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 〈◊〉 His 〈◊〉 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 〈…〉 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 â—ollâ—ctantes Eâ—ce sâ—â—ctaculom ad quod respiciat operi suo intentus Deus saith Seneca of Caâ—â— and other gallant Roman spirits How much more may wee say the like of Gods-looking with singular delight on Abraham Jehova â—ireâ— the Lord seeth Gen. 22.14 Job Stephen Laurence and other faithfull Martyrs suffering couragiously for his truth and â—ealing 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 â—radford 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 gloâ—y in that hee is exalted Jam. 1.9 Let them sing aloud upon their beds How hard soever Act Moâ—â— 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 〈◊〉 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 inimicâ—s 〈◊〉 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. â—cles â—mord 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 〈◊〉 in 〈◊〉 against their Popish persecutors and the like wee read of the other French Protestants at the siedge of 〈◊〉 that I mention not those gallant
meeting with many molestations satanical and secular and left sometimes to themselves by God as was good Hezekiah for their tryal and exercise The Sea is not so calm in summer but hath its commotions the mountain so firm but may bee moved with an Earth-quake Doggs in a chafe bark sometimes at their own masters So do men in their passions let fly at their best friends When the taste is vitiated it mistastes When there is a suffusion in the eye as in case of the jawndise it apprehends colours like it self So here Abraham felt the motion of trepidation meek Moses was over-angry at Meribah so was Job Jonas Jeremy c. Ira comes of Ire say Grammarians because an angry man goes out of himself off from his reason and when pacified hee is said redire ad se to return to himself All men are Lyars Prophets and all Samuel hath deluded mee I doubt in promising mee the Kingdome which I shall never come to see 1 Sam. 27.1 Some make the meaning to bee thus what can I hope for seeing every man betrayeth mee and that I can trust no body The truth is that every man is a lyar either by imposture and so in purpose or by impotency and so in the event deceiving those that rely on him Psal 62.9 Vers 12. What shall I render unto the Lord This hee speaketh as one in an extasy Amor Dei est ecstaticus or in a deep demurre what to do best for so good a God Such self-deliberations are very usefull and acceptable and thereunto are requisite 1 Recognition of Gods favours 2 Estimation 3 Retribution as here Vers 13. I will take the cup of salvation Caliceâ— salutâ—â— vel omnis salutis Vatab. Trem. as in the drink-offerings or as at the feast after the peace-offerings see 1 Chron. 16.3 wherein the feast-maker was wont to take a festival great cup and in lifting it up to declare the occasion of that feast and then in testimony of thankfulness to drink thereof to the guests that they in order might pledge him This was called a cup of salvation or a health-cup but not in the Drunkards sense Vatab To this the Apostle seemeth to allude 1 Cor. 10.17 when hee calleth the sacramentall cup the cup of blessing Heirom rendreth it calicum Jesu accipium And call upon the name of the Lord Pray unto him and so praise him Or I will proclaim and preach his praises as 1 Pet. 2. â— Vers 14. I will pay my vows This word pay importeth that vows lawfully made are due debt and debt till paid is a disquieting thing to an honest mind Rom. 13.8 The Saints in distresse especially used to make their Prayers with vows Hence prayer is in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a service with vows Mr. Philpot Martyr â—cts Men. first comming into Smithfield to suffer kneeled down and said I will pay my vows in thee O Smithfield Vers 15. Precious in the sight of the Lord Rara chara God doth not often suffer his Saints to bee slain Psal 37.32 33. Or if hee do hee will make inquisition for every drop of that precious blood Psal 9.12 See Psal 72.14 with the Note This David delivereth here as a truth that hee had experimented Vers 16. O Lord truly I am thy servant I am thy servant Euge O Jehovah c. by a real and an heavenly complement thus hee insinuateth and therefore promiseth praise to God vers 17. and safety to himself according to that Psal 119.94 I am thine save me And the Son of thine handmaid That is of Ruth say the Rabbines or rather of his immediate mother Quia religiosiâ—r patre Geneâ—r a good woman and haply better than his Father as Monoahs wife had a stronger faith than himself and Priscilla is named before her husband Aquila And the Son of they handmaid Not born abroad and bought or brought into thy family but tuus quasi vernaculus et a ventre ad serviendum dispositus born and bred up to thy service of a child little Thou hast loosed my bonds Of affliction of corruption and made me Christs freeman brought me into the glorious liberty of thine own Children Vers 17. I will offer to thee c. I will perform to thee not ceremonial service only but Moral and spiritual such as thou shall accept through Christ Col. 3.17 And wil call c. see vers 13. Vers 18. I will pay See vers 14. Now Vows were to bee paid without either diminution or delays Deut. 23.21 23. And herein Jacob who is by the Hebrews called Votorum Pater the Father of vows was too short for it was long ere hee went up to Bethel In the presence of all his people For good example sake This also was Prince-like Ezek. 46.10 the Kings seat in the Sanctuary was open that all might see him there 2 King 11.14 and 23.3 Vers 19. In the Courts of the Lords house In coetu sacro in the great Congregation Psal 22.25 and 66.13 where there is a more powerful lively and effectual working of the Spirit Psal 89.7 Heb. 4.1 1 Cor. 14.24 PSAL. CXVII VErs 1. O praise the Lord all yee Nations viz. For Christ that gift Joh. 4 10. that benefit 1 Tim. 6.2 that desire of all Nations Hag. 2.7 that good tidings of great joy to all people Luk. 2.10 who are by him received into the glory of God Kimchi Rom. 15.7 11. where the Apostle thus applyeth this Scripture and the Jew-Doctors confesse that this short and sweet Psalm is to bee understood de beneficiis Messiae of Christ and his benefits Praise him all yee people Laudationibus commendate eum so Tremel rendreth it praise him with a force and as it were with a violence with all your might ye cannot possibly over-do Vers 2. For his merciful kindnesse is great Invaluit hath prevailed over us breaking through all obstacles and impediments whether within us or without us eating its way through all rocks and remoraes and though wee would put it back yet it will overcome us his grace is irresistible neither can it ever bee taken away And the truth of the Lord As his mercy alone moved him to make promise so his Truth bindeth him to perform the same See 2 Sam. 7.18 21. The word of promise bindeth God and therefore it may seem to bee stronger than God If his merciful kindnesse prevail over us as vers 1. his truth prevaileth over him The Jew doctors observe that the word Emeth here used for truth consisteth of Aleph the first letter of the Alphabet Midrach â—illine Mâ—â— the middlemost letter thereof and Tan the last to shew that as God is Alpha and Omega so the truth of God is the All in all of our comfort Grace and Truth came by Jesus Christ this is the sum of all the good news in the World PSAL. CXVIII VErs 1. O give thanks c. See Psal 106.1 Vers 2. Let Israel now say All
the precious from the vile and make men the same within as without Vers 120 My flesh trembleth Horripilatur Job 4.15 In the Saints is a mixture of contrary passions fear and great joy as was in those holy women Mat. 28.8 and the one makes way for the other Vers 121 I have done Judgement and Justice I have lived in all good conscience before God untill this day Act. 23.1 my cause is right and my carriage righteous But Innocency is no target against detraction and deadly practice therefore Leave mee not to mine oppressours Or traducers for they will soon exceed their commission Zach. 1.15 Vers 122 Bee surety for thy servant for good Obi vadimonium appear for mee and non-suit all accusations against mee Or undertake for mee that I shall keep thy lawes as I have said and sworne to do Sis fide jussor meus Some observe that this is the only verse throughout the whole Psalm wherein the word is not mentioned under the name of Law Judgements Statutes or the like tearms And they make this Note upon it where the Law faileth there Christ is a surety of a better Testament There are that render the words thus Dulcify or delight thy servant in good Oblects servum tuâ—m â—uscul that is make him joyfull and comfortable in the pursuit and practice of that which is good Vers 123 Mine eyes fail for thy salvation Not my bodily eyes only but the eyes of my faith See vers 81.82 And for the word of thy Righteousness That is for thy faithfull promises which many times bear a long date Vers 124. Deal with thy servant according to thy mercy i.e. Shew mee so much mercy as to teach mee thy Statutes Cathedram in caelis habet qui corda dâ—cet Divine learning is of Gods free favour If common skill then this much more commeth forth from the Lord of Hâ—asts who is wonderfull in counsel and excellent in working Isa 28.19 Vers 125 I am thy servant give mee understanding I have voluntarily hired my self unto thee chosen the things that please thee and take hold of the Covenant loving to bee thy servant Isa 56.4 6. Now this is all the wages I crave of thee Give mee understanding c. This David speaketh saith one in a reall and heavenly complement with his Maker That I may know thy Testimonies Work done in the dark must bee undone again David therefore would fully know his Masters mind that he might acceptably do it Vers 126 It is time for thee Lord to work For else what will become of thy great name and of thy poor people This the Psalmist speaketh not as prescribing God a time but as in minding him of his own glory and of his peoples necessity For they have made void thy Law They would if they could as out Antinomians dogmaticall and practicall our aweless lawless Belialists untameable untractable Vers 127 Therefore I love thy Commandements I like them the better because they sleight them and prize that way the more that they persecute I kindle my self from their coldness and whilst they greedily grasp after gold and fine gold I lay hold upon eternall life 1 Tim. 6.10 11 12. Vers 128 Therefore I esteem all thy Precepts concerning all things to â—ee right Therefore from the same ground again as before by an holy Antipâ—ristasis I esteem c Rectiâ—icavi I have declared them to bee right in every part and point against those that wrangle and wrâ—st them to a wrong sense I esteem every parcell of Truth precious and arm an utter enemy to every Hetoâ—odoxie The many All 's in this verse used not unlike that in 〈◊〉 chap. â—4 30 sheweth the integrity and â—â—â—â—ersality of his obedience All is 〈◊〉 word but of large extent I hate every false way Whether in point of opinion or practice all sinfull deviations and prevarications Hatred is ever against the whole kind of a thing Rhet. lib. 2. saith Aristotle Vers 129 Thy Testimonies are wonderfull As comprehending high and hidden mysteries such as are far above the reach of humane reason such as the very Angels admire and adore A man must have more than common faith to subject his reason to them But all men are Socinians by nature they will beleeve Gods word no further than they can see reason which while men make the rule of their faith as did the wise Grecians the rationall Romans they stumble at the preaching of the Cross as foolishness and dis-beleeve the riches of Christ which are unsearchable Therefore doth my soul keep them Though I cannot comprehend them yet I am comprehended by them and though I cannoâ— do them as I would yet I am doing at them as I can I admire what I cannot attain to Vers 130 The entrance of they Words giveth light So soon as men are over the threshold of thy house sese lux quaedam inâ—uâ—rrabilis conspiciendam offert a marvellous light shineth about themâ— So little cause is there that any should accuse Gods word of darknesse and hardnesse or give way to negligence and carelesness of the Scriptures because they are wonderfull Lex Lux the Law is a Light Prov. 6.23 and the Gospel a great Light Mat. 4.16 See 2 Pet. 1.19 It giveth under standing to the simple And maketh them subtle Prov. 1.4 so they bee but docible The very first rudâ—ments of religion make wise the rude so they bee not refractary Vers 131 I opened my mouth and panted Heb. And Sâ—â—ped in the air as one that laboureth for life Oh the sighs and the groans that I uncessantly breathed forth As one that â—unneth himself out of breath Sitio propter lâ—gem sicut dâ—acones proptet pluviam Job 29. out of zeal to thy law Oh the strong affections kindled on the harth of my heart for I longed for thy Commandements The Septuagint render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a most vehement desire impatient of delays Vers 132 Look thou upon mee c. Face about towards mee and give mee a glimpse at least of thy grace for full fruition I expect not in this present life Brevis hora parva mora As thou usest to do unto those c. Common mercies satisfie not a Saint hee must have peculiar favours spirituall blessings in heavenly things even the sure mercies of David Hee pleads for a childs part Vers 133 Order my steps in thy word Let mee walk as in a â—â—ame walk by rule exactly accurately Ephes 5.15 Here hee prayeth that hee may keep the affirmative Precepts saith Aben. Ezra as in the next words the negative And let not any iniquity have dominion over mee Let it not reigne though it doth rebell let it bee like those beasts in Daniel whose dominion was taken away yet their lives were prolonged for a season and a time chap. 7.12 Vers 134 Deliver mee from the oppression of man Homo hominâ— lupus David besides his corruptions within met with oppressions and persecutions
Spirits at 〈◊〉 battel with their reboated Now for the fruit of prayer together with the many Psalms sung by that religious army in their severall stations whereof I have been an ear-witness Vers 8 To bind their Kings with chains Restraining their vices and bringing them to the obedience of faith See Isa 45.14 This is doubtless a desiteable servitude or rather freedome this is not as chains and fetters but as girdles and garters to gird up their loins and to expedite their course the better Vers 9 To execute upon them the Judgement written The Jews thought they might kill any Idolaters and now to kill a Christian is counted by them a meritorious work The wicked are apt to exceed their commission Zech. 1.15 So may the Saints David was too cruel to the Ammonites 2 Sam. 11. Theodosius to the Thessalonians Here therefore they are limited to the word written This honour have all his Saints As having obtained like precious faith 2 Pet. 1.1 PSAL. CL. VErs 1 Praise yee the Lord See Psal 148.1 Praise God in his Sanctuary It is probable saith Beza that hâ—c Psalmâ— mirifici ardoris plenâ— by this Psalm which is so full of wonderfull ardour the holy singers of the Sanctuary did mutually stir up one another to praise the Lord. It hath been noted before that here wee have in six verses twelve Hallelujahs Some by Sanctuary understand Heaven Others the hearts of beleevers Praise him in the firmament of his power Or for the firmament wherein appeareth his power Psal 19.1 Or for the Church and the firmament of faith Vers 2 Praise him for his mighty acts Those wonderfull effects of his creative and providentiall omnipotencie Praise him according to his excellent greatnesse Or Greatness of greatness which yet can never be done but must be indeavoured Propound the highest pitch and best patterns Vers 3 Praise him with the sound of the trumpet With all your might and members with utmost joy and jollity in the Lord. Lord I am a musicall instrument saith Nazianzen Orat. de Basilio for thee to touch that I may sound forth thy glory and praise Vers 4 Praise him with the Timbrel and dance Or Pipe But these are antient things as it is said in another case Justin Maâ—tyr musices usum reprehendit qu. 107. ad Orthodox Sic Theodoret lib. de sacrific 1 Chron. 4.22 and now out of date When the use of these musicall instruments crept into the Christian Churches which was not till alate neither great abuses crept in with it the preaching of the word was changed into songs Anthems little understood by those that sang them and that grave and simple Psalmodie or singing of Psalms so much used of old and by this blessed Reformation restored to the Church was justled out or rather turned in turpissimum lenâ—câ—â—ium as one justly complaineth such as Nebuchadnezzar made before his golden image Dan. 2. When Aristotle was asked what he thought of musick he answered 〈…〉 nec citharâ—◠〈◊〉 thinking it an unprofitable Art to men that was no more delightfull to God Plato told the Musicians who pressed into his company that Philosophers could do well enough without them There is no doubt a lawfull use of musick and great power it hath to move mens minds one way or another 2 King 3.15 1 Sam. 16.23 But in Gods publick-worship it is dangerous to do any thing without his speciall warrant though we intend never so well in so doing as wee see in Vzza Temple-musick was part of the Jewish pedagogie of the leviticall-worship and therefore cannot bee retained without injury to Christ Vers â—â— Pison 5 Praise him upon the loud Cymbals These were saith Cicero instrumenta are◠〈…〉 in matris 〈◊〉 sacris usurpata bells some render it The Apostle speaketh of a tinkling Cymbal And a grave Divine complaineth that God cannot please some hearers D. Sâ—ough â—â— 2 Tim. â—1 13 〈…〉 unless hee speak tinkling and tickling words Vers 6 Let every thing that hath breath praise the Lord Or Let every breath praise the Lord. Tâ—â— Dei 〈…〉 saith a Father We have all as much reason to praise God as we have need to draw breath our breath should bee like the smoak of the Tabernacle or those pillars of incense therehence ascending 〈◊〉 rendreth it 〈…〉 Let the very whole soul of us praise the Lord 〈◊〉 the Lord The Psalmist had made an end and 〈…〉 hath 〈…〉 When 〈…〉 said 〈◊〉 utmost for Gods praise 〈◊〉 must rest 〈…〉
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mighty Monarch an absolute Emperour But to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Chaldee rendereth it such as was found in Araunah that famous Jebusite 2 Sam. 24.23 with Zech. 9.7 and is a quickening Spirit in every good soul causing them to make riddance as Baruc did Nehem. 3.20 Gen. 29. Ambrose and to take long strides toward heaven as Jacob did toward Padan-Aram for Nescit tarda molimina Spiritus sancti gratia The Spirit of grace knoweth no slow paces Mantuan but is quick of dispatch Up get these Chieftains when once they hear Surge age Summe Pater as one said once to the Bishop of Rome exciting him to make warre upon the Turk And the Priests and the Levites Fit it was that these should be of the first and forwardest at Temple-work whose proper employment is was to teach Jacob Gods judgements and to put incense before him continually Deut 33.10 to wait at the Altar and to be partakers with the Altar 1 Cor 9.13 With all them whose spirit God had raised up Not of Judah and Benjamin onely those best of the Tribes and truest to their Princes and principles but also of Ephraim and Manasseh 1 Chron. 9.3 with Ezek. 37.16 17 21 22. even as many of the Israelites as were acted by Gods Spirit of judgement and of burning Isa 4.4 firing them up to an holy contention in so noble and necessary a businesse and leading them into the land of uprightnesse Psal 143.10 The fruit of this good Spirit is in all goodnesse and righteousnesse and truth Ephes 5.9 the work of it upon the sonnes of God who are led by it Rom. 8.14 is not onely an external invitation by the Word and Sacraments or a meere moral perswasion Cyrus his Proclamation here would have availed but little with this people if God had not moved their hearts but an effectual drawing of the heart whereby operating irresistibly the sinner is converted and whereby cooperating infallibly he persevereth in grace unto the very end John 6.44 This conduct of the holy Spirit we must both earnestly beg with David Psal 14.10 and as carefully observe and obey his motions as ever David did the out-goings of God in the tops of the mulberry trees 1 Chron. 14.15 for these are the sound of his goings and the footsteps of his Anointed Psal 89.51 To build the house of the Lord This was that they aimed at rather then their owne liberty Choice and excellent spirits can easily drowne all self-respects in the glory of God It was the care of those good people in Joels dayes that there might be a meat-offering and a drink-offering unto the Lord their God what-ever became of their owne Carcasses Joel 2.14 And when the daily sacrifice ceased by the tyranny of Antiochus they looked upon it as an abomination of desolation Dan. 9.27 The Jewes at this day are very earnest to be rebuilding the destroyed Temple at Jerusalem out of their blinde zeale but they have neither any Cyrus to encourage them Julian the Apostate once did in spight to the Christians but it came to nothing nor the Spirit of God to excite them to such an unwarrantable work Verse 6. And all they that were about them Both their countrymen the Jewes that thought not good to go themselves or not yet till they should see further there is none so wise as the sluggard Prov. 26.16 and others of the neighbourhood for the Egyptians may lend Jewels to the Israelites dogs may lick Lazarus his ulcers and the earth may help the woman by opening her mouth and swallowing up the stood cast out after her by the Dragon to drown her Rev. 12.16 Strengthened their hands Which else for want of such support would have hung down and their feeble knees buckled under them ere they had come to their countrey neither could they without such supplies have so comfortable carried on the work they went about For if wisdome be a defence or a shadow to those that have seene the Sunne as in the former verse and are scorched with the hear of it so is money too saith Solomon Eccles 7.12 and though Wisdome without wealth is good yet it is better with an inheritance verse 11. which is not only an ornament but an instrument of vertue When men go on Virtute duce comite fortunâ then it is well with them as it was with good Josiah Jer. 22.15 16. But Agur would not be poor lest he should be put upon ill courses Prov. 30.9 put to his shifts Poor Hagar when the water was spent in the bottle cast the childe under the shrubs Gen. 21.15 With vessels of silver with gold with goods and with beasts See the Note on Verse 4. These are things that men do not usually so easily part with to others till they needs must Euclio in the Comedian sits abrood upon his heaps and hoards and will not be drawn off Shall Nabal take his bread and his flesh and give it to those he knows not 1 Sam. 25 Misers will as soon part with their blood as their good whence the Chaldees call their money Dam that is blood Many a man shewes himself like the Cornish-chough which will steale a piece of money and hiding it in some hole will never help her self or any other with it afterwards Hermocrates being loth that any man should enjoy his goods after him made himself by his Will heir of his own goods Athenaeus telleth of one that at his death devoured many pieces of Gold and sewed the rest in his coat commanding that they should be all buried with him But these in the text seeme to have beene of the race of those Persians spoken of Isa 13.17 which regarded not silver and as for gold they cared not much for it Or if they were Proselytes to the Church then they had learned with Tyrus now also converted to give over heaping and hoarding of wealth and therewith to feed and cloath Gods poor Saints and so to furnish them for their journey to their Fathers house that they may eat sufficiently and have durable cleathing Isa 23.18 This was Gods work upon their hearts And Quando Christus magister quà m citò discirur quod decetur Augustine Whereunto may be added that Cyrus who set forth this Edict as he was an absolute Sovereigne and so his word went for a law so he was a gracious and courteous Prince it a ut Patris nomen meruerit so that he merited the name and title of Father of his Countrey and might command any thing of them And with precious things Even the very best of the best they had The word signifieth praestantissimum pretiosissimum in quocunque genere fructuum metallorum gemmarum vestium the choycest and chiefest of all kinde of commodities Such as Eleazar gave to Rebecca and her brother Gen. 24. such as Jehosaphat gave his younger son◠2 Chron. 21.3 For the purchase of the pearle of price the wise Merchant makes a thorough sale of all Barnabas parteth with his lands Zacheus with his goods Matthew
