Elihu Cave tibi ne conjicias oculos ad vanitatem Beware thou cast not an eye towards such a vanity or iniquity as that is This was very good counsel and it is very well observed that this whole following Treatise to the end of the thirty seventh chapter is as it were a gentle lenitive of that foregoing sharp rebuke which otherwise was likely to drive Job beside all patience For this thou hast chosen rather then affliction That is this forementioned iniquity of speaking rashly and wickedly against Gods proceedings with thee this thou hast chosen rather then to bear thine affliction or thy poverty patiently Now this was an ill choice for Epist 3. quas non oportet mortes praeligere saith Zuinglius What deaths ought not a man rather to make choice of what torments not rather undergo yea into what deepest gulf of hell it self not rather enter then wittingly and willingly to sin against God The ancient Martyrs would not be delivered upon base termes Heb 11.35 Tertul. Daniel chose rather to be thrown to the Lions then to violate his conscience and so to have a Lion roaring in his own bosome The Primitive Christians cryed out Ad Leonem magis quam Lenonem I had rather enter into hell being clear from sin and innocent quam peccati sorde pollutus coelorum regna tenere then go to heaven if I might besmeared with the filth of sin faith Anselm I had rather leap into a Bonfire and be burnt said another of the Ancients then commit any sin against God Pintâ— ir Daniel Some write that there is a certain little beast called the Mouse of Armenia which will rather dye then be defiled with any filth insomuch that if her hole be besmeared with dirt she will rather chuse to be taken then polluted Such ought the servants of God to be Verse 22. Behold God exalteth by his power Vulg. God is high in his strength He both exalteth himself and others whensoever he pleaseth Beza reads it Behold God in his strength is above all q.d. It is he that must restore thee if ever thou beest restored Who teacheth like him Vulg. None amongst the Law-givers is like unto him But the word Moreh signifieth a Doctor or a Teacher as Moreh Nebuchim a Teacher of perplexed things an unriddler of Riddles He knowes all things exactly and does all things with singular skil and understanding He hath many wayes of teaching people and making them to profit Isai 48.17 and one is by afflictions which Luther therefore fitly calleth Theologiam Christianorum the Christians System of Divinity as hath been before noted Mr. Ascham was a good School-Master saith one to Q. Elizabeth but affliction was a better Verse 23. Who hath enjoyned him his way q.d. Wilt thou take upon thee to teach this great Teacher how to govern the world This were a strange kind of arrogancy Or Who can say Thou hast wrought iniquity Gods judgements are sometimes secret but alwayes just Let not men reprehend what they do not yet comprehend but content themselves with a learned ignorance till God shall further discover himselfe saying of Gods Works as Socrates did of a certain Book that he had read What I understand therein is very good and so I think is that I understand not When we come into an Artificers shop we see many Tooles the use whereof we know not and yet we conclude they are of some use Why then should men rashly censure Gods proceedings which are many times in mediis contrariis In Genes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. in Cypr. as Luther was wont to say brought about by contrary means that he may be the more admired as Nazianzen giveth the reason The Artificer with a crooked Tool makes straight work The Apothecary maketh of a poisonful Viper a wholsome Triacle so here Far be it from us therefore to charge God with iniquity for this were with those mad Manichees to affirme Manichaeorum diabolicus sarcasmus Paraeus That till he had created light he dwelt in darkness as if God were not an eternal Light 1 John 1.5 1 Tim. 6.16 Verse 24. Rememember that thou magnifie his works His work of Creation wherein the wisdome power and goodnesse of God is clearly manifested Rom. 1.19 in that glorious structure of the heavens especially which men behold Or his work of Administration and Gubernation whereof David saith All thy Works praise thee O Lord that is they yeeld matter of magnifying thee and thy Saints shall blesse thee Psal 145.10 Remember that this be done saith Elihu Junius by Gods Works here understandeth Noahs Flood Which men behold Or Whereof men do sing saying Id quod prudentes viri olim veluti gnomâ quadam communi sententiâ jactarunt dicentes Omnis homo aspicit c. Brent as in the next verse Verse 25. Every man may see it scil In quo est vel mica bonae mentis for a brutish man knoweth it not Psal 92.6 7. But stupidus est dignus cui oculi eruantur saith Plato He is a very blockhead and worthy to have his eyes pulled out of his head who looketh not above him and about him that he may magnifie and admire the wisdom of the Creator of all and Preserver of mankind Man may behold it afar off For heaven is far above earth and it is a wonder that we can look to so admirable an height and that the very eye is not tired in the way And for things that are neerer to us we see them but as through a glass obscurely our knowledg of them is very imperfect 1 Cor 11.13 the reason of many things is above our reach We read of one who had spent above forty yeares in finding out the Nature and Property of Bees and yet was not fully satisfied of many things therein Verse 26. Behold God is great Yea he is maximus in minimis Greatest and most of all seen in the meanest creatures as in Ants more then in Elephants c. Brent God sheweth in his works of all sorts se aliquantum esse sed quantus sit ruâ—sus operibus involuit that he is very great but how great he is that appeares not Neither can the number of his years be searched out How should they say when as his countenance is beyond all count Psal 102.24 27. Dan. 5 Yeares are here ascribed unto him and he is elsewhere called Ancient of dayes and the haires of his head are said to be white like snow Rev. 1.14 but all this is spoken of God after the manner of men and should teach us neither curiously to enquire into his counsels nor discontentedly to complain of his doings Verse 27. For he maketh small the drops of water Here Elihu beginneth to instance the greatnesse of God in his works and particularly in the Meteors many of which Aristotle confesseth he understood not And this I dare say saith a learned Interpreter here that there
