estates of life whatsoever Vers 5 The Lord shall ãâã thee out of Zion viz. With spirituall benedictions Ephes 1.3 and these are far better than all other that Heaven and Earth afford Psal 134.3 And thou shalt see the good of Jerusalem i. e. The prosperity of the Church without which all other comforts are to a good soul but as so many Ichabods A good Christian injoyeth them not but is even sick at heart of the afflictions of Joseph Amos 6.6 Vers 6 Yea thou shalt see thy Childrens Children A faithfull man shall abound with blessings Prov. 28.20 hee shall have all that heart can wish or need require And peace upon Israel Procured in part by thy piety and prayers PSAL. CXXIX VErs 1 Many a time Or Much and long Have they i. e. The Persecutors that deserve not a name The rich man is not named as Lazarus is because not worthy They shall bee written in the Earth Luk. 10. Jer. 17.13 Afflicted mee i. e. The whole community of Saints spoken of here in the singular for their 1 Unity 2 Paucity From my youth The first that ever dyed dyed for religion so early came Martyrdome into the World May Israel now say Who yet are promised peace Psal 128.6 but so was Josiah and yet he dyed in battel 2 Chron. 34.28 But the very God of peace had sanctified him throughout and so altered the property of his affliction that it was subservient to his salvation Vers 2 Many a time c. Anadiplosis ad exaggerationem q. d. They have done it and done it again but could never atchieve their design viz. to supplant and eradicate mee which might not bee Oppugnarunt non expugnââunt however the Vulgar so rendreth here The Church is invincible Athens took upon her of old to bee so and Venice late boasteth the like but time hath confuted the one and may soon do the other when the Church shall stand firm because founded on a Rock More truly may it bee said of it than t was once of Troy Victa tamen vinces eversaq Trâja resurges Obruet hostiles illa ruina domes Ovid de ãâã Vers 3 The plowers plowed upon my back Which was never without some Cross upon it yea some plough passing over it The Church is Gods Husbandry and hee will bee sure to plow his severall what ever becommeth of the wild waste She is his threshing-flore Isa 21.10 and hath but little rest or respite Enemies are flails to thresh off our husks files to brighten our graces ploughs and harrows without which wee should bear but a very thin crop Gods people do ãâã ãâã ãâã ãâã ãâã sow the seed of prayer in the long furrows which those plowers made on their backs like as the Jews in their feasts break their glasses as Jerusalem was broken They made long their furrows Heb. Furrow as if there were totum pro ãâã corpus Here haply the Psalmist alludeth to those exquisite torments whereunto many of the Martyrs were put sulcati fidiculiâ Vers 4 The Lord is righteous That 's a ruled case and must bee held for a certain truth whatever wee are or our Persecutors Hee hath cut asunder the cords of the wicked That is their harness their ploughtraces nam continuatur tropus Rusticus so that the plough is loose and the horses at liberty all their forces and designs are broken Vers 5 Let them all bee consounded c. And if those that hate Zion how much more those that hurt her with their virulent tongues or violent hands Vers 6 Let them bee at the grass c. They are cursed with a witness whom the Holy Ghost thus curseth in such emphaticall manner in such exquisite tearms Vers 7 Wherewith the Mower filleth not his hand As holding it not worth gathering in Wicked men are useless creatures as Stratonicus in Athenauâ saith that the Hill Hamus was for eight months in the year
apprehension and which it behoveth mee mirari pâtius quam rimari to admire rather than to pry into Arcana Dei sunt Arca Dei The Bethshemites payed dear for peeping into the Ark. Phaeton is feigned by the Poets to have perished by taking upon him to rule the chariot of the Sun and Bellerophon by seeking to flye up to Heaven upon his Pegasus to see what Jupiter did there Terret ambustus Phaeton avaras Spes exemplum grave praebet ales Pegasus terrenum equitem gravaâus Bellerophântem Horat. lib. 4. Od. 11. Vers 2 Surely I have behaved Heb. If I have not c. a deep asseveration Si non compâsui sedavi such as hath the force of an oath And quieted my self Heb. Stilled or made silent my soul chiding it when distempered or noisefull as the Mother doth her weanling As a child that is weaned of his Mother Who neither thinketh great things of himself nor seeketh great things for himself but is lowly and fellowly Mat. 18.1 innocent and ignoscent taking what his Mother giveth him and resting in her love My soul is even as a weaned child Who will not bee drawn to such again though never so fair and full-strutting a breast So nor David the worlds dugs Vers 3 Let Israel hope See Psal 130.7 PSAL. CXXXII VErs 1 Lord Remember David Origen holdeth Solomon to have been pen-man of all these Songs of degrees as hath been before noted But as that is not ââââly see the titles of Psal 122. 