be desolate for a reward a poor reward but such as sin payeth to her servants the wages of sin is death Sin payeth all her servants in black mony See Psal 35.21 The ward here rendred reward signifieth an heel It is as if the Prophet should say Let one desolation tread upon the heels of another â—ill they be utterly undone Vers 16. Let all those that seek thee rejoyce viz. When they hear of my deliverance The Saints have both their joyes and griefs in common with their fellow-members as being in the body Heb. 13.3 both in the body of Christ and in the body of sleth and frailty Vers 17. But I am poor and needy A stark begger neither will I hide from my Lord as once Josephs Brethren said to him when they came for com mine extream indigency my necessitous condition I am one that gets my living by begging Yee the Lord thinketh upon met Hee is the poor mans King as hath been said and Christ is 〈…〉 as Augustine hath it that is he gives with the Father and at same time prayes with the suter who must therefore needs speed Thou art my help and my deliverer make no tarrying Deliver mee speedily lest I perish utterly God saith One is sometimes troubled with too much help but never with too little we are sometimes too soon but he is never too late PSAL. XLI A Psalm of David Of the same sense with the four former Psalmes saith Kimchi Vers 1. Blessed is his that considereth the poor Heb. That wise by 〈◊〉 concerning the poor The poor weakling whose health is impaired whose wealth is wasted Austin rendreth it Qui praeoccupat vocem 〈◊〉 He that prevenreth the request of the poor begger wisely considering his case and not staying till he â—â—ave which possibly out of modesty hee may hee Ioth to do The most interpret it of a charitable Judgement passed upon the poor afflicted not holding him therefore hated of God because heavily afflicted as Jobs friends did At vobis 〈◊〉 sit qui de me quantumvis calamitoso rectius judicatis so Beza here paraphraseth Well may you fare my friends who censiâ—â—e better of mee though full of misery and deal more kindly with mee The word Masâ—hil signifieth both a prudent Judgement and a desire to do all good offices Faith One. It signifieth to give comfort and instruction to the weak faith Another wisely weighing his case and ready to draw out not his sheaâ— only but his soul to the hungry Isa 58.10 This is a blessed man presupposing him to be a Beleever and so to do it from a right Principle viz. Charity out of a pure heart of a good conscience and of faith unfeigned 1 Tim. 1.5 The Lord will deliver him i.e. The poor weakling and the other also that dealeth so mercifully with him both shall be delivere according to that of our Saviour Matth. 10.41 Delivered I say he shall be in due time supported in the mean while a good use and a good Issue he shall be sure of Kimchi Some make it Davids prayer The Lord deliver him c. Others the mercifull mans prayer for the poor-afflicted Vers 2. The Lord will preserve him and keep him alive Life in any sense is a singular mercy Why is a living man sorrow full Lam. 3.39 if he be alive though afflicted he hath cause to be thankfull how much more if alive to Righteousness The Arabick here interpreteth it dabit 〈◊〉 filios in quibus post mortems vivat he will give him Children in whom he may live after his death And he shall be blessed upon the earth With wealth and other accommodations so that the World shall look upon him as every way blessed And thou wilt not deliver him into the hands of his enemies Heb. Do not thou deliver him This maketh Kimchi conclude that all this is but oratio visitantis consolatoria the prayer of him that visiteth the sick man for his comfort Vers 3. The Lord will strengthen him upon the bed of languishing Whether through sicknesse of body as Isa 38.2 or sorrow of heart for in such case also men cast themselves upon their beds 1 Kin. 21.4 This God and not the Physicians will do for the sick man die septimo on the seventh day saith R. Solomon when he is at sickest Thou wilt make all his bed Heb. Thou wilt turn thou wilt stirre up Poâ—hers under him that he may lye at ease and this by the hand of those poor whom he had considered Or Thou wilt turn all his bed That is his whole body from sicknesse to health as Kabvenaki senseth it Vers 4. I said Lord be mercifull unto mee heal Heal mee in mercy and begin at the inside first Heal my soul of sin and then my body of sicknesse Heal me every whit These to the end are the sick mans words saith Kimchi And this is the Character of the Lords poor man to whom the foresaid comforts do belong saith Another For I have sinned against thee He cryeth peccavi not perit Sanat ionom in capite orditur he beginneth at the right end Vers 5. Mine enemies speak evill of mee Notwithstanding my pitty and devotion that 's no target against persecution Davids integrity and the severity of his discipline displeased these yokelesse Balialists they were sick of his strict government and longed for a new King who would favour their wicked practices such as was absolom whom they shortly after set up David they could not name because be did Justice and Judgement to all the people These â—bertines were of the Eâ—â—◠〈◊〉 loquaces ingeniesi in prafect 〈…〉 eulpam infamiam non effugiat such as loved to speak evill of dignities and could not give their governours how blamelesse soever a good word When shall be dye and his name perish Nothing lesse would satisfie their malice than utter extermination But David recovereth and his name surviveth when they lie wrapt up in the sheet of shame Vers 6. And if he come to see mee That is Achitaphel or some such hollow-hearted Holophanta Plaut Ore pro mea sinitate orant sed cordequaerunt malum Midrash Tillin He speaketh vanity Pretending that he is very sorry to see mee so ill at ease and letting fall some Crocodiles tears perhaps Has heart gathereth iniquity to it self As Toads and Serpents gather venom to vomit at you When be goeth abroad be telleth it Boasting to his treacherous Brotherhood of his base behaviour Vers 7. All thas hate mee whisper together against mee Heb. Mussitant they mutter as Charmers use to do These whisperers are dangerous fellows Rom. 1.29 like the wind that creepeth in by chinks in a wall or cracks in a window A vente percolato inimice reconciliato libera nos Demine saith the Italian Against mee do they devise Cogitant quasi coagitant Vers 8. An evill disease say they â—leaveth fast unto him Heb. A thing of Belial Omnes impietates quas perpetravit R.
in Gods heart and which he was well assured could not have befallen him without Gods will and decree the mercies which in the former verses Job had recounted and reckoned up viz. his conception quickening preservation all which he looked upon as love-tokens coming out of the heart of God and from the spring of special love Here then we see whence we may fetch comfort when most hardly bestead namely from those effects whereby God sealed up his love to us in forming us in the womb but especially in his Covenant of Grace that bee-hive of heavenly honey whereby he hath ingaged to be our God even from the womb to the tomb yea to all perpetuity Hereunto Job had respect and so had David Psalm 22.10 11. and Psalm 25.10 Verse 14. If I sin then thou markest me Though through humane frailty only I offend niâ—is dedignatur mortalitatem qui peccasse erubescit Enphorm thou soon notest it thou followest me up and down as it were with pen ink and paper to set down my faults How then say some that God sees not sin in his children Job thought the Lord was over-strict with him which yet could not be and that he put no difference betwixt him and those that were notoriously wicked as the next words import And thou wilt not acquit me from mine iniquity That is from the punishment of mine iniquity Verba diffidentis saith Mercer words spoken according to the judgment of the flesh saith Diodate which holdeth Gods visitations to be punishments and vengeances Verse 15. If I be wicked wo unto me Here he bringeth a Dilemma whereby he declareth himself every way miserable faith Mercer whether he be bad or good suffer he must without remedy If I be wicked woe unto me wo is the wicked mans portion tell him so from me saith God Isai 3.10 11. Though he love not to hear on that ear but can blesse himself in his heart when God curseth him with his mouth Deut. 29.19 And a godly man setteth the terrour of sins woes before his flesh that slave that must be frighted at least with the sight of the whip Wo be to me saith Paul if I preach not the Gospel 1 Cor. 9.16 Or if when I have preached to others I my self should be a cast-a-way verse 27. which to prevent he kept under his body his corruption and gave it a blue eye for we are not debters to the flesh saith he Rom. 8.10 We owe nothing but stripes and menaces cursing it in every cruse c. And if I be righteous yet I will not lift up my head Indeed I cannot because I am so bowed down with changes of sorrows armies of afflictions my pains are continued and I shall surely sink under them much adoe I have now to keep head above water Others make this a description of Jobs humility I will not lift up my head viz. in pride but humble my self to walk with my God as that poor publican did who stood afarre off and would not lift up so much as his eyes to heaven Luk. 18.13 I am full of confusion Cast upon me by my friends who reproach me for an hypocrite and make my cheeks glow The fulnesse of an aspersion may possibly put an innocent person to the blush and it is the property of defamations to leave a kind of lower estimation many times even where they are not believed This was the confusion that Job complained of the stomack of his mind was full of it even to satiety and surfet Therefore see thou mine affliction My pressing and piercing affliction see it and remedy it as Psalm 119.153 Let not all my trouble seem little unto thee as Nehem. 9.32 See Lord see behold it is high time for thee to set in Verse 16. For it increaseth Heb. For it lifteth up it self it even boyleth up to the height or it waxeth proud as the proud surges of the sea Broughton rendreth it Oh haw it fleeth up Why how Surely as a fierce lion so it hunteth me it riseth upon me as a Lion rampant doth upon his prey or as a Lion when he is pursued gives not place hides not his head but comes into the open fields as holding it a disgrace to withdraw so some sense it Or Thou huntest me as a fierce Lion Tanquam â—e God when he afflicteth men is oft compared to a Lion or Tanquam leonem as if I were a ravening Lion so thou huntest me Isa 38.13 Hos 5.14 Hos 13.7 setting thy nets and toyls making thy snares and pits ut capiar ad occisionem so the Septuagint that I may be taken and destroyed as 2 Pet. 2 12. And again thou shewest thy self marvellous upon me Heb. And thou returnest Here Job sheweth saith an Interpreter what a confidence he had that God returning to him in mercy would do wonderfully for him in the end the word turning here Ab. Ezr. and the turning his captivity chap. 42. so aptly answering the one to the other to approve this exposition But others understand it of the continued or repeated acts of Jobs affliction unâ viâ—e post aliam as if he should say thou clappest on one affliction upon another my pains know not only no period but no pause thou layest upon me extraordinary sorrows as if thou wouldst declare in me alone quà m mirus sis artifex what an excellent artisan thou art when thou pleasest and what thou canst do against a poor creature surely thou hast made my plagues wonderfull Deut. 28.59 So the Apostles were made a gazing-stock a theatre a spectacle of humane misery 1 Cor. 4.9 Verse 17. Thou renewest thy witnesses against me These fresh witnesses were divels say some Jobs friends say others his dolorous sufferings rather saith Austir those open witnesses of some secret wickednesse in Job as the world would esteem them See chap. 16.8 Ruth 1.21 Thus the Jewes censured our Saviour Isa 53.3 4. The Barbarians Paul Acts 28. and those in the Gospel them that perished by the fall of the tower of Siloam And how many precious men as well as Job have been cast upon this evidence for traitors and rebels against the highest majesty Jâ—â—uâ— thinks that when Job uttered the words of this text he felt some new pains growing upon him and increasing Thou in reasest thine indignation upon me Or within me as chap. 6.4 and this was it that put a sting into his sufferings Gods heavy displeasure seemed to be kindled against him Be not thou a terrour unto me ô Lord said Jeremy and then I shall do well enough with the rest Changes and warre or armies are upon me or against me Variety of troubles come trooping and treading as it were on the heels of one another fluctus fluctâ—um â—rudiâ— there is a continual succession of my sorrows fresh forces sent against me c. We see then that Job complained not without cause though he kept not alwaies within compasse as appeareth by that which followeth
desperation And the like is recorded of Mr. Rob. Bolton Psal 119.109 Aliqui suspicantur Jobum respondentem c. Pineda But of any good man that destroyed himself we read not Davids life was in his hand continually and he in daily danger of losing it yet have I not forgotten thy law saith he which flatly forbiddeth all the degrees of self-murther as the worst sort That Satan tempted Job to this sin some do probably collect from this text A man is to expect if he live but his dayes saith a Reverend Casuist to be urged to all sins to the breach of every branch of the ten Commandments and to be put to it in respect of every Article of our Creed Verse 15. Though he slay me yet will I trust in him Though he should multiply my miseries and lay stroke after stroke upon me till he had dashed the very breath out of my body yet he shall not be so rid of me for I will hang on still and if I must needs die I wil die at his feet and in the midst of death expect a better life from him Dum expiro spero shall be my motto The righteous hath hope in his death Prov. 14.32 yea his hope is most lively when himself lieth a dying superest sperare salutem my flesh and my heart faileth saith he but God is the strength of my heart and my portion for ever Psalm 73.26 True faith in a danger as the blood gets to the heart John 14.1 and if it self be in good heart it will believe in an angry God as Isai 63.15 16. the Church there thought she should know him amidst all his austerities yea in a killing God as here yea as a man may say with reverence whether God will or no as that woman of Canaan Matth. 15. who would not be damped or discouraged with Christs either silence or sad answers and therefore had what she came for besides an high commendation of her heroical faith But or neverthelesse I will maintain mine own wayes before him We have had the Triumph of Jobs trust here we have the ground of it viz. his uprightnesse the testimony of his conscience that in simplicity and godly sincerity he had his conversation in the world 2 Cor. 2.12 This was his cordial without which grief would have broke his heart Psalm 69.20 this was his confidence even the clearnesse of his conscience 1 John 3.21 Uprightnesse hath boldnesse and that man who walks uprightly before God may trust perfectly in God Job was either innocent or penitent He would therefore either maintain his wayes before God and come to the light Quem poenitet peccasse pene est innocens Sen. Agam. that his deeds might be manifest that they were wrought in God John 3.21 Or else he would reprove and correct his wayes so the Hebrew word signifieth also that is he would confesse and forsake his sins and so be sure to have mercy according to that soul-satisfying promise Prov. 28.13 Verse 16. He also shall be my salvation So long as I judg my self God will not judg me 1 Cor. 11.33 Nay he will surely save me for God will save the humble person Job 22.29 Merlin in loc what is humiliation but humility exercised Non est igitur inanis electorum fides res evanida nec infirma saith an Interpreter here therefore the faith of Gods elect is no empty or vain thing but a light shining from the spirit of God and such as overcometh the very darknesse of death It is a sure testimony of Gods good will toward us and an infallible perswasion of our salvation such as slighteth the worlds false censures overcometh temptations of all sorts laugheth at death and through the thickest darknesse of affliction beholdeth the pleased face of God in Christ through whom we have boldnesse and accesse with confidence by the faith of him Eph. 2.12 For an hypocrite shall not come before him No that 's a priviledg proper to the Communion of Saints therefore I am no hypocrite as you have charged me to be chap. 4.6 and 8.13 for I dare both offer to maintaine my wayes before him to be upright for the maine and I doubt not but he will be my salvation and that I shall appear before him in heaven this no hypocrite shall ever doe How should he say when as he is an unclean caytiffe as the Hebrew word signifieth flagitiosus so Vatablus rendreth it a flagitious impious person a very juggle so the Septuagint a fair professor indeed but a foul sinner Caneph Corant Deo dolus non ingreditur moyled all over and even buried in a bog of wickednesse he is a wicked man in a godly mans cloaths saith one He doth but assume religion saith another as the divels do dead bodies without a soul to animate them He is like the painted grapes that deceived the living birds or the golden apples with this motto No further then colours touch them and they vanish He knowes that he is naught and that God knowes it too how then should he approach him or appear before his throne No he dare not for the very shew of his face doth testifie against him as the Prophet speaks in another case or if he do he shall not be able to subsist there Psalm 5.5 he shall not stand in judgment Psalm 1.5 but shall runne away with these or the like words in his mouth Who amongst us shall dwell with the devouring fire who amongst us shall dwell with everlasting burnings Isai 33.14 Woe unto us who shall deliver us out of the hands of this mighty God 1 Sam. 4.8 None Mat. 24.51 for he shall surely assign you a part with the divel and hypocrites when as the righteous shall give thanks unto Gods Name and the upright only shall dwell in his presence Psal 140.13 Verse 17. Hear diligently my speech Heb. Hearing heart that is incline your ears and hear as Isai 55.3 Mark and attend hear me not only but heed me too interrupt me not neither give me the slip as it may seem they were ready to do when they heard him professe such a deal of faith and hope under so many and heavy afflictions wherein they thought that either he was besides himself or at least besides the cushion as we say and utterly out See verse 6. and observe that it is but needfull often to stirre up our auditors to attention Job makes more prefaces then one to be heard so do the Prophets often Hear the word of the Lord Hear and give ear be not proud for the Lord hath spoken it So doth the Arch-prophet more then once Revel 2. 3. And Matth. 13.19 Who hath ears to hear let him hear All Christs hearers had not ears or if they had yet they were stopped or if open yet the bore was not big enough O pray that God would say unto us Epphata be opened for a heavy ear is a singular judgment Verse 18. Behold
Gods Precepts but wee must practice them if wee would bee happy To keep thy Precepts diligently Nimis valde vehementer Odi nimium diligentes saith One but where the businesse is weighty and the failing dangerous one can hardly bee too diligent Let a man here do his utmost hee shall not overdo Vers 5 O that my wayes were directed c. David can wish well to that perfection which hee cannot attain unto The whole life of a good Christian is an holy desire saith Austin and this is alwayes seconded with indeavour without the which Affection is like Rachel beautifull but barren Vers 6. Then shall I not bee ashamed i. e. I shall bee highly honoured both by thee and all thy people able to look thee and them in the face free from an evill conscience When I have respect unto all thy Commandements Mine obedience being universal both for subject and object this is a sure sign of sincerity such as entitleth a man to true blessednesse vers 1. An Hypocrite is funam bulus virtutum as Tertullian phraseth it hee hath a dispensatory conscience his obedience is partiall and such as goeth in a narrow tract it extendeth not to the compasse of the whole Law and is therefore lost labour Vers 7 I will praise thee with uprightnesse David was yet but a learner and if God would teach him to profit in knowledge and holinesse hee would lift up many an humble joyfull and thankfull heart to him Vers 8 Lucan I will keep thy Statutes Yea and that very much or with vehemency as some read it usque valde this hee had said before was Gods command vers 4. and hee would do it Jussa sequi tam velle mihi quam posse necesse est O for sake mee not Or if at all as thou mayest without breach of promise yet not very much not usque valde not utterly Christ saith Greenham was forsaken for a few hours David for a few months and Job for a few years seven years faith Suidas for the triall and exercise of his faith and patience This might seem to them usque valde but it was not 〈…〉 Leave them God did to their thinking but forsake them hee did not forsake them he did in regard of vision but not in regard of union 〈…〉 Vers 9 Wherewith all shall a young man 〈◊〉 a lad a stripling who hath his name in Hebrew of 〈◊〉 to 〈…〉 and the same word 〈…〉 when â—hiâ—â—led 〈…〉 vanity of youth and 〈…〉 once affections begin to boil within them The Greek word for a youth comes from another that signifieth to bee hot and to boil up or scald 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a one therefore had need if ever hee think to bee blessed as vers 1. to cleanse his wayes by cleaving to the word sith an impure heart and an undefiled inheritance will not stand together Cleanse his way Mundabit idest emenâ—abit The Hebrew word signifieth the cleansing of glasse which though it bee very clean yet will it gather filth even in the Sun-beams and of it self which noteth the great corruption of this slippery age and what care must be taken that it may shine as picked glasse or clearest Chrystall By taking heed thereto according to thy word Which is of a purifying property Job 15.3 17.17 and can cleanse the heart of a young man also where lusts are strong stains deep and will not out without fullers sope There is a sharpness in these wholesome or healing words that maketh us sound in the faith and sincere in practice as it did Mr. Paul Bains whose conversation when hee came first to Cambridge was so irregular that his Father being grieved at it before his death left with a friend forty pounds by the year desiring that his son might have it if hee amended his manners else not Hee did so and had it c. Mr. Clark lives When a Child is come to bee thirteen years and a day old the Jews account him a man and call him Barmitsuah a child of the Commandement because bound to live by the law Leo Mâ—denâ— oâ— Jewâ—riteâ— Vers 10. With my whole heart have I sought thee And that of a child little being nourished up in the words of faith and of good Doctrin 1 Tim. 4.6 I did all the wills of God and so became a man after his own heart Act. 13.22 O let mee not wander As I shall surely if thou but withdraw thy grace for I subsist meerly by thy manutension Vers 11 Thy word have I hid in my heart Ut peculium in Apotheca as treasure or as an amulet in a case or Chest as the pot of Manna in the Ark. That I might not sin against thee Set but the commination against the temptation and it will bee a speciall preservative Eve held the Precept but faltered in the threat The Rabbines have a saying In cuâ—us corde est lex Dei imâ—ginatio mala non habet in eum dominium Hee who hath the law of God in his heart is armed against evill lusts Vers 12 Blessed art thou or hee thou O Lord viz. For what thou hast already taught mee of thy will and my duty Teach mee thy Statutes Gratiarum actio est ad plus dandum invitatio David had never enough but craveth more Teach mee thy Statutes saith he that I may bless thee better Vers 13 With my lips have I declared Heb. Have I sipâ—ered up these have been the matter of my discourse and out of the good treasure of my heart vers 11. have I brought forth those good things for the good of others Mat. 12.35 Vers 14 I have rejoyced Heb. I have inwardly rejoyced Pleasures of the mind are unspeakably joyous Eudoxus was content to have been burnt by the Sun presently might hee but come so near it as to learn the nature of it Pliny perished by peeping into the fire of Etna Archimedes lost his life by being too intent upon his Mathematical studies As much as in all riches Heb. In all oppulency and affluence Vers 15 I will meditate Or Confabulate talk freely of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. as worldlings do of their wealth and wayes to get it And have respect unto thy wayes As an Archer hath to his mark Vers 16. I will delight my self Deliciabor the Arabick hath it lectitabo leges tu as I will oft read over thy laws I will not forget Men do therefore forget the word because they delight not in it they seldom forget where they lay their mony Vers 17 Deal bountifully with thy servant Per indebitam gratiam â—etribue Of thy free grace confer good upon mee and that not scantily or niggardly but liberally and like thy self The word sometimes signifieth to repay to recompense but therehence to infer matter of merit on mans part is too sandy a foundation foâ— such a lofty Babel That I may live Who am in deaths often and that I may comfortably