causeth a perpetual vicissitude of Days and Nights and so declareth the glory of God 2. It bespeaketh all people at once as a Catholique Preacher of Gods glory vers 4 5. Secondly In the constant course of the Sun that common Servant as his Name importeth vers 4. who with his motion vers 5. enlightneth all things with his Light Foord and pierceth all things with his Heat vers 6. Thus the Heavens declare the glory of God that is they yeeld matter and occasion of glorifying him according to that Psal 145.10 All thy Works praise thee O Lord but thy Saints bless thee Some Philosophers and with them some Rabbins have deemed Maimonides or rather doted that the Heaven was a living Creature and did actually praise and serve God But this conceit is exploded by the wiser sort and that Axiom maintained Formica coelos dignitate superat a Pismire because a living Creature is more excellent than the whole visible Heavens As for the Saints and Servants of God it is truly affirmed by Divines that there is not so much of the glory of God in all his Works of Creation and Providence as in one gracious action that they perform And the Firmament sheweth his handy-work The Expanse or out-spread Firmament It is taken both for the Air Gen. 1.6 and for the Sky Gen. 1.14 the whole Cope of Heaven which sheweth Quà m eleganter ad amussim operetur Deus manibus suis Vatablus how neatly and exactly God worketh with his hands which are attributed to him for our weakness sake Vers 2. Day unto day uttereth speech Some read it one day succeeding another uttereth or Welleth out Sicur fons scaturiens R. Menahem as a Fountain continually and plentifully speech yet without sound by a dumb kind of eloquence eructant by a continual revolution and success of days men are instructed concerning the Power and Providence of God as also concerning his truth and faithfulness for if God hath hitherto kept promise with Nights and Days that one shall succeed the other will he not much more keep promise with his people Jer. 33.20 25. And Night unto Night sheweth knowledge Days and Nights by their perpetual course and order Dei potentiam sapientiam concelebrant there being no less necessity of the Night in its kind than of the Day The knowledge it sheweth us is that man in himself is weak and cannot long hold out hard labour that he is permitted to sleep a while and take his rest that he must abridge himself of some part of his rest to commune with his own heart on his bed and be still that if hee bestir not himself and do up his work quickly the Night of Death cometh when no man can work c. Vers 3. There is no speech nor language where their voyce And yet few hear these Catholique Preachers these Regii Professores these real Postilles of the Divinity as one stileth them who do preach to all people at once Non solum diserte sed exertè at surdis plerumque fabulam they are by the most as little respected as is the Cuckoe in June Vers 4. Their line is gone out through all the earth Or their rule or direction or delineation or Scripture confer Isa 28.13 Quòd in coelis tanquam in volumine omnibus conspicuo descript a sit Dei gloria because that in the Heavens as in an open Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written down the glory of the Creator The like is done also in other less considerable Creatures every of which do after a sort write as well as speak and have a Pen as well as a Tongue The Chaldee word for a Mint signifieth also a Book of Histories because in that one Herb large stories of Gods Wisdom Might and Love are described unto us The same word also that signifieth an ear of Corn signifieth a word because every Field of Corn is a Book of Gods praise every Land a Leaf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Sheaf a Verse every Ear a word every Corn of Wheat a Letter to express the glory of God by Praesentem narrat quaelibet herba Deum Antony the Eremite being asked by a certain Philosopher how he could contemplate high things having no help of Books answered That the whole World was to him instead of a well-furnished Library this he had ready by him at all times and in all places Aug. de doct Christ l. 1. Niceph. l 8 c 40 In vita Bern. and in this he could read when he pleased the great things of God Bernard also saith that the time was when he had no other Masters nisi quercus fagos but the Oaks and Beech-trees In them hath he set a Tabernacle for the Sun That Prince of Planets but servant to the Saints of the most High as his name importeth so sweet a Creature he is that Eudoxus the Philosopher professed that he would be content to be burnt up by the heat of it so he might be admitted to come so near it as to learn the nature of it A Tabernacle or slitting-tent it is here said to have in the Heavens because it never stayeth in one place but courseth about with incredible swiftness Vers 5. Which is as a Bridegroom coming out of his Chamber sc after long expectation with a great deal of pomp and gayety such is the Sun-rising when hee first she weth himself above our Horizon Kimchi addeth that as the Bridegroom when he is abroad hasteneth home to his Bride so doth the Sun to his descent anhe'at ad occasum Eccles 1.5 And rejoyceth as a strong man or Champion to run a race readily running and effectually affecting all things with his heat The Persian Angari or Posts the Ostrich the wild