the Pulpit doore Oecolamp and be fully of his minde who said I would not be found speaking or doing ought that I thought Christ would not approve of if he were corporally present And read in the book Giving the sense of that they read and applying it close to mens consciences This was preaching indeed for as every sound is not musick so neither is every Pulpit-discourse Preaching Cura Pastoralis est ars artium scientia scientiarum saith one It is a matter of great skill to divide the word aright See chap. 8.8 One fourth part of the day i. e. for three hours from nine a clock to twelve This warranteth our preaching Fast-Sermons though prayer be the chief businesse of such a day See Jer. 36.6 7. And another fourth part Sc. From twelve to three thus besides the ordinary morning and evening sacrifices they divided the day betwixt Preaching and Prayer as those did Acts 6.4 And as the Priests of old taught Jacob Gods judgements and put incense before the Lord Deut. 33.10 The Jewes at this day boast that they divide the day even the working-day into three parts the first ad Tephillah they spend in Prayer the second ad Torah in reading the Law the third ad Malachah in their worldly businesse But you are not bound herein to beleeve them They confessed Not without supplication for pardon and power to do better And worshipped the Lord their God Inwardly and outwardly giving him his due glory and resting upon him by a lively faith in the gracious promises being fully perswaded of this that together with the forgivenesse of sinne they should have those particular blessings which they sued for so farre as might stand with Gods glory and the good of their souls Verse 4. Then stood up Each of these eight in his turn or each in his own proper place the people being for more conveniency-sake divided into eight several Congregations And cried with a loud voyce Verbis non modò disertis sed exsertis that God might hear which yet he can do very well without any audible voice Exod. 14.15 1 Kings 22.32 and all the people might hear and joyn in prayer Vnto the Lord their God As being in Covenant with them This shewes their faith as the former their fervencie Faith is the foundation of Prayer and Prayer is the fervencie of Faith Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4.2 Then the Levites Jeshua c. said stand up Gird your selves and serve the Lord as Luke 17.8 Be instant or stand close to the work set sides and shoulders to it Rouse up your selves Neand. Chron pag. 74. and wrestle with God Hoc agite said the Romane Priest to the people at their sacrifices And Sacerdos parat fratrum mentes dicendo Sursum corda saith Cyprian In the Primitive times the Ministers prepared the people to serve God by saying Lift up your hearts De oratione And blesse the Lord your God for ever Give him immortal thanks all possible praise amore more ore glorifie him doingly 1 Cor. 10.30 31. Ephes 1.11 12. Think of the multitude seasonablenesse suitablenesse constancy c. of Gods favours and then give him the glory due unto his Name which yet we can never do because his Name is exalted above all blessing and praise as it followeth here so that if we should do nothing else all our dayes yea as long as the dayes of heaven shall last said that Martyr but kneele upon our knees and sing over Davids Psalmes to Gods praise yet should we fall farre short fo what we owe to the Lord who is most worthy to be praised And blessed be thy glorious name These holy Levites having called upon the people to blesse God break forth into the performance of this Divine duty themselves So Saint Paul often exhorting the Saints to pray falls a praying for them Which is exalted above all blessing and praise So that when we have done our utmost herein we can never over-do David is oft so transported that he seemes to forget himself as a bird that hath got note records it over and over as Psal 136. for his mercie endureth for ever And Psal 150. in six verses are twelve Halleluiahs Praise him saith He Verse 2. according to his excellent greatnesse for great is the Lord and greatly to be praised Psal 145.3 and verse 6. Let every thing that hath breath praise the Lord Or Let every breath praise the Lord. As oft as we breath we are to breath out the praises of God and to make our breath like the perfumed smoke of the Tabernacle Verse 6. Thou even thou art Lord alone Jehovah is Gods incommunicable name that holy and reverend Name of his which Jewes pronounce not we too oft profane at least by not considering the import of it which is enough to answer all our doubts and to fill us with strong consolation had we but skill to spell all the letters in it Thou hast made heaven With great skill and artifice thou hast made it three stories high 2 Cor. 12.2 Heb. 11.10 The heaven of heavens Called the highest Luke 2.14 and the third heaven 2 Cor. 12.2 Of this heaven no natural knowledge can be had nor any help by humane arts Geometry Opticks c. for it is neither aspectable nor movable With all their host i. e. Their furniture Angels those heavenly Courtiers Sunne Moone and Starres c. which are all Gods servants Psal 119.91 and do in their way worship Him The earth and all things that are therein God may be read in the great book of Nature which hath three leaves Heaven Earth and Sea Heaven is all that 's above earth Earth is an element of cold and dry nature thick solid heavie placed in the middest of the world as the foundation thereof and therefore unmovable though round and in that respect naturally apt for motion and though founded not upon solid rocks but fluid waters This Aristotle himself wondred at Lib. 2. de Coelo cap. 13. And all things that are thereon Either therein as metals and minerals or thereon as men beasts creeping things c. The Seas and all that are therein As There is that Leviathan and creeping things innumerable Gods handy-work all of them And thou preservest them all Givest them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.25 life and breath motion and maintenance thou upholdest the whole creation by the word of thy power Heb. 1.3 and all things subsist by thy manutension God doth not cast off the care of his works that he hath made as doth the Carpenter or Shipwright but being perpetually present with them ruleth disposeth and ordereth all by a certaine counsel to his own ends and at length to his own glory And the host of heaven worshippeth thee Angels and Saints especially who the more they know of God the more they love him and honour him making their addresses to him with greatest self-abasement considering their
wise-men now those only are wise quibus res sapiunt prout sunt 2. They were skilful in the times that is well versed in histories and well furnished with experiences 3. That they knew the Lawes which they had ready and at their fingers ends as we say They knew also judgement that is equity and moderation without which utmost right might be utmost wrong as indeed it proved in the case in hand Memucan not only accuseth the Queen but aggravateth her offence and instead of healing the wound maketh it farre wider This might become a mercenary Oratour but not a grave Counsellour The businesse was this The King was angry and he meant to set him going the Queene was an eye-sore and she must be removed Such slaves are ambitious statists to their own and their Princes lusts but especially when their own plough is driven forward withal Verse 14. And the next unto him was Carshena c. These were his trusty and welbeloved Cousins and Counsèllours primi proximi first in the Kingdome and next unto the King without whom he was to have done no businesse of importance But it is recorded in story that they had no freedome nor liberty of Councel For every one of them had a plate or tile of gold to stand upon in the Councel-house And if he gave counsel that the King thought well of the plate of gold was given him for a reward but if he delivered any thing contrary to the Kings minde flagris caedebatur he was beaten with stripes Keckerm Polit. Lo this was the manner of the Persian Monarchs The seven Princes See Ezra 7.14 Which saw the Kings face That came at pleasure into the presence as they call it It was a piece of the silly glory of these Kings of Persia to secret themselves from their subjects No man might see the King uncalled for on paine of death cùm ejus persona sub specie majestatis occuleretur Lib. 1. hist saith Justin Only these seven might ordinarily take the boldnesse to see his face which lest Haman should do they covered his face And which sate the first in the Kingdome Xenophon telleth us that Cyrus the first Persian Monarch ordained that the Nobles should sit before the King every man according to his degree Cyrop lib. 8. and dignity Aben Ezra upon this text saith the same Verse 15. What shall we do Saith the King who changeth the scene suddenly the banquetting-house into a Councel-chamber the merry-meeting into a most difficult consultation what to do with the Queene and how to repair the Kings honour so much impaired by her Esay 23.9 How easily can the Lord staine the pride of all glory crosse the worlds greatest darlings give an unsavoury verdure to their sweetest morsels and make their very felicity miserable Vnto the Queene Vashti You should determine nothing rashly against her but accept of her lawful excuse hear her plea remember that she is your companion and the wife of your Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A then lib. 13. Mal. 2.14 your fellow and not your footstoole a yoke-fellow standing on even ground with you though drawing on the left side c. This you should do to the Queene Vashti But Plutarch noteth of the Persians that they were none of the kindest husbands but harsh and jealous And Athenaeus saith that the Kings of Persia lord it over their wives as if they were their handmaids According to Law This you should do retaine the decency and gravity of the Law which is never angry with any man Lex non irascitur sed constituit saith Seneca no more must those that administer it The angry man cannot easily keep a meane This Archytas the Tarentine knew and therefore being displeased with his servants for their sloth he flang from them saying Farewell I have nothing to say to you because I am angry at you Because she hath not performed the Commandment c. This was a fault no doubt but not so hainous as was made of it The faults of his wife a man must either tollere or tolerare cure or cover and not go about to kill a fly upon her forehead with a beetle as they say But God had a provident hand in it for the good of his Church Verse 16. And Memucan answered before the King Heb. Mumchan The Junior likely and therefore spake first the rest concurred verse 21. A bold man he was surely whatever else he was that durst deliver his minde so freely of such a businesse and in such a presence c. What if the King and Queen should have grown friends again where had Memucan been If his cause and his conscience had been as good as his courage was great all had been as it ought to be And the Princes Inter pocula de rebus arduis consultabant saith Herodotus concerning the Persian Princes Lib. 1. In the middest of their cups they use to consult of the greatest affairs Here they accuse and uncondemne the Queen heard and unconvicted which was against all Law divine and humane King Henry the eighth though a boysterous man dealt more civily with his first wife Katharine of Spaine when he had a minde to rid his hands of her Her cause was heard before the two Cardinals Wolsey and Campaine ere the Divorce was pronounced and she sent out of the Kingdome Vasthi the Queen hath not done wrong to the King only That she had done wrong or dealt perversely against the King He taketh for granted because the Kings commandment was not obeyed But was that a sufficient reason Was the Kings bare word a Law or rule of right and is not a wife in case of sin commanded by her husband rather to obey God then men Or say she had done wrong must it needs be out of perversenesse might it not be out of fear modesty or for some other civil reason which she might alledge for her self if called to her tryal But here you may see saith one when flattery and malice gives information shadows are made substances and improbabilities necessities so deceitful is flattery malice so unreasonable And yet herein also the Lord is exceeding righteous who meets hereby with other sins of this insolent Queen that whereas no doubt she was an example of pride and vanity more generally to other women then she was likely to be in this point therefore is she hereby found out in her sin and by this unlikely accusation condemned of a true fault But also to all the Princes and to all the people Against the King she had offended by her disobedience against all others by her example And indeed the sins of great ones fly far upon those two wing Scandal and Example they prove both patterns and privileges to their inferiours for the like Howbeit we must necessarily distinguish between scandal given and scandal taken only neither may we judge of a thing by the ill consequences that biassed and disaffected persons can
venire Venus tristis abire solet Into the second house of the women That having made sale of her honesty she might converse with such as had likewise left their honesties behind them companions in evil and miserable comforters with whom they might make up their measure and God power on his She came in unto the King no more But must burn in lust without means of allayment being scalded as it were in her own grease frying within and freezing without Sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Cyril saith in a like case We do but rake a dughill in a discourse of this nature Merlin Let us therefore stay here no longer as an Interpreter hath it in setting forth the filthinesse of this Heathen Prince who yet hath too many amongst us that imitate his uncleannesse and intemperance Verse 15. Now when the turne of Esther c. Then and not till then So when Joseph was sufficiently humbled Psal 105.20 the King sent and loosed him the Ruler of the people let him go free When David was become weaned from the world as a child from the breasts when his heart was not haughty nor his eyes lofty c. then was he advanced to the Kingdome Psal 131.1 He that beleeveth maketh not haste Gods time is best and as he seldome cometh at our time so he never faileth at his own The daughter of Abihail The seed of the righteous and so an heiresse of that precious promise His seed shall be mighty upon earth Psal 111. She was also a daughter of Israel and therefore Gods first-born higher then the Kings of the earth Psalme 84.27 Who had taken her for his daughter This good work was so well pleasing to God that it is once again recited and honourably mentioned What shall the Lord Christ then do at the last day for his people who are full of mercy and good fruits If now he doth not onely make mention of us but mediation for us at the throne of glory surely then he will much more make our faith which worketh by love to be found unto praise and honour and glory 1 Pet. 1.7 She required nothing As other maids had done to set out their beauty but contenting her self with her native comelinesse and that wisdome that made her face to shine she humbly taketh what Hegai directed her to and wholly resteth upon the Divine providence And Esther obtained favour in the sight of all By her comely countenance and gracious deportment Plutarch speaks of a Spartan woman that when her neighbours were shewing their apparel and jewels she brought out her children vertuous and well taught saying These are my ornaments and accoustrements Esther did the like by her vertues which drew all hearts unto her like as fair flowers in the spring do the passengers eyes She had decked her self with the white of simplicity with the red of modesty with the silke of piety with the sattin of sanctity with the purple of chastity as Tertullian expresseth it taliter pigmentatae Deum habebitis amatorem saith he and being thus adorned and beautified Tertâ—de cult scem women shall have God himself to be their suitor and all godly men their admirers Whereas on the otherside Nequaquam ornata est benè quae morata est malè Pulchrum ornatum turpes mores pejùs coeno collinunt Plaut M stell Act. 1. Scen. 3. Verse 16. So Esther was taken unto King Ahashuerus And so that sweet Promise was fulfilled and exemplified in her Though ye have lien among the pots yet shall ye be as the wings of a Dove covered with silver and her feathers with yellow gold Psal 68.13 God raised up this poor Orphane this despicable exile out of the dust and lifted this needy one out of the dunghil that he may set her with Princes even with the Princes of the people Psal 113.7 8. Thus he raised Moses and Joseph David and Daniel c. Into his House-royal A place of rest and honour Thus Flebile principium melior fortâ—na secuta est In the tenth moneth Not in the twelfth moneth as Josephus hath it falsely and yet the Papists tell us that the common people may well want the historical part of the Bible and for it read Josephus his Jewish Antiquities Barclai In the seventh yeare of his reigne Foure or five yeares before Hamans advancement this was a sweet Providence that God should set up one to be a deliverer to his Church so long before the danger grew on So Joseph was sent down to Egypt before Moses was skilled in all the learning of the Egyptians and afterwards sent to Midian that he might be fitted to be King in Jeshurun c. Oh how unsearchable are Gods judgements and his ways past finding out Oh the depth c Latimers three last Petitions were granted Verse 17. And the King loved Esther This was the Lords own work who regarded the low estate of his Handmaid and framed the Kings heart to affect her Luke 1.48 Let all such maids as desire loving husbands and all such wives as would have their husbands loyal and loving to them get Gods favour and adorne themselves with humility and modesty as Esther did Let Christian husbands also learn for shame of this barbarian to love their wives above all women with a conjugal chaste and fast affection not lusting and hankering after strange flesh 'T is remarkable that after Solomon had said Rejoyce in the wife of thy youth be thou ravisht always with her love he subjoyneth And why wilt thou my sonne be ravisht with a strange woman and embrace the bosome of a stranger Prov. 5.19 20. She obtained grace and favour in his sight Surely as meat pleaseth better in a clean dish so vertue in comely persons in more amiable saith Hugo Beauty of it self is a greater commendation saith Aristotle then all letters testimonial So that he set the royal Crown upon her head For Queens also had their Crownes and did shine with the beams of their husbands saying as once those Romane Ladies Vbi tu Caius ibi ego Caia wheresoever thou art King I also am Queen Severus here saith that the King clothed Esther with a purple robe to shew that he shared the Kingdome with her but the text holdeth forth no such matter Indeed he made her Queen in stead of Vasthi he made also a great wedding feast and gave a release to the Provinces and gifts to his Grandees as it followeth Verse 18. Then the King made a great feast Feasts are never more in season then at the recovery of the lost rib See the note on Gen. 29.22 Vnto all his Princes and his servants So did Mauritius the Emperour of Greece Niceph. l. 18. c. 8. when he married Constantina and Henry the third Emperour of Germany when he married Agnes daughter to the Prince of Pictavia at Ingelheim Whither when a great sort of Players Fidlers Jesters and Juglers resorted Funcc â—d annum 1044.