Historians had their work done to their hands He wrote with the same spirit he fought saith Quintilian Eodem aâ—imo dixit quo bellavit lib. 10. And it came to passe This Book then is a continuation of the former Nehemiah being a third instrument of procuring this peoples good after Zerubbabel and Ezra and deservedly counted and called a Third Founder of that Common-wealth after Joshuah David In the moneth Chisleu In the deep of Winter then it was that Hanani and his brethren undertook their journey into Persia for the good of the Church In the twentieth year Sc. of Artaxerxes Longimanus thirteen yeares after Ezra and his company first came to Jerusalem Ezra 7.8 with Nehem. 2.1 I was in Shushan the palace Id est In the palace of the City Susan this Susan signifieth a Lily and was so called likely for the beauty and delectable site Now it is called Vahdac of the poverty of the place Here was Nehemiah waiting upon his office and promoting the good of his people Nomine tu quiu sis natur â Gratius ac te Gratius hoc Christi gratia praestet Amen Strabo and others say that the Inhabitants of Susia were quiet and perceable and were therefore the better beloved by the Kings of Persia Cyrus being the first that made his chief abode there in Winter especially and that this City was long and in Compasse 15 miles about Verse 2. That Hanani A gracious man according to his Name and zealous for his Countrey which indeed is a mans self and therefore when our Saviour used that proverb Physician heal thy self the sense is heal thy Countrey Luk. 4.23 Out of my brethren Not by race perhaps but surely by grace and place a Jew and that inwardly and therefore entrusted after this by Nehemiah with a great charge Neh 7. ver 2. Came he and certain men of Judah Upon some great suit likely for their Countrey because they took so long and troublesome a journey in the Winter not without that Roman resolution of Pompey in like case Necesse est ut eam non ut vivam Whatever their businesse was these men had better successe then afterwards Philo the Jew and his Colleagues had in their Embassy to Cajus the Emperour who cast them out with contempt and would not hear their apology against Appion of Alexandria their deadly Enemy And I asked them concerning the Jewes The Church was his care neither could he enjoy ought so long as it went ill with Zion He was even sick of the affliction of Joseph and glad he had got any of whom to enquire he asked them not out of an itch after newes but of an earnest desire to know how it fared with Gods poor people that he might cum singulis pectus suum copulare as Cyprian speaketh rejoyce with them that rejoyced and weep with those that wept Rom. 12.15 a sure signe of a sound member Which were left of the captivity One of whom he well knew to be more worth then a rabble of Rebels a World of wicked persons As the Jews use to say of those seventy souls that went down with Jacob into Egypt that they were better worth then all the seventy Nations of the World besides Verse 3. Are in great affliction and reproach The Church is heir of the Crosse saith Luther and it was ever the portion of Gods people to be reproached Ecclesia est hae res crucis as David was by Doeg with devouring words Psal 52. Their breath as fire shall devour you Esay 33.10 The Wall of Jerusalem also is broken down So that theeves and murtherers came in in the Night saith Comestor here and slue many of them And the gates thereof are burnt with fire They were burnt by the Chaldeans and never yet repaired And to keep a continual great watch was too great a charge and trouble Verse 4. And it came to passe when I heard It was not without a special providence that these good men thus met and by mutual conference kindle one another and that thereby God provided a remedy Things fall not out by hap-hazard but by Gods most wise dispose and appointment That I sate down and wept He was even pressed down with the greatnesse of his grief Expletur lachrymis egeriturque dolor Ovid. whereto he gave vent by his eyes Zeph. 3.17 18. God promises much mercy to such to whom the reproach of the solemn assemblies was a burden Nehemiah cannot stand under it but sits down and weeps And mourned certaine dayes Viz. For three moneths space for so long he was preparing himself to petition the King chap. 2. And fasted and prayed This was a sure course and never miscarried as hath been noted Ezra 9. Before the God of heaven With face turned toward his holy Temple 1 Kings 8.44 48. with heart lifted up to the highest heavens those hills whence should come his help Verse 5. I beseech thee O Lord Annah Jehovah An insinuating preface whereby he seeketh first to get in with God speaking him faire as doth likewise David in a real and heavenly complement Psal 116.16 Obsecro Jehova I beseech O Lord I am thy servant I am thy servant the sonne of thy handmaid break thou my bands So the Church Esay 64.9 Behold see we beseech thee we are all thy people The great and terrible God A great King above all gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 15.11 saith a Greek Father glorious in holinesse fearful in prayses doing wonders saith Moses in one place as in another The Lord our God is God of gods and Lord of lords a great God a mighty and a terrible Verè verendus venerandus Deut. 10.17 Thus Nehemiah begins his prayer and counts it a great mercy that he may creep in at a corner and present himself before this most Majestick Monarch of the world with greatest self-abasement That keepeth covenant and mercy That he may at once both tremble before him and trust upon Him he describeth God by his Goodnes as well as by Greatnes and so helpeth his own faith by contemplating Gods faithfulnesse and loving-kindnesse God hath hitherto kept Covenant with heaven and earth with nights and days Jer. 33.20 25. that one shall succeed the other and shall he break with his people No verily Be sure to keep faith in heart or you will pray but poorly And for this learn in the preface to your prayers to propound God to your selves in such notions and under such tearms and titles as may most conduce thereunto pleading the Covenant That love him and observe his Commandments That love to be his servants Esay 56.6 that wait for his Law Isa 42.4 that think upon his Commandments to do them Psal 103.18 Verse 6. Let thine eares now be attentive and thine eyes open Should not God see as well as hear saith a Divine his children should want many things We apprehend not all our wants and so cannot pray for relief
might take mollissima fandi Tempora my fittest opportunity to bestead my people CHAP. II. Verse 1. And it came to passe in the moneth Nisan TIme and place is to be registred of special mercies received This shall be written for the generation to come and the people which shall be created shall praise the Lord Psal 102.18 In the twentieth year of Artaxerxes Sirnamed Longhand as our Edward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnium hominum pulcherrimus Aemil. Prob. the first was called Long-shanks and another Longespes or Long-sword This Long-hand is renowned for the fairest among men in that age and no wonder if he were as is generally thought the sonne of that fairest Esther That wine was before him There was a feast as verse 6. Not by chance but by Gods providence who of small occasions worketh greatest matters many times as he put small thoughts into the heart of Ahashuerosh for great purposes Esth 6.1 And I took up the wine c. As Esther was come to the Kingdome so Nehemiah to this office for such a time as this Esther 4.14 Though he were a prisoner a stranger one of another Religion yet is he the Kings Cup-bearer and taster an office of great trust and credit This was a strange work of God to cause heathen Princes thus to favour the Religion that they knew not and to defend that people which their subjects hated Now I had not beene before-time sad in his presence Princes are usually set upon the merry pin and all devises are used by Jesters and otherwise to make them merry no mourner might be seen in Ahashuerosh his Court Esth 4.4 But good Nehemiah had been for certaine moneths space afflicting his soul and macerating his body as in the former Chapter Hence his present sadnesse which the King being a wise man and a loving master soon observed Verse 2. Wherefore the King said unto me Why is thy countenance sad Some would have chid him and bid him be packing for they liked not his looks there might be treason hatching in his heart he was a man of an ill aspect But love thinketh no evil Seeing thou art not sick Sicknesse will cause sadnesse in the best Those Stoicks that said a wise man must be merry though sick when sicknesse came were convinced se magnificentiùs locutos esse quà m veriùs Tull. that they spake rather bravely then truly And therefore Cicero to a merry life requireth three things 1. To enjoy health 2. To possesse honour 3. Not to suffer necessity Faith in Christ is more to the purpose then any or all of these This is nothing else but sorrow of heart The heart commonly sitteth in the countenance and there sheweth how it stands affected Momus needeth not carp at mans make and wish a window in his breast that his thoughts might be seene for a merry heart maketh a chearful countenance but by sorrow of heart the spirit is broken Prov. 15.13 The Hebrews say that a mans inside is turned out and discovered in oculis in loculis in poculis in his eyes purse and cup. Then I was very sore afraid Grieved before now afraid Thus aliud ex alio malum fluctus fluctum trudit One sorrow followeth another and a Christians faith and patience is continually exercised But in the multitude of Nehemiahs perplexed thoughts within him Gods comforts refreshed his soul Psal 94.19 he casts his suit or his burthen upon the Lord Psal 55.22 and doubteth not but he will effect his desire Verse 3. And I said unto the King After he had pull'd up his best heart and recovered his spirits he declareth unto the King the cause of his sadnesse How ready should our tongues be to lay open our cares to the God of all comfort when we see Nehemiah so quick in the expressions of his sorrow to an uncertain ear Let the King live for ever i. e. Very long Let him not suspect by my sadnesse that I have any evil intent or treasonable designe against him for I heartily wish his welfare It was not Court-holy-water as they call it wherewith he here besprinkleth his Prince it was not counterfeit courtesie such as was that of Squier the Traytor Anno 1597. sent by Walpoole the Jesuite Speed to poyson the pummel of Queen Elizabeths saddle when she was to ride abroad which also he did but without effect saying chearfully at the same time God save the Queen Saluta libentèr is by many practised from the teeth outward but by Nehemiah heartily Why should not my countenance be sad In time of common calamities there is just cause of a general sadnesse should we then make mirth Ezek. 21.10 The Romanes severely punished one that shewed himself out of a window with a garland on his head in the time of the Punick warre when it went ill with the Common-wealth Justinus the good Emperour of Constantinople Func Chron. took the downfal of the City of Antioch by an Earth-quake so much to heart that it caused him a grievous fit of sicknesse Anno Dom. 527. When Pope Clement and his Cardinals were imprisoned by the Duke of Burbons men in Saint Angelo Cesar in Spain forbad all enterludes to be plaid c. In France the Duke of Burbon was condemned of treason his name and memorial were accursed his armes pull'd down his lands and goods confiscated In England King Henry was extremely displeased Cardinal Wolsey wept tenderly Speed 1027. and emptied the Land of twelvescore thousand pounds to relieve and ransome the distressed Pope When the City the place of my fathers sepulchers A good argument to an Heathen who set great store by as now the Papists keep great stir about their burial-places as if one place were holier then another for that purpose a meer devise to pick poor mens purses And the gates thereof are consumed with fire The Jews at this day when they build an house they are say the Rabbines to leave one part of it unfinished lying rude in remembrance that Jerusalem and the Temple are at present desolate At least they use to leave about a yard square of the house unplaistered on which they write in great letters that of the Psalmist If I forget Jerusalem then let my right hand forget her cunning Psal 137. Hist of Rites of Jews by Leo Moden or else these words Zecher Lechorban The memory of the Desolation Verse 4. Then the King said unto me Some think that Nehemiah looked thus sad before the King on purpose to make way to this his request For what doest thou make request Not for any other honour or great office about the Court or in the Countrey nor for any private friend or the like but the good of the Church Thus Nebridius in Hierome though a Courtier and Nephew to the Empresse Tom. 1. Ep. 6. yet never made suit but for the relief of the poor afflicted Thus Terence that Noble General under Valens the Emperour being bidden to
the word properly signifieth branches or bought of trees which are many thick intertwined and crossing one another In the multitude of my perplexed thoughts within me saith David thy comforts have refreshed my soule Psalm 94.19 The same word is rendred vain thoughts or wavering cogitations Psal 119.113 Such as Davids soule hated Carnall hearts are exchanges and shops of vaine thoughts stewes of uncleane thoughts slaughter-houses of cruell and bloudy thoughts a very forge and mint of false politick undermining thoughts but Eliphaz his thoughts were better busied his top-thoughts those uppermost branches of his soul were concerning God and the things of his kingdome when other men became vain in their imaginations and their foolish heart was darkned he had visions of God In the night-season when dead sleep fell upon others he slept but his heart waked and was free to receive revelations and to contemplate of them or perhaps he was broad awake at that time of night that he might the better converse with God and his own soule Abraham had many such sweet visions Isaac walked out into the fields for the purpose Jacob met with God in this manner both at Bethel and at Penuel Daniel had visions both of the day and of the night so had Paul and other Apostles The Monkes make long relations of revelations and apparitions that they have had So do the Enthusiasts and high-attainers but we are not bound to believe them Matthew Paris reporteth of Gilbert Foliot Bishop of London Anno Dom. 1161. that one night musing of the difference betwixt the King and Becket Arch-bishop of Canterbury he heard a terrible voice saying O Gilberte Foliot dum revolvis tot tot Deus tuus est Ascarot he taking it to be the divel answered boldly Mentiris daemon Deus meus est Deus Sabbaoth Aeneas in Virgil is said to have his visions and conferences with his deceased friends Satan loves to imitate God in what he can that he may deceive with better successe but we have a most sure word of prophesie and yet a more glorious light of the Gospel Heb. 1.2 The promised day-star being risen in our hearts 1 Pet. 1.19 Verse 14. Fear came on me and trembling Feare in the inward man and trembling in the outward And this is Gods method still the more he draweth nigh to any man the more doth rottennesse enter into his bones and he is horribly afraid of Gods judgments with David he trembleth at his word with Josiah that it may be the more efficacious in his soul Let us have grace saith the Apostle whereby we may serve God acceptably with reverence and godly fear For even our God also and not the God of the Jewes only is a consuming fire Heb. 12.28 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Basil Our King will be served like himself served in state and although he alloweth us an humble familiarity yet he expecteth our reverentiall fear acquainted he will be with us in our walks of obedience but yet he takes state upon him in his ordinances and will be trembled at in the addresses we make unto his Majesty he looks we should bring with us a legall faith and a legall repentance as well as an Evangelicall and that wee should work out our salvation with feare and trembling Philip. 2.12 Terrours and humiliations prepare and posture the heart for revelations never is it right till a man lie low at Gods feet putting his mouth in the dust and crying out Isa 28. Speak Lord for thy servant heareth there shall be only fear to make them understand the hearing fear met Eliphaz and made way for the heavenly vision Which made all my bones to shake Heb. the multitude of my bones or the number of my bones how many soever they be and they are as many say the Hebrewes as there are affirmative precepts in the Law These pillars of my body shook sore and threatned a downfall Gelidusque per ima cucurrit Ossa tremor Aeneid 2 Verse 15. Then a spirit passed before my face Some render it a wind as a messenger or fore-runner of God near at hand as 1 Kings 19.11 But better a good Angel in some bodily shape Psal 104.4 Luke 24.37 for else how could he be seen of Eliphaz gliding rather then going as a ship upon the face of the waters The hair of my flesh stood up Horripilatus sum In a fright the heart falleth down the haire standeth up the blood hastening to the heart to relieve it as soldiers do to the castle when all is likely to be lost Dirigui steteruntque comae Verse 16. It stood still As now ready to speak an ambulatory voice is hardly heard The Heavens indeed are walking preachers but then they utter but these three words Lib. 2. de Arca cap. 3. saith Hugo in all Languages Accipe Redde Fuge that is Receive mercies Return duties Fly offences and their just punishments But I could not discern the form thereof Heb. The aspect or countenance Hee was so frighted that his eye could not do its office distinctly to discern the thing that was just before it It is naturall to a man to fear at the sight of an Angel what then will wicked men do at the last day when the Son of man shall bring all his Angels not leaving one behind him in heaven Knowing therefore the terror of the Lord we perswade men and oh that we could perswade them An image was before mine eyes But I could not tell what to make of it It is not the will of God that man should represent him by an image The Jewes after the captivity Deut. 4.15 16 were so farre from idolatry that they would not admit a Carver or Painter into their City The Turks will not endure any image no not upon their coines because of the second Commandment Varro saith he that first brought in Imagery and that is thought to be Ninus King of Babylon superstitionem auxit metum dempsit increased superstition and tooke away feare The wiser heathers held that God was too subtle for sinew or fight to seize upon and the Greeke Painters when they would draw the image of their Jupiter in a Table they were still mending it but never ending it saying that herein they shewed him to be a god for that they might begin to paint but could not perfect him There was silence and I heard a voice It was fit there should be silence and sedatenesse of spirit when a divine voice was to be heard Let all the earth keepe silence before God Hab. 2.20 When the seventh seale was opened there was half an houres silence in heaven Rev. 8.1 What a noise is there in many mens hearts even whiles they are hearing what the Lord God speaketh unto them what bargaining lawing projecting running into another world as men in dreams do so that they can tell no more what the preacher said then the man in the moon can Silence is a good preparative