Asse the Bustard the Dromedary De ascensmentis in Deum grad 7 the Eagle is nothing so swift as the Sun Bellarmine saith that he runneth in the eighth part of an hour seven thousand miles This dumb Creature gives check to our dulness as Balaams Asse also did to that Prophets madness Vers 6. Hâ—â— going forth is from the end of the heaven i. e. from the East unto the West in which course notwithstanding while he compasseth the circle of Heaven and Earth he visiteth the South and the North and is unweariable And there is nothing hid from the heat thereof i.e. from the benefit of the Suns heat who is ut cor incorpore as the heart in the body saith Aben-Ezra all things feel the quickning heat of the Sun not only the roots of Trees Plants c. but Metals and Minerals in the bowels of the earth Vers 7. The Law of the Lord is perfect Or Doctrin the whole Word of God commonly distinguished into Law and Gospel is perfect immaculate sincere entire compleat It Tully durst say that the Law of the twelve Tables in Rome did exceed all the Libraries of Philosophers both in weight of authority and fruit-fulness
the mercies of the Lord Gods Mercies moved him to promise his faithfulness bindeth him to perform Ethan promiseth to celebrate both were the times never so bad their case never so calamitous I will make known thy faithfulness Which yet I am sometimes moved to make question of Thus the Psalmist insinuateth before he complaineth Vt faclendum docent Rhetores in causis invidiosis wherein he sheweth himself a right Rhetorician Vers 2. For I have said I beleeved therefore have I spoken it I dare say it shall be so because thou hast said it so the Greek here hath it what God saith we may write upon it because all the words of his mouth are in righteousness neither is there any thing froward or perverse in them Prov. 8.8 Mercy shall be built up for ever Till the top-stone be laid and judgement bee brought forth into victory Mat. 12.20 the sure mercies of David fail not Thy faithfulness shalt thou establish in the heavens Or with the very heavens that is so sure as they are established If that Martyr could say The Heavens shall sooner fall than I will forsake the truth I have learned how much more may we say so of Gods unfaileable faithfulness See vers 33. Vers 3. I have made a Covenant with my chosen i.e. With Christ who is Gods elect one Isa 42.1 and in him with all his people Ephes 1.4 I have sworn unto David The Father and Figure of Christ who is frequently called David and is here chiefly to be understood O happy we for whose sake God hath sworn saith Tertullian and O most wretched if we beleeve him not thus swearing Vers 4. Thy Seed will I establish for ever Davids for a long time but Christs for ever and aye And build up thy throne to all generations Christs Kingdom hath no end Isa 9.7 Luke 1.33 This is very comfortable The Jews understanding this promise of Davids Kingdom have oft attempted the restauration of it but in vain and to the ruine of their Nation Vers 5. And the heavens shall praise thy Wonders Heb. Thy Miracle viz. in their circumgyration which sheweth a first mover in their embroidery influences c. yeelding matter and occasion of praise And thus All thy Works praise thee O Lord but thy Saints bless thee Psa 145.10 and so by Heavens here we may understand the Angels of Heaven as they are called Mat. 24 36. as by the Congregation of Saints the Church universal in heaven and earth by whom God is highly praised for the Covenant of Grace Vers 6. For who in the heaven can be compared c Thou farre transcendest the brightest Cherub all whose excellency is but derivative a drop of thine Ocean a spark of thy flame Who among the Sons of the mighty Inter chores Angelorum saith the Chaldee What Angel what Man Vers 7. God is greatly to be feared in the assembly c. Heb. Daunting terrible in the socret of the Saints very much The holy Angels make their addresses unto him with greatest reverence and self-abasements for they know that he humbleth himself to behold things in heaven Psal 113. How much more then should we set our selves to serve him with reverence and godly fear sith our God is a consuming fire Heb. 12.28 29. Vers 8. Who is a strong Lord like unto thee Heb. Who is like thee mighty Jab This is to magnifie God when we get above all Creatures in our conceptions of him Or to thy faithfulness 〈◊〉 out thee those that are round about thee or thou art full of faithfulness Vers 9. Thou 〈◊〉 the raging of the sea That it overwhelm not the earth this work of Gods Power is often celebrated as well it may all things cinfideâ—â—â— Vers 10. Than hast broken Rahab in 〈◊〉 i. e. which is called Rahab for it strengtheâ—â—â—â—de As a 〈◊〉 is slain Or as one deadly wounded as such an one is soon dispatcht so here Vo Halal vulneratum lethaliter designat Then hast 〈◊〉 c. See Isa 25. â—â— with the Note Vers 11. 〈◊〉 heaven is 〈◊〉 thâ—â—earth also in thine Thâ—â—â— madest them by thy Power and thou maintainest them by the Provideâ—â—â— thou doest whatsoever thou wilt in both Psal 115.3 As for the World c. See Psal 24. 