124. 131. so diverse interpreters conceive this ãâã bee his because much of it is the same with that prayer hee made at the dedication of the Temple 2 Chron. 6.16 41 42. Here then hee prayeth God to remember David that is not his merits and suffrages as the Monks would have it but the promises made unto him for the which Solomon praised God as well as for the performance to himself 2 Chron. 6.10 and his singular sollicitude about the house and worship of God Ita ut doâmire non potuit Kimchi which was so great as that it affected yea afflicted his spirit whence it followeth here and all his afflictions for which it is 2 Chron. 6.42 the mercies or kindness of David Vers 2. How he sware unto the Lord Out of the abundance of his affection 1 Chron. 29.3 See Psal 119.106 he solemnly took God to witness and this he did say the Rabbines at that time when he saw the punishing Angel and was terrified And vowed to the mighty God of Jacob Jacob is mentioned say the Hebrews Quia primò vovit Kimchi Aben-Ezra because he first vowed to God Gen. 28.20 whence he is called Pater votorum the Father of vows Vers 3. Surely I will not come into the tabernacle of my house i. e. Of my New-built house 1 Chro. 15.1 2 Sam. 1.2 Those in Malachi were not so well-minded chap. 1.4 Vers 4. I will not give sleep to mine eyes viz. With any good content or more than needs must Vers 5. Until I finde out a place for the Lord The Jew-Doctors tell us that as the earth is in the middle of the world so is Judea in the middle of the earth Jerusalem in the middle of Judea the Temple in the middle of Jerusalem and the Ark in the middle of the Temple An habitation Heb. Habitations haply because the Temple consisted of three parts or partitions Vers 6. Lo we heard of it at Ephratae At Bethlehem Ephrata Davids Birth-place there we heard of it long since by our Progenitours Of it that is or the Ark saith Chrysostom Dicit âam in famin i. e. divinam praesentiam R. Arama of Gods resting-place saith Austin of the place where Christ should be born saith Hierom where the Temple should be set saith Aben-Ezra where the Sbechinah or divine presence should reside say other Rabbines We found it in the fields of the wood At Jerusalem say some or at Kiriathâearim as others will have it The Chaldee interpreteth it of the wood of Libanus the place saith he where the Patriarchs worshipped Vers 7. We will go into his Tabernacles We will cheerfully and unanimously frequent his publick worships in the place he hath pitched upon called his gates and his Courts Psal 100.4 saying as vers 8 9 10. ãâã ãâã ãâã ãâã ãâã follow God was the old rule among the very Heathens We will worship at his footstool i.e. At his Ark where hee uttered Oracles and wrought miracles c. which yet was but his footstool to lift his people heaven-ward Christ-ward who was the truth of that type the Ark the Mercy-seat Vers 8. Arise O Lord into thy rest The place of thy rest for the Ark was transportative till setled in Solomons Temple so till we come to Heaven wee are in continual motion Thou and the Ark of thy strength The Ark in the Temple was the chiefest evidence of Gods presence and the most principal type of Christ in whom the fulnese of the Godhead dwelleth bodily The word is Aron which is put for a Coffin Coffer or Chest Gen. 50.20 2 King 12.9 This sheweth that all the Counsels of God all the love and favour of God all that God accounteth precious are treasured up in Christ Col. 2.3 1.13 Isa 42.1 Heb. 10.12 Vers 9. Let thy Priests be cloathed with righteousness i. e. With Salvation as vers 16. No surer sign of Gods gracious presence with a people than a powerful Ministery cloathed with inward purity and holiness represented by the holy Garments And let thy Saints shout for joy i. e. Those that are converted by such a Ministery let those that are justified by faith have peace with God and joy unspeakable full of glory Vers 10. For thy servant Davids sake For thy Covenants sake made with him and for thy Christs sake who is oft called David as Hos 3. ult so for the Lords sake Dan. 9.17 Turn not away the face of thine anointed Of thy Christ defer not his coming or deny not my request as 1 King 2.16 17 20. Vers 11. The Lord hath sworn in truth The Eternity of Israel cannot lye 1 Sam. 15.29 yet tendring our infirmity he sweareth and sealeth to us Of the fruit of thy body David was excellent at making the utmost of a Promise at pressing and oppressing it till he had exprest the sweetness out of it Isa 66.11 See how hee improveth Gods Promise and worketh upon it 1 Chron. 17.23 24 25 26. Solomon had learned to do the like Vers 12 If thy Children will keep my Covenant Although Gods Covenant is free yet is it delivered under certain conditions on our part to bee observed which are as an Oar in a Boat or Stern in a Ship turning it this way or that c. For ever more For a long season and Christ for all eternity Vers 13 For the Lord hath chosen Zion Hee chose it for his love and loved it for his choice Vers 14 This is