Turks likewise at this day precisely observe their Fasts and will not so much as taste a cup of water Turk Hist 777. or wash their mouthes with water all the day long before the stars appear in the sky be the days never so long and hot The Hollanders and French fast but had need saith one to send for those mourning women Jer. 19.17 by their cunning to teach them to mourn The English are not sick soon enough saith another and they are well too soon this is true of their mindes as well as of their bodies Currat ergo poenitentia ne praecurrat sententia and let our Fasts be either from morning till evening Judg. 20.26 2 Sam. 3.35 Or from evening till evening Levit. 23.32 or longer as here And Acts 9.9 As the hand and wrath of God doth more or lesse threaten us Uâ—quedum stollae in coelo appareant or lie upon us There is an old Canon that defineth their continuance Till starres appear in the sky I also and my maids will fast She her self would be in the head of them as Queen Elizabeth also told her souldiers at Tilbury Camp for their comfort and as Cesar used to say to his souldiers Go we and not Go ye and as Joshua said Non ite sed ea mus Josh 14.15 I and my house will serve Jehovah Esthers maids must fast and pray or they are no maids for her And so will I go unto the King It is said of Achilles that he was Styge armatus But he that fasteth prayeth believeth Est coelo Christo Deo armatus armed with an undaunted resolution to obey God whatever come of it Which is not according to the Law She slights not the Law but waves it to obey Gods Law and save her people And if I perish I perish This she speaketh not rashly or desperately Better do worthily and perish for a Kingdom then unworthily and perish with a Kingdom as prodigal of her life but as sacrificing the same to God and his cause thorough the obedience of faith and saying as that Martyr Can I die but once for Christ See the like phrase Gen. 43.14 with the Note there Verse 17. So Mardecai went his way and did according c. As he had put her upon a dangerous but as the cause stood necessary exploit Nature will venture its own particular good for the general as heavy things will ascend to keep out vacuity and preserve the Universe so he is ruled by her though a woman and once his pupil when he perceived her counsel was good Abraham must hear Sarah and David Abigail and Apollos Priscilla when they speak reason It is foretold of a man in Christ that a little childe shall lead him Esa 11.6 CHAP. V. Verse 1. Now it came to passe on the third day THat is Seder Olam on the fifteenth day of the moneth Nissan as the Hebrew Annals say Cum adhuc ferverent popularium suorum preces whiles the prayers of her Countreymen like those of Cornelius Acts 10.4 were come up for a memorial before God she takes her opportunity and speeds accordingly she knew that sweet passage Psalme 145.18 The Lord is nigh to all that call upon him to all that call upon him in truth He will fulfil the desire of them that feare him he will also heare their cry and will save them c. Joh. Manl. loc Com. 142. This she could afterwards seale to and say This poor soul cried and the Lord heard her and saved her out of all her troubles Psal 34.6 Luthers widow confessed that she never understood many of Davids Psalmes till she was in deep affliction That Esther put on her royal apparel She knew that Hanc homines decorant quam vestimenta decôrant People are usually regarded as they are habited good cloaths conduce much to the setting forth of beauty to the best Like a right daughter of Sarah she knew that the outward adorning I Pet. 3.3 5. by plaiting the haire wearing of gold and putting on of apparel would not at all commend her to God in obedience to whom she had wanzed her face with fasting and trusted that he would put upon her his comelinesse But considering that the King her husband looked much at such things she laid aside her fasting-weeds and put on her best Ind uit se regno so the Original runs she clothed her self in rich and royal aray as Queen Mary of England did on her Coronation day her head was so laden with precious stones that she could hardly hold it up saith the Story and all things else were according Whether Esther came to the King leaning upon one maid and having another to hold up her traine as Josephus hath it is uncertain 'T is likely she left her Attendants without lest she should draw them into danger and contented her self when she went in to the King with those faithful companions Faith Hope and Charity who brought her off also with safety according to Prov. 18.10 and 14.26 And stood in the inner Court of the Kings house A bold adventure questionlesse but the fruit of the prayer of faith this was it that put spirit and metal into her What if she were Queen so had Vasthi been and yet discarded for her disobedience Besides how could she tell either what the Kings minde toward her was he had not seen her of a moneth and if Haman knew her to be a Jewesse what would not he suggest against her Or what was the minde of God till he had signified it by the event It was therefore an heroical courage in Esther proceeding from her saith which when it is driven to work alone without sense then God thinks it lieth upon his credit to shew mercy Over against the Kings house Where she might see him and be seen by him This she did Nec temerè Lib. 12.3 1 Kings 10.18 nec timidè which saith one is the Christians Motto And the King sat upon his Royal Throne Royal indeed as Athenaeus describeth it But yet short of Solomons much more of the Lord Christs supported and surrounded with an innumerable company of Angels It should be our earnest desire to see this King of glory upon his Throne to see him and enjoy him Austin wished that he might have seen three things 1. Romam in flore 2. Paulum in ore 3. Christum in corpore Rome in the flourish Paul in the Pulpit Christ in the flesh Venerable Bede cometh after and correcting this last wish saith Imo verò Christum in solio sedentem Let me see Christ upon his Throne-royal rather Esay saw him so ch 6.1 and took far more delight therein then the merry Greeks did or could do at their Olympick games celebrated at the same time in the one thousand five hundred and fourtieth yeare after the Flood as the divine Chronologer computeth it Bucholc 541. Verse 2. And it was so God the great Heart-disposer so
libido puniendi ejuâ— qui videtur laesiâ—le injuriâ â—icero as the sea doth in a calme it lay and slept as the word signifieth for anger is an eager desire of revenge and rendreth a man restlesse till that be done CHAP. VIII Verse 1. On that day THis was a festival and a good day as vers 17. albo lapillo notandus for the many signal mercies that thereon came in together viz. Esthers Petition granted Haman hanged Mordecai advanced the proscribed Jews relieved c. As crosses seldom come single but trooping together commonly and treading upon the heels of one another Catenata piorun crux like Jobs messengers James 1.2 So do blessings from God there is oft a continued Series a Concatenation there comes a troop as she said when her son Gad came Gen. 30.11 God is rich in mercy Rom. 10.12 Neither are we at any time straitened in him but in our own bowels Did the King Ahashuerus give For into the Kings hands was all Hamans estate forfeited The Turks have a Proverb He that is greatest in office is but a statue of glasse Few of their Visiers die in their beds but are cut off at a short warning and all they have is confiscate The house of Haman i. e. his goods and chattels all that glory of his riches whereof he had so greatly boasted chap. 5.11 and which he had been so many yeares heaping and hoarding Nemo confidat nimirum secundis The Jewes enemy It is ill being the Churches enemy she hath a champion that will stick to her Esay 37.23 so that her enemies shall all be found liars unto her Deut. 33.29 Let them reade their destiny in that cup of trembling burdensome stone hearth of fire mentioned Zech. 12.2 3 6. and here the Churches Motto Nemo me impunè lacessit Victa tamen vinces eversaque Troiaresurges there cannot be a greater folly then to be her enemy for she conquereth even when conquered as Christ overcame as well by patience as by power Vnto Esther the Queen So making good that of Solomon Prov. 13.22 See Job 27.16 17. The wealth of the sinner is laid up for the just Thus was that of the Canaanites for the Israelites of Nabal for David of the former tyrants and persecutors for Constantine the Great to whom the good God saith Austin gave so much worldly wealth Quantas optare nullus auderet as no man could ever have wished De C. D. l. 5. c. 25. That Haman was exceeding rich appeareth by that large offer of his chap. 3.9 who can tell but that he might have as much as Pope John the 22. in whose coffers were found by his heires two hundred and fifty tunnes of gold as Petrarch reporteth And Mordecai came before the King As his continual Attendant and special Favourite his Cousin and Councellour perhaps one of the seven mentioned chap. 1 14. He that hitherto sate as a servant before the Kings gate is now grown so great a man all upon the sudden It is the Lord that thus raiseth up the poor out of the dust and lifteth up the beggar from the dunghil to set them among Princes and to make them inherit the throne of glory 1 Sam. 2.8 Promotion cometh neither from the East West nor South where the warm Sun-shine is but God is the Judge he putteth down one and setteth up another Psal 75.6 7. He advanced Jovinian and Valentinian men of low birth to the Empire In the yeare of grace 518. Justinus was first a Swineherd then an Herdsman then a Carpenter then a Souldier and lastly an Emperour Cromwella Smiths sonne of Putney or thereabouts Act. Mon whose mother married after to a Sheerman what a great man grew he here to be in King Henry the eighths time Vertue exalteth the meanest when villany tumbleth down the noblest For Esther had told what he was unto her Viz. her Cousin-germane and foster-father her friend that was as her own soule as Moses phraseth it Deut. 13.6 and preferreth him before brother sonne daughter wife This his relation to Esther was as a Stirrop to help him into the Saddle of highest preferment Verse 2. And the King took off bis ring As a signe of intimate friendship and a bond of strictest league of love Lib. 1. c. 26. That this was usual among the Persians is testified by Alexander ab Alexandro Of Alexander the great it is storied that when he died he left his ring to his dearest friend Perdiccas but his dominions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Worthiest This set up Competitours and bred much trouble Ahashuerus knew that a worthier then Mordecai he could not easily finde and therefore besides that momentary honour he had newly done him chap. 6.10 he now not only by this ring admitteth him into nearest friendship but as some think advanceth him to be Keeper of the Seale and Lord Chancellour of all the Empire Which he had taken from Haman And so degraded and exauthorated him before his execution this is usual And gave it unto Mordecai Acknowledging thereby his errour in promoting so unworthy a man before whom having punished for his deserts he here pitcheth upon a better En Imperatorem valdè terribilem nec minus Clementem as Frederick the Electour of Saxony said of Charles the fifth Let Ahashuerus be what he will Almighty God is in this text set forth as bountiful to his people and terrible to his enemies See Psal 34.15 16. And Esther set Mordecai over the house of Haman As her chief Steward to see that every thing went right and were put to the best Hamans sons lived some months after this but were outed of all An inheritance may be gotten hastily at the beginning but the end thereof shall not be blessed Prov. 20.21 He that by usury and unjust gain encreaseth his substance he shall gather it for him that will pity the poor Prov. 28.8 God will provide him both an Executour and an Overseer as here he did Haman Verse 3. Nec his contenta Esther Vulg. And Esther spake yet again Having sped so well before she is encouraged to speak yet again Heb. She added to speak before the King She had a further request and having had so free accesse and so good successe she takes the boldnesse to commence it We should do so when we come before God Prayer should be multiplied like those arrows of deliverance 2 Kings 13.18 and our suits re-inforced whilest we speak yet again as Abraham did in his intercession for Sodom See for our encouragement that fourefold comfortable yet again uttered by the Lord Zech. 1.17 And fell down at his feet This was a more humble posture then yet she had used importing her lowly minde and most earnest desire whereunto she added tears those effectual Oratours Nam lachrymae pondera vocis habent that prevaile with the hardest hearts many times and alter the strongest resolutions Hereof we have an instance in our
sick and have help about thee of friends food physick clean linnen and the like In loc to shew thy self patient poor Job had none of all this Nay the Lord Christ had not whereon to rest his head Sin autem omni curâ solatio es destitutus saith he But say thou be destitute of all cure and comfort forced to lie without doors and upon the hard ground say thou be in such a condition that thou canst neither stand nor go nor sit nor lie nor eat either for want of meat or want of stomack comfort thy self with this and the like examples of the Saints Ye have heard of the patience of Job and what end the Lord made James 5.11 He raiseth the poor out of the dust and lifteth up the beggar from the dunghill to set them among Princes and to make them inherit the throne of glory 1 Sam. 2.8 Againe let no man trust to his present prosperity Job who heretofore spake not to his subjects but from his throne was now seated upon a dung-hill and his hands accustomed to bear the Scepter were employed to wipe the matter which distilled from his sores as the French Paraphrast hath it Verse 9. Then said his wife Was this Dinah Jacobs onely daughter so the Jew-Doctors say and that Job had a fair daughter by her whom Potipher married and that of her came Asenaz whom Joseph married They tell us also but who told them all this that she was hitherto spared when all Jobs outward comforts were taken away for Jacob her fathers sake Moreover the Septuagint here help her to scold adding a whole verse of female passion I must now saith she go wander and have no place to rest in c. Job said nothing all this while not because he was either insensible or sullen but because it was God that did it Psalm 39.2 and he had well deserved it Mic. 7.9 I will bear thinks he the indignation of the Lord because I have sinned against him Yet my soul be silent to Jehovah c. Psal 12.1 Satan therefore who waited for his cursing of God as a dog waiteth for a bone but was defeated cunningly setteth his wife awork by her venemous words to make him speak at least and by her unseemly and sinful counsel to draw him to do wickedly Some think saith Chrysostome that the divel in the shape of Jobs wife spake thus unto him and surely their words agree He will curse thee to thy face saith he Curse God and die saith shee Chrysostome himself thinketh that the divel if he spake not in her yet spake by her as he did once to Eve by the Serpent and that he borrowed her mouth using her as a strong Engine to a wall of adamant as the choicest arrow in his quiver to wound Jobs righteous soule and as a scaling-ladder whereby to get up into this impregnable tower as Gregory hath it Per costam tanquam ser scalam ad cor Adami ascendit Greg. Moral l. 3. c. 3. He had tried this course before with Adam and had singular successe Gen. 3.6 he had by his rib as by a ladder gotten up to his heart yea with his rib broken his head as one phraseth it darting in death at the windowes of his ears This he assayed upon Job but without effect his ears were waxed up his heart fixed c. although he could not but be vexed that his wife should do it especially since hereby his servants and friends would be encouraged to do the like O wives saith one the sweetest poyson the most desired evil c. Sir Thomas Moore was wont to say that men commit faults often women only twice that they neither speak well nor do well This may be true of bad wives such as Jezebel who stirred up Ahab of himself forward enough to do wickedly with both hands earnestly 1 King 21.25 This in Jobs wise might be a particular failing though a foul one Women are the weaker vessels and naturally more passionate they must have their allowance as light gold hath Shee in the text had no small trials and he is a perfect man that offendeth not with his tongue Dost thou still retain thine integrity Cuibono as he said what gettest thou by it Is not this thy fear thy confidence the uprightnesse of thy wayes and thy hope Lo Eliphaz who should have had more grace and government of his tongue then Jobs wife scoffeth religious Job as some sense that text chap 4.6 rendring the words thus Is not thy fear or religion become thy folly Where is now thine uprightnesse and hope of reward It is an ancient and an ordinary slurre and slander cast upon the waies of God as if they were unprofitable as if God were an austere man an illiberall Lord as if there were no gain in godlinesse nothing to be got by it but knocks crosses losses c. whereas God is a rewarder of all those that diligently seek him Heb. 11.6 He recompenseth the losses of his people as the King of Poland did his noble servant Zelislaus to whom having lost his hand in his warrs he sent a golden hand instead thereof He rewardeth the sufferings of his Saints as Caius the Emperour did Agrippa who had suffered imprisonment for wishing him Emperour The History saith that when he came afterwards to the Empire the first thing he did was to preferre Agrippa and gave him a chaine of gold as heavy as the chaine of iron that was upon him in prison The divel could have told this peevish woman that Job did not serve God for nought chap 1.9 See Mal. 1.10 and 3.14 with the Notes Curse God and die What cursed counsel was this and from her who should have administred conjugal help to him How well might Job have turned her off with Get thee behind me Satan thou art an offence unto me These were the divels words and not the womans saith Chrysostome it was her tongue but the divel tuned it saith Origen Curse God and die for he will not endure thee to live having once so set thy mouth against heaven but will quickly set thee packing by a visible vengeance or Curse God and then dye by thine own hands having first spit thy venome in his face for having handled thee so hardly after so good service done him Hacket did thus at the gallows Anno 1591. threatning to set fire on heaven Camd. Eli. 403 to pluck God out of his Throne if he would not shew some miracle out of the clouds to convert those infidels that brought him to execution and to deliver him from his enemies having the rope about his neck he life his eyes to heaven and grinning said Dost thou repay me this for a Kingdome bestow'd I come to revenge it c. O wretch I By the way observe that Satan is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hegesias the Philosopher was called a perswader of people that death is an end at least an ease of
be spes fortuna valete my life and hope endeth together Spes eorùm expiratione animae so Tremellius rendreth the text Death causeth in the wicked a total despair and a most dreadful schreek giveth the guilty soul when it seeth it self launching into an infinite ocean of scalding lead and considereth that therein it must swim naked for ever CHAP. XII Verse 1. And Job answered and said BEing nipped and netled with his friends hard usage of him and harsh language to him but especially with Zophars arrogant and lofty preface in the former chapter he begins now to wax warm and more roughly and roundly to shape them an answer Verse 3. No doubt but ye are the people The select peculiar people the only Ones as a man is put for a good man Jer. 5.1 a wife for a good wife Prov. 18.22 a name for a good name Eccles 7.1 As Athens was said to be the Greece of Greece Silius and as one promising to shew his friend all Athens at once shewed him Soloâ—â— or as the Latine Poet saying of Fabius Maximus Hic patriuest murique urbis stant pectore in uno So saith Job by an holy jear not to disgrace his friends but to bring them to more modesty and moderation if it might be Certes ye are not one or two men Vatab. but specimen totius orbis an Epitome of the world or at least the Representative of some whole people ye have got away all the wit from my self and others whom ye look upon as so many wilde asses colts in comparison of your selves Thus the Pope Simon Magus-like gives himself out to be some great thing Acts 8.9 even the Church-virtual and that in his brest as in Noahs Ark is comprehended all wisedome and worth ye know nothing at all saith he Caiaphas-like to all others Job 11.49 So do his Janizaries the Jesuits who will needs be taken for the only Scholars Politicians and Orators of the world The Church say they is the soul of the world the Clergy of the Church and we of the Clergy the Empire of learning is ours c. And wisedome shall dye with you As being lookt up in your bosomes Suetonius telleth us of Palaemon the Grammarian that he was heard to say that Learning was born with him and would dye with him The Gnosticks would needs be held the only knowing men Illuminates in Spain the only spiritual men Sweâ—kfeldians in Germany stiled themselves the Confessors of the glory of Christ our Antinomians the Hearers of the Gospel and of free-grade But what saith Solomon Let another man praise thee and not thine own mouth Prov. 27.2 And that which had been much to a mans commendation if from another soundeth very slenderly from himself saith Pliny Aben Ezâ—â— and Rabbi Levi set another sense upon this verse Ep. 8. lib. 1. as if it were no 〈◊〉 but a plain assertion to this effect Questionlesse you are to be counted 〈◊〉 the common sort of people see John 7.49 Neither is there in you any thing excellent or extraordinary that ye should be looked upon as drained from the dregs or sifted from the brans of the very vulgar your wisedome if ever you had any is even dead and decaied with you and you have out-lived your prime c. Verse 3. But I have understanding as well as you Think not that you have engrossed all the knowledg and that you have the monopoly of wisedom in your brests for surely I may come into the ballance with you and claim as great a share in understanding as your selvs Zophar was pleased to call me hollow and heartlesse chap. 11.12 But I have an heart so the Hebrew here hath it that seat of understanding and that shall appear in the ensuing discourse where Job proveth that by solid arguments concerning Gods power wisedom c. which Zophar had but barely propounded And whereas this patient man was not without his impatiencies yet he discovereth more grace even in his distempers then his friends did in their seeming wise carriages Breaking out in the body shewes strength of nature Some infirmities discover more good then some seeming beautiful actions I am not inferiour to you Heb. I fall not lower then you See Nehem. 6.16 Esth 6.13 Job 13.2 He meaneth that he was much their superiour and did better understand the doctrine of Gods providence then they This he speaketh not out of any vain-glory or ambitious boasting but as David and Paul and others after them did commending themselves either in defence of their own wronged innocency or when it appeared unto them that the concealing of their good parts and practises might turn to the hindrance of the truth or to the hurt of the Church or to the impairing and impeaching of Gods glory In these cases self-commendation is not unseemly but a Job may lawfully stand upon not his comparisons only but his disparisons also Yea who knoweth not such things as these Viz. That God rewardeth the righteous and punisheth the ungodly The Heathen saw this by the rush-candle of natures dim light Doth not nature it self teach you saith Paul 1 Cor. 11.14 And again This ye know that no whoremonger c. hath any inheritance in the kingdome of God and of Christ Eph. 5.5 Verse 4. I am as one mocked of his neighbour Those that should countenance and comfort me contemn and scorn me I am their laughter and pastime so he took it sith they sat so heavily upon the skirts of his conscience and would not weigh his reasons brought in his own defence Who calleth upon God and he answereth him i. e. I Job do make God my refuge when these jeering neighbours of mine do shame my counsel Psalm 14.6 and would mock me out of my religion but God favoureth me though men frown and where humane help faileth divine appeareth Or thus rather I am derided of those who professe to call upon God and to hear often from heaven They are hard-hearted to me though themselves have liberally tasted of Gods tendernesse and they pull up the bridg of mercy before me which themselves have oft gone over The just upright man is laughed to scorn Shame shall be the promotion of fools Prov. 3.35 and such a dissembler as Doeg may well be derided Psalm 52.6 7. But what hath the righteous done And why should just upright Job be laughed to scorn Isa 8.18 But this is no news Christ and his people have ever been for signs and for wonders in this mad world alwaies besides it self in point of salvation He that departeth from evil maketh himself a prey or is accounted mad Isai 59.15 If he will needs be a just upright man if he will live godly in Christ Jesus if he be so set upon it that none shall hinder him he shall suffer persecution this of the tongue howsoever 2 Tim. 3.12 A wolf flieth not upon a painted sheep we can look upon a painted toad with delight it is