〈…〉 Vers 12. Tabor and Hermon That is the West and East of Judea but put here for the West and East of the World Judea was the World of the World as Atheâ—s the Greece of Greece as Solon the Epitome of Athens Vers 13. Thou hast a mighty arm Men should therefore both tremble before God and trust in him 1 Pet. 2.6 Strong is thy hand Even thy left hand q. d. tu polles utraque manu thou hast both hands alike powerful Vers 14. Justice and Judgement are the â—â—bitation or basis of thy 〈◊〉 these are the supporters and pillars Mercy and Truth c. These are the fore-runners or satellites I should much fear Justice and Judgement saith Austin were it not that Mercy and Truth comfort me Grace and Truth came by Jesus Christ Johâ— Vers 15. Blessed is the people that know the joyful sound Jubilatioâ—â—â— the sound of thy Word the free use of thine Ordinances serving thee with cheerfulness and giving thee thanks with exaltation of heaâ—â—â— and rapture of spirit Scias unde gauâ—â— quod verbâ—â— explicate 〈◊〉 possis saith Aâ—stiâ—s Accipa quod seâ—â—â— antequam 〈◊〉 faith Cyprian writing to Donatur concerning the joy of his Conversion They shall walk O Lord in the light of thy 〈◊〉 In the fear of the Lord and in the comforts of the holy Ghost Vers 16. In thy name shall they rejoy 〈◊〉 a day Or every day Bonis semper ferie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Diâ—genes in Plutarch God crowneth the Kalender of good mens lives with many feâ—tivals Vers 17. For thou art the glory of thew strength And hence it is that they are filled to pfull with comfort and do over-abound exceedingly with joy in all their tribulation 2 Cor. 7.4 Vers 18. For the Lord is our defence Heb. our shield the body cannot bee wounded but through the shield And the holy one of 〈◊〉 our King How then can any one cry aloud Mich. 4.9 Vers 19. Then thou spakest in Vision to thy holy one i. e. to Samuel thy Priest and Prophet â— 1 Sam. 16.12 one of those few that lived and dyed with glory I have 〈…〉 upon one 〈◊〉 is migthy I have called David to the Kingdom and qualifie him 〈…〉 chiefly intended here is Christ able to save them to the 〈…〉 to God by him Heb. 7.29 〈…〉 One of them 〈◊〉 or one of singular 〈…〉 of the vulgar Vers 20. 〈…〉 and in 〈…〉 With my holy oyl have I annoynted him How Christ was appointed and annoy 〈…〉 Vers 21. 〈…〉 and carry him thorough all conditions with comfort See Ezra 22 with the Note 〈…〉 i.e. 〈…〉 more strength than the hand Vers 22. The enemy shalt 〈…〉 Or shall profit nothing 〈…〉 at all as
Sanctuary-men continens pro contento Hearts and hands must both up to Heaven Lam. 3.41 and God bee glorified both with spirits and bodies which are the Lords 1 Cor. 6.20 And bless the Lord Like so many earth'y Angels and as if yee were in Heaven already say Vers 3 The Lord that made Heaven and Earth And therefore hath the blessings of both lives in his hand to bestow See Num. 6.24 Bless thee out of Zion They are blessings indeed that come out of Zion choice peculiar blessings even above any that come out of Heaven and Earth Compare Psal 128.5 and the promise Exod. 20.24 In all places where I put the memory or my name I will come unto thee and bless thee PSAL. CXXXV VErs 1 Praise yee the Lord praise yee Praise praise praise When duties are thus inculcated it noteth the necessity and excellency thereof together with our dulness and backwardness thereunto O yee Servants of the Lord See Psal 134.1 Vers 2 Yee that stand in the house See Psal 134.1 In the Courts Where the people also had a place 2 Chron. 4.9 and are required to bear a part in this heavenly Halleluiah Vers 3 Praise the Lord for the Lord is good scil Originally transcendently effectively hee is good and doth good Psal 119.68 and is therefore to bee praised with mind mouth and practice For it is pleasant An angelicall exercise and to the spirituall-minded man very delicious To others indeed who have no true notion of God but as of an enemy it is but as musick at funerals or as the trumpet before a Judge no comfort to the mourning wife or guilty prisoner Vers 4 For the Lord hath chosen God 's distinguishing grace should make his elect lift up many an humble joyfull and thankfull heart to him And Israel for his peculiar treasure Such as hee maketh more reckoning of than of all the World besides The Hebrew world here rendred peculiar treasure seemeth to signifie a Jewell made up of three precious stones in form of a triangle Segullâ—h 〈◊〉 dici Sâ—gol 〈…〉 The Saints are Gods Jewels Mal. 3.17 his ornament yea the beauty of his ornament and that set in Majesty Ezek. 7.20 his royall Diadem Isa 62.3 Vers 5 For I know that the Lord is great As well as good vers 3. This I beleeve and know Job 6.69 saith the Psalmist and do therefore make it my practice to praise him And that our Lord is above all Gods Whether they bee so deputed as Magistrates or reputed as Idols Vers 6 Whatsoever the Lord pleased This the Heathens did never seriously affirm of any their dunghill deities sure it is that none of them could say I know it to bee so De diis utrum sint non ausim affirmare said one of their wise men Vers 7 Hee causeth the Vapours Not Jupiter but Jehovah See Jer. 10.13 Hee is the right Nubâ—coga Maker of the Metcors whether fiery aiery or watery Job 26.8 9 28.26 27 37.11 15 16. 38.9 See the Notes there Hee maketh lightenings for the Rain Or With the Rain which is very strange viz. that fire and water should mingle and hard stones come cut of the midst of thin vapours Hee bringeth the winde out of his treasuries Or Coffers store-houses where hee holdeth them close prisoners during his pleasure This the Philosopher knew not and thence it is that they are of so diverse opinions about the winds See Job 36.27 28 c. Job 37. throughout Vers 8 Who smote the first-born of Egypt And thereby roused up that sturdy rebell Pharaoh who began now to open his eyes as they say the blind mole doth when the pangs of death are upon him and to stretch out himself as the crooked Serpent doth when deadly wounded Vers 9 Who sent tokens and wonders Vocall wonders Exod. 4.8 to bee as so many warning-peeces Vers 10 Who smote great Nations Who by their great sins had greatly polluted their land and filled it with fiâ—th from one end to another Ezra 9.11 And slow mighty Kings Heb. Bony big mastiff fellows quasi â—ssâ—tâ—s five 〈◊〉 as the word signifieth Vers 11 Sihon King of Amorites A Giant like Cyclops And Og King of Bashan Of whom the Jews fable that being one of the 〈◊〉 Giants hee escaped the flood by riding affride upon the Ark. Vers 12 And gave their lands for an heritage Which hee might well do as being the true Proprietary and Paramount Vers 13 Thy Name O Lord c. Else O nos ingratos Vers 14 For the Lord will judge his people Judicabit id est vindicabit hee will preserve them and provide