had heaven Matth. 10.42 But what meant Eliphaz to charge innocent and munificent Job with such a cruelty 1 The man was angry and Impâdit ira animum nè possit cernere verum Horat. 2 He seems not directly to charge him with these crimes Necesse est ut fatcaris tâ aut hoc aut illud aut omnia commifisse c. Junius but to urge him to consider and confess that he could not be but a grievous sinner who was so great a sufferer Surely God would never handle thee so hardly unless thou wert deeply guilty of these or the like enormities Thou hast with-holden Bread from the hungry Bread thou hadst enough and to spare but like a greedy-gut Pamphagus thou wouldst part with none though it were to save the life not of thine enemy which yet thou shouldest have done Prov. 25.21 Elisha feasted his Persecutors 2 Kings 6. Isaac his wrong-doers Gen. 26.39 by a noble revenge but of thy fellow-friend and brother by race place and grace Thou hast hidden thine eyes from thine own flesh when thou shouldest have dealt thy Bread to the hungry Esa 58.7 Yea drawn out thy soul and not thy sheafe only famelicâ to the hunger-starved and satisfied the afflicted soul vers 10. Verse 8. But as for the mighty man he had the Earth Heb. But as for the man of Arm he had the Land This the vulgar applieth to Job as if by his power he had wrought all others out and seated himself alone in the Land Pauperes non dignaris pane at potentibuâ possessiones ãâã offers c. Vatab. suffering none to dwell by him but those that he could not over-match Others by the mighty man understand the strong and wealthy who are said to be gracious with Job sharing with him in his Possessions and partaking of his Priviledges when the poor were slighted and could not have Justice much less Mercy Here then Eliphaz accuseth Job of Pride and Partiality And the honorable man dwelâ in it Heb. Eminent or accepted for countenance that is he who came commended by his wealth friends great alliances honours c. was in great request with Job and might easily carry any cause with him Hac sunt peccate gravissima quae non reputant homines saith Vatablus These are very great sins though men little think of it Verse 9. Thou hast sont Widows away empty A Widow is a calamitous name Viâuâ ãâã et deâelictâ nihil est humiliuâ ex pâoinde peculiariter viduarum âudex et vindex est Deus Bain in Prov. 15. 2 Sam. 14.5 I am indeed a Widow-woman and my Husband is dead As a Tree whose root is uncovered thriveth not so it fareth with a widow R. Jonâ observeth That in Hebrew she hath her name from dumbness quòd mâritâ mortuo respondere non possit adversariis et se adversus eos tueri because now that her Husband is dead she cannot answer her adversaries or defend her self against them God therefore hath taken them and their Orphans into his tuition owning them as his Clients and commanding all men to be good to them These if Job had indeed sent away empty not only not releiving their necessities but ravishing their estates adding the misery of poverty to that of their condition he had surely subjected himself to the feirce wrath of God their Pâtroâ by a specialty And the arms of the fatherless have been broken Immanis injuria si ita res haberet sed calumnia erat saith Mercer This had been a crying crime if it could have been proved against Job but he was not the man Some from these words conclude him a Judge others a King Doubtless he was a porent person and by his greatness could have borne out his soulest outrages breaking through the lattice of the Laws as the bigger Flyes do through a Spider-web Sed alia de se infrà profiââbiâur saith Mercer here But Job shall clear himself in the following Chapters where we shall finde him described and charactered to have been the Oracle of Wisdom the Guardian of Justice the Refuge of Innocency the comet of the Guilty the patron of Peace and pattern of Piety to Magistrates especially in the wise managing of all publick Affairs both of Judgement and Mercy Verse 10. Therefore snares are round about thee Flagitium flagellum sunt sicut acus et filam Sin and Punishment are tyed together with chains of Adamant Eliphaz having with more earnestness than truth set forth Jobs sins now discourseth of his snares Four punishments he assureth him of and every one worse than other 1. He shall be Insnared 2. Frighted 3. Benighted 4. Overwhelmed if Repentance step not in and take up the matter as vers 22. And t is as if he should say Seek not after any other cause of thy Calamities than thy forementioned wickednesses neither seek any other way to get off than by confessing and forsaking them that thou mayst have mercy