My lovers and friends stand aloof c. they looked on him and so passed by him as the Priest and the Levite did the wounded passenger Luke 10.32 But God takes it ill that any should once look upon his afflicted unlesse it be to pity and relieve them Obad. 12.13 and hath threatned an evil an only evil without the least mixture of mercy to such as shew no mercy to those in misery Jam. 2.13 But he hath forsaken the fear of the Almighty Which wheresoever it is in the power of it frameth a man to all the duties both of piety and charity Oâ—adiah feared God greatly and it well appeared by his pity to the persecuted Prophets Cornelius feared God and as a fruit of it gave much almes Acts 10.2 Not so Nabal that saplesse fellow whose heart was hardened from Gods holy fear nor Judas the traitor who had no bowels of compassion toward his innocent master and therefore he burst in the midst wâ—â—h an huge crack and all his bowels gusht out by a singular judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 1.18 There are many other readings of this text as that of the â—igurine translation It were fit for friends to shew kindnesse to their friend that is in misery but the feare of the Almighty hath forsaken me as you please to say See what Eliphaz had said to this purpose chap. 4.6 with the Note Others read it thus to him that is afflicteâ— should reproach be given that he hath forsaken the feare of the Almighty q.d. Must a man therefore be reviled as irreligious because he is calamitous The vulgar translation runnes thus He that taketh away pity from his friend hath forsaken the fear of the Almighty c. Verse 15. My brethren have dealt deceitfully as a brooke Even you whom I esteemed as my brethren for to them he applyeth this speech verse 21. prove hollow and helplesse to me like the river Araris that moveth so slowly that it can hardly be discerned saith Caesar whether it flow forward or backward or rather Cas de bell Gal. l. 1. to a certaine fish in that river Araris called Scolopidus which at the waxing of the Moon is as white as the driven snow and at the wayning thereof is as black as a burnt coal Job here elegantly compareth them not to a river which is fed by a spring and hath a perennity of flowing but to a brook arising from rain or melted snow the property whereof is in a moisture when there is least need of them to swell in a drought when they should do good to fail It is reported of the river Novanus in Lombardy that at every mid-summer-solstice it swelleth and runneth over the bankes but in mid-winter is quite dry Such were Jobs deceitfull brethren good summer-birds c. The same Author telleth us that in that part of Spaine called Carrinensis Plin. lib. 2. cap. 103. Idem ibid. there is a river that shewes all the fish in it to be like gold but take them into thine hand and they soon appeare in their natural kinde and colour Job found that all is not gold that glistereth And as the stream of brooks they passe away i. e. as an impetuous land-flood they faile me and now that I have most need of their refreshments they yeild me none but the contrary rather like as land-floods by their sudden and violent overflow doe much hurt many times to corn and cattle I can goe to these streames of brookes saith Job and shew my friends the face of their hearts in those waters Verse 16. Which are blackish by reason of the ice Or frost a black-frost we call it which deceiveth those that tread upon it Or if hard enough to beare up passengers it promise to be a store-house of preserving snow and water against the scortching time of Summer yet there 's no trusting to it for these waters as they are in winter lock'd up with frosts so they will be in Summer exhaled and dried up by the Sun Verse 17. What time they wax warm they vanish when it is hot c. Lo such is the fruit of creature-confidence of making flesh our arme of trusting in men or meanes whereas Deo coâ—fisi nunquan confusi they that trust in the Lord shall never be disappointed This thou canst never do unlesse unbottomed of thy self and the creature thou so lean upon the Lord as that if he fail thee thou sinkest and not otherwise Verse 18. The paths of their way are turned aside i. e. They being as it were cut into divers small rivers running here and there by little and little Beza and being resolved into vapours at length quite vanish away They go to nothing and perish Metaphâ—ra insignis Hieroglyphicum saith an Interpreter this is an excellent metaphor and a lively picture of the vanity of such as make a great shew of piety and charity which yet floweth not from the spring of true faith and therefore cannot but after a while go to nothing and perish A failing brook saith another is a cleare emblem of a false heart both to God and man Lavatâ—r thus explaineth the comparison 1. As brookes run with waters then when there is least need of them so falfe friends are most officious when their courtesie might best be spared 2. As the ice of such brooks is so condensed and hardened that it beareth men horses and other things of great weight so counterfeit friends promise and pretend to be ready to doe their utmost to suffer any thing for our good and comfort 3. But as those brookes are dried up in summer and frozen up in winter so that we can set no sight on them in like sort these are not to be found when we are in distresse and affliction 4. As brooks in winter are covered with snow and ice so these would seem to be whiter then snow when their aâ—fections towards us are colder then ice 5. Lastly as the ice that was hard and firm upon a thaw breaketh and melteth so false friends leave us many times upon very small or no dislikes as being constant only in their unconstancy Verse 19. The troopes of Tema looked the companies of Sheba waited for them The troops that is the travellers the Caravan or company of merchants from those parts passing through dangerous and dry deserts expected reliefe from those brooks which they had marked out for themselves against summer But with what successe Verse 20. They were confounded because they had hoped c. Heb. They blushed or they were abashed because disappointed and defeated of their hope and expectation See Jer. 14.3 4. Joel 1.10 11. Gods people have a promise that hoping in him they shall never be ashamed Joel 2.26 Rom 9.23 Their hope is unfallible Rom. 5.5 because founded upon â—aith unfained 1 Tim. 1.5 Hence they are commanded to rejoyce in hope Rom. 12.12 and to conceive gaudium in re gaudium in spe gaudium de possessiâ—e
swiftnesse to her wings and maketh her pour or sowce down upon the prey like a thunderbolt so transitory is our time redeem it therefore It is reported of Ignatius that when he heard a clock strike he would say Here is one houre more now past that I have to answer for Verse 27. If I say I will forget my complaint And suffer in silence as thou Bildad hast advised me chap. 8.2 Sorrows are not so easily forgotten Lam. 3.19 remembring mine affliction and my misery the wormwood and the gall The Stoicks boasting of their indolency or ability to bear afflictions without making moane or complaining when it came to their own turn found by experience that they had spoken more trimly then truely and therefore one Dionysius sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Flincher fell off for this reason from the Stoicks to the Peripateticks I will leave off my heavinesse Heb. my face viz. the sowrnesse that used to sit upon it as 1 Sam. 1.18 The Pharisees were vultuosi tetrici inamoeni Matth 6.16 of a sad and sowre countenance grim and ghastly they affected to look like Scythians as the word signifieth that they might seem great fasters when as inwardly they were merry and pleasant Jobs case was far different his heart was heavy as lead neverthelesse to give content to his friends he would endeavour to look lightsomely but found a very hard task of it And comfort my self Heb. strengthen viz. so as not to make moane but bite in my pain Invalidumomne naturâ querulum the weaker any thing is the more apt it is to complaine and on the contrary some mens flesh will presently rankle and fester if but razed with a pin onely so some mens spirits they are ever whining Verse 28. I am afraid of all my sorrows That come thronging thick about me and terrifie me they will surely be doubled and trebled upon me hence my sorrow is uncurable if I should resolve never so much against it I should break my resolution and fall to fresh complaints Psalm 39.1 3. Hîc vides saith Lavater Here we may see how little is to be ascribed to mans free-will in the things of God sith it is not in our power to comfort and chear up our selves under afflictions though we would never so fain I know that thou wilt not hold me innocent But wilt hold me guilty and accordingly punish me This was the language of Johs fear had his faith been in heart it would have quelled and killed such distrustful fears and have gathered one contrary out of another life out of death assurance of deliverance out of deepest distresses Deut. 32.36 So 2 Kings 14.26 going into captivity was a signe of Israels returning out of captivity Verse 29. If I be wicked Heb. I am wicked sc in your thoughts and you have so earnestly and effectually affirmed it and confirmed it that I am almost ready to say as you say I am wicked Plato brings in Socrates in his apology to the Judges thus bespeaking them My Lords I know not how you have been affected with mine accusers eloquence whiles you heard them speak for mine own part I assure you that I whom it toucheth most was almost drawn to believe that all they said though against my self was true when they scarcely uttered one word of truth The Chaldee paraphrase reads it I shall be culpable or I shall be condemned Why then labour I in vain Or for nothing as the Chaldee hath it See the like Psalm 73.13 14. Why put I my self to so much fruitlesse pains either in praying to God or apologising to you my friends sith by God I am still afflicted and by you reputed a wicked person Jobs hope was low his endeavour was therefore little Si nihil sperarem nihil orarem saith one Let us pray on God sometimes defers to come till men have even left looking for him till he scarce findeth saith upon earth Luke 18.8 Verse 30. If I wash my self with snow-water Some take the former words I am wicked to be Jobs confession of his own sinfulnesse in comparison of Gods surpassing holinesse And then this followeth very fitly Though I wash my self with snow water i. e. with water as clear as show is white Some read it aquis vivis for aquis nivis spring-water for snow-water And make my hands never so clean Though I wash my hands with soap so some read it as Jer. 2.22 Mal. 3.2 Or Though I wash mine hands in a well where there is no want of water both in-side and out-side as Jam. 4.8 Verse 31. Thou shalt plunge me in the ditch Thou shalt declare me to be no lesse loathsome then he that having fallen into a foul guzzle or nasty jakes abhorreth himself and his own clothes being ready to lay up his gorge at the sight and smell of them The Vulgar hath it Sorâ—ibus intinges me thou shalt dip me in the dirt over head and ears and stain me all over as Diers doe the cloth they colour By the ditch Beza and others understand the grave and by cloaths grave-cloaths q. d. My very winding-sheet shall abhor my filthinesse Take the proud Pharisee for instance and Popish merit-mongers whom the Lord abhorreth Verse 32. For he is not a man as I am He is not such an one nor can be as I am and must be he hath other eyes and thoughts and wayes then creatures have He who is just before men is unjust before God therefore he is no fit match for me to contend withal Have I an arm like God or can I thunder with a voice like him chap. 40.9 Is it safe to contend with him that is mightier then I Eccles 6.10 Surely if I should be so mad as to justifie my self yet I should soon be given to know that that which is highly esteemed amongst men is an abomination in the sight of God Luke 16.15 And we should come together in judgment How can that possibly be when as God is the supreme Judge neither is there any appealing from or repealing of his sentence Verse 33. Neither is there any Dayes-man betwixt us Heb. Any Arguer or Reprover as Gen. 31.24 We call him an Umpire or Referree who hath power to reprove and to lay the blame where he findeth it and finally to compromise the businesse The late Judg Dyer amongst us if there came any controversies of poor men to be tried afore him would usually say that either the parties are wilful or their neighbours without charity because their suits were not quietly ended at home Now saith Job as there is no Judg so there is no dayes-man betwixt me and God If one man sin against another saith good old Eli. the Judg shall judg him but if a man sin against the Lord who can mediate 1 Sam. 2.24 That may lay his hand To moderate and keep us both in compasse and to compose the difference Verse 34. Let him take his rod away from me Having sufficiently set
of sons and of daughters the wil give them an everlasting name that shal never be cut off Not so the ungodly those men of Gods hand for though full of children they leave the rest of their substance to their babes Psal 17.14 yet it will prove to be but luctnosa foecunditas as Hierom speaketh they shall weep for their lost children and not be comforted because they are not Or if they survive they prove singular cuts and crosses to their wretched Parents who have cause enough to cry out as Moses sometimes did let me dye out of hand and not see my wretchednesse Num. 11.15 They are filled with â—â—medicinable sorrowes in the losse either of their children or of their estates by their wasteful children so that they praise the dead above the living and wish they had never been born Eccles 4.2 3. Nor any remaining in his dwellings When the souldiers slew the Tyrant Maximinius and his son at the siege of Aquilâ—ia they cryed out Ex pessima geneve ne catulum quidem habendum Of so ill a kind let not a whelp be kept alive Verse 20 Ther that come after him shal be astâ—â—ied at his day Future Ages hearing the relation of his dismal destruction shall stand agast as if they beheld the dirty ruines of some once beautiful City Happy they if in good earnest they could make that good use of it which Herodotus the Historian saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod men should make of the overthrow of Troy viz. to take notice thereby that great sinners must look for great punishments from God But Ham and his Posterity were little the better for the Deluge in their dayes not the adjacent Countries for Sodoms downfal As they that went before were afrighted scil His contemporaries and eye-witnesses of his calamity apprehended horror so the Hebrew hath it they took a fright which yet was little to the purpose without faith and repentance and unlesse their hearts fell down when their hairs stood upright Verse 21. Surely such are the dwellings of the wicked As sure as death 't is so and this is oft inculcated because hardly believed Bildad hints at Job in all this and therefore speaks of the wicked here in the singular number as who should say Thou art the man But Jobs innocency served him for an Heptabâ—ean Buckler And this is the place that is the state Psal 14.4 Of him that knoweth not God Periphrasis impii saith Drusius this is the character of a gracelesse man have the workers of iniquity no knowledg No none that they were a button the better for CHAP. XIX Verse 1. Then Job answered and said HE replyed as followeth to Bildads bitter and tanting invective His miseries he here setteth forth graphically and tragically grating to Bildad that he was dealt with no otherwise then if he were that wicked man described in the foregoing chapter and yet denying himself to be any such one by his lively hope of a joyful Resurrection such as would make a plentiful amends for all ver 26 27 28. For though Mercer make question of it yet I am out of doubt saith Beza that this is the true meaning of this place And surely the whole Scripture doth not yeild us a more notable or a more clear and manifest testimony to confirm unto us the Resurrection of our bodies then this This confession of his faith saith Lavater is the chief thing in this Chapter and therefore challengeth our best attention Verse 2. How long will ye vex my soul viz. with your furious and reproachful charges criminations Have I not misery enough already but you must lay more load of scorn and contempt upon me and so go on to trouble me by adding to my saddest sorrowes Hoccine est moestum consolari such as pierce to the very soul Call you this comforting an afflicted friend How long will ye break me in pieces with words Words also have their weight and if hard and harsh Leniter volant non leniter violant Like maules they break the heart in pieces like a rack they torment it Psal 42.10 As with a Murdering weapon in my bones mine enemies reproached me You shall find some saith Erasmus that of death be threatned can despise it but to be belyed reproached slandered they cannot brook nor from revenge contain themselves Job was a strong man both in faith and patience yet put hard to it by the hard words given him by Bildad and the rest who did rather hurt his eare by the loudnesse of their voices then helped his heart by the force of their reproofs Gods servants must not strive but be gentle 2 Tim. 2.23 24. shewing all meeknesse to all men Tit. 3.2 Jam. 3.17 Gentle showres comfort the earth when dashing storms drown the seed There is a two fold inconvenience followeth upon bitter and boisterous proceedings with a supposed offendour First the party looketh not so much to his own failing as to their passion Secondly As he is unconvinced so they are not esteemed but though they have the right on their side yet they lose the due regard of their cause and reverence of their persons Verse 3. These ten times have ye reproached me i.e. oftentimes Herein Job endured a great fight of affliction as the Apostle stileth it Heb. 10.32 33. a manifold fight as the word there signifieth Cate was two and thirty times accused publickly and as oft cleared and absolved Basil was counted and called an Heretick even by those who as it appeared afterwards were of the same judgement with him and whom he honoured as brethren Dogs in a chase bark sometimes at their best friends c. You are not ashamed that you make your selves strange to me Or Are you not ashamed that ye harden your selves against me Or That ye â—ter and jest at my misery Significat etiam emere vel componari Or That ye make Merchandise of me and take your peny worths out of me Beze agreeable to our Translation paraphraseth it thus Ye take me up so short as if ye dealt with a stranger and forrainer and not with a friend And so the word is taken Gen. 42.7 Verse 4. And be it indeed that I have erred Of humane frailty for that there is any way of wickednesse in me as you would have it I shall never yeeld But nimis angustares est nuspiam errare Involuntary failings I am not free from who knoweth the errors of his life Psal 19.12 What man is he that liveth and sinneth not It is the sad priviledge of mortality Euphorm saith one Licere aliquando peccare to have license sometimes to sin Mine error remaineth with my self q d. 'T is little that you have done toward the convincing me of any error in all this time and talk which until ye have done I must stil remain of the same mind Or thus You shall neither answer nor suffer for mine errour what need then all this hear and
to be but where Noahs dog lies And now Sirs you that were such men of Renown Gen. 6.4 you that were the brave Gallants of the earth now tell me who is the fool and who is the wise man now Thus he Piscator takes the next verse Where as or though our substance is not cut down but or yet the remnant of them the fire consumeth to be spoken in the person of Noah whom he makes the innocent man here mentioned and adds Saying in the beginning of the next verse As if Noah coming out of the Ark should wash his feet in the blood of those wicked and say God hath preserved me and mine our sincerity hath prevailed for our safety and in his wrath destroyed the ungodly But I rather concur with Tremellius and Merlin and others who make this verse coherent with and preparatory to the following famous Exhortation to Repentance Verse 21 22 23 c. Acquaint thy self now with him and be at peace c. But be sure thou do it now that is speedily and timously Verse 20. When as our substance is not cut down that is Whiles life lasteth and whiles it is called to day before death cometh and after death judgement when the remnant of the wicked fire shall consume Where we have a forcible motive to repent because we must either â—urn or burn Aut poenitendum aut pereundum See Acts 17.31 2 Cor. 5.10 11. Heb. 12.28 29. Eliphaz seemeth here on purpose to have mentioned that fire wherewith wicked men shall be tormented at the last day and before for every mans deaths-day is his doom-day and to have changed the person The remnant or excellency of them the fire consumeth That it might the more effectually move men to repent that they may be delivered from the wrath to come And here I could willingly take up Chrysostomes wish Vtinam ubique de Gehenna dissereretur Oh that men would talk more every where of hell fire unquenchable intolerable and the fuel thereof made of the most tormenting temper Isai 30.33 It was a speech of Gregory Nyssen He that does but hear of hell is without any further labour or study taken off from sinful pleasures and set upon the practice of mortification But mens hearts are grown harder now adayes and he that shall observe their impiety and impenitency may well say to them as Cato once did to Cesar Credo quae de inferis dicuntur falsa existimas I believe thou thinkest all but a fable that is said concerning hell Esse aliquos Manes c. Nec pueri credunt nisi qui nondum aere lavantur Juven Sat. 2. Verse 21. Acquaint now thy self with him Accommoda 〈◊〉 nune illiâ— assâ—esce cum illo Converse with God in an humble familiarity set him at the right hand Psal 16.8 be ever at his hand Vt famulus son accensus as Attendant upon his person In all thy wayes acknowledge him and let him direct thy paths Prov. 3.6 Ask counsel at his mouth aime at his glory be thou in his fear all the day long Prov. 23.17 Account it thine happinesse to be in communion with him and conformity to him in all parts and points of duty The Lord is with you if you be with him 2 Chron. 15.3 And be at peace Return to him by repentance from whom thou hast so deeply revolted and against whom thou hast so shamefully rebelled For Eliphaz here takes it for granted Acquiesce ei that Job had estranged himself from God and therefore could not possibly be at peace till better acquainted with him and acquiescing in him as the Vulgar here hath it No creature is more fearful then a fish flying at the shadow of a man yet it feareth not the roaring Ocean which yet Lions and other fierce creatures feare because it is of its own nature and acquaintance A sheep feareth not his shepherd nor shall we God if once acquainted with him Peâ—â—e shall be within thy walls and prosperity within thy Tabernacles Thereby good shall come unto thee Happy shalt thou be and it shall be well with thee Psal 128.2 A Coruncopia a confluence of all manner of comforts and contentments shall betide thee but then thou must humble thy self to walk with thy God Miâ— 6.8 by faith walk with God and by reflection walk with thy selfe Compone emenda vias tuâ—â— coram Domino and then thou needest not say with the worldling Who will shew us any good Psal 4.6 for God himself will say unto thee as once he did to Moses when he gave him but a glimpse of himself and his glory Ostendam tibiomne bonum I will make all my goodnesse passe before thee Exâ—d 33.19 Verse 22 Receive I pray thee the Law from his mouth Now he speaks Job fair whom before he had sufficiently rippled up and rough-hewed without mercy or so much as truth That which he here perswadeth him to is to depend upon God for direction and successe in all his enterprizes to consult with him upon all occasions and not to do ought without his warranty and approbation Gods testimonies were Davids delight and his Counsellors Psalm 119.24 All that advise not with these must needs be without understanding a Nation void of counsel Deut. 32.28 And lay up his words in thine heart Heb. Put his word as the Tables were put in the Ark mingle Gods Word with faith in thine heart as in a vessel Cor autem sit carnenâ— fide the flinty heart is made flashly by faith and capable of divine impressions Verse 23. If thou return to the Almighty thou shalt be built up By sin men run from God by repentance they return to him Break off thy sins by repentance and put away iniquity far from thy Tabernacle for iniquity and repentance cannot cohabit and he is no true Penitentiary that reformeth not his family that setteth not up God wherever he hath to do so shalt thou be built up that is thou shalt be restored and all thy losses in wealth and Children shall be made up again prorsus erigeris qui â—am collapsus es thou who art now down on all four shalt be new set up and made to stand in thy former strength Only thou must return usque ad Omâ—potentem all out as far as to the Almighty thou must not give the half-turn only as hypocrites do but with thy whole heart and as Joel 2.12 see the Note there Thus Eliphaz discourseth very well and handsomly of the business in hand Only he was out in this That he looked upon Job as an impenitent person and upon his family as ill-ordered As also in that he conceived that true repentance is ever rewarded with outward and inward prosperity whereas a penitent person may continue under crosses though God will surely save the humble as he saith afterwards verse 29. and repentance can turn crosses into comforts and like the Philosophers stone make golden afflictions 1 Pet. 1.7 As scarlet pulls out the teeth of