for their wel-fare And hee will repent himself This is mutatio rei non Dei effectus non affectus Some render it Hee will bee propitious Others hee will take comfort in his Servants See Judges 10.16 Vers 15 16. The Idols of the Heathen See Psal 115.4 5 6 c. Vers 17 Neither is there any breath in their mouths If they uttered Oracles it was the Devil in them and by them As for those statues of Daedalus which are said to have moved Aristot Diod. Sic. Plato spoken and run away if they were not tyed to a place c. it is either a fiction or else to be attributed to causes externall and artificiall as quick-silver c. Vers 18 They that make them c. See Psal 115.8 Vers 19 Bless the Lord And not an Idoll Isa 66.3 as the Philistines did their Dagon and as Papists still do their hee-Saints and shee-Saints Vers 20 Yee that fear the Lord Yee devout Proselytes Vers 21 Blessed bee the Lord out of Sion There-hence hee blesseth Psal 134.3 and there hee is to bee blessed Which dwelleth at Jerusalem That was the seat of his royall resiance per inhabitationis gratiam saith Austin by the presence of his grace who by his essence and power is every where Enter praesenter Deus hic et ubique potenter PSAL. CXXXVI VErs 1 O give thanks unto the Lord This Psalm is by the Jews called Hillel gadel the great Gratulatory See Psal 106.1.107.1.118.1 For his mercy endureth for ever His Covenant-mercy that precious Church-priviledge this is perpetuall to his people and should perpetually shine as a picture in our hearts For which purpose this Psalm was appointed to bee daily sung in the old Church by the Levites 1 Chron. 16.41 Vers 2 For his mercy endureth for ever This is the foot or burthen of the whole song neither is it any idle repetition but a notable expression of the Saints unsatisfiableness in praising God for his never-failing mercy These heavenly birds having got a note record it over and over In the last Psalm there are but six verses yet twelve Hallelujahs Vers 3 O Give thanks to the Lord of Lords That is to God the Son saith Hierâ—â— as by God of Gods saith hee in the former verse is meant God the Father who because they are no more but one God
ability this gift was as great in Gods account See Luke 21.1 2. The widows mite was beyond the rich mans magnificence because it came out of a richer minde Verse 70. And some of the people For not halfe of them as may be probably thought returned but condemned the rest of rashnesse and weaknesse to their no small prejudice CHAP. III. Verse 1. And when the seventh moneth was come HEb And the seventh moneth approached a moneth of many festivities Levit. 23.24 27 34. 1 Kings 8.2 and so to the good a foretaste of eternal life where it shall be holiday every day where they have no rest and yet no unrest praising the God of heaven for heavens happinesse Psal 136. the same that these good souls sang together Rev. 4. verse 11. of this Chapter God is praised five and twenty times for his mercies but the conclusion is O give thanks unto the God of heaven c. Christ hath cast up such a causway to it that we may well travel thither from all coasts as these Jewes did to Jerusalem from all their Cities As one man to Jerusalem There to serve the Lord with one shoulder Zeph. 3.9 neither counted they it any trouble to travel thither though they were scarce yet warme in their nests as we say Then stood up Joshua Ministers of all others should be most forward and forth-putting ready prest and prepared to every good work as patterns to the people who are led more by their eyes then by their ears c. And Zerubbabel the sonne of Shealtiel These two ever went hand in hand and hence the work so prospered in their hand It must needs be so said Queene Elizabeth once to the Suffolk-gentlemen who came to meet her with their Ministers by their sides where the Word and the Sword go together And builded the Altar of the God of Israel Which therefore in their father Jacobs sense Gen. 33.20 they might safely have called El Elohe-Israel that is God the God of Israel putting the signe for the thing signified Thus also the Arke is called Gods face Psal 105.4 Yea even God himself Psal 132.5 As it is written in the Law of Moses This was the rule they wrought by God requireth to have a reasonable service Rom. 12.1 such as whereof we can render a reason out of his Word he hateth a Samaritan service John 4.22 and will not endure Popish Will-worship Who required those things at their hands their Altars Crucifixes Penances Pilgrimages c. The whole number of the Beast is but the number of a man Rev. 13.18 Men will have it so and this is the summe of all Popish religion All their superstructions are humane inventions Moses the man of God The Prophet the Law-giver a man of much communion with God above any other Num. 12.8 One calleth him heavens Chancellour Verse 3. And they set the Altar upon his bases Upon the old foundation in the Priests Courts being glad of any place where to worship God joyntly and publikely for Temple as yet there was none Our worship-scorners are rightly stiled by one The last brood of Beelzebub For fear was upon them Though that was a lewd speech of the Poet Statius Primus in orbe Deos fecit Timor It was timorousnesse that first made men religious yet there 's no question but fear of danger driveth men to God as it did these here Their malignant neighbours bandying and bending their forces against them make them hasten up an Altar that they might get God on their side and run to him reconciled what ever evil should befall them Be not thou a terrour to me Lord saith holy Jeremy chap. 17.17 and then I fear no creature Let us sing the 46. Psalme said Luther once in a great strait and then let the Devil do his worst What time I am afraid I will trust in thee Psal 56.3 Some read the text thus Though fear was upon them yet that hindered not their setting up Gods Altar but they brake through all discouragements and did their duty It is