And sudden fear troubleth thee Fear is a troublesome Passion and sudden evils are very terrible because they expectorate a mans abilities and render him helpless shiftless comfortless See this in Saul who surprized with sudden horrour at his destiny read him by the Devil fell straightway all along on the earth like an Ox and was sore afraid and there was no strength in him 1 Sam. 28.20 Job also had his fears but then he had his cordials too that kept him from falling under them Verse 11. Or darkness that thou canst not see Sunt tenebrae supplicia et damnatorum desperationes saith Brentius here By darkness are meant punishments temporal and eternal Others understand the text of blindness and confusion of minde that can neither see the cause of trouble nor finde an issue And abundance of waters cover thee So that although thou shouldest escape the snares out-live the fears run away in the dark yet how wilt thou avoid the Deluge of Destruction the over-flowing scourge that carrieth all before it Verse 12. Is not God in the height of Heaven Some adde out of the next verse these words Sayest thou making Jobs Atheistical speeches here mimetically fathered upon him by Eliphaz an argument of his great wickedness as if Job should say and so discover himself for out of the abundance of the heart the mouth speaketh Matth. De Diiâ utrum sint non ausim affirmare Prot. 12. to be of Protagoras his opinion who doubted of a Deity Or of Diagoras his who flatly denied it Or at least of Aristotles who pent up God in heaven and taught that he took little or no care of things done on earth But what saith the Psalmist and Job was of the same minde whatever the Jew-Doctors affirm of him to the contrary Psal 115.3 Psal 113.4 5 6 7. Our God is in the Heavens he hath done whatsoever he pleased in heaven and in earth The Lord is high above all Nations and his glory above the Heavens Who is like
taste and therefore it is that my words relish not with you Blessed is the man c. See Psal 2.12 with the Notes Vers 9. ãâã ãâã ãâã ãâã ãâã quasi ãâã ãâã ãâã ãâã ãâã O fear the Lord yee his Saints Yee that having tasted of Gods sweetness are separated from the World with its lusts and can live with a little Fear the Lord and then you shall not need to fear want of any thing for he is All-sufficient to those who are altogether his and with-draw not from him by mistrust or misdoing For there is no want to them that fear him Habent omnia qui habent habentem omnia David when captive among the Philistines wanted not Paul had nothing and yet possessed all things Contrarily the wicked in the fulness of his sufficiency is in straights Job 20 22. Vers 10. The young Lions do lack and suffer hunger And yet they will have it if it be to be had H c est sceleratorum imago saith Beza Lion-like wicked oppressors rich Cormorants as the Septuagint render it who live on the spoil of poor people and are never satisfied do yet perish with famine as Eliphaz saith of the old Lion Job 4.11 and come ost to great poverty so that they pine away Donec misâ tabeseant Beza and miserably perish But they that seek the Lord That content with his blessing alone seek not their nourishment any other way but from his hand and will rather lye in the dust than rise by evil Principles these have an autarkie a self-sufficiency such as godliness is never without 1 Tim. 6.6 Some Rabbins say Aben-Ezra Loc. that the servants of Achish had almost famished David under pretence haply of reducing him to his right mind but God sustained him by Miracle as he did Elias 1 King 17. Shall not want any good thing Want they may this or that which they may think would be good for them but God knoweth it to be otherwise or else they should be sure of it Of good nothing followeth of it self but good but if by accident any evil followeth yet it is turned into good to such as seek the Lord in sincerity Vers 11. Come yee children hearken unto me Yee that are little and low in your own eyes as seeing your want of holy Learning I will teach you the fear of the Lord That best Trade whereby you shall be sure to be kept from want for by humility and the fear of the Lord are riches and honour and life Prov. 22.4 He then who shall teach this fear should be honoured and respected as a Father The Jews at this day account a mans Master or Tutor worthy of more respect than his Father for he hath given him only his being Leo Modenaâ the other his wel-being Vers 12. What man is he that desireth life This is Davids Doctrin and to draw company about him he proclaimeth and promiseth that which he well knew every man coveteth happy life many days and a comfortable enjoyment of all Now who is it that would have these saith he Austine bringeth in all sorts saying Ego ego I would and I would But as all men desire health but few take a right course to get it and keep it so all would be happy but few hearken to this