supplication my Judge If I justifie my felfe mine own mouth shall condemns me c chap. 9.15 20. Verse 5. Mercer I would know the words that he would answer me q.d. I cannot know your minds O my friends non understand your words which yet I believe are little to the purpose But God I know will utter his mind plainly and approve my cause which you so rashly condemne Thus John Husse and other Martyrs when they could not have a faire hearing from men appealed and applied themselves to God committing their cause to him who judgeth righteously Verse 6 Will he plead against me with his great power No for then you were in a wo-case For if Gods breath blow us to destruction as so many dust heaps Job 4.9 if he frowne us to death and nod us to destruction Psal 80.16 What shall we think of his Almighty power which none can abide or avoid Difficile est contra enâ—â— scribere qui potest proscribere It is dangerous dealing with him who hath at his command thirty legions said the philosopher to the Emperour who would needs crack an Argument with him And should Job dare to do it with the Lord of hostes as if stronger then he The thunder of his power who can bear The stoutest men quake before him and as the wormes when it thundreth wriggle into the corners of the earth ready to run as Caligula did under any bed or any bench-hole No. Merlin but he would put strength in me Sic enim ex fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuasus saith an Interpreter Thus was Job perswaded out of the full assurance of his faith that God would deal with him as a loving Father and not as a severe Judge for who can stand before his wrath or withstand his will No man surely can contend with God unlesse he put strength in him as he did into Jacob Gen. 32. whom he upheld with the one hand as he strove against him with the other This foregoing with therefore of Job hath an excellent commendation in it of his faith and integrity yet so as that in some things it is blameworthy For who can come to Gods Seat sith he dwelleth in light unapproachable neither can any one see God and live Exod. 3.4 For this boldnesse therefore of his he shall be hereafter sharply reproved first by Eliâ—u and then also by God himself stepping forth as it were from behind the hangings overhearing him and saving Who is this that talks thus how now chap. 38.2 3. Vese 7. There the righteous might dispute with him There for Thâ—â— scil when God shall put strength into him the upright or honest man who draweth neer with a true heart in full assurance of faith having his heart sprinkled from an evil conscience by the blood of Jesus Christ Heb. 10.22 might dispute with God but not unlesse he have that Advocate with the Father Jesus Christ the Just One to appear in the presence of God for him Heb. 9.24 as the Lawyer appeareth for his Client to put by and non-suit all accusations to plead his cause and to justifie him by the only merit of his righteousnesse and obedience All Saint Pauls care was to be found in Christ when fought for by the Justice of God not having his own righteousnesse which is of the Law but that which is through the faith of Christ Phil. 3.9 for sordet in conspectu judicis quod fulget in conspectu operantis Aug that which is highly esteemed amongst men is abomination in the sight of God Luke 16.15 They only may dispute with God that is in an humble and laudable manner plead with him as did Jacob. Gen. 32.24 and Jeremy chap. 12â—â— who partake of Christs righteousnesse imputed and imparted opposing to the appearances of Gods wrath the firme perswasion of his grace by the Seal of his Spirit Etâ— quam hâ—â— non est â—mnium This is few mens happinesse So should I be delivered for ever from my Judge Who would quit me by Proclamation and then I should the less care to be condemned by you my fellow-prisoners I care not for mans day fith he that judgeth me is the Lord 1 Cor. 4.3 4. Where note what boldness and confidence the upright have in God neither shall they be herein deceived as Job was not Verse 8. Behold I go forward Heb. Eastward which is reckoned the forepart of the world because that eye of the world the Sun riseth there and every man looketh to the rising Sun But he is not there sc In that sort as I desired to finde him verse 3. he is not visible to me he is too subtile for sinew or sight to seize upon his judgements also are unsearchable and his paths past finding out True it is that the whole world is nothing else but Deut explicatus a Mirrour or Theatre wherein God may be seen yea felt and found out by those that are blind Act. 17.27 If a man hear a Sermon by night and in the dark though he see not the Preacher yet he knows he is there So Job questioned not Gods Omnipresence but complaineth that himself was benighted and forsaken of his hopes to be eased of his troubles outwardly in body or inwardly in minde this is the judgement of the flesh when under Affliction And backward but I cannot perceive him For indeed he is imperceptible by bodily eyes neither sitteth he any where in this world to decide controversies as he shall do in the clouds at the last day when the righteous shall look up Luk. 21.28 for their redemption draweth nigh and the wicked shall look on and waile because of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 1.7 they shall look and lament yea be mad for the sight of their eyes which they shall see as Deut. 28.34 Verse 9. On the left hand where he doth work i.e. Northward where God is said to work either because that in the North-part of heaven are more signes and of more remarkable influence than in the South or else because the Northern parts of the world are more inhabited than the Southern because more temperate and so there is more of God to be seen there in his works as letters refracted in a glass Seculum est speculum que Deum intucamur But I cannot behold him See the Note on verse 8. He hideth himself on the right hand c. He worketh not so much in the Southern parts of the world the torrid Zone is unhabitable c. Yet the Ethiopian Judges were wont to keep the chief Seat for him empty when they sate in judgement And beside the Habassines that large region of Nuâ—ia had from the Apostles time as t is thought professed the Christian Faith though now it hath again Alvarez above an hundred years since forsaken it and embraced 〈◊〉 and Idolatry That I cannot see him See the Note on vers 8. Verse 10. But he knoweth the way that I take Heb. That is with
â—e He perfectly understandeth that there is no way of wickedness in me Psal 139.24 no sin that I do favour allow and wallow in but that the way that is called â—loby is my delight and endeavour that I am upright for the main that my heart is not turned back neither have my steps declined from his way Psal 44.18 I cannot see him but he seeth me and mine uprightness When he hath tryed me sc With favour and not with rigour for then who should abide it Psal 143.2 God promiseth to refine his People but not as silver Esa 48.10 that is not exactly lest they should be consumed in that fiery tryal This David knew and therefore prayed Examine me O Lord and prove me try my reins and my heart Psal 26.2 and 139.23 I shall come forth as Gold Which is purged in the fire shines in the water as on the other side clay is scorched in the fire dissolved in the water Verse 11. My foot hath held his steps I have followed God step by step walking as I had him for an example and pressing his footsteps This Job speaketh of himself not as vaunting but as vindicating and defending his own innocenty and as giving Eliphaz to know that he had already done and still continued to do as he had in the former Chapter exhorted him verse 21 22. Acquaint now thy self with God c. That 's not now to do saith Job for my foot hath held his steps Be at peace I am so saith he for his way have I kept and not declined Now can two walk together and they not be agreed Receive I pray thee the Law from his mouth What else have I done faith Job when as I have not gone back from the commandment of his lips Lay up his words in thine heart this I have done ex instituto saith he vel pre demenso more than my necessary food have I esteemed the words of his mouth So exact a pattern of the rule was Job so consonant to Eliphaz his good counsel Plain things will joyn in every point one with another not so round and rugged things so do plain spirits close with holy counsels not so such as are proud and unmortified Let these be touched never so gently nettle-like they will sting you Deal with them roughly and roundly they swagger as that Hebrew did with Meses saying Who made thee a man of Authority c Exod. 2.14 Good Job was of another spirit with God as it is said of Caleb Numb 14.24 and followed him fully ornavit doctrinam coelestem piis â—fficiis heavenly doctrine was as the mould and he as the metal which takes impression from it in one part as well as another His constant endeavour was to express God to the world and to preach forth his vertues or praises by a sutable practise 1 Pet. 2.9 Gressum ejus retinuit pes mens His way have I kept and not declined sc In excess or defect and therefore I am no such flagitious person as thou Eliphaz wouldst make of me Verse 12. Neither have I gone back from the commandement of his lips i.e. Ab ip sissimo Dei verbo from the very word of God that sure Cynosura which he that holdeth straightly to may truly say Lord if I be deceived thou and thy word hath deceived me But of that there is no danger sith the Scripture is the invariable Canon or Rule of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Reg. 3. saith Irenaeus the Cubit of the Sanctuary the Touchstone of Errour the divine Beam and most exact Balance as Austin and Chrysostom stile it yea the very heart and soul of God as Gregory And if Job lived before the word was written yet not before the Law of Nature and the Traditions of the Patriarchs which whiles they remained uncorrupted were the commandement also of Gods lips as having been received from his very mouth and might far better be called ipsissimum Dei verbum than the Popes pronunciata which Cardinal Hosius prophanely and blasphemously pronounceth to be the very Word of God I have esteemed the words of his mouth more than my necessary food I have preferred Heb. I have hiâ— or laid up as men do precious things as house-keepers do Provision for their Family them before my bodily food my daily bread and we see what pains men take what shift they make Vâ— bene sit ventri ut lateri for food and raiment and other things requisite to the preservation of this life present Now Job knew that Gods holy word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Athanasius calleth it the Souls nourishment and that the promises are pabulum fidei the food of Faith as another calleth them that we may better want bread than that bread of life Hence he esteemed it more not only than his dainties or superfluities but then his substantial food without which he could not live and subsist more than his appointed portion so some render it set out for him by the divine Providence which cutteth out to every man his allowance I had rather be without meat drink light any thing every thing saith One then that sweet Text Come unto me all ye that are weary und heavy laden c. I would not for all the world saith Another Selneccer Mr. Baxters Saints everlasting Rest p. 24. that that one verse John 17.24 Father I will that they also whom thou hast given me be where I am that they may behold my glory which thou hast given me for thou lovedst me before the foundation of the world had been left out of the Bible And again There is more worth saith the same Authour in those four Chapters John 14 15 16 17. Ibid. 708. then in all the Books in the world besides Luther said Tom. 4. Oper. Lat. p. 424. He would not live in Paradise without the Word as with the Word it were no hard matter to live even in hell it self Of old they were wont to say It were better for the Church that the Sun should not shine then that Chrysostome should not preach to the people The Jewes at this day will not omit prayers for their meat or labour They divide the day even the working-day in three parts the first ad Tephilla for prayer Weensie the second ad Tara for the reading of Gods Law and the third ad Malacca for the works of their Calling And when they have read one Section they begin another lest they should seem to be weary of their task Whereas if we read but a Chapter not a quarter so long as one of their Sections or Paragraphs O what a wearinesse is it his neither begin we till we have looked over the leaf to see how long it is so soon sated are we with this heavenly Manna Verse 13. But he is in one mind and who can turn him He is ever like himself not mutable inconstant or various as men who are as Tertullian saith of the Peacock all
hath done them good Josh 24.20 their preservation proveth but a reservation Verse 10. Will he delight himself in the Almighty viz. When trouble cometh upon him as in the former verse No this is Christianorum propria virtus a practise that none can skill of but Gods people saith Hierâ—me to rejoyce in tribulation and then to continue instant in prayer Rom. 12.12 for deliverance with some confidence grounded upon former experience Crâ—â— cuiâ—â— is inuncta est saith Bernard Together with the Crosse they have an unction from the Father annointed they are with that Oyle of gladnesse 1 Pet. 2.14 the Spirit of glory and of God which resteth upon â—heâ— and refresheth them amidst all their sorrowes and sufferings and hence their delight in the Almighty yea though he frown and lay upon them as he did upon Jâ—â— with his own bare hand Not so the hypocrite for why he hateth God an his heart as doth every evil-doer Bernard John 3.20 Est 〈◊〉 talium pâ—na Deus utpot◠〈◊〉 est â—t quid talibus am invisuâ— God is light and therefore hated as a punishment to such inanspicate night-birds He is holinesse but the hypocrite filthinesse as his name also importeth How thâ—n can be delight himself in the Almighty What complacency can there be where is such an â—tter contrariety They that love the Lord haâ—e evil Psal 81 2◠〈◊〉 so doth not any hypocrite leave it he may but not loath it Paâ—t with it he may as Jacob did with Benjamin lest otherwise he should starve or as 〈◊〉 with Michael lest he should lose his head but his heart is glued to it still he hath a months mind to be doing if he durst Finally He is without faith and therefore without joy and peace of conscience And as for his Spider-web of hope a little wind bloweth it down The world hath his heart and so the love of the Father cannot be in him 1 John 2.15 He leaneth upon the Lord and saith Is not the Lord amongst us Mic. 3.11 yet is he rootedin the delights of life Like as the Apricock tree leaneth against the wall but is fast rooted in the earth Will he alwayes â—all upon God Heb. Iâ— every time No nor scarce at any time Indeed as beggâ—rs have learned to 〈◊〉 so have some hypocrites to pray Isai 26.16 They have powred forth charm when thy chastening was upon them When he slew them then they sought him and they returned and enquired after God Psal 78.34 But this was only a prayer of the flesh for â—ase and not of the Spirit for grace They spoke God fair as the Divel did Christ only to be rid of him Thus 〈◊〉 when on the rack roâ—â—ed out a consession and called for a Prayer Joaâ— in danger of death hangs on the hornes of the Altar The Captivated Jews fasted and prayed for seventy years to get off their thaines rather then their sins Zech. 7.5 which Daniel therefore reckoned lost labour chap â— 13. But many wiâ—â—â—d men though in prosperity they have some short-wishes such as was that of â—â—laâ—â—s Numb 23.10 wherewith compare that of David Psal 26.9 and see a difference or perhaps are able by strength of wit and one money to pray handsomely yet in adversity they set their mouthes against heaven 〈…〉 Wolves and howle upward they curse their King and their God and look upward saith Isaiah chap. 8.21 they murmure and mutiny as the Israelites in the wilderness they banne and blaspheme as did that Israelitish womans son Lev. 14.11 and Micahs mother Judg. 17.2 A Parrot may be taught to talk like a man Histories tell us of one at Rome that could repeat the whole Creed but let him be but beaten and he returnes to his own natural harsh voice So an hypocrite while all goes well with him may seem very devout at his Orisons but lay thy hand upon him saith Satan to God concerning Job presuming thereby to prove him an hypocrite and he will curse thee to thy face chap. 2.5 But say he be somewhat better conditioned as they call it and for a while pray to God for ease and help yet he will not pray alwayes he will not persevere in prayer follow on to pray wait upon God for an answer and be content to want it if God see good to deny it He cannot draw nigh to God with a true heart such a heart as is well satisfied if God may be glorified though himself be not gratified in full assurance of faith Heb. 10.22 Which is saith Brentius Orationis medulla the marrow of prayer Hence Saint James calleth it the prayer of faith chap. 5.15 Afflictions cause a Saint to seek out Gods Promise the Promise to seek Faith Faith to seek Prayer and prayer to find God to find him at length For he is a God that hideth himself Isai. 45.15 But what saith faith I will wait upon the Lord that hideth his face from the house of Jacob and I will look for him Isai 8.17 See this exemplified in the woman of Canaan who fetcht Christ out of his retiring room by the force of her faith Mark 7.24 and prayed on though denied She would not be said nay or set down either with silence or sad answers but shewed her self a woman of a well knit resolution such as could credere invisibilia sperare dilaia amare Deum se ostendentem contrarium as Luther speaketh Believe things invisible hope for things deferred and love God when he shewes himself most angry and opposite Now this the hypocrite who is an Infidel cannot skil of He is short spirited and cannot hold out in prayer cannot as our Saviour taught by that Parable Luke 18.1 alwayes pray and not faint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shrink back as sluggards do in work or Cowards in War Oratio est res ardua magni laboris saith Luther Prayer is a hard work and a man must tug at it and stick to it as Jacob did who wrestled and raised dust as the Hebrew word signifieth he held fast and hung on yea he held with his hands when his thigh was lamed Let me go saith God bespeaking his own liberty No thou shalt not saith Jacob until thou blesse me Lo such is the generation of them that seek God in sincerity of them that seek thy face this is Jacob Psal 24.6 One thing have 〈◊〉 desired of the Lord and that I will seâ—k after saith David Psal 27.4 If his suit had not been honest he would never have begun it But being so he will never give it over till he hath prevailed he will pray till he faint and then to it again Psal 119.81 82. Rejoycing in hope patient in tribulation continuing instant in prayer Rom. 12.12 So doth not the hypocrite for want of an inward principle If God come not at a call he is out patience and ready to say with that profane Prince 2 Kings 6.33 Behold this evil is of the Lord and what should I wait
partem interiorem which yet should move more slowly by night because then the heat is drawne into the internal parts Verse 18. By the great force of my Disease is my garment changed soil sudore cruâ—te sanit sanguine By the matter that my Disease forceth outward in Boils and Botches is my garment which once was decoru Magistratus insigne the Ensign of my Authority utterly stained and spoiled loathsom to my self and noysom to others Merlin Totum cruentem sordidatum Merc. Every one say some Chymicks hath his own Balsom within him his own bane it is sure he hath Physicians hold that in every two years there is such store of ill humours and excrements ingendred in the body that a vessel of one hundred ounces will scarce contain them Now if these by Gods appointment for he is the great Centurion Matth. 8.9 who hath all diseases at his beck and check break outward what an ulcerous Leper and Lazar must that man needs be This was Jobs case and Munsters who called his sores Gemmas preciosa Dei ornamenta Gods Gems and Jewels Job Manl. loc câ—â— p. 127 where with he decketh those whom he loveth and King Philips of Spain who besides many other diseases had ingentem puris ex ulceribus reaundantiam qua binas indies scutellas diuits paedore impleret Abundance of filthy matter issuing out of his sores Carol Scriban Instit Princep cap. 20 insomuch as that no change of cloathes or Art of Physicians could keep him from being devoured by Lice and Vermine thereby ingendred It bindeth me about as the collar of my coat It is become so stiff and starky that it wrings me and hurts me as an uneasie collar girds and gripes a mans neck As the edge of my coat in gards me so Broughton readeth it Beza rendreth this latter part of the verse thus He God compâ—sseth me about as the collar of my coat Piscatoâ— the whole thus By the greatnesse of his Gods strength which he putteth forth in scourging me with diseases my garment changeth it self putteth on as it were another 〈◊〉 of scabâ— and scurf As the mouth of my coat he God girdeth me 〈…〉 he pincheth my body with diseases But the former â—â—â—ding is better Verse 19. He 〈◊〉 cast me into the mire My Disease hath so Vatablus senseth it Others God hath as it were trampled me to dirt thrown me into the kernel and so done me the greatest disgrade that can be And I am become like dust and ashes Like a dust-heap behind the door cadâ—veiâ—â—â—◠〈…〉 saith Mercaâ— Being covered all even saith Beza with the 〈◊〉 and 〈…〉 that full from my 〈◊〉 I am become more unlike unto the unprofitable dust and ashes then unto a living man Dust and ashes are not more like one another then their names are in the Original sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cinis See Gen. 3.19 and 18.17 Verse 20 I cry unto thee and thou dost not hear me This was a sore trial that God should cast him into straits and there leave him His enemies indeed he usually dealeth so by Ezek. 22.20 and 29.5 but not by his servants Heb. 13.5 Or if he do leave them yet he will not forsake them The mother leaves her child sometimes but when he setteth up his note and cryeth lustily she hasteneth to help him So doth God But now Job cryed unto him and was not heard or answered to his thinking at least and that was a great cut to him as Psalm 22.2 I stand up scil To make supplication to my Judg as Haman stood up to make request for his life Esth 7.7 as the Publican stood and prayed Luke 18.13 and as Moses and Samuel are supposed to stand before God in prayer for their people Jerem. 15.1 Hence that Proverb amongst the Jewes Absque stationibus non staret mundus Did not the Saints stand in prayer the world could not stand And thou regardest me not This was but a Mistake in Job for the eyes of the Lord are upon the righteous and his eares are open to their prayers Only God answereth our prayer non secundum voluntatem tamen ad utilitatem Not alwayes or as soon as we would but doth that which is better for us and takes it ill to be misconstrued as he was by Job witnesse the next words bloody words indeed Accusat ergo Job Dominum mendacii Brent Contumeliosus viderispotest Merl. and not far from Blasphemy Verse 21 Thou art become cruel to me Mutatus es mihi in tyrannum thou art turned Tyrant towards me so Brentius rendreth it and the like he had said before chap. 16.13 and 19.8 9 10. out of the vehemency of his pain and he sense of his flesh which should have been silenced and faith exalted the property whereof is to pick one contrary out of another as life out of death assurance of deliverance out of deepest distresses Deut. 32.36 and to perswade the heart that God concealeth his love out of increasement of love and in very faithfulness afflicteth his darlings that he may be true to their souls Psal 1.19.75 With thy strong hand thou opposest thy self against me Heb. Thou batest me Satanically hatest me Intestinum odium exerces adversum me Tremell and accordingly thou dost practise all thy might upon me Thus Job in his heat and that he may not seem to rage without reason he subjoyneth Verse 22. Thou liftest me up to the wind Thou whifflest and wherriest me about as chaff or thistle-down Pro libidine tractas me thou usest me at thy pleasure Brent Thou causest me to ride upon it Upon the wings of the wind lifting me up aloft that I may fall with the greater poise as the Eagle is said to do the Tortoise Vt lapsu graviore ruam Thou dissolvest my substance Or Thou meltest my wisdome I have neither flesh nor reason remaining The issue that he expecteth of all these his forementioned miseries followeth Verse 23. For I know that thou wilt bring me to death Such hard thoughts had Job of God and such heavy thoughts of himself Nam experior mors avocat me so Tremellius For I feel it death calleth me away Sic ludis mecum ut facilè conjiciam mihi moriendum esse saith Brentius Thou so dalliest with me that I plainly perceive I must shortly dye there 's no avoiding of it 2 Cor. 1.8.9 10 Thus good Job was pressed out of measure above strength insomuch as be despaired even of life and had the sentence or denunciation of death in himself c. But God was better to him then his fears and delivered him from so great a death this is usual Qui nil sper are potest desperet nihil And to the house appointed for all living That is the grave Psal 49.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 89.48 that Congregation house of all living as heaven is called the Congregation house of the first born Heb. 12.23 the publick or