well observed that the very light of Nature taught Heathens that the services they performed to their gods with peril and hazard to themselves were best accepted Caius Fabius ventured thorough the enemies camp to offer a solemne anniversary sacrifice and returned in safety satis sperans saith the Historian propitios fore Deos quorum cultum ne mortis quidem metu prohibitus intermisisset trusting that in such a case his gods would secure him When Numa the second King of the Romanes heard as he was sacrificing that the enemies were coming he made this answer At ego rem divinam facio If God be for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. who shall be against us And they offered burnt-offerings thereon That their sinnes might be expiated and their persons protected The Ceremonial Law was Christ in figure it was their Gospel Verse 4. They kept also the feast of Tabernacles Or boothes built of boughs or branches of thick trees Nehem. 8.15 in a grateful memorial of Gods gracious preservation of them in the Wildernesse where they dwelt in tents or tabernacles It signified also the Prophet Zachary being interpreter chap. 14.16 17 18 19. that the remembrance of our redemption by Christ should be perpetuated with all spiritual gladnesse By number according to the custome There is an elegancie in the Original the Book of God hath many such as I have elsewhere noted As the duty of every day required Heb. The matter of the day in his day Here we are all travellers having no certaine habitation Heb. 11.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4.11 Let us account duty a debt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be daily doing at it Let us keep holy day keep the Feast 1 Cor. 5.8 Let us be in the feare of the Lord all the day long Prov. 23.17 Verse 5. And afterward offered Finding a flote of holy affections in their hearts they passed from one good exercise to another and were indefatigable in the Lords work David finding such an heat and height in his people prayes God to keep it ever in the imagination of the thoughts of their hearts which he knew well to be fickle and false 1 Chron. 29.18 Both of the new-moones Kept in thankfulnesse to God for their time renewed upon them from moneth to moneth and his mercies every morning and moment And of all the set-feasts of the Lord that were consecrated By an holy resting both from corporall labour and from spirituall idlenesse A free will offering See the note on Chap. 1.4 Ver. 6. From the first day of the seventh moneth Which was the feast of blowing of trumpets signifying the just mans joyfulnesse and serving to put life and spirit into them Began they to offer And so held on for this moneth had as many feasts in it as were celebrated in all the yeare besides So as the Sabbath was the Queen of dayes Regina dierum so was
finished And this he recordeth not out of ostentation but to shew that the love and feare of God constrained him as it did afterwards Paul that spiritual builder who laboured more then they all and denied himself to bring others to heaven as himself setteth forth 2 Cor. 11. In praising our selves our end must be that our light may be seene not our selves seene Matth. 5.16 Mens praise may be sought modò tibi non quaeras sed Christo saith Aretius so that Christ be thereby set up and served Neither bought we any land As easily we might have done with the surplusage of our revenue especially if we had exacted the utmost of our right But publike spirits mind not their own interests Joshua divided the land to Israel and left none to himself And that portion that was given him and he content withal was but a meane one in the barren mountains as Hierome observeth The late victorious King of Sweden a second Joshua in his reprehensory speech to the German plunderers hath this passage Mr. Clark in his Life I protest before God that I have not by all this warre enriched my self so farre as a paire of bootes cometh to yea I had rather ride without bootes then in the least degree to enrich my self by the damage of poor people Verse 17. Moreover there were at my table c. He did not eate his morsels alone as that Pamphagus Nabal and as many misers now-adayes who like little children though they have their hands full and their mouths full yet will part with none Ecce Deo similis vir dapsilis atque benignus Palingen Besides those that came unto me from among the heathen Either as State-Agents or upon other occasions Nehemiah entertained them that they might not lie upon the publike charge And herein he trode in the foot-steps of hospitable Abraham whom Synesius calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Host The Primitive Christians likewise won much upon the Heathens by their hospitality towards all Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Joan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Julian the Apostate confessed all that he could say against them for it was that they did it all in hypocrisie and vain-glory which was an envious and false charge Verse 18. Now that which was prepared for me daily A very great table he kept at his own charge all yet nothing so great as Solomon 1 Kings 4.22 23. or as once Cardinal Wolsey here who besides all strangers that came had four hundred of family whereof one was an Earle nine Barons very many Knights and Esquires But then he had more yearly revenue then all the Bishops and Deanes in the land had take them al together Godw. Catal. And once in ten dayes Then he kept an extraordinary table inviting guesse for whom he had store of the best wines The Turkish Bashawes feast forreigne Embassadours with Rice and mutton and fair water out of the river wine is a forbidden ware with them Mahomet their Prophet having told them that in every grape there dwelt a Devil Yet for all this I required not This he did and this he here recordeth not for a name as Crates the Philosopher did when he cast his goods