wholsome counsel for the compassing of true happiness Vers 13. Keep thy tongue from evil c. This is an hard saying think the most who will therefore rather venture it than yeeld to be so tied up The Tongue is an unruly member and can hardly be hampered But who would not temper his tongue and bind it to the good abearance for true blessedness Who would not rather bite it off and spit it out as that ancient Martyr did his into the face of the Tyrant who solicited him to deny Christ than miss of Heaven Ficinus after his Tracts De sanitate tuenda of keeping good health and another of recovering health and a third of prolonging life because all will not do wisely addeth a fourth Of laying hold on eternal life which cannot be done but by mortifying this earthly member a loose and lewd tongue For by thy words thou shalt be justified and by thy words thou shalt be condemned saith the Judge himself Mat. 12.37 Compare Gen. 49.21 with Deut. 33.23 and it will appear that good words ingratiate with God and Men. Vers 14. Depart from evil and do good For negative goodness helpeth not A man must so abstain from evil as that he do good or he doth nothing It is said of Ithacius that the hatred of the Priscillian Heresie was the best that could bee said of him this was but a slender commendation Seek peace and pursue it As Hunters do the prey If it fly from thee make after it it will pay thee for thy pains It is said of Frederick the Third Emperour that by putting up many injuries he reigned quietly fifty and three years and five months He had need be patient that would be at peace Vt habeas quietum tempus Val. Max. Christian 30 Augustin perde aliquid was a Proverb at Carthage not unlike that of ours Do any thing for a quiet life Concedamus de jure ut careamus lite And if in this pursute of peace thou meet with many rubs and remoraes yet be not discouraged considering what follows in the two next verses Vers 15. The eyes of the Lord are upon the righteous He seeth and weigheth the wrongs they sustain for peace sake and they shall be no losers thereby provided that their pursute of peace proceed from the filiall fear of God which David here professeth to teach Vers 11. Gods eyes are intent his ears attent to these righteous ones Palà m clà m as Aben-Ezra here openly secretly he will right them and recompense them Should not God see as well as hear saith another his children should want many things Wee apprehend not all our own wants and so cannot pray for relief of all Hee of his own accord without any monitor is wont to aid us And his ears are open to their cry Heb. Are to their cry Or as St. Peter hath it His ears are into their prayers 1 Pet. 3â to shew that though their prayers are so faint and feeble that they cannot enter into the ears of the Lord of Hoasts yet that he will bow down and incline his ears unto nay into their prayers their breathings Lam. 3.56 Vers 16. The face of the Lord is against them that do evill Let not such dream of a long and happy life as Vers 12. This they are apt to do but shall be carried from a fooles Paradise to a true prison For that people may not imagin God to be ãâã ãâã ãâã ãâã ãâã and so made up of mercy as to forget his judgements the Wicked are here affured that the face of the Lord is against them that he beholdeth them from Heaven with a terrible countenance that he
is grievously angry with them and will surely and severely punish them and theirs after them To cut off the remembrance of them from the earth And so to crosse them in the thing that they most coveted viz. to renown themselves amongst men God writeth them in the earth in opposition to those whose names are written in Heaven Luk. 10. because they forsook the Lord the fountain of living waters Jer. 17.13 Vers 17. The Righteous cry c. This is often inculcated for our better assurance because we are apt to doubt if delayed See vers 6. Vers 18. The Lord is nigh unto them c. More nigh than the bark is to the Tree for he is with them and in them continually pouring the oyl of his grace into these broken vessells quorum corda pecc at a corum non amplius retinent sed ut vas fractum effundunt faith Aben-Ezra here whose hearts retain not their sins any longer but poure them out as water before the Lord. And saveth such as bee of a contrite spirit Such as are ground to pouder as it were with sense of sin and fear of wrath yet not without good hope of mercy These God delivereth out of their dangers and in fine bringeth them to eternall blessednesse Vers 19. Many are the troubles c. Dei sunt nuntii these are Gods messengers faith Kimchi and they seldome come single See Jam. 1.2 with the Note Sent they are also to the Wicked Psal 32.10 but on another errand and for another end The Righteous per angust a ad augustum per spinas ad rosas per motum ad quietem per procell as ad portum per crucem ad coelum contendunt through