cadent damnabunâ—ur at the Great Assizes they shall bee cast and condemned Revel 6.17 For the great day of his Wrath is come and who shall be able to stand If the righteous scarcely be saved where shall the ungodly and the sinner appear 1 Pet. 4.18 Surely no where but in Hell their own place Acts 1.25 not before God for he is a consuming fire Heb. 12. ult and they chaff or stubble fully dried See Isa 33.14 Not before Christ for he shall come in flaming fire rendring vengeance c. 2 Thess 1.7 not in Heaven for it 's an undefiled inheritance neither may any dirty Dogge trample on that golden pavement Revel 22.15 Not any longer on Earth defiled by their iniquities and therefore to bee purged by the fire of the last Day for the earth also and the works that are therein shall be burnt up 2 Pet. 3.10 R. David Kimchi by Judgement here understandeth the day of the wicked mans death and indeed his Deaths-day is his Doomesday when he must take a fearful farewell and breath out his Soul and hope together with the breath of the same dying groan Job 27.8 11.20 Hinc illae Lachrymae hence that loth-to-depart though some set a good face upon it when to dye as Sir Thomas Moore who dyed for the Popes Supremacy with a light jest in his mouth Vespasian likewise dyed with a jest and Augustus in a Complement This was but the Hypocrisie of mirth for Death is the King of terror to a Natural man See Heb. 2.15 1 Sam. 15.32 28.20 Saul at the message of death swooned quite away and fell all along Quantus quantus erat as Peter Martyr phraseth it yea good Hezekiah wept when sentenced to death and the approach of it was to him Mar mar bitter bitterness Isa 38.3.17 he must have his faith at his fingers ends as one saith that will dye actively But all men have not faith 2 Thess 3.2 and those few that have are not always assured that their hearts shall live for ever as Psal 22.26 and that Death the Devils Serjeant to drag wicked men to Hell shall be to them the Lords Gentleman-usher to conduct them to Heaven as Mr. Brightman expresseth it Nor Sinners in the Congregation of the righteous They shall never set foot within heavens Threshold within that general Assembly that sacred Panegyris ample Amphitheatre the Congregation-house of crowned Saints and glorious Angels Tertullian saith of Pompies Theatre which was the greatest ornament of old Rome that it was Arx omnium turpitudinum a receptacle of all kind of Ribaldry and Roguery Not so Heaven There shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lye Rev. 21.27 Augustin The Irish air will sooner brook a Toad or a Snake than Heaven a Sinner Mali in area nobiscum esse possunt in horreo non possunt Chaff may be with Gods good Corn on the floor but in the Garner it shall not For Christ will throughly purge his floor and gather his Wheat into the Garner but will burn up the chaff with unquenchable fire Mat. 3.12 Vers 6. For the Lord knoweth the way of the righteous Or acknowledgeth approveth administreth and ordereth all things to their eternal Salvation as may appear by the opposition wherein there is a Rhetorical Aposiopesis Gods knowledge of men and their ways is not meerly Intuitive but Approbative of the good and Vindictive of the evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Providence which is the carrying on of his Decree is that helm which turns about the wholeship of the Universe with singular skill and justice Dominus diligit dirigit viam id est vitam omne institutum justorum See Psal 37.18 142.4 Nahum 1.7 Prov. 2.8 with the notes there God knows the righteous by name Exod. 33.17 knows them for his own looks upon them and their whole course with singular delight and complacency they are his Hephzibah Isa 62.4 the dearly beloved of his Soul Jer. 12.7 Verba notitiae apud Hebraos secum trahunt affectum But the way of the ungodly shall perish Their practices and persons shall perish together be done away be lost for ever And why because the Lord knoweth them not unless it be for black Sheep as we say or rather for reprobate Goats Mat. 25. Hence their Souls are flung out as out of the middle of a sling when the Souls of the Saints are bound up in the bundle of life with the Lord their God 1 Sam. 25.29 PSAL. II. Vers 1 VVHy do the Heathen rage Why or for what The Psalm beginneth abruptly with an angry interrogation q.d. What are they mad to attempt such things as whereof they can neither give any good reason nor expect any good effect The Lord Christ of whom David was both a Father and a Figure as here appeareth shall surely reign maugre all the rage and resistance of his enemies who may seem to be ambitious of their own destruction and are therefore in this Psalm schooled and counselled to desist Nothing is more irrational than irreligion Why do the Heathen tumultuously rage or hurtle together Fremunt ferociunt When the Philistines heard that David was made King in Hebron they came up to seek him and to unking him 2 Sam. 5.17 so the Heathen and People that is Gentiles and Jews would have dealt by Christ Acts 4.25 26. The Devil ever since hee was cast out of Heaven tumultuateth and keepeth ado so do unruly spirits acted and agitated by him Dan. 6.15 Then those men kept a stir with the King against Daniel it is the same Hebrew word that is here and possibly Daniels spirit might think of Davids terms John 11.33 Jesus troubled himself but after another manner than these his enemies his passions were without mud as clear water in a Chrystal Glass what was an act of power in Christ is an act of weakness if not of wickedness in others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 4.25 The Apostles Greek word for this in the text denoteth rage pride and fierceness as of Horses that Neigh and rush into the Battel And the people imagine Heb. meditate or mutter a vain thing an empty design that shall come to noting Niteris incassum Christi submergere puppem Fluctuat at nunquam mergitur illaratis Dipt may the Churches Ship be but not drown'd Christ will not fail her enemies to confound Some think that by this muttering people are meant such as act not open outrages against Christ but yet in words murmur and mutiny whispering Treason Vers 2. The Kings of the earth set themselves Or stand up as if they would do the deed and bear down all before them The many had acted their part vers 1. and now the mighties shew themselves but go off again with shame enough The Spanish Frier used to say there were but few Princes in Hell and why because there were but few in all It was a
followeth My Glory Or my Victory Quia victor semper babet gloriam faith Aben-Ezra here because a Conquerour is never without glory such as was Caesar with his Veni vidi vici and Cimon the Athenian who twice in one day triumphed over the Persian Navie and Hunniades who fought five times in one day with the Turks and five times foyled them and put them to flight Whereupon he was entertained 〈◊〉 Hist 69. and welcomed home with most glorious acclamations of the people some calling him the Father some the Defender of his Country the Souldiers their invincible General the Captives their Deliverer the Women their Protector the Young-men and Children their most loving Father c. And the lifter up of my head Giving me matter of mirth and making me who was very sad and thrown down with grief joyful and cheerful See Gen. 40.13 20. Luk. 21.28 Jer. 52.31 Psal 110.7 Vers 4. I cried unto the Lord with my voyce I prayed aloud and lustily I roused up my self and wrastled with God and this was the ground of his courage and confidence So Ester when she had fasted and prayed put her life in her hands and was fearless So Christ when being in an Agony hee had prayed more earnestly went and met his enemies in the face though before his Soul was heavie to the death and he began to be out of the world as the word signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 26.37 And he heard me out of his holy hill i. e. è suo sacrario caelesti terrestri Jun. out of his heavenly and earthly Sanctuary Zion signifieth a Sure-hold a goodly Prospect for that from the top of that Hil a man might have seen all the Country over And it was a type of Heaven whence God seeth all and heareth his Lucian the Atheist feigneth or fancieth that there are certain chinks in Heaven through which Jupiter at certain times only heareth his Suters which times they who take not pray to no purpose Vers 5.1 I laid me down and slept My faith was above my fear I knew whom I had trusted No marvel I slept so soundly seeing Antipater was by and watched Plutarch said Philip of Macedon We may better say so of Antipater our gracious Father O the safety of Saint He ever goes guarded with the peace of God within him and the power of God without him Phil. 4.7 1 Pet. 1.5 and hence his Spiritual security David will never break his sleep for any danger or doubt of success Peter was found fast asleep the night before he should have been executed Acts 12.6 So was our Proto-Martyr in Queen Maries days Mr. Rogers in so much as that scarce with much shogging could he be awaked when he was called for to be burned Some few years since Mr. White of Dorchester being a Member of the Assembly of Divines at Westminster was appointed Minister of Lambeth but for the present could get no convenient house to dwell in but one that was possessed by the Devil This he took and not long after his Maid sitting up late Mirrour for Saints by Mr. Clark 460. the Devil appeared to her whereupon in a great fright she ran up to tell her Master he bad her get to bed saying she was well served for sitting up so late Presently after the Devil appeared to Mr. White himself standing at his beds feet To whom Master White said If thou hast nothing else to do thou maist stand there still and I will betake my self to my rest And accordingly composing himself to sleep the Devil vanished I awaked A Proverbial speech as Mar. 4.27 Turk Hist 218. Tamerlan could not sleep at all through care though he indeavoured it the night before the mortal battel between him and Bajazet For the Lord sustained me Heb. Will sustaine me He hath done it and I doubt not but he will do it again Experience breedeth confidence He hath he will is an ordinary Scripture medium Vers 6. I will not be afraid of ten thousands of people c. Quomodo timeret hominem homo in sinn Dei posit us saith an Ancient See here in David the triumph of trust in God David looketh not downward on the rushing and roaring streams of troubles that ran so swiftly under him for that would have made him giddy Gloriâ—tio fidei eleganuffima Jun. but stedfastly fastneth on the power and promise of God All-sufficient and is confident This the world wondreth at but little do they know the force of faith nor the privie armour of proof that the Saints have about their hearts Achilles was said to be safe because Stygearmat us A Christian is Deo armatus and therefore hee walketh about the world as a Conquerour Vers 7. Arise O Lord c. If the Lord do but arise only his enemies shall be scattered those also that hate him shall flee before him Psal 68.1 And God will arise and harness when his people put his promises in sute by their faithful prayers This Moses knew and therefore appointed the Priests whensoever the Ark removed to say Rise up Lord. c. Numb 10.35 Commanders must pray before they lead on their forces to battel as did Hunniades and that late brave King of Sweden more addicted to pray than to fight according to that Vincere quisquis aves hostilem exercitum agè antè Invictum vincas per tua vota Dâ—uns Save me O my God David had many good old Souldiers about him 2 Sam. 15.18 Lucan as the Cherethites Pelethites Gittites and others that would stick to him Animasque eapaces mortis mighty men of War and chafed in their mindes as a Bear robbed of her Whelps in the field himself also was a man of Warre from his youth 2 Sam. 17.8 and not used to be worsted yet he flies to God for deliverance and pleads the Covenant Save me O my God which is that Alviarium Divini mellis the Bee-hive of heavenly honey So Psal 119.94 I am thine save me For thou hast smitten all mine enemies on the cheek-bone Thou hast given them a box on the ear Camb. Elizab. 494. as Queen Elizabeth once did the Earl of Essex turning his back upon her uncivilly upon some discontent Or as some great man doth a mean fellow with whom he scorns to fight Thou hast sent them away with smart and shame enough Job 16.10 Thou hast so handled them that now they may go seek their teeth in their throats as the Proverb is Gods hand is a mighty hand saith Peter 1 Epist 5.6 it is a fearful thing to fall into it saith Paul Heb. 10.31 For who knoweth the power of his wrath saith Moses Psal 90.11 His enemies are sure to speed worse than did Dares in Virgil whom when he had been well beaten by old Entellus Ving Aeneid l. 5. his fellows led away Jactantemqueâ—troque caput crassumque cruorem Ore rejectantem mistosque insangume dentes Vers 8. Salvation
shall be sure to have out their prayers either in mony or in monies-worth as they say Vers 18. To judge the fatherlesse c. the Vulgar hath it to judge for the fatherless and for the oppressed It is one thing saith Austin to judge the fatherless and another thing to judge for him this later is to pass sentence on his side which God the righteous Judge will be sure to do without writhing or warping for hee hath all that is required of a Judge originally and eminently viz. Wisdome Justice Courage Constancy and Power That the man of the earth may no more oppresse or terrifie daunt with terrour as Phil. 1.28 See the Note there Why should one man be terrible to another sith wee are all mortales è terra worms of the earth clods of clay and shall shortly return to the dust whence wee were taken unde superbit homo I even I am hee that comforteth you who art thou that thou shouldest be afraid of a man that shall die and of the Son of man that shall bee made as grasse And forgettest the Lord thy Maker and hast feared continually every day because of the fury of the Oppressor as if hee were ready to destroy and where is the fury of the Oppressor Isa 51.12 13. Some observe that the close of this Psalm is much like that of the former How they have been taken by the Greek Fathers especially for one entire Psalm See the Note on Vers 1. PSAL. XI VErs 1. In the Lord put I my trust This was that which David had and held wherewith to answer him that reproached him and it was an excellent good one that hee trusted in Gods Word Psal 119.42 When it was that he gave this answer In the Lord put I my trust whether when Sauls courtiers See the like Neh. 6.10 Luk. 13.31 under pretence of friendship counselled him to quit the Court for fear of Saul which hee was very loth to do or else when he was with Samuel at Naioth 1 Sam. 19.18 c. where his carnall friends might advise him as Peter did his Master Mat. 16.22 with a Fuge fuge David cito citius citissime is uncertain But this is certain that all the troops of ungodliness aime and act vigorously to cast down the castle of confidence we have in God This therefore we must be sure to secure as the Serpent doth his Head the Souldier his Shield Ephes 6.16 This is the victory whereby we overcome the World with its Allurements or Affrightments even our faith 1 Joh. 5.4 The beleever walketh about as a Conquerour and he alone is the man whom the Heathen Poet elegantly describeth Justum tenacem propositi virum Non sivium ard or prava jubentium Horat. Carm. lib. 3. Od 7 Non vult us instantis tyranni Mente quatit solida c. Si fractus illabatur orbis Impavidum ferient ruinae The Poet instanceth in Hercules and Bacchus but had he known of David Moses Micaiah Nehemiah Daniel and his three friends c. he would rather have pitched upon them or some others of those Worthies of whom the world was not worthy Heb. 11. Flee as a Bird to your mountain Get you gone you and your followers the Hebrew word Flee is plural or flee to your mountain O bird see you not the Fowlers snare and will you not away with all speed Thus they sought to fright him as Birds are fearful Isa 16.2 and to make him flee from his place as a Bird fleeth from her Nest Prov. 27.8 But he was never without his Cordial the same that releeved him at the sack of Ziglag where in the fail of all other comforts he incouraged himself in the Lord his God 1 Sam. 30.6 he knew that as birds flying so will the Lord of Hosts defend his people defending also he will deliver them and passing over he will preserve them Isa 31.5 This though it were not written in Davids days yet he had the good assurance of it in his soul Vers 2. For loe the wicked bend their bow scil to shoot at you a silly Bird you were best therefore to be packing Nam ecce inquitis impii apposuerunt pedem arcui Beza and not to stay till you come tumbling down as a Bird fetcht off with a bolt This hath ever been the guise of the Churches enemies and is still to terrifie her if they could and affright her out of her faith and true religion Nebuchadnezzar for instance Antiochus that little Antichrist the primitive Persecutors and still the Papists with their cruel Inquisition and otherwise But what saith the Apostle In nothing be terrified by your adversaries Phil. 1.28 Be not afraid with any amazement 1 Pet. 3.6 Nos quidem neque expavescimus neque pertimescimus ea quae ab ignorantibus patimur Ad Scapulam saith Tertullian We fear not what any of you can do to us do your worst Contemptus est à me Romanin favor furor said Luther I care not for Romes frowns or fair hooks This the blinde World counteth and calleth silliness or stubbornness but they know not the force of faith nor the privie armour of proof that the Saints have about their hearts They make ready their Arrow upon the string not in the quiver as the Vulgar reads it That they may privily shoot Heb. to shoot in the darkness so that although the Saints hide themselves in Caves and dark corners yet they are ferreted out thence by their Persecutors as David was by Saul often And this some hold to bee the meaning of that place Psal 74.20 The dark places of the earth are full of the habitations of cruelty that is we can hideour selves no where but the Persecutors find us out Vers 3. If the foundations be destroyed If all things be turned topsie turvie in the State and no regard had to right or wrong Sed vi geritur res ut in regno Cyclopico If Saul not withstanding mine alliance to him and innocency toward him his many fair promises to me and those hazards and hardships I have suffered for his sake will needs go on to hunt me up and down as a Partridge in the mountains and to seek mine utter undoing what can I do to help it how can it bee but the most righteous must have his share of sufferings See Psal 82.5 VVhat can the righteous do More than glorifie God by suffering his Will and patiently wait for better times comforting himself as in the next verse in this confidence that God is in Heaven c. Some render it What hath the righteous done The wicked will say that he hath undone all and that David with his complices are the causes of all the publick calamities and confusions So the Primitive Persecutors charged the Christians and Papists do still the Protestants Christianos ad leones Tertul. to be the troublers of the State the Seeds-men of sedition the disturbers of the Churches
hee did not yet fully understand that inexplicable glory wherewith the Father would glorifie him after death with himself Job 17.5 Sure it is that David did not nor can any man living 1 Cor. 2.9 Contra Aâ— ron ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit illaetab unda vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut vule Plâ—â— quòd fluaâ—â— ctuosis undâ—â— here is as much said as can be said but words are too weak to utter it For quality there is in Heaven joy and pleasures For quantity a fulnesse a torrent whereat they drink without let or loathing For constancy it is at Gods right hand who is stronger than all neither can any take us out of his hand it is a constant happiness without intermission And for perpetuity it is for evermore Heavens joyes are without measure mixture or end PSAL. XVII A Prayer of David Hee was a man of prayer but this was his appeal to God the supreme Judge as the word importeth Vers 1. Hear the right O Lord Heb. Righteousnesse which cryeth unto God no lesse than blood doth Gen. 4. Or hear the right that is my prayer faith R. David rightly made with heart and voice Or Hear O righteous Lord as Christ also faith O righteous Father Joh. 17. Attend unto my cry Some prophane persons bear well their crosses because their cause is good but they cry not when God bindeth them Job 36.13 Or Thucyd Dio. if they cry they cry out of hard fortune as the Athenians did when their good Generall Nicias was slain and their army routed in Cicily or against Dame Vertue as if it were no more than a meer name as Brutus did when beaten out of the field Or against Providence as if there were a mist over the eye of it as Pompei did when discomfited by Caesar so blaming the Sun because of the sorenesse of his own blear eyes But David greatly wronged by Saul and his Courtiers by humble and hearty prayer maketh his request known to God with thanksgiving Phil. 4.6 And this like his harp drove away the Evill spirit of grief and discontent That goeth not out of feigned lips His devotion was not ludibrious as is that of Hypocrites it was not an empty ring a meer out-side the labour of the lips but the travell of the hurt it was sincere and thorough-wrought as St. James hath it Wicked men speak God fair but it is as the Devill did our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5.16 to bee rid of him or as those Psal 78.36 who flattered him with their mouthes and lyed unto him with their tongues Vers 2. Let my sentence come forth from thy presence Let it be both pronounced and executed forthwith Let thine eyes behold c. i.e. Make it appear that thou both leest and likest mine integrity and that thou winkest not at mens wickednesses Vers 3. Thou hast proved my heart And knowest mee to bee no dissembler and traytor as they wrongfully charge mee whilst they muse as they use Thou hast visited mee in the night In which God is wont to stir up and in mind men of his will Job 4.13 14. as being all gathered within themselves and when the darknesse doth unmask them of worldly dissimulation Thou hast tryed mee As Metallaries do their gold and silver And shalt find nothing Heb. hast not found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deficit saith Aben-Ezra no blot or blemish that is not the spot of Gods Children Deut. 32.5 no drosse or deceit that may not well consist with godlinesse I am purposed that my mouth shall not transgresse My generall purpose is such though I may have my particular failings I speak my whole heart so sarre as I know it Magna est concordia cordis oris Vers 4. Concerning the works of men sc which ought to bee done by them according to thy Law Or which they are wont to do whether right or wrong I have not now to say but this I can safely say by thy mercy that By the word of thy lips Which I have taken for the rule and rudder of my life I have kept mee from the paths of the destroyer Effractoris of the breach-maker such as is the Bridge-maker of Rome at this day David meaneth that hee had shunned the society of gracelesse persons Psal 26.4 Prov. 24.21 Jer. 15.17 and taken heed to his wayes that hee offended not with his tongue whilst the wicked was present Psalm 39.1 2. lest the Wicked should rejoyce at his Misdemeanors Psal 38.17 Vers 5. Hold up my goings in thy paths c. Keep me within the circle of thy Word as thouhitherto hast done make me to walk exactly and as in a frame Ephes 5.15 Grant me thy preventing concomitant and subsequent grace O thou God of all grace perfect strengthen stablish me 1 Pet. 5.10 That my foot-steps slip not by the malice of Satan who seeks to subvert such as are most eminent to the scandal of the weak and scorn of the wicked by the corruption also of mine own heart Qua quisque sibi Satan est as one well faith whereby every man is a Satan to himself could we but divorce the flesh from the Devil there would be no such danger And lastly by the allurements or affrightments of this present evil world the way whereof is like the vale of Siddim slimy and slippery full of Lime-pits and Pit-falls Springs and stumbling-blocks Vers 6. I have called upon thee for thou wilt hear me q. d. Thou wast always wont to hear me and therefore I presume thou wilt Experience breeds confidence Incline thine ear See how he re-enforceth his former request as if he would wring the blessing of out Gods hands by an holy violence and take no denial Vers 7. Shew thy marvellous loving kindness c. Mirificas benignitates tuas less than a marvellous mercifulness will not serve Davids turn he was so hardly bestead ut nisi miabiliter feceris pereo We now alive have lived in an age of Miracles and God hath dealt with our Land not according to his ordinary course but according to his Prerogative by a Miracle of his Mercy have we hitherto subsisted and by a prop of his extraordinary patience O thou that savest c. Servator sperantiam Choyce must be made in Prayer of fit Titles and Attributes of God such as may strengthen faith and quicken affection From those that rise up against them Or against thy right hand The Saints are at Christs right hand Psal 45.9 as Christ is at the Fathers and he puts his holy hand betwixt them and harm Vers 8. Keep me as the apple of the eye Heb. As the black of the apple of the eye two words to the same sense for more vehemency q. d. Serva me studiosissimè The apple of the eye that little man in the eye as the Hebrew word importeth the girl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Huc pertinet locus Cicer. a De nat deor as