into the Sea meerly to be talked of and is therefore worthily called by Hierome gloriae animal popularis aurae vile mancipium Epist ad Julian cons a base slave to vain-glory but for better and higher ends see verse 16. Verse 19. Think upon me my God for good i. e. Both of grace and glory saith Lyra a confluence of all comforts and contentments especially spiritual blessings in heavenly things Ephes 1.3 He that first called riches goods was surely a better husband then Divine saith one Oftendam tibi omne bonum I will shew thee all good said God to Moses when he gave him a glimpse of himself Nil bonum absque summo Bono saith Austine There is no good without the chief good Say therefore with the Church Hos 14.2 Take away all iniquity and do good and as here Remember me O my God for good According to all that I have done for this people Here is nothing for Merit-mongers It is mercy in God to set his love on them that keep his Commandments Exod. 20.6 to reward every man according to his works Psal 62. ult A poor Gardiner presenting a rape root being the best gift he had at hand to the Duke of Burgundy was by him bountifully rewarded His Steward observing this and hoping for the like recompence presented him with a very fair horse The Duke ut perspicaci erat ingenio saith mine Authour being a witty man perceived the craft and therefore thought good to receive the horse and to give him nothing again Let those that dreame of merit expect the like disappointment and let them learn of Nehemiah chap. 14.22 the best glosse upon this text to urge not their merits with the Pharisee but their miseries with the Publican for obtaining mercy So Psal 25.11 CHAP. VI. Verse 1. Now it came to passe LO here another let to the good work in hand That in the fourth chapter was externall onely that in the fifth internal onely This here is mixt that is partly cast in by the Enemies without those cruel-crafties and partly helped on by the perfidious Prophets and ignoble Nobles within conspiring with the Enemy against the good of their own Countrey Thus Fluctus fluctum trudit And the rest of our Enemies The Churches Enemies are not a few 1 Cor. 16.9 She is like unto a silly poor maid saith Luther sitting in a Wood or Wildernesse compassed about with hungry Wolves Lyons Boares Beares assaulting her every moment and minute The ground of all is that old Enmity Gen. 3.15 That I had builded the Wall This Wall made Nehemiah as Winchester-tower at Windsor made William Wickam Godw. Catal. that is raised and renowned him and in a like sense as God is said to have made Moses and Aaron 1 Sam. 12.6 that is to have advanced them in the hearts of his people And that there was no breach left therein It had been but half-built chap. 4.6 and the breaches but began to be stopt ver 7. yet now all is finished amidst much opposition so shall the work of grace be in our hearts But whilest here a Christian hath his Vlteriùs still which was Charles the fifth his Motto his Superiùs as the guest in the Gospel that was bid to sit higher c. something is yet wanting to his ful and final salvation which he is still to work out Philip. 2. ver 12. like as here the doores were not yet upon their hinges Verse 2. Then Sanballat and Geshem sent unto me As if sollicitous of my safety and careful of the common good He that hateth dissembleth with his lips and layeth up deceit within him When he speaketh fair beleeve him not for there are seven abominations in his heart Prov. 26.24 25. Nehemiah
the Pulpit doore Oecolamp and be fully of his minde who said I would not be found speaking or doing ought that I thought Christ would not approve of if he were corporally present And read in the book Giving the sense of that they read and applying it close to mens consciences This was preaching indeed for as every sound is not musick so neither is every Pulpit-discourse Preaching Cura Pastoralis est ars artium scientia scientiarum saith one It is a matter of great skill to divide the word aright See chap. 8.8 One fourth part of the day i. e. for three hours from nine a clock to twelve This warranteth our preaching Fast-Sermons though prayer be the chief businesse of such a day See Jer. 36.6 7. And another fourth part Sc. From twelve to three thus besides the ordinary morning and evening sacrifices they divided the day betwixt Preaching and Prayer as those did Acts 6.4 And as the Priests of old taught Jacob Gods judgements and put incense before the Lord Deut. 33.10 The Jewes at this day boast that they divide the day even the working-day into three parts the first ad Tephillah they spend in Prayer the second ad Torah in reading the Law the third ad Malachah in their worldly businesse But you are not bound herein to beleeve them They confessed Not without supplication for pardon and power to do better And worshipped the Lord their God Inwardly and outwardly giving him his due glory and resting upon him by a lively faith in the gracious promises being fully perswaded of this that together with the forgivenesse of sinne they should have those particular blessings which they sued for so farre as might stand with Gods glory and the good of their souls Verse 4. Then stood up Each of these eight in his turn or each in his own proper place the people being for more conveniency-sake divided into eight several Congregations And cried with a loud voyce Verbis non modò disertis sed exsertis that God might hear which yet he can do very well without any audible voice Exod. 14.15 1 Kings 22.32 and all the people might hear and joyn in prayer Vnto the Lord their God As being in Covenant with them This shewes their faith as the former their fervencie Faith is the foundation of Prayer and Prayer is the fervencie of Faith Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4.2 Then the Levites Jeshua c. said stand up Gird your selves and serve the Lord as Luke 17.8 Be instant or stand close to the work set sides and shoulders