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 arguâ—ndo 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
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 Impâ—dit 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 〈◊〉 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 Viâ—u◠〈◊〉 et deâ—elictâ— nihil est humiliuâ— ex pâ—oinde peculiariter viduarum â—udex 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 mâ—ritâ— 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 Pâ—troâ— 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 profiâ—â—biâ—ur 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
goodnesse Surely all the good that is in the Creature is but a spark of his flame a drop of his Ocean Verse 4 How then can man be justified with God Homo frivolus so the Tygurines translate How can frivolous man sorry man Morbis mortique obnoxius Man subject to diseases and death how can such a man so mortal and miserable a masse of Mortalities a Map of miseries a very mixture and compound of dirt and sin be justified with God How can he be perfect of himself without the gift of grace without an Advocate with the Father Jesus Christ the Just One who alone is the propitiation for our sins 1 John 2.2 Rom. 3.25 who is made unto us of God wisdome righteousnesse c. 1 Cor. 1.30 Or how can he be clean that is born of a woman And therefore born in sin and under a curse the sign whereof appeares in the womans bearing and bringing forth Gen. 3.6 Our whole Nativity is impure Hence in the Law it is commanded that the woman should be unclean seven dayes that the child should be circumcised on the eighth day and that the mother should remain three and thirty dayes in the blood of her Purification Levit. 13. for by Nature we are all children of wrath and That which is born of the flesh is flesh Neither can any one bring a clean thing out of an unclean Chap. 14.4 See the Note there Surely as a slave begetteth a slave so doth a sinner beget a sinner Hence we are loathsome to God as a toad is to us because poison is in the nature of it Infantes ergo non sunt insonâ—es Infants are not Innocents though we commonly call them so because free from actual sin they having not yet sinned after the similitude of Adams transgression as the Apostle expresseth it Rom. 5.14 But the first sheet or blanket wherein they are covered is woven of sin shame blood and filth as may be seen Ezek. 16.4 6 This should teach us modesty and lowly-mindednesse Vnde superbit homo cujus conceptiâ— turpis Verse 5. Behold even to the Moon and it shineth not i.e. Either descend in thy thoughts from the highest Orbs as low as the Moon Or else ascend from Gold Gems Jewels and other Orient resplendent Creatures as high as the Moon and Stars and comparing them with the surpassing Majesty of God thou shalt find no more beauty or brightnesse in them then is in a lump of earth or clod of clay those heavenly Lights will appear to be as so many snuffs Or if thou canst discover no spots and blemishes in them yet God can without the help of any such Perspective Glasses as Galiâ—â—aeus gat him to discry mountains in the Moon Some think it was by Moon light that this speech was uttered and therefore the Moon is mentioned But as the Moon is confounded so the Sun also is ashamed when the Lord of hostes wil display the beams of his glory Mr. Abbot Isai 24.23 and 60.19 There is a Learned Interpreter who thus paraphraseth the Text Consider that by reason of the Fal of man the very creatures that in themselves are sinlesse yea the very Moon and Stars that are so far from earth and so neer to heaven have contracted defilement and are blemished so that with God for mans sake and by mans sin even they are not accounted free from pollution in his sight Thus he The visible heavens are defiled by our sins and must therefore be purged by the fire of the last day as of old the Vessel that held the Sinne-Offering was to be broken if earthen or to passe the fire if of better Metal Yea the Stars are not pure in his sight What ever they are in ours A thing that I see in the night may shine and that shining proceed from nothing but rottennesse There is a comparative imperfection and impurity in the Stars and Angels chap. 4.18 Verse 6. How much lesse man that is a worm He saith not as a worm but a worm it self So Psal 22. I am a worm and no man nullificumen hominis as Tertullian somewhere phraseth it Vermis parvus in carnc out caseo nascent Exod 16.24 David in the Arabick signifieth a worm saith One to which he may seem in that Psalm to allude The word here rendred a worm signifieth a small worm bred in cheese or flesh a Mite a Maggot Others say it signifieth rottennesse which hath no strength Hereby man convinced of his infirmity vanity and impurity should learne Virium suarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agnoscere to give glory to God and to take shame to himself And the Son of man which is a worm Lumbricus quo vix quidquam contemptius nominari potest So vile and abject a creature is man The greater is Gods mercy to look upon such a walking dunghil Learn hereby to know God and thy self which is the highest point of heavenly wisdom CHAP. XXVI Verse 1. But Job answered and said BIldad had vexed him with his impertinencies and superfluous discourses of Gods Attributes as if Job had denied them or doubted of them which was far from him witness this Chapter He therefore rippleth up Bildad with a continued smart irony in the three next following verses letting loose the reines to his justly conceived grief and indignation and invading his adversary with these sharp questions by way of wonderment Verse 2. How hast thou helped him that is without power q.d. Full well hast thou done it surely See a like irony Mark 7.9 and 1 Cor. 4.8 10 Thou art a very goodly comforter and with a great deal of Wisdome thou hast framed thy discourse to my present necessity Thou lookest upon me as a poor forlorn strengthlesse fruitlesse creature Thou shouldst therefore have set thy self to support me and shore me up by uttering not only commoda sed accommoda things true and profitable but things fit and sutable to my distressed condition Thou hast spoken much of the Majesty and purity of Almighty God wherein I well accord thee but these are words of terror such as I can hardly bear Of strong Physick we say Quòd nec puero nec seni nec imbecillo sed robusto â—conveniat That it is not for children or old folks or weak ones but for the stronger sort it is not for every complexion and state So neither is every discourse for all sort of people It is a singular skill to be able to time a word Isai 50.4 and to set it upon its wheels Prov. 25.11 to declare unto a man his righteousness which not one of a thousand can tell how to do it like him Job 33.23 to seek to find out pleasant words such as have both goads and nailes in them Eccles 12.10 11. to prick them on to duty and to fasten them to the right as pales are to their railes to divide the Word of God aright 2 Tim. 2.25 and to give every one his portion in the due season
too c. Gregory the Great trembled whensoever he read those words of Abraham to the rich Glutton who thought this life to be his saginary or boares-frank Son remember that thou in thy life time receivedst thy good things Luke 16. Yee have lived in pleasure upon earth Jam. 5.5 no fit place for such a purpose God did not turn you out of one Paradise that you should here provide your selves of another earth is a place of banishment and bondage Of the wickeds prosperity here see Job 21.7 8. with the Notes And whose belly thon fillest with thy bid treasures That is with Gold and other precious things digged out of the earth saith Aben-Ezra Opimis rebus saith Junius with abundance of outward blessings and benefits saith another which are called Gods hidden treasures not because they are not seen but because they are not so well perceived and used of the ungodly as were meet or because the reason of their present plenty of all things is hidden from them and yet it appears not but shall bee made manifest that these fatting ware are but fitting for the slaughter They are full of Children which they send forth as a flock Job 21.11 See the Note there Or their Children are full carne porcinâ saith the Arabick here or of wordly wealth and mountaines of mony left them by those faithfull drudges their rich but wretched Parents and progenitours whose only care was to heap up hoards of wealth for their posterity Vers 15. As for mee I neither envy nor covet these mens happinesse but partly have and partly hope for a farre better I will behold thy face in Righteousnesse which none can do but the pure in heart Mat. 5. and those that keep close to God in a constant communion being justified and sanctified persons I shall be satisfied Better than those muck-worms and their Children are When I awake sc Out of the dust of death at the Resurrection With thy likenesse With the visible sign of thy glory in Heaven 1. Job 3.2 PSAL. XVIII TO the chief Musician Some render it Adtriumphandum and well they may for this is old Davids 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or triumphant song after so many victories and deliverances and it is twice recorded in Scripture with very little variation See 2 Sam. 22. for the great worth and weightinesse of the matter that wee may the more observe it and bee the better versed in it This here recorded seemeth to bee the Review of it and thence those small additions and alterations that are found here and there but not of any great moment A Psalm of David Who having now gotten some breathing while from his troubles gave not himself to Idlenesse or worldly pleasures as the Romans used to do after that they had once ridden in triumph but calling to mind Gods great mercies towards him composed this sweet Psalmodie to his glory The Servant of the Lord So hee stiled himself before Psal 36. when hee first entred upon the Kingdome and now here again when being to lay it down together with his life hee breatheth out his holy soul to God in this divine ditty Sic ubi fata vocant c. This hee did after that as a faithfull servant of the Lord hee had done all the wills of God Act. 13.22 had served out his full time Verse 36. and dwelt in Gods house to length of dayes Psal 23.6 Who spake unto the Lord the words of this song God lets out his mercies to us for this rent of our praises and is content wee have the benefit of them so hee may have the glory The Hebrews give this Note here Every man for whom there is wrought a miracle of mercy and hee thereupon uttereth a song hath his sins forgiven him This is better yet than that of the Papists who promise pardon of sin to those that shall hear two Masses a day Wee who have received so many mercies should compass God about with songs of deliverances and not only servire Deo sed adulari as Tertullian hath it From the hand of all his enemies Heb From the Palm of other enemies as less considerable but from the hand or clutch-fist of Saul And from the hand of Saul his greatest enemy and of longest continuance So Christ is said to save his people from their sins by a specialty Mat. 1.21 because these do us the most mischief Vers 1. I will love thee O Lord my strength Heb. I will love thee dearly and entirely Ex intimis visceribus from the very heart root from the bottom of my bowels with like intention of affection as a tender-hearted Mother doth her dearest Babe that is her own bowels her self of the second edition Neither did David herein super-erogate for God requireth to be loved with all the heart minde soul strength Modus sig siâ—â— modo Beâ—â— as one that is best worthy good without measure that hath loved us without measure and therefore is without measure by us to be beloved Not that we are bound to love God in quantum est diligibilis so much as he is lovely or love-worthy for so God only can love himself but Nihil supra aequè aut contra Nothing must we love above God or so much as God much less against God we must be able to say affectionately with David Psal 73.25 26. Whom have I in heaven but thee there is none upon earth that I desire besides thee And as Bernard Amo te Domine plus quam mea meos me I love thee Lord more than my goods my friends my self A Christian begins with loving God for himself but he ends in loving himself and all other both persons and things in and for God His friend he loveth in the Lord his foes for the Lord but God he loveth absolutely and for himself affecting not only an union with him but even an unity his heart being turned as it were into a very lump of love as was Maries Luke 7.47 Histories tell of a certain Woman that came to Vespasian the Emperour professing that she was in love with him he commanded that a liberal reward should be given her for the same and when his Steward asked him under what Item he should put that gift in his Book of Account Vespasiano adamato said the Emperour Item To her that loved Vespasian God saith the Apostle is not unrighteous to forget your labour of love c. Heb. 6. I love them that love me saith Christ Prov. 8. and his love is not like the Winter Sun which hath light but not heat c. he is the strength of his people their Rock Fortress c. Vers 2. The Lord is my Rock and my Fortress c. i.e. He is all in all for my preservation Ten words say the Hebrews he here heapeth up in reference to Ten signal Victories or rather because his thankful heart was so enlarged that hee could never satisfie himself in saying what God had been to
bee unto them when I depart from them I did cast them out c. Evacuabameos I dealt by them as men do by the sweepings of the house or noysome excrements God sometimes dungeth his Vineyard with the dead bodies of his enemies Vers 43. Thou hast delivered mee from the strivings of the people viz. In the rebellions under Absolom and Sheba the son of Bichri These like bubbles which Children blow up into the air were soon blown out and fell into the eyes of those who with the blasts of disloyalty and ambition held up the same Thou hast made mee head of the Heathen Philistines Syrians Anamonites c. This is most true of Christ Head of his Church which consisteth of all Nations and most of these were unknown unto him as man and by hearing of him they were brought to submit unto him when the Apostles came and preached him amongst them Hence it followeth Vers 44. Assoon as they hear of mee Heb. at the hearing of the ear that is by the preaching of the Gospell they shall bee brought to yeeld the obedience of faith The strangers shall submit Heb. Subjectio sucosa Hypocâ—itica Falsly deny or dissemble with mee their submission is forced and feigned they dare do no lesse they receive my yoke but their hearts I have not Christ hath many such false-hearted subjects fawning and faining profligate professors carnal Gospellers Vers 45. The strangers shall fade away As do the dry leaves of Trees their vigour and confidence shall perish in a moment And bee afraid out of their close places Whence they shall come creeping to mee their conqueror to seek favour And this may very fitly also be applied to Christ and his subjects who must bee driven unto him out of their close places or starting holes of self-confidences self-conceitednesse c. by the spirit of bondage before they will unfeignedly submit to Christs Government Vers 46. The Lord liveth Or Vivat Dominus Let the Lord live It is spoken saith Calvin after the manner of men who use such kind of acclamations to the Kings whom they love and honour The Wicked could wish God extinct that so they might never come to an account before him but the Saints cry out Let the Lord live let Christ reign c. Blessed bee God that Hoe is God was a learned mans motto Luthers was Vivit sc Christus Si non viveret vellem me non unam horam vivere c. Christ is alive otherwise I would not wish to live an hour Another good man saith Miconius Christ liveth and raigneth alioque totus totus desperassem otherwise I should be utterly out of hope Let the God of my salvation bee exalted Triumphali elogio ab omnibus celebratur let him bee set up in all hearts and houses Vers 47. It is God that avengeth mee Heb. that giveth vengeances for mee whence also hee is called the God of vengeances Psal 94.1 and the God of recompences Jer. 51.56 And subdueth the people under me It is the great work of God to perswade the hearts of so many millions to obey one man Vers 48. He delivereth me from mine enemies This David hath never done with but goeth over it again and again as desirous to do the Lord all the right that might be From the violent man That is from Saul saith R. David and him he mentioneth last Quia erat principium omnis Davidicae gloriae because the fall of his house was the rise of all Davids glory The Chaldee hath it From Gog and his Armies Vers 49. Therefore I will give thanks c. See how the Psalmist in these three last Verses endeth as he began Among the Heathen This the Apostle applieth to Christ and his people as a Prophecy of his Kingdom and of the calling of the Gentiles Rom. 15.9 I that is Christ but yet in the person of his faithful and especially his Ministers will praise thee or confess unto thee c. And sing praises unto thy name Which to have done absurdum fuisset apud surdoâ— would have been absurd had not those Heathens had their ears opened Vers 50. Great deliverance giveth be to his King In Samuel it is He is the tower of Salvation for his King This Tower is Messias say the Jew-Doctors Quiest turris salutis O that those poor Creatures would once run to that strong tower and be safe To David and to his seed for evermore That is to Christ who was made of the Seed of David according to the flesh Rom. 1.3 Act. 13.23 and to all faithful Christians who are called Christs Seed Isa 53.10 and Psal 72.17 Filiabitur nomine ejus the Name of Christ shall endure for ever it shall be begotten as one Generation is begotten of another there shall be a succession of it to the Worlds end PSAL. XIX THe Heavens declare the glory of God The World saith Clemens Alexandrinus is Dei Scriptura the first Bible that God made for the institution of man The Heavens here instanced as a chief part of that Mundi totius machina are compared to a Scroul that is written Rev. 6.14 As in a Horn-book which little ones carry there be Letters in a paper within which appear through the same so under the blew saphire of the Firmament is spread a sheet of royal Paper written all over with the Wisdom and Power of God This Book was imprinted saith one at the New Jerusalem by the Finger of Jehovah and is not to be sold but to beseen at the sign of Glory of every one that lifts up his eyes to Heaven where he may plainly perceive Deum esse mentem Architectricem intelligentem sapientem potentem c. This lesson is fairly lined out unto us in the brows of the Firmament which therefore we are bidden to behold and discern sith therein God hath made himself visible yea legible even his eternal Power and God-head so that men are left without excuse Rom. 1.20 But because this Book of Nature with its three great Leaves Heaven Earth and Sea though never so diligently read over cannot bring a man to the saving knowledge of God in Christ nor make him perfect throughly furnished unto all good works behold another and better Book even that of the Holy Scriptures set forth vers 7 8. c. of this Psalm that like as where the Philosopher endeth the Physician beginneth so where Nature faileth us Scripture may inform and comfort us In this excellent Psalm then we have the sum of all true Divinity saith Reverend Beza the end whereof is to give us that knowledge of God and of his holy Worship whereby we may be made partakers of eternal life Here then in the six first Verses the Prophet sheweth that God manifesteth his glory to Mankind by his Works and first by the Work of Creation vers 1. Next of Government vers 2 3 c. and that 1. In the revolution of the starry Sky which revolution first