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
but forsaketh them never as in an eclipse the earth wanteth the light of the Sun but not the influence thereof David could at the same time call God his God thrice over which are words of faith and do plainly evince that this desertion under which hee groaned was neither absolute nor reall but only that hee was in a great distresse and perplexity Plat. in Phaed so that hee did beleeve and yet not beleeve Plato though a Heathen could say that a man may do so See the like Psal 31.22 Jon. 2.4 See the Note there Our Saviour in his deepest distresse on the Crosse when coping and conflicting with the wrath of his heavenly Father who beside the wrath of men and rage of Devills in that three houres darknesse especially fought against him with his own bare hand hee suffered more than can bee imagined took up this patheticall exclamation and as some think repeated this whole Psalm Then it was that hee felt in soul and body the horrour of Gods displeasure against sin for which he had undertaken Then it was that the Deity though never separated from his Humanity no not in death when soul and body were sundred for a season did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Father speaketh suspend for time the influence of its power and lye hid as it were neque vires suas exserebat not putting forth its force as formerly Hilary hath a good Note upon this part of Christs passion Habes conquerentem relictum se esse c. Here thou hast him complaining as forsaken of God this sheweth him to have been a man but withall thou hast him promising paradise to the penitent theef this speaketh him God Why art thou so farre from c. I roar and am not relieved as to ease God will have his people feel what an evill and bitter thing sin is Jer. 2.19 and therefore he holdeth them eftsoones long upon the rack Christ also under the deep sense of our sins for which hee suffered offered up prayers with strong crying and tears to him that was able to save him from death Heb. 5.7 Vers 2. O my God I cry in the day time c. This was a sore temptation that his heartiest prayers were not heard This might have made him jealous of God to have had hard conceits of him and heavy conceits of himself But saith hee in the following verses Thou art holy and thy Name is to bee sanctified though I bee not gratified And moreover Others have called upon thee and have been heard vers 4 5. though I now for mine unworthinesse am denyed For I am a worm and no man Vers 6. Thus it puts him not off that hee is not heard as others but humbles him It drives him not as is usuall with carnall people in like case to shifting courses as a dogg that hath lost his Master will follow after any one for relief A Christian never prevaileth so little by his prayers but that hee will take heart of grace to come again to God Silence or sad answers do not utterly dishearten him Hee ceaseth not wrestling till hee hath wrested the blessing out of Gods hand with Jacob and gotten matter of praise for his prayers granted as David here doth ere he had done the Psalm vers 24 25. Vers 3. But thou art holy And therefore to bee sanctified in righteousnesse Isa 5.16 whatever betide mee or my prayers I also will trust and try thee to the uttermost for thou waitest to bee gracious and being a God of Judgement thou best understandest when and how to dispense and deal forth thy favours to thy suppliants Isa 30.18 And if I ask good things of thee and misse it is because I ask amisse Jam. 4.3 If I bee straitned it is not in thee but in mine own bowels They that have Conduit-water come into their houses if no water come they conclude not the spring to bee dry but the pipes to bee stopped or broken If prayer speed not wee must bee sure the fault is not in God but in our selves were we but ripe for mercy hee is ready to extend it to us and even waits for the purpose O thou that inhabitest the praises of Israel i.e. The Sanctuary where thou art continually praised by thine Israel who have the happinesse to receive thine answer to their sutes though I cannot Some render it O sancte sempiterne laudatissime Vers 4. Our Fathers trusted in thee They trusted and trusted and trusted they lengthened out their trust The Hebrew word for Hope or Trust signifieth also a line because thereby the heart is stretcht out as a line to the thing hoped for and hee that beleeveth maketh not haste And thou didst deliver them Never could any instance bee given to the contrary Let the successe of our forefathers confidence and hope unfailable flowing from faith unfeigned confirm our fiduciall dependance upon Gospel-promises Vers 5. They cryed unto thee Having first trusted It is the prayer of faith that does the deed And were not confounded Deo confisi nunquam confusi Vers 6. But I am a worm and no man David saith a learned man in the Arabick tongue signifieth a worm to which hee may here seem to allude I am a worm saith Hee I am dust and ashes saith Abraham less than the lest of thy loving kindnesses saith Jacob. Nos autem quid sumus saith Moses Thus the Saints expresse themselves in a low language as so many broken men Contrarily the wicked speak big words bubbles of words as Peter hath it ampullantur as Pharaoh who said Who is the Lord Nebuchadnezzar Who is that God that can deliver you Dan. 3. who is Lord over us c. Psal 12. Our Lord Christ of whom the greatest part of this Psalm must bee understood emptied and humbled himself to the utmost Phil. 2.7 8. that wee might bee exalted this San of Righteousness went ten degrees back in the Diall of his Father that hee might come unto us with health in his wings c. A Reproach of men Rejectamentum hominis nullificamen populi as Tertullian phraseth it So was Christ Isa 53. so were his Apostle 1. Cor. 4.13 wee are made the sweepings of the World the off-scourings of all things the very dung-cart into which every man casteth his filth to bee carried thorough the dung-port Why then should we think much to be slighted Vers 7. All they that see mee laugh mee to scorn Contemptus populi ludibriis opprebriis declaratur Luk. 22.63 The Apostle speaketh of cruel mockings Heb. 11.36 The Pharisees who were covetous derided him Luk. 16.14 and set his people on the stage as it were for mocking-stocks Heb. 10.23 Now post Carthaginem vinci neminem puduit saith the Historian If Christ David and other precious men were so disgraced and abused by the World what matter is it for us They shoot out the lip they shake the head God is sensible of any the least affront or offence done
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comliness The Protestants at Lions in France called their publick meeting-place Paradise And the place where thine honour dwelleth i.e. Where thou thy self dwellest or thine Ark which is called Gods glory 1 Sam. 4.21 Psal 78.61 yea Gods self Psal 132.5 and Gods face Psal 105.4 Vers 9. Gather not my soul with sinners I have loved thy House which sinners never delighted in therefore gather not my soul with sinners so the Syriack senseth it Let me not dye the death of Sinners for I never cared for their company so the Rabbines See the Note on vers 5. Let me not share with them in punishment for I could never abide their practice Balaam would dye the death of the righteous but he liked not of their life Euchrites would be Craesus vivens Socrates mortuus Sir Walter Rawleigh would live a Papist there being no Religion like that for Licentious liberty and lasciviousness but dye a Protestant We have some that would gladly dance with the Devil all day and then sup with Christ at night live all their lives long in Dalilaes lap and then go to Abrahams bosome when they dye But this cannot be as David well understood and therefore both eschewed the life of a wicked person and deprecated his death Gather not or take not away c. The righteous is taken away Heb. gathered Isa 57.1 as men gather Flowers and candy them preserve them with such to be gathered David would hold it an happiness but not with sinners with sanguinaries for such are gathered but as house-dust to be cast out of doors Vers 10. In whose hands is mischief Wicked contrivance Here we have the true portracture of a corrupt Courtier such as Sauls were Vers 11. But as for me I will walk Whatever others do their example shall be no rule to me to deviate See my Righteous mans recompence D. 1. Redeem me c. For I am likely to suffer deeply for my singularity Vers 12. My foot standeth in an even place i.e. Mine affections are in an equal tenour A good man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the scales of his minde neither rise up toward the beam through their own lightness or their over-weening opinion of prosperity nor are too much depressed with any load of sorrow but hanging equal and unmoved between both give him liberty in all occurrences to enjoy himself I will bless the Lord For performance of promises chiefly in that great Panegyris Heb. 12. PSAL. XXVII Vers 1. The Lord is my light That is my comfort and direction he that dissolveth all my clouds of serrours within and troubles without To these all hee opposeth Gods All-sufficiency as making for him and as being All in all unto him Light Salvation Strength of Life what not and there-hence his full assurance and such a masculine magnanimity as feareth not the power of men and Devils be they who they will and do what they can Animo magno nihil est magnum When a man can out of this consideration God is my light inthings of the minde and my Salvation in things of the body as Aben-Ezra expoundeth it contemn and reckon all things else as matters of small moment it shews he hath in truth apprehended God and this is true holy magnanimity The Lord is the strength of my life He that keeps life and soul together saith Aben-Ezra as the Spirits do soul and body and therefore Quis potest me interimere saith Kimchi who can do me to death Of whom shall I be afraid Faith fortifieth the heart against distrustful fears which it quelleth and killeth In a fright it runneth to the heart as the bloud doth and releeveth it setting it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Gunshot of Creature-annoyances Expertus loquor for Vers 2. When the wicked even mine enemies came upon me Made impression upon me with utmost violence and open mouth as if they would have devoured me Cannibal-like or as a Lion doth a sheep inhumanissimè ferarumque more saith Junius barbarously and beastly They stumbled and fell Irritis conaitibus corruerunt they utterly lost their design as did those Amalekites who had sacked Ziglah 1 Sam. 30. and Saul often If a man stumble and fall not he gets ground but if after much blundering hee kiss the ground hefalleth with a force Davids enemies did so Corruerunt conciderunt they were irreparably ruined Vers 3. Though an Host should encamp against me See Psal 3.6 with the Note We should propound the worst to our selves the best will bring with it as wee say especially if we finde our faith to be in heart and vigour as here Davids was Though War shouldrise against me War is a complexive evil and is therefore called so by a specialty Isa 45.7 I make peace and create evil that is War Sin Satan and War have all one name saith a learned Divine evil is the best of them the best of sin is deformity of Satan enmity of war misery In this will I be confident In this In what In this one ensuing Petition saith Aben-Ezra or in this that I have said before The Lord is my light and my Salvation in this confident gloriation of mine which is such as an unbeleever is a perfect stranger unto Vers 4. One thing have I desired of the Lord One thing above the rest Every of Gods suppliants hath some one special request that he mainly insisteth on Ut cultu Del libeto legitimouti possit Jun. and King Davids was the liberty of Gods Sanctuary and enjoyment of his publick Ordinances Hoc primus petit hoc postremus omittit This was dearer to him than Wife Children Goods all This Sute he knew to be honest and therefore he began it and being so he is resolved never to give it over but to prosecute it to the utmost and to persevere in prayer which is a great vertue Rom. 12.12 till he had prevailed That will I seek after As Gods constant Remembrancer who loveth to be importuned and as it were jogged by his praying people Herein David shewed himself a true Israelite a Prince of God and as Nazianzen stileth Basil the Great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of desires flowing from the Spirit He knew well that a faint Suter doth but beg a denial That I may dwell in the House of the Lord i.e. In the place where was the Ark with the Prophets Priests Levites Asaph and his brethren c. with whom David desired to be taken up in the service of God free from Secular cares and delights at times convenient Pyrrhus told Cyneas that when he had finished his Wars once he would then sit still and be merry The Roman Generals when they had once triumphed over their enemies might take their ease and pleasure for ever after But good David resolves to improve his rest when ever God shall grant it him to perpetual piety That I may dwell saith he or sit in the house of Jehovah
insidiatores meos such as Saul and Doeg were who looked upon David with an evill eye and watched for his halting It was the wisdome of the Lacedemonians alwaies to send two Ambassadors together which disagreed among themselves Aristoc Polit. lib. 2. cap. 7 that so they might mutually eye one anothers actions The wicked will bee eying and prying into the practises of good people who must therefore watch and pray Vers 12. Deliver mee not over unto the will of mine enemies Heb. Unto the soul for the wicked are carried on against the godly with all their soul as it were For false witnesses Such as whereof Sauls court was full viz. his Aiones Negones who fed his humour by traducing and denigrating innocent David And such as breath out cruelty As Saul breathed out threatning against the Disciples Act. 9. So did Davids spit-fires Vers 13. I had fainted unlesse I had beleeved Saved hee was then by his Faith which drank to him as it were in a cup of Nepenthes and fetcht him again when ready to swoon and sink See Psal 119.92 The word rendred Unlesse here Lule habeâ— puncta stipra infra is as the Masorites note one of the fifteen Scripture-words that were extraordinarily pointed by the men of the great Synagogue The reason whereof given by Kimchi and others as if David doubted of his salvation is not satisfactory nor sound To see the goodnesse of the Lord That is to taste one sense usually put for another the soul also hath her senses and these must bee habitually exercised to discern good and evill Heb. 5. ult In the Land of the living That is here on earth Psal 316.9 Isa 38. â—â— where men live and I my self have not only a portion of life with them but a promise of many good things besides To blame therefore was good David when hee said in his haste All men are lyars Prophets and all who had promised him the Kingdome Psal 116.10 But the best have their passions which they daily outgrow and adde to their faith patience 2 Pet. 1.5 6. And albeit as Calvin here noteth every ones case is not like Davids who had particular promises concerning this life beyond many other faithfull persons yet because according to every mans faith it shall bee unto him let us all likewise trust in God as wee are all hereupon exhorted in the next words Vers 14. Wait on the Lord Expecta expecta See how earnest good David is with himself and others for hee knew mens dullnesse and the difficulty of the duty Religious men find it more easie to bear evill than to wait till the promised good bee enjoyed Heb. 10.36 the spoyling of their goods required patience but this more than ordinary Let our distance from God our dependance upon him and our undone condition without him bee but considered and wee shall bee the willinger to wait yea to want and go without some things that we are but too much set upon Bee of good courage Be confirmed hold fast play the man as the Seventy have it and the Apostle useth the same word 1 Cor. 16.13 and let not the big words of thine enemies make thee to cast away thy confidence which hath so great recompence of reward And hee shall strengthen thy heart Or let thine heart be confirmed chear up hold out faith and patience Wait I say on the Lord i. e. De die in diem expecta wait still do it from one day to another God is a free agent neither is it fit for us to send for him by a Post Many of his promises bear a long date but they are sure and infallible Wait therefore and why See Habakkuk 2.3 with the Note PSAL. XXVIII Vers 1. Unto thee will I cry O Lord my Rock That thou mayest grant mee what I begged so earnestly of thee in the former Psalm especially vers 4. One thing have I desired of the Lord that I will seek after c. For this Psalm is of the same subject with that and seemeth to have been made much about the same time viz. after that David had twice spared Sauls life 1 Sam. 24.4 5 6 c. 26.12 21. Only here he expresseth himself not as if hee had been a private person and in daily danger of his life but as destined and designed to the Kingdome by Almighty God to whom therefore hee prayeth for himself and the people and against their inplacable enemies with so great confidence as that he presently praiseth him for his request obtained vers 6. Bee not silent to mee Cease not as deaf from mee If God seem to be deaf to us wee must cry the louder that having prepared our hearts by such a seeming silence hee may cause his ears to hear Psal 10.17 which he will not fail to do when once wee set up our note and make bitter moan Lest if thou bee silent c. Here are his reasons to help his hope to bee heard God is well pleased that wee argue it out with him in prayer Like them that go down into the Pit Or dirty dungeon that is the grave or as Kimchi lest I bee as the wicked that go down to Hell The Righteous perisheth Isa 57.1 that is the World looks upon them as lost Vers 2. When I lift up my hand An ordinary gesture in prayer expressing faith for they held out their open hands as craving beggars with the Palmes upward 1 King 8.22 and helping fervency whilst hands and heart went up together to God in the heavens Tertul. Lam. 3.40 Preces fundimns colum 〈◊〉 misericordiâ—◠〈◊〉 c. Toward thy holy Onaâ—â—â— Called Debbir because there-hence God spake and gave answer Toward this aâ—ype of Chrift the Word essentiall David lifteth up his hands that it might bee as a Ladder whereby his prayer might get up to Heaven Hered Clio. The Devill also who delighteth to be Gods ape but for mans mischief gave or and câ—at 〈◊〉 and elswhere but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubtfull and lying as to Croesus Pyrrbus others But the eternity of Israel cannot lye 1 Sam. 15. every word of God is pure hee is a shield to them that put their trust in him Prov. 30.5 Vers 3. Draw mee not away with the wicked Who seek to draw mee away from my setled purpose of attending upon thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 7.35 and are therefore likely to be drawn away by thee to Execution as Malefactors are drawn hanged and quartered there wanteth but a hurdle a horse and a halter said Belknapp to do mee right as Sisera was drawn by God to the River Kishon to be ruined Sen. Judg. 4.7 Ducunt volentem fata nolentem trahunt Which speak peace to their Neighbours but mischief is in their hearts Saul and his Courtiers are here noted Pers Astutam vapido servantes pectore vulpem The Florentine Secretary Machiavell was not born of many years after but the Devill was