many tribulations they enter into Gods Kingdome Not so the Wicked their crosses are but a typicall Hell But the Lord delivereth him out of them all No Country hath more venemous Creatures none more Antidotes than Egypt so godlinesse hath many troubles and as many helps against trouble Vers 20. He keepeth all his bones Which are very many Perhaps saith Aben-Ezra here David had been scourged by the Philistines but his bones were not broken nor were our Saviours Joh. 19.36 Vers 21. Evill shall slay the Wicked For lack of such deliverance as vers 19. malum jugulat au thorem mali Their malice shall prove their mischief The Arabick hath it but not right mors impii pessima Aben-Ezra better senseth it thus One affliction killeth the Wicked when out of many God delivereth the Righteous Vers 22. The Lord redeemeth the soules of his servants Though to themselves and others they may seem helplesse and hopelesse yet they shall not perish in ãâã fins and for their sins as do the Wicked PSAL. XXXV VErs 1. Plead my cause O Lord We may safely pray the same when oppressed with calumnies and false accusations as now David was by Sauls Sycophants or as others think when he was in great heavinesse and even heart-sick after that Amnon had defiled Tamar and Absolom had slain Amnon his disaffected subjects such as Shimei insulted over him and said it was just upon him for the matter of Uriah and other miscarriages which they wrongfully charged him with See a promise in this case Isa 49.21 Fight against them c. Or devoure them that devoure mee for in Niphal only it signifieth to fight Vers 2. Take hold of shield and buckler Jehovab is a man of war Exod. 15.5 and so he is here stirred up to harness himself Not that he needeth weapons defensive as here or offensive as vers 3. for he can destroy his enemies sole nutu ac flatu with a nod or a blast But this is spoken after the manner of men and for our better apprehension of Gods readinesse to relieve his distressed ones Vers 3. Draw out also the spear viz. That thy contending and appearing for mee may appear to be sufficient and glorious And stop the way Heb. And stop viz. the doores as Gen. 19.6 10. 2 King 6.32 lest the malecontents come in and kill mee Or shut mee up from my persecutors that they find mee not like as afterwards God hid Jeremy and Baruch when sought for to the slaughter Say unto my soul I am thy salvation Facito ut haec animula te sibi test antem audiat c. Inwardly perswade my heart to firm affiance in thee amidst all mine afflictions Vers 4. Let them be confounded and put to shame Here David beginneth his imprecations which yet non maledicens dixit sed vaticinantis more praedixit saith Theodoret he doth not utter as cursing but as prophesying rather If we shall at any time take upon us thus to imprecate as we may in some cases we must see to it first that our cause be good Secondly that we do it not out of private revenge but meerly for the glory of God Thirdly ut ne voculam quidem nisinobis praeunte Dei non carnis spiritu effundamus that we utter not a syllable this way but by the guidance of Gods good Spirit Vers 5. Let them be as chaffe Facti sint à corde suâ fugitivi Let them flye before their own consciences restlesse and uncertain whither to turn themselves And let the Angel of the Lord chase them It may be understood both of the evill Angels and of the good ready at Gods command to do execution upon his enemies Chaffe driven before the wind may rest against a wall but where shall they rest who are chased by an Angel where shall the ungodly and the sinner appear 1 Pet. 4.18 Surely no where Vers 6. Let their way be dark and slippery Heb. Darknesse and slipperinesse If a man have neither light nor firm footing and a feirce enemy at his heeles See Jer. 23 1â what shift can he make for himself The word rendred slippery is of a double form like that libbi secharchar my heart panteth or beateth about throbbeth Psal 38.10 to increase the signification The soul of a wicked man is as in a sling 1 Sam. 25.29 violently tossed about Vers 7. For without cause have they hid for mee c. The Wicked are so acted and agitated by the Devill their task-master that though they have no cause to work mischief to the Saints yet they must do it the old enmity Gen. 3. still worketh But this rendreth their destruction certiorem celeriorem more sure and more swift Vers 8. Let destruction come upon him at unawars i.e. Upon the whole rabble of them as if they were all but one man Or else he striketh at some chieftain amongst them Let his destruction be as suddain as signal Vers 9. And my soul shall be joyfull in the Lord This was that he aimed at in his foregoing imprecations viz. the glory and praise of God and not his own reaking his teen upon his enemies Vers 10. All my bones shall say Lord who is like unto thee Not my soul only but my body also shall joyn in this joyfull