causeth a perpetual vicissitude of Days and Nights and so declareth the glory of God 2. It bespeaketh all people at once as a Catholique Preacher of Gods glory vers 4 5. Secondly In the constant course of the Sun that common Servant as his Name importeth vers 4. who with his motion vers 5. enlightneth all things with his Light Foord and pierceth all things with his Heat vers 6. Thus the Heavens declare the glory of God that is they yeeld matter and occasion of glorifying him according to that Psal 145.10 All thy Works praise thee O Lord but thy Saints bless thee Some Philosophers and with them some Rabbins have deemed Maimonides or rather doted that the Heaven was a living Creature and did actually praise and serve God But this conceit is exploded by the wiser sort and that Axiom maintained Formica coelos dignitate superat a Pismire because a living Creature is more excellent than the whole visible Heavens As for the Saints and Servants of God it is truly affirmed by Divines that there is not so much of the glory of God in all his Works of Creation and Providence as in one gracious action that they perform And the Firmament sheweth his handy-work The Expanse or out-spread Firmament It is taken both for the Air Gen. 1.6 and for the Sky Gen. 1.14 the whole Cope of Heaven which sheweth Quà m eleganter ad amussim operetur Deus manibus suis Vatablus how neatly and exactly God worketh with his hands which are attributed to him for our weakness sake Vers 2. Day unto day uttereth speech Some read it one day succeeding another uttereth or Welleth out Sicur fons scaturiens R. Menahem as a Fountain continually and plentifully speech yet without sound by a dumb kind of eloquence eructant by a continual revolution and success of days men are instructed concerning the Power and Providence of God as also concerning his truth and faithfulness for if God hath hitherto kept promise with Nights and Days that one shall succeed the other will he not much more keep promise with his people Jer. 33.20 25. And Night unto Night sheweth knowledge Days and Nights by their perpetual course and order Dei potentiam sapientiam concelebrant there being no less necessity of the Night in its kind than of the Day The knowledge it sheweth us is that man in himself is weak and cannot long hold out hard labour that he is permitted to sleep a while and take his rest that he must abridge himself of some part of his rest to commune with his own heart on his bed and be still that if hee bestir not himself and do up his work quickly the Night of Death cometh when no man can work c. Vers 3. There is no speech nor language where their voyce And yet few hear these Catholique Preachers these Regii Professores these real Postilles of the Divinity as one stileth them who do preach to all people at once Non solum diserte sed exertè at surdis plerumque fabulam they are by the most as little respected as is the Cuckoe in June Vers 4. Their line is gone out through all the earth Or their rule or direction or delineation or Scripture confer Isa 28.13 Quòd in coelis tanquam in volumine omnibus conspicuo descript a sit Dei gloria because that in the Heavens as in an open Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written down the glory of the Creator The like is done also in other less considerable Creatures every of which do after a sort write as well as speak and have a Pen as well as a Tongue The Chaldee word for a Mint signifieth also a Book of Histories because in that one Herb large stories of Gods Wisdom Might and Love are described unto us The same word also that signifieth an ear of Corn signifieth a word because every Field of Corn is a Book of Gods praise every Land a Leaf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Sheaf a Verse every Ear a word every Corn of Wheat a Letter to express the glory of God by Praesentem narrat quaelibet herba Deum Antony the Eremite being asked by a certain Philosopher how he could contemplate high things having no help of Books answered That the whole World was to him instead of a well-furnished Library this he had ready by him at all times and in all places Aug. de doct Christ l. 1. Niceph. l 8 c 40 In vita Bern. and in this he could read when he pleased the great things of God Bernard also saith that the time was when he had no other Masters nisi quercus fagos but the Oaks and Beech-trees In them hath he set a Tabernacle for the Sun That Prince of Planets but servant to the Saints of the most High as his name importeth so sweet a Creature he is that Eudoxus the Philosopher professed that he would be content to be burnt up by the heat of it so he might be admitted to come so near it as to learn the nature of it A Tabernacle or slitting-tent it is here said to have in the Heavens because it never stayeth in one place but courseth about with incredible swiftness Vers 5. Which is as a Bridegroom coming out of his Chamber sc after long expectation with a great deal of pomp and gayety such is the Sun-rising when hee first she weth himself above our Horizon Kimchi addeth that as the Bridegroom when he is abroad hasteneth home to his Bride so doth the Sun to his descent anhe'at ad occasum Eccles 1.5 And rejoyceth as a strong man or Champion to run a race readily running and effectually affecting all things with his heat The Persian Angari or Posts the Ostrich the wild Asse the Bustard the Dromedary De ascensmentis in Deum grad 7 the Eagle is nothing so swift as the Sun Bellarmine saith that he runneth in the eighth part of an hour seven thousand miles This dumb Creature gives check to our dulness as Balaams Asse also did to that Prophets madness Vers 6. Hâ—â— going forth is from the end of the heaven i. e. from the East unto the West in which course notwithstanding while he compasseth the circle of Heaven and Earth he visiteth the South and the North and is unweariable And there is nothing hid from the heat thereof i.e. from the benefit of the Suns heat who is ut cor incorpore as the heart in the body saith Aben-Ezra all things feel the quickning heat of the Sun not only the roots of Trees Plants c. but Metals and Minerals in the bowels of the earth Vers 7. The Law of the Lord is perfect Or Doctrin the whole Word of God commonly distinguished into Law and Gospel is perfect immaculate sincere entire compleat It Tully durst say that the Law of the twelve Tables in Rome did exceed all the Libraries of Philosophers both in weight of authority and fruit-fulness
righteous is hee Deut. 32.4 All his sayings are faithfull and therefore worthy of all acceptation 1 Tim. 1.15 The Eternity of Israel cannot lye 1 Sam. 15.29 Hee will not suffer his faithfullnesse to fail nor alter the thing that is gone out of his mouth Psal 89.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Plato Truth is lasting and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth is sweet said Mercuries Priests when they are their figs. Divine Truths should bee so to us in a speciall manner And as Cyprian in any great doubt or difficultie would call to Paulus Concordiensis who was his notary for Tertullians works saying Da Magistrum Reach hither my Master so should wee call for the Bible and there-hence fetch satisfaction and settlement as holding it infallible And righteous altogether Not one of them to be found fault with but all of them every way compleat and absolute Justificata sunt simul so some render it they are altogether justified What an high esteem the Jews at this day have of the Law hath been elsewhere noted whilst they carry it usually about their Synagogues at the end of their service in procession with many ornaments of Crowns and Scepters the Children kissing it as it passeth by them Spec. Euro◠To their Disciples they prescribe not to write any letter of the law without a coppy no line of it without a rule no parchment but made of the skin of a clean beast no word must be written in a different colour No man might carry it behind him Schicard de◠re Reg. H◠but lay it next to his heart in his travell nor read it but in a clean place nor sell it though the coppy were moth-eaten and himself half famished The last day of the feast of Tabernacles they call Shimchah Torah the rejoycing at the Law They have chosen also then two that are called sponsi legis one of which is to read the end of it called Chathan Torah the Bridegroom of the Law ended the other Chathan Bereshith Leo Moden of Jew rit◠153. because hee presently beginneth it again these are to expresse joy Vers 10. More to bee desired are they than gold Old people are all for profit young for pleasure here 's gold for the one yea the finest gold gold of Fes in great quantity here 's hony for the other yea live-hony dropping from the comb Acaeto melle◠Plin. l. 11. c. ◠liquor of the hony-comb As Manna had all sorts of sweet tastes in it so hath the word to those that have spirituall senses exercised to discern good and evill Great is the sweetnesse of humane learning to those that have got a taste of it as it was to Pythagoras and Plato who travelled farre for it to Julian the Apostate who preferred the study of it before all pastimes whatsoever to M. Aurelius the Emperour who said hee would not leave the knowledge hee might learn in one hour for all the gold that hee possessed to Alphonsus King of Arragon who preferred his skill in the Mathematicks before the Empire of Germany when it was offered unto him he professed that hee had rather lose his Jewels than his books and all his Kingdomes rather than that little learning hee had attained unto How then should we prize divine learning which is infinitely more precious profitable and pleasant David had much of it and yet hee cryes to God ever and anon Teach mee thy statutes Moses was but newly come down from the Mount and hee presently prayes as one insatiate Lord shew mee thy glory The Angels themselves know not so much of the mystery of Christ but they would fain know more 1 Pet. 1.12 Ephes 3.10 c. Vers 11. Moreover by them is thy servant warned Clearly admonished or fourbished and brightned Dan. 12.3 made circumspect Gods Testimonies were Davids counsellors Psal 119.24 better than ever was Polybius to Scipio Agrippa to Augustus Seneca to Nero Anaxagoras to Themistocles Plato to Dio Alexander to Aristotle or Nigidius to Cicero Princes of old had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monitores Remembrancers David desired no better than Gods statutes for his learned counsell and by them hee resolved to be ruled for so it followeth And in keeping of them Zenophon writeth that in Lycurgus his lawes this was much to be admired that whereas all men commended them yet no other City besides that of Sparta would ever observe them Men do rather praise right things than practise them as it was said of Demosthenes But David was of another strain hee after a large encomium of Gods Commandements is set upon the keeping of them and the rather because In keeping of them there is great reward Not only for keeping but in keeping of them As every Flower hath its sweet smell so every good action hath its sweet reflection upon the soul and as Cardan saith that every precious Stone hath some egregious vertue so here Righteousness is its own reward though few men think so and act accordingly Haud facilè invenies multis è millibus unum Virtutem pretium qui putet esse sui Howbeit the chief reward is not till the last cast till we come to Heaven Gnekeb◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apu◠Graeco◠The word here rendred reward signifieth the heel and by a Metaphor the end of a work and the reward of it which is not till the end Sicut opus non est usque ad mertem perfectum sic nec merces saith R. David here As the work is not done till death so neither is full wages till then to be had Vers 12. Who can understand his errour This David speaketh doubtless out of a deep sense of his own imperfections and defects in what the Law so much by him commended requireth and to prevent mistakes lest any man hearing him speak of great reward should think that Heaven may be merited and Salvation attained by a mans own righteousness No such matter beleeve it saith holy David I have neither done the Law nor deserved the reward but do fly to God by prayer and three things I have to beg of him First that he would graciously pardon my secret sins and errours unknown to my self or at least to others Secondly That he would keep me from proud and presumtuous sins vers 13. Thirdly That he would bridle my tongue and minde from speaking or but thinking ought that may be offensive to his Majesty vers 14. For the First of these Jun. Humanum est errare ignorare errorem suum It is incident to every man to erre and then to be ignorant of his errours Certain it is that our lives are fuller of sins than the Firmament is of Stars or the Furnace of sparks And if the best mans faults were written in his fore-head it would make him pull his hat over his eyes as the Proverb hath it David here seeth such volumes of corruptions in his heart and so many foul Errataes in his life
a ship full of Frankincense and bade him sacrifice freely Vers 5. His glory is great in thy salvation He was at first slighted even by his own as a petty Prince and the Philistines came up to seek him that they might suppress him before he grew too strong for them in so much as he for fear of them went down to the Hold 2 Sam. 5.17 but soon after he became formidable to them and the rest of the neighbour-Nations whom he subdued and reigned over The like hereunto befell our Queen Elizabeth who how low soever at first became at length as her enemies confessed the most glorious Woman that ever swayed Scepter because Posuit Deum adjutorem suum Honour and Majesty hast thou laid upon him a growing weight of glory a load of it even before man The Saints when they come to Heaven shall have an exceeding excessive eternal weight of glory 2 Cor. 4.17 such as if the body were not upheld by the mighty Power of God it were impossible it should ever bear it Vers 6. For thou hast made him most blessed for ever Heb. Thou hast set him to be blessings For as the wicked when destroyed by some horrible Judgment are examples to others of Gods curse Isa 65.15 Jer. 29.22 2 Pet. 2.6 Judaeus sim si fallam say the Turks at this day when they would assure any thing for a certainty so the godly when in a speciall manner blessed are Patterns of blessings to others that in them they may blesse themselves or others Psal 72.17 Psal 1 28. 4. Gen. 12.2 48.20 Ruth 4.11 12. See Psal 37.26 So here they shall say Tanto rerum successu polleas quanto David Maist thou bee as successfull as ever David was Thou hast made him exceeding glad with thy countenance One good cast whereof David long since preferred before all the worlds good Psal 4.6 See the Note there Vers 7. For the King trusteth in the Lord So then his joy was the joy of faith which is unspeakable and full of glory and hee must needs bee safe who relyeth upon God Isa 26.4 Hee shall not bee moved sc from the prosperous successe of his affaires and state the beauty and bulwark whereof is Gods never failing mercy Vers 8. Thine hand shall find out all thine enemies Thine because ours for thou art in a league with us both defensive and offensive Now our enemies act as if they were out of the reach of thy rod but thou wilt easily hunt them down and root them out Pursued they shall bee by thee and overtaken run they never so farre never so fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 9. Thou shalt make them as a fiery Oven i.e. Thou shalt lay upon them grievous and exquisite miseries Lam. 5.10 Hee alludeth to the overthrow of Sodom saith Vatablus The Lord shall swallow them up As the fire doth the fuel Some think the Prophet here alludeth to that direfull kind of punishment which David inflicted upon the Ammonites whom hee made to pass thorow the brick-kiln 2 Sam. 12.31 perhaps the furnace of their Idol Moloch or Milcholm wherein they caused their Children to passe thorow the fire 2 King 16.3 23.10 And the fire shall devour them Hell-fire saith the Chaldee Paraphrast Vers 10. Nulla emolumenta laborum Juven Their fruit shalt thou destroy i.e. Their labour and that which comes thereof Prov. 21.16 31. they shall toil to no purpose the gains shall not pay for the paines And their seed For as personall goodnesse is profitable to posterity so on the contrary as in the second Commandement they are peremptores potius quam Parentes Bern. Vers 11. For they intended evill against thee Because against thy people Hee that wrongeth a subject is arraigned for injury done to the King his Crown and dignity And as a certain Gentleman of Normandy was executed for but intending only to kill Francis the second King of France which he discovered to a Priest sub sigillo confessionis not thinking ever to hear further of it again so here Vers 12. Therefore shalt thou make them turn their back Who faced the very Heavens and ran as it were full butt against thee such was their impudence and insolence But thy wrath shall so meet them in the teeth wheresoever they turn that they shall bee forced to give over their chase and pursute of thy people Thou shalt make them turn their back Heb. their shoulder whence some sense the words thus Thou shalt bind them back to back and cast them into the Sea of perdition Some read the words thus Pones eos ut meram Kimchi Thou shalt set them as a Butt or Mark to shoot at and this agreeth best with that which followeth Against the face of them Which is elegantly campared to the white as their bodies to the whole mark or Butt Vers 13. Bee thou exalted Lord in thine own strength Finit Psalmum cum laude sicut incaepit saith Aben-Ezra Hee closeth up the Psalm as hee began it with praise and prayer that God would arise and destroy therest as hee had allready done some of their enemies Gods power and strength is in it self infinite and cannot be exalted or amplified but in respect of us it is said to bee exalted when exerted and put forth for the defence of his people So will we sing and praise thy power This they restipulate as knowing that it would please the Lord better than an Ox or Bullock that hath hornes and hoofs Psal 69.31 PSAL. XXII UPon Ajeleth Shahar Or The morning-Hart or stag such an one as the huntsman severeth out in the morning from the rest to hunt for that day It sheweth saith One Davids and Christs early and uncessant persecution and hunting by those doggs vers 16. till they came to their Kingdomes David had his share of sharp afflictions doubtlesse when hee penned this Psalm witnesse that graphicall description of his greatest grief in all parts and powers of body and soul Vers 14 15 16 c. But his mind and thoughts were by Gods holy Spirit carried out to Christs most dolorous and inexpressible sufferings to the which all his were but as flea-bitings as the slivers or chips of Christs Crosse and this was no small mitigation of his misery When the Jews offered our Saviour gall and vinegar hee tasted it but would not drink Therest hee left for his people and they must pledge him filling up that which is behind of his sufferings Col. 1.24 though for a different end as for exercise example triall witnesse of truth c. Vers 1. My God my God why hast thou forsaken mee David had prayed Oh for sake mee not utterly Psal 119.8 In part and for a time hee knew God might forsake him to his thinking at least But what saith Austin Non deserit Deus etiamsi deserere videatur non deserit etiamsi deserat God forsaketh not his though hee leem sometimes to do so hee leaveth them sometimes
Ark of the Covenant hitherto transportative into the place of its rest Psal 132.14 Certain it is that the Saints those living Temples of the Lord are here called upon to lift up their hearts in the use of holy ordinances yea therein to bee abundantly lifted up through faith with a joyfull and assured wel-come of the King of Glory who will thereupon come in to them by the ravishing operation of his love benefits and graces Vers 8. Who is this King of glory The gates are brought in as asking this question saith R. David This is the Angells admiration at the comming in of Christs humanity into Heaven saith Diodate Rather it is the question of the faithfull concerning the person of their King whom they hereby resist not but for their further confirmation desire to bee better informed of Him and his never-enough adored excellencies The Lord strong Jehovah the Essentiator the Eternall God the most mighty and puissant Warriour who if hee do but arise only his enemies are scattered and all that hate him flie before him Psal 68.1 Vers 9. Lift up your heads c. See Vers 7. And learn that in matters of moment wee must be more than ordinary earnest and importunate with our selves and others Vers 10. Who is this King of glory The best are acutè obtusi in the mystery of Christ crucified and must therefore by study and inquiry grow in grace and in the knowledge of our Lord Jesus Christ 2 Pet. 3.18 praying for that Spirit of wisdome and revelation for the acknowledgement of him Ephes 1.17 The Lord of Hoasts Hee who hath all Creatures at his beck and check the Lord of Sabaoth Rom. 9.29 Jam. 5.4 where the word signifying hoasts or armes is used untranslated because well understood both by Jews and Gentiles as is also Hosanna Hallelujah Amen PSAL. XXV A Psalm of David An excellent Psalm the second of those seven called by the Ancients penitentiall and such as may well serve us for a pattern of our daily prayers Beza as wherein David beggeth three things answerable to those two last petitions in the Lords prayer first Pardon of sin secondly Guidance of Gods good Spirit thirdly Defence against his enemies It appeareth that this Psalm was made by David when hee was well in years vers 7. after his sin in the matter of Vriah that great iniquity as hee calleth it vers 11. saith Vatablus and some gather from vers 19. that hee framed this Psalm when Absolom was up in armes against him vers 19. compared with Psal 3.1 See also vers 15. 22. It may seem therefore that when hee came to Mahanaim a Sam. 17.24 27. where God shewed him marvellous loving kindnesse in a strong City Psal 31.21 and where-hence hee was at the peoples request to succour them or to cause them to bee helped viz by his hearty prayers for Gods assistance 2 Sam. 18.3 he composed this Psalm with more than ordinary artifice viz. in order of Alphabet as hee hath done also some few others both for the excellencie of the matter and likewise for help of memory for which cause also St. Matthew summeth up the genealogie of Christ into three fourteenes all helps being but little enough Nazianzen and Sedulius have done the like the former in his holy Alphabet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and the latter in his Hymn A Solis ortus cardine Beatus auâ—tor saeculi c. Vers 1. Vnto thee O Lord do I lift up my soul i. e. Praeparo cor meum Ad te orand non ad Idola saith R. Solomon My heart maketh its faithfull addresses to thee and not any other with strength of desire and delight with earnest expectation and hope of relief See Jer. 22.27 Deut. 24.15 Psal 86.5 Cyprian saith that in the primitive times the Minister was wont to prepare the peoples minds to pray Cyp. de orat by prefacing Sursum corda Lift up your hearts The Jews at this day write upon the walls of their Synagogues these words Tephillah belo cavannah ceguph belo neshamah That is Buxtorf abbreviar A prayer without the intention of the affection is like a body without a soul and yet their devotion is a meer out-side saith One a brainlesse head and a soulelesse body Spec. Euâ— Antiquum obtinent Isa 29.13 This people draweth nigh to mee with their lipps but their heart is farre from mee A carnall man can as little lift up his heart in prayer as a moul can flye A David finds it an hard task sith the best heart is lumpish and naturally beareth downward as the poise of a clock as the lead of a net Let us therefore lay aside every weight and the sin that doth so easily beset it and pray God to draw us up to himself as the load-stone doth the Iron c. Vers 2. O my God I trust in thee I pray in faith which is as the fire and my prayer as the flame that ariseth out of it Faith is the foundation of prayer and prayer is the fervency of faith Now David knew that the hand of faith never knocketh at the gate of grace in vain Let mee not bee ashamed Shame is the Daughter of disappointment This David deprecateth Quaeque repulsa gravis see Job 6.20 Let not mine enemies triumph over mee By saying that I pray to no purpose as Rabshakeh did Isa 35.6 I say saith Hezekiah I have words of my lipps prayer prayer but alasse what 's that more than empty words an aiery nothing Counsel and strength are for the battel Thus Hee Vers 3. Yea let none that wait on thee bee ashamed Be nosed and twitted with my disappointments as they are sure to be if I be repulsed by thee and worsted by mine enemies all thy praying people shall have it cast in their teeth and laid in their dish Let them bee ashamed which transgresse without cause Let shame bee sent to the right owner even to those that deal disloyally unprovoked on my part And so it was for Achitophel hanged himself Absoâ—om was trussed up by the hand of God and dispatcht by Joab the people that conspired with him partly perished by the sword and partly fled home much ashamed of their enterprize Oh the power of prayer what may not the Saints have for asking Vers 4. Shew mee thy wayes O Lord q. d However other men walk towards mee yet my desire is to keep touch with thee for which purpose I humbly beg thy best direction See Exod. 33.13 Isa 2.3 Teach mee thy paths Assues ac me inure mee to thy paths Sicut parvulus ad ambulandum assuetus saith Kimchi as a little one is taught to find his feet Vers 5. Lead mee in thy Truth and teach mee i. e. Assiduè doce urge David was a great proficient in Gods School and yet he would learn more so sweet is divine knowledge Four times together here prayeth David to bee further instructed See Moses in like