as great a Master then as afterwards and David oft complaineth of it Vers 4. Give them according to their deeds God loveth to retaliate and David out of a publick and prophetick spirit not from private revenge or troubled affectious taketh thus upon him to imprecate And according to the wickednesse of their endeavours They were therefore old habituated irreclaimable sinners whom he thus cursed And against such this and such like imprecations are still in force Give them after the works of their hands Because they regard not the works of thine hands Vers 5. Par pari saith Aben-Ezra here Vers 5. Because they regard not the works of the Lord that is saith Kimchi the worship of God they care not for but follow the vanities of the World Or the works of God in heaven and earth the consideration whereof is a part of Gods worship Or they regard not the works of the Lord that is the first making nor The operation of his hands that is the present disposing of his Creatures either by way of mercy or judgement whereof these brutish persons make no observation at all Psa 92.5 6 7. Isa 5.12 particularly they neither regard my present affliction Amos 6.6 nor beleeve my future exaltation to the Throne as God hath promised mee but oppose it all they can and would gladly prevent it which yet they cannot but will bee found fighters against God Hee shall destroy them and not build them up Destroy them in this World and not build them up in the World to come say the Rabbines Or as others he shall break them down as men do old rotten ruinous houses Jun. and never more repair or rebuild them Non potest Deus non perdere judicuis suis qui non crudiuntur documentis They that will not be ruled shall bee ruined See 1 Sam. 2.25 Vers 6. Blessed bee the Lord because hee hath beard c. God will one day turn the prayers of his people into praises David Vers 1. had said Bee not silent to mee here Blessed bee God for hee hath answered mee So Jehosaphat had his Bacah soon turned into Berachah 2 Chron. 20.18 19. See Davids Syllogism and mark his Conclusion Psal 66.18 19 20. not according to the rules of Logick but better Vers 7. The Lord is my strength and my shield So that I am furnished and harnessed within and without See Psal 18.2 My heart trusted in him and I am helped Faith substantiateth things not yet seen Heb. 11.1 it altereth the Tenses saith One and putteth the future into the present tense as here My heart greatly rejoyceth c. Inwardly I am glad warmed at heart and outwardly chearfull even unto singing And what will David sing See his Ditty in the next words Vers 8. The Lord is their strength Not mine only as vers 7. but the strength of all and every one of the holy Community of true Christians partakers of Christs unction of his Spirit Vers 9. Save thy people The Church must share in our prayers And blesse thine inheritance Which cannot but be dear to thee Feed them also For they are but ill-favouredly fed by Saul Lift them up Over all their enemies as Psal 27.6 PSAL. XXIX VErs 1. Give unto the Lord Verbo confessione saith Kimchi By word and confession as Josh 7.19 Jer. 13.16 acknowledge him the King immortal invisible c. and your selves his Vassals as did those three best Emperours Constantine Theodosius and Valentinian Cedite colite step back stoop humble and tremble before this dread Soveraign of the World bear an awefull respect to the divine Majesty the High thunderer the great Wonder-worker unlesse you will come short of brute beasts and dumb Creatures O yee Mighty Heb. Yee sons of the Mighty Grandees and Potentates who are readiest to rob God of his glory and being tumour'd up by their worldly wealth and greatnesse to deem or rather dream themselves demy Gods such as may do what they list as not accountable to any mortall The Septuagint render it O yee Sons of Ramms These Bel-weathers should not cast their noses into the air and carry their crest the higher because the shepheard hath bestowed a bell upon them more than upon the rest of the flock Give unto the Lord Give give give This sheweth how unwilling such are usually to give God his right or to suffer a word of exhortation to this purpose Glory and strength By ascribing all to him casting down your Crowns at his feet setting up his sincere service where-ever ye have to do c. Vers 2. Nominatissimam celeberrimam Jun. Give unto the Lord the glory due unto his name Which yet you cannot do for his name is above all praise Psal 148.13 but you must aim at it The Rabbines observe that Gods holy name is mentioned eighteen severall times in this Psalm that great men especially may give him the honour of his name that they may stand in awe and not sin that they may bring presents to Him who ought to be feared and those also the very best of the best sith He is a great King and standeth much upon his seniority Mal. 1.14 Worship the Lord in the beauty of Holiness Or In his glorious Sanctuary therefore glorious because there they might see Gods face and hear his voice in his ordinances Away therefore with your superstitions and will-worships and bring your gifts to his beautifull Sanctuarie for no where else will he receive them Send a Lamb to this Ruler of the earth Isa 16.1 as an homage-penny Vers 3. The voice of the Lord is upon the waters Thunder is here called and fitly the voice of the Lord being brought as one instance of those many other glorious works of his in nature because it comes from him alone Naturall causes there are assigned of it The ancient Romans said Deus tonat Deus fulgurat for which now Tonat fulgurat but we must not stick in them as Epicurus and his Hoggs would have us The best Philosophy in this behalf is to hear God Almighty by his thunder speaking unto us from Heaven as if hee were present and to see him in his lightenings as if he cast his eyes upon us to behold what we had been doing This voice of the Lord is fitly instanced as an evidence of the divine power and Majesty because it is so dreadfull even to the greatest Atheists as it was to Caius Caligula that potent Emperour Sueton. ready to run into a mouse-hole in a time of thunder The God of glory thundereth And men quake before him as worms at such a time wriggle into the corners of the earth And yet your dive-dappers duck not at this rattle in the air though they do at a farre smaller matter So many tremble not at Gods terrible threats that yet are afraid of a penall statute The Lord is upon many waters viz. When he thundreth De aquis pendulis loquitur saith Vatablus He speaketh of the
I can freely and fearlesly go in and out See Psal 25.15 Vers 9. Have mercy upon mee O Lord Antiquum obtine Do now Lord as thou hitherto hast done For I am in trouble Overwhelmed with the terrours of death and ready to sink animus mihi pendet I know not what to do Mine eye is consumed with grief Computruit facies men mine eye â—itor oculi vet facies is gnawn away or worm-eaten Yea my soul and my belly Belly may be taken for the whole body which was pined away and infeebled with pensivenesse Votablus by soul understandeth the naturall appetite after meat and by 〈◊〉 the disgeâ—tion both which 〈◊〉 Vers 10. For my life is spaâ—â— with 〈◊〉 c. Which 〈…〉 of life and soon snappeth it in sunder 2 Cor. 7.10 See Prov. â—7 22 â—5 with the Notes My strength faileth So that I stumble and stagger 〈…〉 Because of mine iniquity Or My misery for 〈…〉 and the Scripture often confoundeth the names of the cause and of the effects And my bones are consumed Heb. Moth-eaten Vers 11. I was a repreach among all mine enemies Such as Shiâ—â—ti who now insulted lustily Leoni mortuo velmus insultat But especially among my mighbours My near-allies and friends such as Absolem and Abitophel these most vexed mee Ask a fear to mine acquaintance It is no new thing that those which should most love men do sometimes either for fear or flattery of others make least account of them They that see mee without or in the streets fled from mee To sâ—ift for themselves fith to own mee whom they could not help was bootlesse and besides perilous Vers 12. I am forgotten as a dead man out of mind How soon dead men are forgotten even by those that promise to remember them longest of all experience teacheth trust not to protestations of best friends in that case I am like a broken Vessel Of which there is no further use or esteem Vers 13. For I have heard the slander of many Or as Calvin Mollerus and others render it Magnorum of the great ones such as take counsel so it followeth here which the Vulgar seldome do and their tongues oft are no slander as we say Fear was on every side Mager missabib Pashurs new name and doom Jer. 20.3 4. But good Davids condition at this time without were fightings within were feares While they took counsel together against mee See 2 Sam. 16.20 where we have an exposition of this verse Vers 14. But I trusted in thee O Lord In this distresse I acted my faith upon thy power and promises this was right and that which God aimed at for we can no way more honour him Hence it is that he is very jealous of our trust neither can he endure that any Idoll of jealousie should be set up in our hearts I said thou art my God In nearest relation and dearest affection whatever befalleth mee Vers 15. My times are in thy hand Both the time of my abode on earth and all those various occurrences of that time all is predetermined by Thee particularly how long I shall suffer and when I shall be delivered See 1 Chron. 29.30 Joh. 7.30 Deliver mee from the hand of mine enemies Oh command deliverances for mee for thou canst casily do it And here observe how David riseth in his requests He laid the Covenant for a foundation and then he well knew he might be bold to ask any thing Vers 16. Make thy face to shine c. Which by reason of the clouds of affliction clustering about mee I cannot for present perceive See the Notes on Psal 4.6 30.7 Save mee c. i.e. Deliver mee out of these dangers Vers 17. Let mee not bee ashamed i.e. Disappointed of my hopes Let the Wicked bee ashamed For they call not upon God but shame those that do Psa 14.4.6 Let them bee silent in the grave Let their big-spoken mouthes be stopped with a spade full of mould Vers 18. Let the lying lips bee put to silence Heb. The lips of alye 〈◊〉 artifices as Jer. â— 3 5. Among the Persians it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 held abase shame to tell a lye Oh that it were so among Christians when shall that golden age return Herod in Clio Xenoph. Cyrop Strab. lib. 15. that the argument may again proceed Sacerdoteâ—s ◠〈◊〉 fullet Christianus est non mentietur Hee is a Minister hee will not deceive Hee is a Christian therefore he will not lye Which speek grievous things Heb. An 〈◊〉 thing dara 〈…〉 durable and long lasting 〈…〉 such as stick and leaves scar though the wound bee 〈…〉 Such mouthes shall one day 〈◊〉 for it Jude 15. Proudly and contemptuously Heb. In pride and contempt It is Pride that caâ—â—eth contempt of others 〈…〉 Vers 19. Oh how great is thy goodnesse The Prophet venteth himself by way of exclamation as finding it unspeakable fitter to be beleeved than possible to be discoursed words are too weak to utter it What shall we say to these things quoth that great Apostle Rom. 8.31 Which thon hast laid up Heb. Hidden Besides that good which God worketh openly for his before the sons of men a great part of his wonderfull kindnesse is hidden from the world and in part also from themselves both in respect of the fountain 1 Joh. 3.1 2. Col. 3.3 the fullnesse 1 Cor. 2.9 and the inward sealing up thereunto 1 Cor. 2.11 12. Rev. 2.17 Prov. 14.10 For them that fear thee that trust in thee For faith must be actuated and when we have such a precious promise as this we must suck and be satisfied Isa 66.11 put on to get the goodnesse of God to work which is done by beleeving Catch hold as David did 1 Chron. 17.23 24 25 26. and make the utmost of Gods loving kindnesse laid up in a promise press it and oppresse it till the goodnesse be expressed out of these breasts of consolation Vers 20. Thou shalt hide them in the secret of thy presence In the golden cabinet of thy gracious providence where they shall bee as safe as if they were in Heaven Thou shalt keep them secretly in a Pavilion A kind of speech taken from Princes retiring-roomes and withdrawing-chambers which are sacred places Diodatâ—â— From the strife of tongues From the Calumnies and contumelies of graceless tongue-smiters The Arabick rendreth it from the insurrection of Tongues Sedition is first in the tongue and then in the hand an unruly tongue setteth on fire Jam. 3. But the Saints have a promise that as no Weapon formed against them shall prosper so every tongue that riseth against them in judgement shall be condemned Isa 54.17 Vers 21. Blessed be the Lord This should always be in a Christians mouth as Deo gratias was in Austines He can never want matter and should therefore ever finde an heart For he bath shewed me his marvellous kindness Mirificavit bonitatem suam hath been farre better to me than my hopes
In a strong City In Mahanaim 2 Sam. 17.27 where it is likely he made this and some other Psalms Vers 22. For I said in my haste I am cut off c. A frightful and sinful saying doubtless full of diffidence and despair See the like Psal 116.11 Job 9.16 Judg. 13.22 Psal 77.3 Joh. 2.4 Thus he spake when he tremblingly fled and was posting away Nevertheless thou heardest the voyce of my supplication A pitiful poor one though it were and full of infirmity God considereth whereof we are made he taketh not advantages against his suppliants it would be wide with them if he should Vers 23. O love the Lord Let not your hasty discontent beget in you hard thoughts of God or heavie thoughts against your selves as it hath done in me but love him trust him and he will do you right And plentifully rewardeth Heb. repaieth abundantly or with surplussage in seipso vel in semine suo It may be rendred Upon the remainder and understood of the proud mans posterity wherein God will be sure to bemeet with him Vers 24. Be of good courage c. Bear up be stout and stedfast in the faith under trials See Psal 27.14 with the Note Thus good courage cometh not but from the true love of God Vers 23. PSAL. XXXII A Psalm of David Maschil i.e. Giving instruction or making prudent for David here out of his own experience turneth Teacher vers 7. and the lesson that he layeth before his Disciples is the Doctrin of Justification by Faith that ground of true blessedness Rom. 4.6 7. Docet igitur hic Psalmus verè preciosus pracipuum proprium fidei Christiana caput saith Beza This most precious Psalm instructeth us in the chief and principal point of Christian Religion and it differeth herein from the first Psalm that there are set forth the effects of Blessedness but here the cause Quonâ—â—dò etians est Paulus cum Jacobo conciliandus saith he Vers 1. Blessed is be whose transgression is forgiven The heavy burthen of whose trespasses is taken off as the word importeth and he is loosed cased and lightned Sin is an intollerable burden Isa 1.3 such as presseth down Heb. 12.1.2 burden it is to God Am. 2.13 to Christ it was when it made him sweat water and bloud to the Angels when it brake their backs and sunk them into Hell to men under whom the very earth groaneth the Axeltree thereof is even ready to crack c. it could not bear Corah and his company it spewed out the Canaanites c. O then the heaped up happiness of a justified person disburdened of his transgressions The word here rendred transgression signifieth Treachery and wickedness with a witness Aben-Ezra faith David hereby intends his Sin with Bathsheba and surely this Psalm and the one and fiftieth may seem to have been made upon the same occasion they are tuned so near together Whose sin is covered As excrements and ordure are covered that they may not be an eye-sore or annoyance to any Sin is an odious thing the Devils duivell or vomit the corruption of a dead soul the filthiness of flesh and spirit Get a cover for it therefore sc Christs righteousness called a propitiation or coverture and raiment Rev. 3.18 Vt sic veletur ne in judicio reveletur that the shame of thy nakedness may not appear Vers 2. Blessed is the man unto whom the Lord imputeth not iniquity Let no man think this triplication of the same thing needlesse or superfluous sith the poor soul afflicted with sense of sin and fear of wrath is not easily perswaded of pardon but when faith would lay hold on the promise Satan rappeth her on the fingers as it were and seeks to beat her off Besides by such an emphaticall repetition and heap of words to one purpose the great grace of God in pardoning mens sin is plainly and plentifully declared and celebrated it being a mercy that no words how wide soever can sufficiently set forth By the word iniquity some understand originall sin that peccatum peccans as the Schooles call it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common cause and impure seminary of all actuall disobediences Neither this nor any of the fruites of it doth the Lord impute reckon count or think to the pardoned finner 2 Cor. 5.19 Cui non cogitat peccatum so some render it To whom he thinketh no sin that is he reputeth or imputeth it not for a sin he putteth it not into the reckoning Isa 43.25 48.9 11. the Bill or Bond is cancelled Col. 2.14 and there remaineth no action Christ is our suerty Heb. 7.22 Now the suerty and debtour are in law reputed as one person Christ is made sin for us that is in our stead or place that wee might be made the righteousnesse of God in him 2 Cor. 5. ult And in whose spirit there is no guile Sed sincere sine dolo à suis peccatis resipiscit ad Dei misericordiam se recipit The justified are also sanctified 1 Cor. 6.11 they hide not their sins as Adam thy neither excuse nor extenuate what evills they have done but think and speak the worst of their sins they lay load upon themselves they hate Hy pocrisie and detest dissimulation it is a question whether they do more desire to be good or abhorre to seem only to be so B sil as he commendeth that sentence of Plato that seeming sanctity is double iniquity so hee justly condemneth that saying of Euripides I had rather seem to bee good than be so indeed That maxim of Machiavel is the same for sense that vertue it self should not be sought after but only the appearance because the credit is an help the use a cumber The pardoned finner is sanctified throughout washed not only from his sin the guilt and filth of it but his swinish nature also the love and liking of it he hath no mind to return to his vomit or wallowing in the mire saith R. Solomon here he saith not Resipiscam denuo peccabo vel peccabo resipiscam as R. David senseth it I will repent and then sin again or sin again and then repent This he knoweth to be incompatible with faith unfeigned and hope unfailable 1 Tim. 1.5 1 Joh. 3.3 Vers 3. When I kept silence i.e. Whilest I through guile of spirit for this leaven of Hypocrisie is more or lesse in the best hearts though it sway not there concealed my sin and kept the Devills counsel contenting my self with his anodines and false plaisters That old man slayer knoweth well that as sin is the soules sicknesse so confession is the soules 〈◊〉 and that there is no way to purge the sick soul but upwards He therefore holdeth the lips close that the heart may not disburden it self David by his perswasion kept silence for a while but that he found was to his ruthe and if he had held so it might have been to his ruine Men in pain of conscience will
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
Man-slayer who lendeth the wicked man his seven Heads to plot and his ten Horns to push And gnasheth upon him with his teeth Saying unto him when he hath laid hold on him Nunc inveni te as Kimchi Paraphraseth Now I have found you and shall be even with you Art thou come thou Villain said Stephen Gardiner to Doctor Taylour Martyr when he first appeared before him Act. and Moâ— How darest thou look me in the face for shame Knowest thou not who I am Thus that proud Prelate gnashing his teeth and boasting great matters with his tongue and he was bravely answered as hath been before related Vers 13 The Lord will laugh at him See Psal 2.4 the righteous also shall have a time to laugh at him Psal 52.6 and mean while comforteth himself with this that God laugheth at him and that therefore himself hath no great cause to cry sith riden do irritos reddit by laughing at them he blasteth all their designs and that with disgrace men love not to be laughed at For he seeth that his day is coming His dismal day his Deaths day which wil also be his Dooms-day that day wherein God hath determined to slay them with their own sword and to save the Righteous as it is in the two next verses But especially that last and great day of the World wherein Dicetur reprobis Ite Venite probis Vers 14. The Wicked have drawn out the sword and have bent their how That they may assault the Righteous both cominus nearer hand and eminus at a distance for which purpose they come against him like a walking Armorie with sword how and other instruments of death as resolved to kill and slay We are counted as sheep to the slaughter Rom. 8. Vers 15. Their sword shall enter into their own heart As did Sauls and his armour-bearers 1 Sam. 31. See Psal 7.16 Per quod quis peccat per idem punitur ipse And their bows shall be broken Neither their bowes only but their armes also Vers 17. They shall utterly be disarmed and disabled when once God takes them to do which is commonly when they are at the strongest and most confident Vers 16. A little that the Righteous man hath c. Whereas it was said before The meek shall inherit the earth some man might object that such are commonly poor enough and that 's no small affliction as the Heathens Menander Euripides Alcaeus c. have affirmed and experience assureth it Hereunto is answered that a little that the Righteous man hath is better c. as a box of pearles is more worth than many loads of pibbles And as a bird with a little eye and the advantage of a wing to soar with may see farre wider than an Ox with a greater so the Righteous with a little estate joyned with faith tranquillity and devotion may have more pleasure feel more comfort see more of Gods bounty than one of vast possessions whose heart cannot lift it self above the earth as One well observeth Some render it thus Better is the little of one Righteous man than the plentious Mammon of many Wicked The Bee is as well if not better content with feeding on the dew or sucking from a flower as Behemoth that grazeth on the Mountaines Here the Psalmist speaketh saith Vatablus of the secret blessing of God Quia etsi in diem victitent è caelotamen non secus ac Manna pascuntur for although they have but from hand to mouth yet they are fed from Heaven as it were with Manna Vers 17. For the armes of the wicked shall be broken i.e. His power valour all that wherein they think their strength and help standeth See vers 15. the strongest sinew in the arm of flesh cracks But the Lord upholdeth the Righteous Though seemingly never so weak and wealthlesse Vers 18. The Lord knoweth the dayes of the upright In bâ—num novit Psal 1.6 id est prolongat saith Kimchi he knoweth that is he acknowledgeth approveth hath a gracious regard unto their dayes and the events thereof he hath decreed to a minute how long they shall suffer and what happinesse shall succeed their sufferings And their inheritance shall be for ever Here long and hereafter eternal What they want here shall be there made up abundantly Vers 19. They shall not be ashamed c. They shall hold up their heads when others droop neither shall they be without comfort in times of common calamity as Noah was media tranquillus in unda And in the dayes of famin they shall be satisfied God will work wonders rather than they shall want any thing that is good for them as he fed the Israelites in the Wildernesse Eliah by the Ravens Jeremy by a special providence in the siege As Rochel was relieved by an extraordinary shoal of fish cast in upon them by divine providence And as Leiden besiedged by the Duke of Alva and forced for their sustenance to search and scrape dunghills to boil old leather c. was rescued by the turning of the Winds and swelling of the Tide which forced the Duke to raise the siege and be gone Vers 20. But the Wicked shall perish In the midst of their wealth and greatest abundance their mony shall perish with them And the enemies of the Lord These are worse than those Wicked aforementioned saith Theodoret they are such as go on still in their trespasses Psal 68.21 Shall be as the fat of Lambes which in sacrifices was wholly to be burnt and consumed Levit. 3.15 16 17. Into smoak shall they consume away Smoak the higher it ascendeth the sooner it vanisheth Quanto fuerit globus ille grandior tanto vanior saith Austin They shall be consumed in the smoak of Gehenna or Hell saith the Chaldee here Vers 21. The Wicked borroweth and payeth not again Either because he cannot he is so unable or because he cares not he is so unconscionable But in the midst of his wealth he is many times wanting in the fullnesse of his sufficiency Non sunt 〈◊〉 dendo he is in straits and to supply his necessities sticketh long in the Usurers furnace which leaveth him at last neither metall nor matter But the Righteous sheweth mercy and giveth Of that which is his own to which end he hath a great care to pay his debts When Archb. Cranmer discerned the storm which after fell upon him in Queen Maries dayes he took expresse order for the payment of all his debts which when it was done a most joyfull man was hee How hospitable he was and liberall Tremelius testifieth in his Epistle before his comment on Hosea Vers 22. For such as be blessed of him c. See Vers 9. 11. Shall be cut off In hoc seculo futuro saith Kimchi Or this verse may be taken as a reason of the former viz. why are Wicked rich men so necessitated and Righteous men so enabled enlarged God curseth the one but blesseth the other
knowing it the most that they are able to do They present it therefore to God as that Grecian did his small gift to Augustus saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I had a better thing I could well beteem it thee That I may daily perform my vows Which till they be paid a true-hearted Votary is in pain for he accounteth them due debts to God PSAL. LXII APsalm of David Who being well assured that his prayers in the former Psalm were heard and should be answered breaketh forth into this triumphant profession of his faith Lo here the happy fruit of faithful and fervent prayer Vers 1. Truly my soul waiteth upon God Waiting is nothing else but Hope and Trust lengthened and hereof David giveth us an excellent example in his own person Idque tantâ tamque vegetâ cum magnitudine animi cul ipsa quoque sententiae vocâ—s respondent and that with so good a courage set forth in suitable expressions that he who hath this Psalm by heart and hath laid it to his heart cannot but be transformed into the same Image from glory to glory even as by the Spirit of the Lord 2 Cor. 3.18 From him cometh my salvation Take it in the full extent not only as it signifieth the privative part of mans happiness but the positive part also and preservation therein Vers 2. He only is my rock c. See Psal 18.2 3. I shall not be greatly moved Non labascam multo lapsu Vatabl. Tehom Nabi bah for the Lord putteth under his hand I shall not be moved greatly or into the great abysse as Aben-Ezra hath it into Hell as other Rabbines sense it I shall not be tempted above that I am able as 1 Cor. 10.13 persecuted I may be but not relinquished cast down but not cast off 2 Cor. 4.9 shaken but for my better settlement at last Vers 3. How long will yee imagine mischief against a man What though I am but a man and in your eyes a mean despicable creature yet know yee that the Lord hath set apart him that is godly for himself Psal 4.3 where David bespeaketh his enemies with like sharpness as here for their malice and madness against him The Hebrew word rendred imagine is found only here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irrnitis the Septuagint and Vulgar Latine render it How long will ye rush against a man Austin Quousque apponitis super hominem sc Onera opprobria how long lay you load of injuries and indignities upon me Yee shall be slain all of you Or Will yee be murthered Will yee run upon the Pikes Are you ambitious of your own ruine As a bowing wall shall yee be Born down by the weight of your own wickedness As a bulging wall standeth not long and as a rotten Hedge if but trod on breaketh under a man so shall yee be suddenly destroyed and with little ado Thus he threatneth his enemies the proudest of them being himself gotten upon the rock that was higher than he Psal 61.2 Vers 4. They only consult to cast him down from his excellency Or yet they consult q. d. Notwithstanding all that I can say or that God will do to them they will on in their evil devises and indeavours against me there is no reclaming of them Deus quos destruit dement at They delight in lyes Not only he that maketh a Lye but he that loveth and delighteth in it when made by another shall bee shut out of Heaven Revel 22.15 See Rom. 1. â—lt They bless with their mouthes Heb. With his month that is every one doth so neither is there ever a better of these glavering companions dissembling scrubs Vers 5. My soul wait thou only upon God They trust not God at all that is not alone He that stands with one foot on a Rock and another foot upon a Quick sand will sink and perish as certainly as he that standeth with both feet on a Quick-sand David knew this and therefore calleth earn and earnestly upon his Soul for his business lay most within doors to trust only upon God See vers 1. For my expectation is from him If he will not help me none else shall but it is he that saith Look unto me and be saved for I am God and there is none else Isa 45.22 Vers 6. He only is c. Versus amaebaeus see vers 2. I shall not be moved Before it was I shall not be greatly moved now upon further exercise of his trust it is I shall not be moved Ita in lucta crescit lux fidei sides fit firmior faith is made stronger by trials Vers 7. In God is my salvation and my glory c. By these many Adjuncts and Attributions David helpeth his faith and quelleth the Commotions of his head-strong affections See Psal 18.2 Vers 8. Trust in him at all times As well in the fail of outward comforts as in the abundance of them trust him without a pawn trust in a killing God as Job did Pour out your hearts before him sc In prayer 1 Sam. 1.11 first rent your hearts ut effundatur peccatum saith Kimchi and then your them out as water Larn. 2.19 not as Oyl which sticks to the sides of the Vessel that held it but as water that will out every drop make a plain and full confession of all your sins in prayer lest God say to you of your sins as Samuel did to Jesse of his sons Are these all See the practice hereof in those penitent Israelites 1 Sam. 7.6 and give not over the practice of Mortification till you feel your hearts fall asunder in your bosoms like drops of water If iniquity be harboured there prayer is obstructed and if it do break out it will have the scent and savour of that iniquity upon it God is a refuge for us A safe and sure refuge not as men who are a lye vers 9. and were never true to those that trusted them Vers 9. Surely men of low degree are vanity Man is a depending Creature and like the Vine must have somewhat to lean upon apt he is to leave God and cleave to the Creature to make either Men or Means his refuge David therefore dehorteth from both in this and the next verse shewing that men of what degree soever are in no wise to be confided in The word rendred Vanity denoteth a vain light thing such as is the breath of ones mouth or a bubble on the water Men of high degree are a lye There is no more truth nor assurance in them than in a false tale also they frustrate mens hopes as a barren Fruit-tree Habbak 3.17 They are altogether lighter c. Put all Mankind into one bundle into one balance and vanity into the other and it will weigh them down Vt ascendant ipsi pra vanitate simul Vers 10. Trust not in oppression c. In the fail of Persons some may think that Things may be trusted to as Wealth Wit Power
popule suo pactus est ut de ipsius pacti observatione certis edict is caverit as he covenanted so he looketh his commandements should be respected which are as binding to us as his Covenant is to him and through grace his Covenant is as binding to him as those are to us Holy and reverend is his Name Which therefore we should not presume in a sudden unmanneâ—liness to blurt out The Jews would not pronounce it The Grecians as Suidas observeth when they would swear by their Jupiter forbare to mention him This is check to the profaneness common amongst us Let those that would have their name reverend labour to be holy as God is holy Vers 10. The fear of the Lord is be beginning of wisdome Or the principal point and chief perfection See Prov. 1.7 and Job 28.28 with the Notes A good understanding have all they So much a man knoweth in true account as he doth Hence understanding is here ascribed to the will so Job 28.28 See Eccles 10.2 some render it Good success His praise endureth for ever i.e. Gods praise for they that understand it of the godly wise man understand not the propriety of the Hebrew word Tebillaâ— saith an Interpreter PSAL. CXII PRaise ye the Lord See Psal 111. vers 1. Blessed is the man that feareth the Lord That obedientially seareth him as aforesaid Psal 111.10 that feareth the Lord as Abraham did Gen. 22.12 Midrash Tillâ—â— in Psal 112. who is the blessed man here described say the Jew-Doctors because he kept the whole Law from 〈◊〉 to Tau this Psalm also is Alphabetical as the former wish his whole heart delighting in Gods commandements and hastening to fulfil them as when he left his Countrey circumcised his family sacrificed his son That delighteth greatly in his commandements And thereby sheweth that his fear of God is filial and amicable not base and servile which ever carrieth torâ—â—ent along with it and he that so seareth is not made perfect in love I Job 4.18 cannot but hate him whom he so feareth for Quam metuunt oderunt Vers 2. His seed shall be mighty upon earth As Abrahams was and besides the reward of his humility and fear of the Lord was riches and honour and life Prov. 22.4 For godliness is profitable to all things having the promises of this life and of that to come I Tim. 4.8 as in this Psalm is fully set forth The generation of the righteous c. Personal goodness is profitable to posterity and the contrary Vers 3. Wealth and riches Wealth enough as the word Hon signifieth a well-contented sufficiency His chambers shall be filled with all precious and pleasant riches Prov. 24.4 His righteousness endureth for ever He is not the worse for his wealth nor drawn aside by the deceitfulness of riches which yet is hard and happy Ardua res baec est opibus non tradere mores Et cum tot Craesos viceris esse Numam Martial Vers 4. Vnto the upright there ariseth light in darkness i.e. Joy in tribulation as did unto the Martyrs plenty in penury at having nothing and yet possessing all things 2. Cor 6 10. If they have not an external affluence yet they have an internal influence of grace and comfort which is far better and sweeter I Tim. 6.6 Some render the words thus He who is gracious and full of compassion and righteous i.e. God causeth light to arise in darkness upon the upright who also is according to his measure and by participation from God gracious merciful and righteous Vers 5. A good man sheweth favour and lendeth A publick-spirited man Rom. 5.7 maketh his moderation to be known to all men Philip. 4.5 and lendeth looking for nothing again Luk. 6.35 Thence it is that to him light ariseth in darkness the merciful shall have mercy Mat. 5.7 Some render it Bene vire qui miseratur Well is the man or Well will it be with the man that pittieth and lendeth The Hebrew hath it That is pittying and lending ever in such actions He will guide his affairs with discretion Heb. With judgement neither illiberal not prodigal not withered handed when he should give nor yet stretching beyond the staple for that were to spoyl all Tremellius rendreth it Moderatur res suas ex officio Vers 6. Surely be shall not be moved for ever Non nutabit The world thinketh liberality to be the ready way to beggary But it is otherwise Isa 32.8 The liberal man deviseth liberal things and by liberal things he shall stand Not getting but giving is the way to wealth The righteous shall be in everlasting remembrance Namely with the righteous Demetrius hath good report of all good men and of the truth it self 3 Job 12. Vatab. As for wicked men Calumnias corum nunquâ—m effugit there is no escaping their cavils and calumnies Vers 7. He shall not be afraid of evil tydings When the miserly miscreant is ready to make away himself for feat of what evil may follow this man is undaunted and unappaled The fear of God so ballasteth his hears that he floteth steadily and blow what wind it will he saileth sate to the port Fides famem non formidat Faith seareth no famine nor any thing else when as a sound of sear is ever in the wicked mans cars Job 15. His heart is fixed viz. Upon the promises of God and hence he 〈◊〉 a spiritual security a blessed Sabbath of Spirit he is freed if not from the common destruction yet from the common distraction for he knoweth whom he hath trusted Praeclara est equabilitas in omni vita In offic idem semper vnitus eademque frons saith Cicero It is a brave thing to have a well-composed spirit in all changes and to look alike however the world goeth 〈◊〉 lib. 9. The heathens tell us that C. Lalius was such an one and Archimedes and Socrates who are said to have been far above all fear of or grief at any disaster But that could not be because their hearts were not fixed trusting in the Lord. And how Socrates the best of them staggered and faultered when he came to dye appeareth by his last speech as it is related both by Plato and Cicero Vers 8. His heart is established Heb. Vnderpropt shored up He shall not be afraid Of any adverse power Psal 3. 27. Vntil he see his desire Which his faith will once work out Vers 9. He hath dispersed Or made a scatter yet with discretion giving liberally but most of all where is most need and with a specialty of respect to the family of saith Gal. 6. His righteousness endureth for ever The reward of his charity is lasting or his charity is never at an end Sic vocat eleâ—mosynas Aben-Ezr he giveth after that he hath given as a spring runneth after it hath run as the Sun shineth after it hath shone See a Cor. 8. His horn shall be exalted i.e. His head as 1
Manl. lecâ— com 78. that for three choice books hee gave thirty thousand silverlings or florens Now what were all his books to the Bible To blame then was that Anabaptist who said in Melancthous hearing that hee would not give two pence for all the Bibles in the World Vers 73 Thy hands have made and fashioned mee Plasmaverunt which Bazil interpreteth of the body curiously wrought by God Psal 139. as Made Formaverunt Firmaverunt of the soul q. d. Thou art my Maker I would thou shouldest bee my Master A body hast thou fitted mee Heb. 10.5 a reasonable soul also hast thou given mee capable of salvation I am an understanding creature still neither have I lost my passive capacity of thy renewing grace Give mee understanding And thereunto adde sincere affection v. 80. that these may run parallel in my heart and mutually transâ—â—se life and vigour into one another Vers 74 They that fear thee will bee glad c. As hoping that they shall also in like sort bee delivered and advanced Because I have hoped in thy word And have not been disappointed The Vulgar rendreth it super speravi I have over-hoped and Aben-Ezra glosseth I have hoped in all thy decree even that of afflicting mee as in the next verse Vers 75 I know O Lord that thy Judgements are right That is that I suffer deservedly To thee O Lord belongeth Righteousness c. Dan. 9. And thâ— thou in faithfulnesse hast afflicted mee That thou mayest be true to my soul and not suffer mee to run on to my utter ruine Or in faithfullnesse that is in measure as 1 Cor. 10.13 Vers 76 Let I pray thee thy mercifull kindnesse That I faint not neither sink under the heaviest burden of these light afflictions According to thy word to thy servant To thy servants in generall and therefore I trust to mee who am bold to thrust in among the rest and to put my name in the Writ Vers 77 Let thy tender mercies come unto mee c. Hee repeateth the same thing in other words and re-enforceth his request showing that hee could not live without divine comforts For thy Law is my delight Thou hast my heart and good will which sheweth that I am thy workmanship in a spirituall sense also Ephes 2.10 Oh look upon the wounds of thine hands and forget not the work of thine hands as Queen Elizabeth prayed Vers 78 Let the proud bee ashamed Theodoret thinks that David here prayeth not against but for his enemies quandoquidem confusio ignominia salutem procreat But that 's not likely For they dealt perversely with mee Writhing my words and deeds to a wrong sense Or they would pervert mee But I will meditate in thy Precepts Or I will speak of them and so stop their mouths and save my self from them Vers 79 Let those that fear thee These are fitly opposed to those proud ones as Mal. 3.13.16 Turn unto mee From whom they have shrunk in mine affliction And those that have known thy Testimonies Deum cognoscere colere to know and serve God is the whole duty of a man saith Lactantius Vers 80 Let my heart bee sound For the main though I have many failings Pray wee against Hypocrisie That I bee not ashamed As all dissemblers once shall bee Vers 81 My soul fainteth for thy salvation Saying as those good souls Jer. 8.20 The Harvest is past the Summer isended and wee are not saved Physitians let their patients blood sometimes etium ad 〈◊〉 deliquiâ—m till they swoon again Howbeit they have a care still to maintain nature so doth God the fainting spirits of his people by cordialls Isa 57.16 But I hope in thy Word Vivere spâ— vidi qui moritur◠〈◊〉 Vers 82 Mine eyes said God sometimes deferreth to help till meâ—â—have left looking Luk. 18.8 when the son of man commeth shall hee find faith hardly This hee doth to commend his favours to us and to set a price on them Saying When wilt thou comfort mee This is a Prosâ—popaia as if Davids eyes said thus whilst they earnestly expected comfort Vers 83 For I am become like a bottle in the smoke Shrivelled wrinkled withered dryed up My body by long suffering is but a bag of bones and that black and sooty confer Psal 32.3 102.3 My soul in danger of being bereft of all spirituall moisture Yet dâ— I not forget thy Statutes Nay I do the rather remember them and fetch relief from them Vers 84 How many are the dayes of thy Servant i.e. Mine evil dayes Prov. 15.15 All the dayes of the afflicted are evill See Psal 37.12 and these soon seem many to us When wilt thou execute Judgement c. This is the voice of those Martyrs Rev. 6. who are thereupon willed to have patience till the number of their Brethren is fulfilled Vers 85 The proud have digged pits for mee The pride cruelty and craftiness of wicked Persecutors are fore-tokens of their utter destruction The Greek rendreth it they have told mee tales Prov. 16.27 An ungodly man diggeth up evill Which are not after thy Law Neither they nor their pits But what care they for thee or thy law and shall they thus escape by iniquity Psal 56.7 Vers 86. All thy Commandements are faithfull Heb. Faithfullness that is they are true sure equall infallible They have persecuted mee wrongfully For asserting thy truths and adhering thereunto Help thou mee The more eagerly men molest us the more earnestly should wee implore the divine help Vers 87 They had almost consumed mee upon earth In Heaven I shall bee out of their reach But this is their hour and the power of darknesse Luk. 22.53 But I forsook not thy Precepts No trouble must pull us from the love of the truth You may pull my tongue out of my head but not my faith out of my heart said that Martyr The Saints chuse affliction father than sin Vers 88 Quicken mee after thy loving kindnesse David under long affliction had his damps and dulnesses as the best faith if long tryed will flag and hang the wing Hee therefore rouseth up himself and wrestleth with God for quickening grace which hee promiseth to improve and not to receive the grace of God in vain so shall I keep the Testimony of thy mouth Vers 89 For ever O Lord thy word It is eternall and perpetuall neither can it bee vacated or abolished by the injurie of time or indeavours of tyrants The Bible was imprinted at the new Jerusalem by the finger of Jehovah and shall outlive the dayes of Heaven run parallel with the life of God with the line of eternity The Saints also and Angels in Heaven live by the same law as wee do here and we pray to bee conformed unto them Vers 90 Thy faithfullnesse is unto all generations Hee singleth out Gods word of promise and sheweth it to bee immutable and unmoveable as the earth is in the middle of Heaven by the word of Gods power See
i. e. O Christ the King of Kings whose Vasall I profess my self as did afterwards also those three most Christian Emperours Constantine Valentinian and Theodosius Vers 2. Every day will I bless thee No day shall pass mee without a morning and evening sacrifice besides what is more upon all emergent occasions The Jews have above an hindred Benedictions which they are tyed to say over every day and one among the rest for the benefit of Evacuation it I were a Nightingall saith Epictetus a Heathen I would do as a Nightingall In Encher but since I am a man what shall I do I will praise my Maker and never cease to do it I exhort also all men to do the like Vers 3 Great is the Lord See his greatness set forth by Moses Deut. 10.17 And greatly to bee praised viz. According to his excellent greatnesse Psal 150.2 which yet cannot bee And his greatness is unsearchable Tantum recedit quantam capitur saith Nazianzen Hee is above all name all notion all parallel in nature we can see but his back-parts and live wee need see no more that wee may live Vers 4 One Generation shall praise thy works to another God 's praises are many and mans life short and one Generation succeedeth another let them relate Gods wonderfull works one to another and so perpetuate his praises to all posterity Vers 5 I will speak of the glorious honour Or I will meditate of the glory of the honour of thy magnificence I will discourse of those high and honourable conceptions that I have of thee which yet words how wide soever are too weak to utter such is thy transcendent excellencie and surpassing glory And of thy wondrous works Wherein thou art in some sort to bee seen as the beams of the Sun are made visible by reflection and letters being refracted and broken in a pair of spectacles are made legible to a dim eye Vers 6 And men shall speak of the might of thy terrible acts Those that will not talk of thy bounty shall bee made to say O the severity of God! Vers 7 They shall abundantly utter Eruct abunt as a fountain casteth out waters plentifully and constantly so shall those that are like-minded to mee abundantly and artificially even with songs set forth thy goodness and faithfulness saying and singing Vers Beza 8 The Lord is gracious c. See Psal 86.5 15. 103.8 Slow to anger and of great mercy De quo penc possiâ— ambâ—gi sit ne ad irascendum tardâ—or an ad parcendum promptior Vers 9 The Lord is good to all And of this hee hath not left himself without witness Act. 14.17 And his tender mercies are over all his works Holding the whole Creation together which else by reason of the curse for mans sin hurling confusion over the World would long since have been shattered and dissipated Vers 10 All thy works shall praise thee i. e. Minister matter of thy praise And thy Saints shall bless thee viz. Upon that account If it were not for a few Saints on earth God should lose his glory here in great part Vers 11 They shall speak of the glory That Kingdome of the Saints of the most high which is far beyond the Grandeur and splendour of all the four great Monarchies as is to bee seen Dan. 7.27 Vers 12 To make known to the sons of men This is the end why the Church is collected and the Gospell preached God aimeth at his own glory in all as well hee may sith hee hath none higher than himself to whom to have respect Vers 13 Thy Kingdome is an everlasting Kingdome It cannot bee over-turned that 's comfortable to all Christs subjects as other flourishing Kingdomes are which have their times and their turns their rise and their ruine Alexanders Kingdome continued but twelve years only and fell with him so did Tamberlains greatness Vers 14 The Lord upholdeth all that fall None of his subjects can fall below his helping-hand his sweet supportance And raiseth up all those that are bowed down Either with the burden of sin or misery in any kind Camden Alphonsus King of Arragon is famous for helping with his own hand one of his subjects out of a ditch Of Queen Elizabeth it is recorded to her eternall praise that shee hated no less than did Mithridates such as sought to crush vertue forsaken of fortune Christ bruiseth not the broken reed but upholdeth it hee quencheth not the smoking wick but cherisheth it Vers 15 The eyes of all wait upon thee Heb. Look up with hope to this great house-keeper of the World The Elephant is said to turn up the first sprig towards Heaven when hee comes to feed The young Ravens cry to God for food Psal 147. at least by implication Their men Suitable to their severall appetites Vers 16 Thou openest thy hand With Kingly munificence And satisfiest the desire Or Of thy good pleasure thou satiatest Vers 17 The Lord is righteous in all his wayes This wee must hold for an undoubted truth though wee see not alwayes the reason of his proceedings Sinfull men dare to reprehend oft-times what they do not comprehend Vers 18. The Lord is nigh unto all those c. Hee is ever at hand to hear and help his faithfull suters and suppliants these have the royalty of his ear free access sure success To all that call upon him in truth That draw neer with a true heart in full assurance of faith having their hearts sprinkled from an evill conscience and their bodies washed with pure water Heb. 10.22 Vers 19 Hee will fulfill the desire c Or The will the pleasure Beneplacitum Hence that bold request of Luther Fiat voluntas mea Let my will bee done But then hee addeth Mea Domine quiatua my will because thine and no otherwise They that do the will of God shall have their own will of God See 1 Joh. 3.22 The King can deny you nothing Vers 20 The Lord preserveth all them that love him See Psal 91.14 15 16. with the Notes But all the wicked That love not God but their base lusts Vers 21 My mouth shall speak c. This he had oft before promised but ingageth again that hee may not start back And let all flesh But especially men good men for high words beseem not a fool But it well becommeth the Saints to bee thankfull Tertull. nec servire Deo solum sed adulari as an Ancient speaketh PSAL. CXLVI VErs 1 Praise the Lord O my soul See Psal 103.1 Vers 2 While I live I will praise the Lord George Carpenter the Bavarian Martyr being desired by some godly brethren that when hee was burning in the fire hee would give them some sign of his constancy answered Let this bee a sure sign unto you of my faith and perseverance in the truth quod usque dum os aperire aut certe hiscere licebit that so long as I am able to