sins of thy poor penitents The high Heaven covereth as well tall Mountaines as small molehills The vast Ocean swalloweth up huge Rocks as well as little pibbles St. Paul was for the first table a Blasphemer and for the second table a Persecuter and injurious but I obtained mercy saith Hee and why that the grace of our Lord might appear to bee exceeding abundant even to an over flow 1 Tim. 1.13 14. and that the glory of free grace might be so much the more manifested Rom. 5.20 The more desperate was my disease the greater is the glory of my Physician who hath fully cured mee said Austin once to one who upbraided him with his former loose living Vers 12. What man is hee that feareth the Lord This question implieth first a paucity of such as Hos 14. ult secondly the felicity of such as out of a reverentiall fear of God sue to him for pardon of sin and seek to bee made his servants Vatah. Utitur exclamatione Mol. O quanta est felicitas istius viri O the heaped up happinesse of such a rare man David admireth it here and well hee may for hee hath close communion with God and sweet communication of Christs secrets as followeth Him shall hee teach in the way that hee shall chuse i.e. That the good man shall pitch upon God will direct him in all dealings to make a good choice and will give good successe This is not in a mans own power to do Jer. 10.23 But the steps of a good man are ordered by the Lord and hee delighteth in his way Psal 37.23 Hee was a pillar of fire and cloud to the Israelites Exod. 14.19 and carefully chose out their way for them not the nearest alway but yet the safest Vers 13. His soul shall dwell at ease Heb. shall lodge in good Conquiescet quemadmodum de nocte quie◠ci solet even then when his body happily is tossing on his sick bed and at great unrest One being asked how hee did answered My body is weak my soul is well Hee shall be freed from the Devill of discontent and have a blessed self-sufficiency such and better than hee had whom Horace describeth Ephod 2. Beatus ille qui procul negotiis c. such as good Jacob had when hee said I have enough my Brother c. Tremel Godlinesse only hath such a contentednesse 1 Tim. 6.6 And his seed shall inherit the earth Gods love dieth not with the Parents but reviveth in their posterity 2 Sam. 7.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr◠It would bee a great stay of mind to us if God should say of our Children as once David did of Mephibosheth and afterwards of Chimham I will take care of them and see them well provided for Hee doth upon the matter say as much and more to every Beleever Vers 14. The secret of the Lord is with them that fear him It is neither learning nor labour that can give insight into Gods secrets those Arcana imperii Mat. 13.12 the Mysteries of the Kingdome of Heaven the mind of Christ 1 Cor. 2. ult these things come by revelation rather than discourse of reason and must therefore bee obtained by prayer Those that diligently seek him shall bee of his cabi net counsel shall know his soul-secrets and bee admitted into a gracious familiarity and friendship Joh. 15.15 Henceforth I call you not servants for the servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of my Father I have made known to you And he will shew them his Covenant As having no greater secret to impart to them than by shewing them the Covenant of Grace his good pleasure and purpose of their eternal Salvation to make them know the love of Christ which passeth knowledge that they may be filled with all the fulness of God Ephes 3.19 The Jews bragged much of Gods Covenant but here they are given to understand that only such as fear God are Covenanters Acts 13.16 Men of Israel and yee that fear God give audience Vers 15. Mine eyes are ever toward the Lord I look him full in the face and confidently expect deliverance This he speaketh saith one in reference to the Army that he had sent out to meet Absolom 2 Sam. 18.1 nothing doubting of getting the day For he shall pluck my feet out of the net Of evil concupiscence saith Aben-Ezra rather of my foes those crafty and cruel Fowlers Vers 16. Turn thee unto me Heb. Face about towards me And have mercy upon me There being no such mercy as to have thy favour This is a voluminous mercy For I am desolate and afflicted As all Creatures flag and hang the head when the Sun is eclipsed Misery is an object of Mercy as it was to the compassionate Samaritan Vers 17. The troubles of my heart are enlarged Whereby my heart is sorely straitned so that I can hardly breath Oh hide not thine ear at my breathing at my cry R. Obad. Cor vix capax tribulationum mearum Vat. Lam. 3.56 En patet in curas area lata meas all afflictions enter into mine heart as by a wide gate Out of my distresses Where with I am pent up and pinched as afterwards Paul was pricked with the messenger of Satan Vers 18. Lóok upon mine affliction and my pain My griefs under which I groan and labour my concupiscence saith Aben-Ezra against which I strive but prevail not And forgive all my Sin Heb. Lift up take away lay them on the true Scape-goat on that Lamb of God who taketh away the sins of the World Joh. 1.29 Vers 19. Consider mine enemies for they are many This was to David half a promise and a whole reason that he should be helped sith it was come to an extremity If God but look out of the pillar of Cloud upon the Egyptian Army it is enough for their utter confusion Exod. 14.24 And they hate me with cruel hatred Of their craft he had complained vers 15. now of their cruelty These are never sundred in the Churches enemies as the Asp they say never goeth without his mate See Esai 34.16 Vers 20. O keep my Soul The repetition of the self-same Petition argueth earnestness and is not always battologie Let me not be ashamed rendred scornful and scandalous Vers 21. Let integrity and uprightness preserve me Integrity of Conscience and uprightness of conversation For I wait on thee viz. For the accomplishment of thy promise That with the upright thou wilt shew thy self upright Psal 18.11 Vers 22. R. David Redeem Israel c. In vita vel post mortem means Either whiles I live or after my death This is every good mans care and prayer None is in case to pray for the Church that hath not first made his own peace with God PSAL. XXVI VErs 1. Judge me O Lord i.e. Judge betwixt me and mine enemies not betwixt me and thee as R.
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
of Hell as it were and doth therefore set up as loud a cry after God as once Micah did after his mawmets Judg. 18. and farre greater cause he had And to the Lord I made supplication He knew that the same hand alone must cure him that had wounded him neither was Gods favour recoverable but by humble confession and hearty prayer Some think to glide away their groans with games and their cares with cards to bury their terrours and themselves in wine and sleep They run to their musick with Saul to building of Cities with Cain when cast out of Gods presence c. sed haret lateri lethalis arundo but as the wounded Deer that hath the deadly arrow sticking in his side well he may frisk up and down for a time but still he bleedeth and will ere long fall down dead so it is with such as feek not comfort in God alone as make not supplication to Him for Him as return not to God who hath smitten them nor seek the Lord of Hoasts Isa 9.13 Vers 9. What profit is there in my blood c i.e. In my life say some q. d. To what purpose have I lived sith Religion is not yet settled In my death say others Diolat and better a violent death especially and out of thy favour Now all beleevers have ever abhorred such a kind of death before they were reconciled to God and had a true feeling of his grace Shall the dust praise thee c See Psal 6.6 with the Note Vers 10. Hear O Lord and have mercy upon me When faith hath once said to God what it hath to fay it will wait for a good answer relying on his mercy and expecting relief from the Lord as here David doth looking in the mean whiles through the anger of his corrections to the sweetneffe of his loving countenance as by a Rain-bow we see the beautifull image of the Suns light in the midst of a dark and waterish cloud Vers 11. Thou hast turned from mee my mourning c. Sustulisti luctum latitiam attulisti See the Note on vers 5. Ver. 12. To the end that my glory may sing praise to thee i.e. That my tongue oyled from an heart enlarged may exalt thee according to my bounden duty and thine abundant desert A good tongue that watcheth all opportunities to glorifie God and edifie others is certainly a mans great glory but an evill tongue is his foul shame Basil expoundeth glory by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit or soul The Chaldee Paraphrast Laudabunt to honor abiles mundi The glorious ones of the World shall praise thee O Lord my God I will give thanks unto thee for ever Epiphonematica pathetica conclusio Davidi ex summis calamitatibus erepto familiaris He concludeth as he began ingaging his heart to everlasting thankfullnesse and therein becoming a worthy pattern to all posterity PSAL. XXXI A Psalm of David made say Vatablus and others at that time when Saul pursued David in the Wildernesse of Maon 1 Sam. 23.24 But by many circumstances and passages of this Psalm it appeareth more probable that it was as the former composed when Absolom was up 2 Sam. 15.10 c. See vers 11 12 22. of this Psalm with 2 Sam. 17.24 27. 19.33 Joseph Autiq. lib. 7. cap 9. Vers 1. In thee O Lord do I put my trust Hic Psalmus varia mixtus magna affectnum vicissitudine insignis est This Psalm is strangely mixt and made up of many and diverse passions and petitions according to the change of times and estate In the time of affliction he prayeth in the time of consolation he praiseth the Lord Ercles 7.15 In these three first verses is little said but what had been before said and is already opened Let mee never be ashamed i.e. Repulsed worsted defeated In thy Righteousnesse And not according to mine own Righteousnesse saith Kimchi or according to thy faithfullnesse Vers 2. 〈…〉 This repetition of his petition is no vain babbling as Mat. 6.9 but an effect and an evidence of greatest earnestneffe as Mat. â—6 44 For an house of defence Where the enemy can as little hurt mee as when I was in the Hold 1 Sam. 22.4 Vers 3. For thou art my Rock and my fortresse Such places David had been forced to fly to but stil he trusted in God Lead mee and guide mee Duc me deduc me A Metaphor from Captaines and Generalls who lead on their armies with greatest art and industry Vatab. Vers 4. Pull mee out of the net That noted net as the Hebrew hath it Nam Zâ— denet at rem notam omnibus saith Kimchi David was not caught in it but the enemies presumed he would be so selling the hide before the beast was taken as did likewife the proud Spaniards when coming against England in eighty eight they triumphed before the victory and sang Tu qua Romanas suevisti temnere leges Hispano disces subdere collajugo But blessed be God the net brake and wee escaped Psal 124.7 For thou art my strength As a tree is strongest at the root and a branch or bough next the trunck or stock and the further it groweth out from thence the smaller and weaker it groweth too So the nearer the Creature is to God the stronger and on the contrary Vers 5. Into thine hand I commit my spirit So did our Saviour so did St. Stephen and diverse of the dying Martyrs with these very words most apt and apposite surely for such a purpose But what a wretch was that Huberâ—â— who dyed with these words in his mouth I yeeld my goods to the King my body to the grave and my soul to the Devill Thou hast redeemed And so hast best right unto mee O Lord God of truth I know whom I have trusted Vers 6. I have hated them that regard lying vanities i.e. Idols or ought else besides the living God who giveth us all things richly to injoy 1 Tim. 6.17 See Jon. 2.8 with the Note Vanitates vanitatis Vatablus rendreth it and telleth us that some understand it of Astrology R. David doth so in this Note of his upon the Text Astrologos in cantatores in fuga mea non consului sed in Domino prophetis ejus confisus sum I have not consulted Astrologers and Soothsayers in my trouble but have trusted to the Lord and his Prophets Vers 7. I will be glad and rejoyce In the midst of trouble faith will find matter of joy as extracting abundance of comfort in most desperate distresses from the precious promises and former experiences Thou hast known my soul in adversity God knows our souls best Psal 1.6 and wee know him best in adversity Isa 63.16 the Church thought she should know him in the midst of all his austerities Vers 8. Thou hast not shut mee up c. i.e. Not given mee into their power See Psal 27.12 Thou hast set my feet in a large room So that
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 râ—spicit universos quasi singulas it 〈…〉 sâ—lâ—s 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 paâ—â—ter 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
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 〈◊〉 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 su◠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 1◠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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 â—mnium bonorum Principum imagines in 〈◊〉 annulo scâ—lpi 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
ends of the earth c. i. e. of all thine Elect abroad the whole World Of them that are afarre off upon the Sea The Islanders Ut penitus toto disjuncti abs orbe Britanni Venice is said to be situate six miles distant from any firm Land and built in the heart of the Adriatick Sea the waters whereof do flow into the City and beat upon it through all the streets thereof Now it may be hoped that God hath many souls even in such places Spec. Europ sith there are thought to be no fewer than twenty thousand Protestants in Civil it self a chief City of Spain It was long since fore-prophesied that the Isles should wait for Gods Law Isa 42.4 51.5 60.9 Vers 6. Which by his strength setteth fast the mountains Why then should it seem incredible that he will do all manner of good to his Elect for whose sake hee made all at first and still upholdeth all by the word of his power so he doth also States and Kingdoms oft compared to Mountains in Scripture See Jer. 51.25 Isa 13.2 Zech. 4.7 that the Lord God might dwell among men viz. in his Church and chosen people Being girded with power With prevailing power as the word signifieth Vers 7. Which stilleth the noyse of the seas Making a calm at his pleasure hee hath the Sea it self that brutish Creature at his beck and check so hath he also Devils and master less men who seek to subvert Civil Government and to lay all level Hence it followeth The noyse of their waves and the tumult of the people When they are in hurly burly and contentions among themselves Savitque animis ignobile vulgus Virg. Aene. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piud Horat. Od. 4. lib. 3 Jamque faces saxa volant furor arma ministrat Now it is God only that can asswage these tumults others may stir strife but God only can stint it saith Pindarus It is he alone Qui terram inertem qui mare temperat Ventosum urbes regnaque tristia Divosque mortaele sque turbas Imperio regit unus aequo Vers 8. They also that dwell in the uttermost parts c. And are therefore Duri horridi immanes latrociniis dediti omnium denique pessimi not further distant from the Sun than from all Humanity except the Sun of Righteousness shine upon them as he hath done upon us here in England Are afraid at thy tokens Thy notable Works thine Executions Thou makest the out-goings of the morning c. That is the inhabitants of East and West or the vicissitudes of day and night whereby men are occasioned to praise and glorifie God See Jer. 31.35 The Jews at this day as they are bound to say over an hundred Benedictions every day so these two among the rest When they go forth in a morning they say R. Solom in loc Blessed bee He who hath created the greater Lights And in the evening they say Blessed be He who causeth the darkness of the night Vers 9. Thou visitest the earth c. i.e. With a gracious Rain and so makest it to become an Alma parens to men and beasts With the River of God With thy sweet showers coming out of the Clouds as out of a great Watering-pot Pluvia de caelo replens flumin◠Aben-Ezra Psal 147.8 Thou preparest them Corn As a good House-keeper doth for his Family How easie were it with God to starve us all Vers 10. Thou waterest the ridges c. The fore-mentioned mercy of God in producing an Harvest he further amplifieth and explaineth by the parts that men might be the more sensible and not like bruit Beasts content themselves with a natural use of the Creature but taste and see how good the Lord is Vers 11. Thou crownest the year with thy goodness Whilst each Month produceth its several fruits or commodities so that the whole is as it were a Crown Royal but especially a year of extraordinary plenty such as was the last of Queen Mary Mr. Clerks Martyrol when Wheat was sold for five shillings a Quarter Malt for four shillings eight-pence and a bushel of Rye for four-pence Thy steps drop Thy waggon-tracks the Clouds are Gods Chariot or where-soever thou passest there is plenty Vers 12. Rejoyce on every side Heb. Are girded with joy which in time of drought seems to be clad in sackcloth Vers 13. The Pastures c. Here is stately Rhetorick all along PSAL. LXVI VErs 1. Make a joyful noyse unto God all yee lands Heb. All the earth shout aloud for joy as the people did at the return of the Ark so that the earth rang again God shall one day shew himself to be the God not of Jews only but of Gentiles also these shall as well cry Christ as those Jesus these say Father as those Abba And as there was great joy in Samaria when the Gospel was there first received Acts 8.8 so shall there bee the like in all other parts of the earth Vers 2. Make his praise glorious Heb. Put glory to his praise so Josh 7.19 Gods glory is as himself eternal and infinite no way capable of our addition or detraction howbeit to try how we prize it and will exalt it he declareth that he accounteth himself made more glorious by us when we receive him into our hearts as King of glory and praise him accordingly Vers 3. Say unto God Hereby it appeareth that this among other Psalms of like nature was written for the perpetual use of the Church and to serve for a set form of praising God as occasion required either in publick or private Shall thine enemies submit themselves unto thee Heb. Shall lye unto thee that is saith Kimchi shall deny that they ever did any thing against thee or thy people Or rather they shall perforce acknowledge thy power and prowesse as Julian the Apostate did in his last Vicisti Galilae they shall also yeeld obedience to thee such as it is because they can neither will nor chuse this Virtus nolentium nulla est Vers 4. All the earth shall worship thee Heb. They shall bow down to thee stoop to thy Government submit to the Scepter of thy Kingdom they shall become the Kingdoms of our Lord Jesus Christ O dieculam illam O mora Christe veni Selab Let that thy Kingdom come come speedily come in our days Bimherab Beiamenn as the modern Jews pray daily Vers 5. Come and see Venite vidite Hee taketh good people by the hand as it were leading them to the sight of Gods stupendious proceedings which may not be slighted Isa 5.12 Toward the children of men For they are his chief care and about them is his providence principally exercised Vers 6. He turned the sea into dry land A mercy much celebrated and not without cause in all after-ages They went thorough the floud on foot That is thorough the River Jordan when it had over-flowed the banks and met with no
calleth it The heavenly Exchange betwixt God and his people they present dury he conferres mercy Luther saith he would not live in Paradise without the Ordinances as with them he could frame to live in Hell it self And a small village with a godly Pastor and a good people in it is an earthly Paradise saith He. If that Italian Martyr could date his letter From the delectable Orchard of the Leonine prison what may we think of the free use of the ordinances what of Heaven nam facile literatransfertur ad Spiritum Vers 2. My soul longeth As she did who said Give mee Children or else I dye His soul once longed for the waters of the well of Bethlehem but not so earnestly as now to draw waters with joy out of those wells of salvation My heart and my flesh Ut sit sanctitus in corde sanitas in corpore And for obtaining of this whole David cryeth aloud as a child when hungry cryeth every whit of him hands feet face all cry and then the Mother flings by all then she flyes and out-runs her self So here The desires of the Righteous shall be satisfied Prov. 10.24 Vers 3. Yea the sparrow Avis communissima haunteth about houses buildeth about windows and there chirpeth The Heb word ken for a nest hath the first letter bigger than the rest to note Gods providence in teaching birds to build Exclamatio pathetica ex abrupto Trem. And the Swallow a nest for her self c. She hath her name in Hebrew from her liberty to flye boldly and to nestle in mens chimneyes Prov. 26.2 Even thine Altars Or Oh thine Altars so some read it by a passionate exclamation importing strongest desires after them The want of Gods Ordinances should pinch us to the heart Vers 4. Blessed are they that dwell in thy house viz. Those Meniall-servants of thine the Priests and Levites who have their lodgings near thee and their imployment about thee This is still the happiness of Gods Ministers whose holy function and calling both in the preparation to it and execution of it leadeth them to God and holdeth them with him They will be still praising thee As having hearts full of Heaven and consciences full of comfort There cannot but be musick in the Temple of the holy Ghost Vers 5. Blessed is the man whose strength is in thee i.e. Who is enabled by thee both in body and mind to come from the place of his aboad to the solemn feasts In whose heart are the wayes of them Here the old translation In whose heart are thy wayes is far better i.e. As he bringeth his body to the Ordinances so he hath thy wayes or laws ingraven in his heart Vers 6. Who passing thorough the valley of Baca That is of tears say some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. of Mulberry-trees say others the one are moist the other use to grow in more dry places Betwixt them both they may serve saith One to make up a more compleat emblem of this miserable World made up of woes and wants In hoc exilio saith Bernard in hoc ergastulo in hac peregrinatione in hac valle lachrymarum c. Make it a Well They are as chearfull in their travel to Gods house as if they had plenty of water all the way Finis edulcat media the joy of the Lord is their strength whereby they are carried on an end as they say to their journeys end the joyfull preconceit of appearing before God in Zion allaying their great thirst Vers 7. Pergunt tarmatini Beza They go from strength to strength i.e. Lustily and constantly turma turmae subinde sese adjungente one company comming this way and another that out of their several parishes and so they grow stronger and go more comfortably on together Some render it de doctrina in doctrinam vel de academia in academiam they grow til they come to a perfect knowledge of God Every one of them in Zion appeareth before God And then think their pains though never so great well bestowed though then they saw Gods face but obscurely in the dark glass of the ceremonies Popish pilgrims though used hardly and loose much of their estates yet satisfie themselves in this I have that I came for viz. the sight of a dumb Idol What then should not we then suffer to see God in his ordinances c. Vers 8. O Lord God of Hoasts hear my prayer Satisfie mine earnings pantings and inquietations of mind after the liberty of they Sanctuary verse 2. These very desires he calleth prayers Vers 9. Behold Not only Hear see Psal 34.15 with the Note Look upon the face of thine anointed Christi cujus festina adventum saith Kimchi do me good for Christs sake Vers 10. For a day in thy Courts Every Flower hath its sweetness so hath every holy duty its comfort I had rather be a Door-keeper As the Korites were to whom this Psalm was committed and for whose incouragement this might be spoken A Door-keeper is first in last out so would David be in holy assemblies Tardy hearers would be loath to beg this office out of his hand In the tents of wickedness Tentoriis vexationis Kimchi Vers 11. For the Lord God is a Sun and Shield An universal All-sufficient and satisfactory good proportionate to our necessities The Lord will give grace and glory One would think that were enough yea but then here is more than enough No good thing will he with-hold c. and thence is Davids desire so to be about him Vers 12. O Lord of Hosts c. Conclusio Epiphonematica PSAL. LXXXV VErs 1. Lord thou hast been favourable c. Gods free grace and favour is fitly premised as the Fountain and Mother of all the following Mercies This is that other Book Rev. 20 12. that hath our names in it and our pardon Thou hast brought back the captivity of Jacob Of old from Aegypt and alate from the Philistines who after Sauls death miserably tyrannized over Israel till David delivered them Some hold that this Psalm was composed at the end of the Babylonish Captivity Others conceive it may be a prayer for the conversion of the Gentiles who are brought in speaking the whole Psalm throughout Vers 2. Thou hast for given the iniquity c. This is worthily mentioned as a main mercy as a chief fruit of Free-grace Thou hast covered all their sin That that filthy thing may be no longer an eye-sore unto thee In the Original there are Six Homoioteleuta which is an elegancy not to be englished Vers 3. Thou hast taken away all thy wrath Heb. Thou hast gathered it thou hast recollected it that we might not bear it when Sin is once remitted Wrath is soon removed Thou hast turned thy self from the fierceness c. Here are six Hasts drawing in the next Turn vers 4. God hath and therefore God will is a strong Medium of hope if not a demonstration of Scripture-Logicks See
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. Huntingâ—on 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. Sâ—pher 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. â—â— using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 â—ev 14.6 7. With the Notes there One Expositor geiveth this note here Ternarius numerus est sacer â—b 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 similâ—tudo 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 alâ—oqui totus desperassem I am glad that Christ is Lord of all for otherwise I should utterly have been out of hope saith Miconâ—us 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 instineâ—us 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.9 Sin seemeth to have its
and a type of Christ the great Mediator of his Church Aben-Ezra calleth him Cohen baccoâ—aniâ—â— the Priest of Priests And Philo writing his life concludeth This was the life and death of Moses the King the Lawgiver the prophet and the chief Priest And Samuel A man that could do much with God like wise Jer 15.1 and is therefore as some conceive called Pethuel that is a perswader of God Joel 1.1 Alsted Vers 7. They kept his testimonies And so shewed that they called upon God with a true heart in full assurance of faith Heb. 10.22 Vers 8. Thou wast a God c. A sin pardoning God Neb. 5â— 17 So thou wast to them under the Law so thou wilt be to those under the Gospel Though thou tookest c. Though Moses might noâ— enter for his unbeleef and Samuel smarted for indulging his sonâ— Vers 9. Exalt the Lord Versus amaelaus See Vers 5. PSAL. C. A Psalm of prcise Suavis gravis short and sweet appointed likely to be sung at the Thank-offerings quando pacifica erant offerende say the Italian Levit. 7. â—â— and Spanish annotators See vers 4. Enter with Thanks-giving or with Thank-sacrifice Vers 1. All ye lands Both Jews and Gentiles Rom. 15.10 11. for your common salvation Vers 2. Serve the Lord with gladness The Caâ—balists have a Proverb The Holy Ghost singeth not but out of a glad heart Cheerfulness is much called for in both Testaments God loveth a cheerful server Vers 3. Know ye that the Lord he is God Be convinced of it ye Heathens whose fantasies have forged false gods and ye Jews acknowledge the true God to be Three in One and One in Three It is he that hath mode us And new made us for we are his workmanship a second time created in Christ Jesus unto good works Eph. 2.10 The word signifieth saith Kimchi Ornate beneficiis afficere donis gratiis cumulaâ—e confer 1 Sam. 12.6 and so is distinguished from Barâ— to create and Jaâ—sar to form William of Malmsbury telleth of a certain Emperor of Germany who coming by chance into a Church on the Sabbath day found there a most mis-shapen Priest penè portentum natura insomuch as the Emperor much scorned and contemned him But when he heard him read those words in the Service For it is beâ— that bath made us and not we our selves the Emperor checkt his own proud thoughts and made in quiry into the quality and conditions of the man and finding upon examination that he was a very learned and devout man he made him Archbishop of Collen which place he discharged with much commendations We are his people and the sheep See Psal 95.7 This is a priviledge proper to the Communion of Saints Vers 4. Enter into his gates c. As sheep into his sheepfolds frequent his publick Ordinances wait at the posts of the gates of Wisdome there as at an heavenly Exchange the Saints present duty and God confers mercy Vers 5. For the Lord is good Though we be evil he giveth us all these good things graâ—â—e and although we provoke him daily to punish us yet his mercy is everlasting like a fountain it runneth after it hath run And as the Sun which shineth after it hath shined See Zach 13.1 Job 1.27 And his truth endureth to all generations Heb. to Generation and Generation He saith not for ever saith an Interpreter because his promises are true but under a condition which perhaps the following Generations will not observe The condition is to the promise as an Oar in a Boat or stern of a Ship which turns it another way PSAL CI. A Psalm of David Wherein he promiseth and pre-ingageth that whenever hee came to the Kingdome he will be a singular example both as a Prince and as a Master of a Family In which respect this Psalm should be often read and ruminated by such that their houses may be as the house of David Zach. 12.8 and as the Palace of George Prince of Anbaâ—â— which was saith Melanctben Ecclesia Academia Curia a Church Act. Mon. fol. 1559. an Academy and a Court. Bishop Ridley read and expounded this Psalm oftentimes to his houshold hiring them with money to learn it and other select Scriptures by heart A good Governour is like that Noble-man who had for his Impress two bundle of ripe Miâ—â—et bound together with this Mâ—tto Servare Servari meâ—â— est for the nature of the Miâ—â—et is both to guard it self from all corruption and also those things that lye near it That is a rare commendation that is given the late Reverend and Religious Dr. Chatterton that he was an house-keeper three and fifty years and yet in all chat time he never kept any of his servants from Church to dress his meat His life by Mr. Clark saying That he desired as much to have his servants know God as himself Vers 1. I will-sing of Mercy and Judgement â— Davids Ditty was composed of discords Mercy and Justice are the brightest stars in the sphere of Majesty the main supports of a Throne Royal How heit there should be a preheminence to Mercy as one well observeth from Micah 6.8 Mercy must be loved and not shewn onely Justice must be done and no more The sword of Justice must be bathed in the oyl of Mercy A well-tempered mixture of both preserveth the Commonwealth Rom. 13.34 Vnto thee O Lord will I sing Acknowledge thee alone the bestower of these graces and thy glory â—s the end These are matters that Philosophers and Politicians mind not Vers 2. I will behave my self wisely I will begin the intended reformation at my self and then set things to rights in my family which while Augustus did not he was worthily blamed by his subjects and told that publick persona must carefully observe Aedibus in prâ—priis quae recta 〈◊〉 prava gerantur Pluâ—â— Cate said that he could pardon all mens faults but his own But Cate the wise wanted the wisdome from above and was therefore short of David who promiseth here so be merry I will sing and yet wise I will behave my self wisely in a perfect way that is in an upright conversation and in a faithful discharge of the great trust committed unto me Oâ— when wilt then come unto me In the performance of thy promise concerning the Kingdom For I am resolved not to â—â—â—evert thee but to wait thy coming Est suspirium 〈…〉 ex abrupto like that of Juâ—â—â— I have waited O Lord for thy salvation Gen. 49 18. Or When wilt thou come viz. to reckon with me For come thou wiles I wilt walk within my house with a perfect heart And although my house â—â— not sâ— with God 1 Sam. 23.5 yet this is all my desire and shall be mine endeavour although be make it not to grow ib. Indesinentes â—mâ—ulabo Kimchi I will walk uncessantly walk in the midst of mine house 〈…〉 2 King 4.35 and this I
and pour out its complaint before the Lord. Vers 1. Hear my prayer O Lord O Lord Christ for so this Psalm is to bee understood as the Apostle sheweth Heb. 1. And let my cry Which is that thou wouldest be pleased to bring us poor exiles back to our own Country and so this prayer is answerable to that of Daniel Chap. 9. Vers 2. Hide not thy face from me For this would be worse than all the rest See Jer. 16.13 I will cast you cut of this land-and I will shew you no favour This last was a cutting speech and far worse than their captivity and yet Non exul curae dicitur esse Deâ— Answer me speedily Festina responde In our earnest prayers we may press for expedition in general not tying God to any particular time as those Bethulians did in the book of Judith Vers 3. For my dayes are consumed like smoak Which the higher it mounteth the sooner it vanisheth Some read it in the smoak So Psal 119.83 I am become like a bottle in the smoak dryed and withered 〈…〉 And 〈◊〉 bones are burnt as an hearth Ossae mea quasi friâ—â— contaâ—â—erâ—â—â— My strength is gone Velâ—â—l sartagiâ—â—â— Arah Here to the twelfth verse is a most lively picture of a dejected person such as can hardly bee paralleld teaching us to be deeply affected with the Churches afflictions Vers 4. My heart is smitten Blasted with thins indignation that ventus urent â—xiâ—ans So that I forget eat my bread I am â—â—â—achless through want of that beat heart should supply Vers 5. By reason of the voyce of my 〈◊〉 A broken spirit drieth the bones Prov. 17.22 and by drinking up the marrow and radical moisture casâ—eth all into a consumption Vers 6. I am like a 〈◊〉 Or 〈◊〉 which liveth in lonely plaâ—â—â—â— and crieth ou◠〈…〉 I am like an Owl of the Desert Avis lutifuga Night-bird a Night-raven the Vulgar hath it others a Bat a Cuccow but most an Owl that noctis monstrâ—â— as Pliny speaketh of her net cantu aliquâ— vocales sedgeâ—itu hated of all other fouls Lib. 10. cap. which never come near her but to keep a wondering at her Vers 7. I watch I can as little sleep as eat vers 4. That nurse of nature and sweet Parenthesiâ— of mens griefs and cares sleep departeth from me Nec membris dat curasâ—pâ—rem And am as a sparrow That hath lost his mate so have I mine associater which is a sore loss for optimum solatium sodalitium Vers 8. Mine enemies reproach me all the day This is an evil that mans nature is most impatient of See Psal 137. And they that are mad against me That let flye at meâ— or that once praised me flattered meâ— So the Sept. Are sworn against me Have sworn my death or do swear and curse by me as the Turks do at this day when to confirm a truth they say Judaeus sim si sallam I would I were a Jew it is so See Zach. 8.13 Isa 6.15 Jer. 29.22 God make thee as Abab and as Zedechiah c. Vers 9. For I have eaten ashes like bread Being cast on the ground as a mourner I know not whether I eat bread or dust this relisheth to me as well as that my mouth is so out of taste And mingled my drink with weeping I forbare not to weep no not while I drank sorrow is dry and wine driveth away sorrow we say Not so from me Wine is calle by Simon ideâ— in Athonaeu◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expeller oâ— sadness De coelo in terram R. Solom Vers 10. Because of thine indignation This lay heavier upon the good mans heart than all the rest God was displeased For thou bast lifted me up and cast me down That is that I might fall with the greater poise Significatur gravissima collisie Here the Prophet accuseth not God of cruelty but bewayleth his own misery Miserum est suisse felicem It is no small unhappiness to have been happy Vers 11. My dayes are like a shadow that declineth As at Sun-set the shadows are at longest but not long lasting And I am withered like grass Mown down and laid a drying Vers 12. But thou O Lord shalt indure for ever And therefore wee thy Covenanters shall be restored Lam. 5.19 And thy remembrance Which thou hast of us and we of thee Vers 13. Thou shalt arise and have mercy upon Sion This hee speaketh with as much confidence as if he had been in Gods bosome for hee knew the promise of deliverance after seventy years captivity See the like Hab. 1.12 For the time to favour her c. This he understood by books as Dan. 9.2 and therefore presseth God to a speedy performance God loveth to be burdened with his own word to be sued upon his own bond c. But besides the promise the Psalmist had another ground of his confidence and that is in the next Vers 14. For thy servants take pleasure in her stones They pity heâ— and wish her welfare much more then dost thou Hee argueth from that sweet tender melting frame of spirit that was found in the faithful which is but a reflex of that farsweeter that is in God And savour the dust thereof Theruines and the rubbish heartily desiring and expecting a re-edification and restauration whereof they had a sweet promise Am. 9.9 and for the spiritual Temple to be built of Jews and Gentiles they had many more See all that followeth Vers 15. So the beathen shall fear c. By the restauration of Jerusalem where the Messias was to be born and manifested the everlasting Gospel shall be preached and the Gentiles converted to the faith And all the Kings of the earth Caught by those Fishermen and their successors in the Ministry Vers 16. When the Lord shall build up Zion Isaiah had foretold that the second Temple should be more glorious than the first Isa 54.11 and 60.17 the stones whereof were types of those living stones whereof that spiritual Temple was to bee built 1 Pâ—t 2.5 and wherein God would manifest more of his glory than ever liâ— had done in all the world besides Vers 17. Humilesque Myticae Virg. He will regard the prayer of the destitute Heb. Of the poor shrub tha is in the wilderness trod upon by beasts unregarded worthless Heath Juniper t Wild Ta marâ—k Tremelliâ—â— rendreth it Nudatissimi Others Excitantis se the prayer of one that stirreth up himself to take hold of God and thereby prevaileth with him I came for thy prayer saith the Angel to Daniel chap. 10.12 Vers 18. This shall be written for the generation to come This that the poor shrub hath sped so well in prayer together with all other the particulars of this Psalm and indeed the whole Scripture Rom. 15.4 So little truth is there in that assertion of the Jesuits that the Epistles of the Apostles were intended onely for the use of those Churches or persons to whom
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 Eâ—â—k 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 Howbâ—â—t 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 guâ—â—ae 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 seâ—teth us â—urt 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 〈◊〉 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 〈◊〉 the 〈◊〉 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 â—â—s 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 Rephidiâ—â— 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 〈◊〉 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. Fabrâ—◠〈◊〉 vivus de scipsâ—â— 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 〈◊〉 gives his friend 〈…〉 illi do 〈…〉 In all thy good deeds give God the glory and take up â—lowly 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
It is in mercy and in measure that God chastiseth his Children It is his care that the Spirit fail not before him nor the soules which hee hath made Isa 57.16 If his Child swounds in the whipping God le ts fall the rod and falls a kissing it to fetch life into it again Vers 19 Open to mee the gates of Righteousnesse So the gates of the Sanctuary are called because holinesse becommeth Gods house for ever to keep out the prophane Porters were appointed See 2 Chron 23.19 and such were the Ostiarii in the primitive Church their word was Canes for as Dogs out of doces See Reve. 22.15 Prosper Vers 20 This gate of the Lord Some make the former verse the request of the people and this to bee Gods answer thereunto Others make that to bee Davids speech to the 〈◊〉 and this their answer q.d. This beautifull gate is fit to bee opened to the Lord alone if others enter they must bee righteous ones only and that to praise him 〈◊〉 which the Righteous shall 〈◊〉 scil With Gods good leave and liking Others may haply thrust into the Church but then God will say Friend how camest thou in hither who required these things at your hands who sent for you O Generation of Vipers who hath forewarned you to flye from the wrath to come The Sacrifice of the wicked is abomination how much more when hee bringeth it with a wicked mind Prov. 21.27 Vers 21 I will praise thee for thou hast heard mee Luther rendreth it because thou hast humbled and afflicted mee but withall thou art become my salvation Vers 22 the stone which the builders refused David and the son of David were by those who seemed to bee somewhat laid aside and sleighted as abjects and refuse ones but wisdome was ever justified of her Children Is become the head-stone of the corner Lap is dratonus sive frontatus whereby the Church is supported as the sides and weight of a building are by a Principall binding corner-stone against all blasts Vers 23 This is the Lords doing That David should ever come to the Kingdome that Christ should so bee raised from the lowest ebbe of humiliation to the highest tide of exaltation this is a wonder of wonders a matchlesse miracle And it is marvellous in our eyes As all Gods works are to those that have spirituall senses habitually exercised but especially the great work of mans Redemption by Christ Vers 24 This is the day which the Lord hath made The Queen of dayes as the Jews call the Sabbath Arnobâ—us interpreteth this text of the Christian Sabbath others of the day of salvation by Christ exalted to bee the head-corner-stone in opposition to that dismall day of mans fall Wee will rejoyce Or Let us rejoyce Dull wee are and heavy to spirituall joy and are therefore excited thereto Vers 25 Save now I beseech thee Hosanna as Mat. 21.9 an usuall acclamation of the people to their new Kings Send now prosperity God will send it but his people must pray for it I came for thy prayers Dan. 10. Vers 26 Blessed bee hee that commeth Blessed bee Christ Scultet Annal. Vivat Christus ejusque insignia said John Clark of Melda when for declaring against the Popes indulgences hee was burnt in the forehead with a hot Iron Wee have blessed you out of the house of the Lord Thus say the Priests to the people Ministers must blesse those that bless Christ saying Grace bee with all them that love our Lord Jesus Christ in sincerity Ephes 6.24 as if any do not let him bee Anathema Maranatha 1 Cor. 16.22 Vers 27 God is the Lord who hath shewed us light By giving us the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4.6 hee hath brought us out of darkness into his marvellous light 1 Pet. 2.9 Binde the Sacrifice with cords Make them fast there till the Priests shall have time to offer them Spare for no cost in shewing your thankfullness for Christ and his benefits Some render it Obligate solennitates in frondosis Austin hath it in confrequent at ionibus Vers 28 Thou art my God and I will praise thee The people are taught to say thus and the Greek Arabick and Latine translations repeat here vers 21. I will praise thee for thou hast heard mee and art become my salvation People can never be sufficiently thankfull for their salvation by Christ It is their duty and should be their desire Vers 29 O give thanks unto the Lord c. Repetit proaeâ—iâ—â— pro Epiloge See vers 1. PSAL. CXIX VErs 1 Blessed are the undefiled Pindarus and other Poets had their Ogdaades or Octonaries Lib. 4. Biblioâ—â— This Alphabeticall Poem as Sixtus 8 〈◊〉 calleth it is Davids doubtlesse though it hath no title to shew to much written in the dayes of his banishment under Saul and far more worthy to bee written in letters of gold than Pindâ—â—â— seventh Ode which that prophane fellow Politian preferred before any Psalm of David the sweet finger of Israel How much better his Coâ—â—◠〈◊〉 Jacobus Furnius who translated this Psalm into Greek and Latine verses 〈◊〉 many Octonaries and beginning each verse thereof with the same letter after the manner of the Hebrew composure which is very artificiall both for the excellency of the matter and for the help of memory The Jews are said to teach it their little ones the first thing they learn wherein they take a very right course both in regard of the heavenly matter and plain stile fitted for all capacities David in his troubles especially was a man much in meditation of Gods word and here hee giveth us in his thoughts of it When a book is set forth verses of commendation are oft prefixed David seemeth to set this divine Psalm as a Poem of commendation afore the Book of God mentioning it in every verse unlesse it bee one only verse 122. under the name of Testimonies Laws Statutes Word Judgements Precepts c. Who walk in the Law of the Lord Who walk towards Heaven in Heavens way avoiding the corruptions that are in the world through lust 2 Pet. 1.4 Vers 2 Blessed are they that keep his testimonies Angels do so and are blessed Rev. 22.9 And that seek him Sincere ac sollicitè That seek not his omnipresence what need they but his gracious presence Vers 3 They also do no iniquity i.e. No wilfull wickednesse as do those workers of iniquity whose whole trade it is and whose whole life is nothing else but one continued web of wickednesse spun out and made up by the hands of the Devill and the flesh an evil spinner and a worse weaver They walk in his wayes Without cessation or cespitation Vers 4 Thou hast commanded us c. These are verba vivenda non legenda words to bee lived and not read only as one well saith of this whole Psalm neither is it enough that wee understand or ponder
distance and disproportion Thus Angels As for Saints All thy works praise thee O God saith David that is they give matter and occasion but thy Saints blesse thee Psal 145.10 How they do this see Rev. 5.11 12. Verse 7. Thou art the Lord the God Heb. That Lord with an emphasis with an accent and besides thee there is none other See verse 6. This is proved by his free favours to Israel and patient bearing with their evil manners in the wildernesse there being not any God like unto our God for pardoning of sinne and passing by the transgression of the remnant of his heritage Mic. 7.18 And didst chuse Abram God first chose him for his love and then loved him for his choice And broughtst him out of Vr of the Chaldees Pulling him as a brand out of that fire where till then he had lived and might else have died an Idolater Josh 24.2 And gavest him the name of Abraham See the Note on Gen. 17.5 Verse 8. And foundest his heart faithful He must needs finde it so who had made it so Otherwise Abraham as well as any other might well say Bern. Horreo quicquid de meo est ut meus sim The natural heart is deceitful and desperately wicked c. a bundle of sinne folly is bound up c. a treasury of sinne an evil man out of the evil treasure of his heart c. a raging Sea of sinne Esay 57.20 a world of wickednesse James 3.6 If any good be in it 't is but as a drop of rose-water in a bowle of poyson where falling it is presently corrupted And madest a Covenant with him To be his God and the God of his seed This was divini mellis alveare the bee-hive of heavenly honey this was more then to be made Monarch of the whole world See Gen. 17.20 21. To give the land of the Canaanites c. Who had filled that good land from one end to the other with their uncleannesses Ezra 9.11 and were therefore worthily rooted out of it So Josephus reporteth that in his time these Jewes were grown so wicked that if the Romanes had not destroy'd them without doubt either the earth would have swallowed them up or fire from heaven have consumed them Bede saith of the ancient Britaines immediately before their destruction by the Saxons that they were come to a very great height of wickednesse so as to shame the counsel of the poore because the Lord was his refuge Psal 14.6 And hast performed thy words Of many promisers it may be said as Tertullian of the Peacock all in changeable colours as oft changed as moved Sertorius paid his promises with fair words Antiochus was sirnamed Doson because he oft said I will give you this or that but never did God is none such For thou art righteous That is faithful for there is a twofold justice of God 1. Of Equity 2. Of Fidelity See 1 John 1.9 Rev. 10.1 Where Christ is said to have a rainbow on his head to shew that he is faithful and constant in his promises Verse 9 And didst see the affliction The eyes of the Lord are upon the righteous as well as his eares open to their prayers he knoweth their soul in adversity de remedio prospicit he is solicitous of their safety And heardest their cry by the red sea Though mixed with much murmuring Exod. 14.10 So he heard that pitiful poor prayer of David Psal 31.22 I said in mine haste I am cut off from thine eyes Neverthelesse thou heardst the voice of my supplications when I I cryed unto thee God heareth the young Ravens Psal 147.9 though they have but an hoarse and harsh note make no melody to move pity and cry but by implication onely and not directly unto him Verse 10. And shewedst signes and wonders upon Pharaoh That sturdy Rebel whom neither Ministery nor misery nor miracle nor mercy could possibly mollifie This was worse then any or all those ten plagues sent upon him whereof see Exod. 3.19 with the Note For thou knewest that they dealt proudly c. This the just and jealous God could not away with Exod. 18.11 His work in Heaven is said that Heathen to cast downe the lofty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Aesop Chiloni and to lift up the lowly So didst thou get thee a name i. e. A great fame of thy power and justice to the conversion of some as Jethro Exod. 18.1 and conviction of others as Deut. 32.31 Josh 2.10 1 Sam. 4.8 Verse 11. And thou didst divide the Sea before them That which threatened to swallow them preserved them For this shall every one that is godly pray unto thee in a time when thou mayest be found surely in the floods of great waters they shall not come nigh unto him Psal 32.6 As a stone into the mighty waters As lead Exod. 15.10 So shall Rome that spiritual Egypt once sinke into the bottome of the Sea as a milstone thrust into it by a mighty Angel with a most impetuous force Rev. 18.21 Verse 12. Moreover thou leddest them by day c. This pillar of a cloud was miraculously moved with such variation as God thought fit for the guiding of their journeyes much better then did or could Vibilia that Heathen-fiction And in the night by a pillar of fire Though they did not usually journey in the night yet sometimes they did and then this pillar of fire was their guide God is with his at all assayes and is all in all unto them Psal 121.4 See Esay 4.5 6. Verse 13. Thou camest down also upon mount Sinai A place of many bushes and briers The Law there delivered pricketh and pierceth the consciences of evil-doers Thither God came with ten thousands of his Saints as Moses who climbed up that hill and alone saw it saith Deut. 33.2 And spakest with them from heaven He came down upon Sinai and yet spake from heaven See a like text John 3.13 There he spake also with us Hos 12.4 See that ye refuse not him that speaketh from heaven see that ye shift him not off much lesse turn away from him Heb. 12.25 And gavest them right judgements c. All these high praises are farre below the worth and excellency of Gods holy Lawes They were given in the wildernesse because saith Philo they are to be learnt in a wildernesse seeing there we cannot be hindered by the multitude But this is no way solid as one hath well observed Good Statutes and Commmandments Good they are in respect 1. Of the Author 2. Of the Matter 3. Of the Effect for they make those good that observe them This is true of the Moral Law as for the Judicial it was fitted to the Jewes and best for them but Carolostadius did ill to seek to force it as needful for all Christian Common-wealths Encyclop Solon being asked whether he had given the best Lawes to the Athenians answered the best for them the best that
warme when he c. Canst thou give a reason of the extreme heat that is about the Summer-Solstice when the warm South-winds blow so gently that they are scarce felt at all and thy cloathes heated by thy body are a burden to thee so that thou art ready to cast them off and but for common honesty thou couldst go naked Brentius thinks That although one of the winds only is here instanced yet the disposing of them all is intended wherein much of God may be seen for it is he alone who holdeth them in his fist hideth them in his Treasures sendeth them out as his Postes rideth upon them as his Chariot 2 Sam. 22.10 Psal 104.3 checks them at his pleasure whence they concluded Christs Deity Matth. 8.27 makes them pace orderly appointing them their motion c. chap. 28. Nos motum sentimus modum nescimus Joh 3.8 Thou hearest the sound of the wind but knowest not whence it cometh nor whither it goeth Now if in these common matters men are so blind how much more in the deep judgements of the most High Verse 18. Hast thou with him spread out the Skie He had convinced Job of his ignorance and now he will of his impotence and imbecility and this by an irony q.d. Tunè ille gigaâ—es Art thou indeed that Gyant or Demi-god that helped the Almighty when he spred the heavens when he laid the foundation of the earth c Age itaque si tantus vir es quantum te ostentas c. Go to then if thou be indeed such an one as thou wouldst seem to be whiles thou takest upon thee to be viz. to contend with God and to complain of his hard dealing with thee Teach us what we shall say unto him c. as ver 19. for we dare not as thou hast done dare him to come into the lists with us as hoping to have the better of him Which is strong Not by reason of any hard massie Elemental thickness but by reason of their airy Diod. incorruptible indissoluble nature composed of very thin and even parts Hence the Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines Firmamentum See the Note on Gen. 1.7 And as a molten Looking-glass Perspicuum sapphirinum clear and transparent as a mirrour wherein God maketh himself visible R. Levi. as it were who of himselfe is too subtle for sight or sinew to seize upon The Hebrew hath it which is strong as a molten Looking-glasse i.e. as a polished brazen Looking-glass being more solid then brass more transparent then christal Verse 19. Teach us what we shall say unto him A notable scoffe a sharp sarcasme Verba sunt urgentis insultantis q d. Velim ut è tot argumentis cap. 23.4 aliqua nunc proferas I would that thou wouldst bring out some of those many Arguments thou didst brag of for we are at a fault neither can we such is our ignorance find what to say in thy just defence had we never so good a mind to it For we cannot order our speech by reason of darknesse We are benighted and word-bound forced to acknowledg our ignorance our infancy and to complain as Anaxagoras afterwards did omnia esse circumfusa tenebris and as Empedacles angust as esse sensuum semitas that we are far to seek of what to say in this case and ready to think that silence would be our safest eloquence Verse 21. Shall it be told him that I speak An in acta referetur â—i si loquar Shall it be recorded before him c q.d. Then wo be to me for I am sure to rue it yea and without mercy to be ruined for it Did not Enoch the seventh from Adam prophesie long since saying Behold the Lord cometh to execute judgment upon all and to convince them of all their hard speeches which ungodly sinners have spoken against him Jude 14 15. If a man speak surely he shall be swallowed up If he speak in thy behalf or after thine example presuming to controle Gods works and to quarrel his proceedings as thou hast done he is sure to be undone Some read the words thus For if he speak man shall be devoured That is if God speak man who before he cometh to speak thinks that he shall be able to reason with him shall be quite confounded and his words as it were swallowed up by his profound wisdome and he made unable to speak one word for himself Wherefore let all fâ—â—sh be silent before the Lord for if any presume to chat against his judgements he shall have his words driven down his throat again by a divine vengeance Cave ne lingua feriat collum Take heed thy tongue cut not thy throat say the Arabians Proverb-wise Verse 21. And now men see not the bright light that is in the clouds It seemeth saith an Expositor that at that very instant the cloudy weather did begin to clear up and that thereupon Elihu took occasion to speak these words The Sun is called Light by an excellency the Egyptians call him Orus from the Hebrew Or. q.d. Thou art not able to look into the body of the shining Sun quia nimium sensibile laedit sensum How much lesse canst thou behold God in his glory in comparison of whom the Sun in his strength is but as a clod of clay Hereafter we shall see God as he is see him face to face 1 John 3. See as we are seen c. but here we can see his back parts only and live Exod. 33. Surely out of what Elihu had hitherto said Job should have reasoned thus with himself I cannot bear the force of a flash of lightning of a clan of thunder of a violent showre of an overturning whirl-wind of an extreme frost of the out-shining Sun c. how much lesse of God in his Majesty Verse 22. Fair weather cometh out of the North Heb. Gold cometh c. Serenitas aur similis Tig. that is the golden beames of the Sun as golden Oyle Zech. 4.12 The North-wind also cleanseth the clouds and shewes us the pleasant face of the Sun that Gold-maker all whose rayes come tipt and gilt with a glistering glory upon them With God is terrible Majesty Far beyond that of the Sun or of the most dread Soveraign upon earth be it an Augustus Caesar or a terrible Tamberlane Turk hist 23â— 415. in whose eyes sate such a rare and reverend Majesty as a man could hardly endure to behold them without closing his own The Tigurines render it Ad Deum reverendissimum pertinet confessia To the most reverend God belongeth praise Others by way of Doxology Vnto God be reverend Majesty a fit perclose of Elihu's excellent Discourse It was the last speech of dying Chrysostom Glory be to God from all creatures Let it be the badge of the Beast Laus Deo beatae Virgini Cry we Deus terribilis laudeter as Brentius rendreth this Text Let God alone be
praised Verse 23. Touching the Almighty we cannot find him out Heb. The Almighty the Nominative Case put absolute q.d. in short as for the Almighty that nomen Majestativum as Tertullian phraseth it we cannot comprehend him any more then we can the main Ocean in a cockel shell And whereas we can say as here that he is excellent in Power and in Judgement and in plenty of Justice August Ista de Deo dicimus quia non invenimus melius quod dicamus We say these things of God because we have nothing better to say of him and must owe the rest unto our thoughts although indeed He is above all name and above all notion In searching after God saith Chrysostom I am like a man digging in a deep Spring I stand here and the water riseth upon me and I stand there and still the water riseth upon me To Thomas Aquinas busie in this search was shewed they say a deep pit in the edge of the sea which empty it and carry away the water as oft as they will it is still filled with other It is a knowledge that passeth knowledge Eph. 3.19 That which in measure is pleasant and profitable being too much enquired into proves unsavoury and unsafe He will not afflict viz. Willingly Lam. 3.33 or canslesly 1 Pet. 1.6 Or He will not answer viz. Every one that questioneth the justice of his proceedings as Job in his heat had done The Seventy render it question-wise will he not answer scil Those that call upon him in truth sith he is excellent in power and in judgmen c Sure he will Verse 24. Men do therefore fear him They do or should do for his excellent greatnesse and goodnesse Psal 130.4 Matth. 10.28 But in case they do not He respecteth not any that are wise of heart That out of a conceit of their owne wisdome stand it out against him and think to reason it out with him as thou hast done Or But he seeth not all wise in heart He findeth not all wise whom he beholdeth here upon earth Stultorum plena sunt omnia and thou also hast dealt very foolishly as God hath seen and will shortly shew thee better then I can do CHAP. XXXVIII Verse 1. Then the Lord answered Job GOD himself taking the word out of Elihu's mouth who had spoken well but wanted Majesty to set it forth became his owne Patron et hujus disputationis sequester and Decider of this long Controversie vindicating his own Authority and teaching that truth in the four following Chapters which Saint Paul briefly comprizeth in these words Rom. 11.33 34. O the depth of the riches both of the wisdome and knowledge of God! How unsearchable are his judgements and his wayes past finding out For who hath knowne the mind of the Lord or who hath been his Counsellor Why then should any one require an account of his proceedings or question his Justice Job had often desired that God would take knowledg of his Cause His friends also had desired the same chap. 11.5 Here therefore He appeareth in person not as out of an Engine devised for that purpose after the manner of some partial Tragedy for the whole narration testifieth that this is a true story of things done indeed Beza and afterwards faithfully recorded Which history is highly to be esteemed as an incomparable Treasure if it were for nothing else yet for the right knowledge of natural Physophy here laid open in these four following Chapters together with the chief and principal end thereof which is that in these visible creatures we may behold the invisible things of God Out of the whirle-wind That is Out of a cloud whence issued a whirle-wind or a storm as a testimony of his heavenly Majesty and to procure attention See the like Deuter. 4.12 1 King 19.11 c. Ezek 1.4 c. Nah. 1.3 Heb. 12.18 God loves to be acquainted with men in the walks of their obedience yet he takes state upon him in his Ordinances and will be trembled at in his word and judgments And said With much more mildness and moderation then Elihu or any of them had used in reprehending Job and yet with such plenty and efficacy of words and arguments Vt facillimè omnes omnium orationes superet That no such Oration can any where else be read Well might Lavater say Hoc postramum colloquium est admodum suave utile this conference of God with Job is very sweet and profitable for it teacheth us among other things how gently God dealeth with his offending servants and how hardly the best are brought to confesse their sins and truly to repent of them Vers 2. Who is this that darkneth counsel Who 's this that talketh thus saith God stepping forth as it were from behind the hangings how now What 's to do here Some Ancients think it meant of Elihu but Job is the man see chap. 42.3 where he takes it to himself and it may be God here pointed to him with a Quis est iste Job That darkneth counsel My Counsel by misconstructions his own by rash and unskilful expressions for which Elihu also rightly blamed him and his other friends took great offence at him who should rather have said as Cruciger did of Luther Eum commodiùs sentire quà m loquitur dum effervescit that he thought not so ill as he spoke in his heat By words without knowledge This is the worst that God chargeth Job with words of folly and ignorance not with malice falshood blasphemy c. Counsel also he attributeth to him though not wisely managed If there be any good in us he noteth and noticeth it passing by our defects and failings as when Sarah called her husband Lord she is much commended for it though there was never another good word in all that sentence Gen. 18.12 1 Pet. 3.6 See on chap. 35. vers 16. Verse 3. Gird up now thy loins like a man As men did use to do when they went to fight 1 King 20.11 Stand to thy ward and see to thy self for I mean to assail thee and to try thy manhood Plato hath observed that the best Fencers are the worst Souldiers Many can brave it afore-hand as that Thrasonical Gaal did Judg. 9.29 who yet cannot look their enemy in the face with blood in their cheeks For I will demand of thee and answer thou me I will be thy opponent sith thou hast challenged me into the schooles as it were and given me my choice and prove thee with hard questions whereunto if thou canst give no good answer see thine own folly and be satisfied Verse 4. Where wast thou when I laid the foundations of the earth q. d. Thou wast no where a meer Non-ens thou wast no companion or counsellour of mine nay not so much as a looker on for thou art but of yesterday Thou understandest not the reason of this fair fabrick much lesse of my dark and deep counsels Declare if thou hast