to it Rouse up your selves Neand. Chron pag. 74. and wrestle with God Hoc agite said the Romane Priest to the people at their sacrifices And Sacerdos parat fratrum mentes dicendo Sursum corda saith Cyprian In the Primitive times the Ministers prepared the people to serve God by saying Lift up your hearts De oratione And blesse the Lord your God for ever Give him immortal thanks all possible praise amore more ore glorifie him doingly 1 Cor. 10.30 31. Ephes 1.11 12. Think of the multitude seasonablenesse suitablenesse constancy c. of Gods favours and then give him the glory due unto his Name which yet we can never do because his Name is exalted above all blessing and praise as it followeth here so that if we should do nothing else all our dayes yea as long as the dayes of heaven shall last said that Martyr but kneele upon our knees and sing over Davids Psalmes to Gods praise yet should we fall farre short fo what we owe to the Lord who is most worthy to be praised And blessed be thy glorious name These holy Levites having called upon the people to blesse God break forth into the performance of this Divine duty themselves So Saint Paul often exhorting the Saints to pray falls a praying for them Which is exalted above all blessing and praise So that when we have done our utmost herein we can never over-do David is oft so transported that he seemes to forget himself as a bird that hath got note records it over and over as Psal 136. for his mercie endureth for ever And Psal 150. in six verses are twelve Halleluiahs Praise him saith He Verse 2. according to his excellent greatnesse for great is the Lord and greatly to be praised Psal 145.3 and verse 6. Let every thing that hath breath praise the Lord Or Let every breath praise the Lord. As oft as we breath we are to breath out the praises of God and to make our breath like the perfumed smoke of the Tabernacle Verse 6. Thou even thou art Lord alone Jehovah is Gods incommunicable name that holy and reverend Name of his which Jewes pronounce not we too oft profane at least by not considering the import of it which is enough to answer all our doubts and to fill us with strong consolation had we but skill to spell all the letters in it Thou hast made heaven With great skill and artifice thou hast made it three stories high 2 Cor. 12.2 Heb. 11.10 The heaven of heavens Called the highest Luke 2.14 and the third heaven 2 Cor. 12.2 Of this heaven no natural knowledge can be had nor any help by humane arts Geometry Opticks c. for it is neither aspectable nor movable With all their host i. e. Their furniture Angels those heavenly Courtiers Sunne Moone and Starres c. which are all Gods servants Psal 119.91 and do in their way worship Him The earth and all things that are therein God may be read in the great book of Nature which hath three leaves Heaven Earth and Sea Heaven is all that 's above earth Earth is an element of cold and dry nature thick solid heavie placed in the middest of the world as the foundation thereof and therefore unmovable though round and in that respect naturally apt for motion and though founded not upon solid rocks but fluid waters This Aristotle himself wondred at Lib. 2. de Coelo cap. 13. And all things that are thereon Either therein as metals and minerals or thereon as men beasts creeping things c. The Seas and all that are therein As There is that Leviathan and creeping things innumerable Gods handy-work all of them And thou preservest them all Givest them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.25 life and breath motion and maintenance thou upholdest the whole creation by the word of thy power Heb. 1.3 and all things subsist by thy manutension God doth not cast off the care of his works that he hath made as doth the Carpenter or Shipwright but being perpetually present with them ruleth disposeth and ordereth all by a certaine counsel to his own ends and at length to his own glory And the host of heaven worshippeth thee Angels and Saints especially who the more they know of God the more they love him and honour him making their addresses to him with greatest self-abasement considering their
out yet God layeth noâ— folly to them He punisheth not the wrong-dealers according to their deserts as Elihu interprets Job and here refuteth him as one that accused God of injustice because he heareth not the cryes of the oppressed But this is meerly their own fault faith Elihu because they cry not to God with truth and devotion They ask and miss because they ask amiss For God never faileth to be with his afflicted Psal 91. to preserve the simple as David found by experience Psal 116. to hear those that call upon him in truth Psal 145. c. he requireth nothing of them but lawful petitions and honest hearts and then they are sure to have out their prayers either in money or moneys worth either the same thing they ask or a better They cry out by reason of the arm of the mighty Magnatum Such as was Pompey of whom the Romans cryed out Nostrâ miseria 〈◊〉 â—o Magnus We rue by thy greatnesse and are ruined The greater any man is unlesse gratious also the more he thinks he may oppress the meaner sort They eate up my people Videri possuâ—â— magnates nonâ— alio loco habeâ— tenuas quam minutos piscicâ— los quos confeâ—tim pleno oâ— pro deliciis esâ— tent Merl. as they eate bread Psal 14. as so many Canibals and as the bigger fishes devour the lesser they lay load upon them without mercy or measure they beat them with a strong arm and make them cry aloud filling the air with their complaints as nature teacheth even bruit beasts to do when they are hurt It was not patience but pertinacy an obstinate stiffeness of mind that made some Heathens as Mithridates Marius Epicurus c. forbear crying when grievously tormented Verse 10. But none saith Where is God my maker Heb. My makers to note the Trinity say some others think that he speaks of God in the plural number only for honours sake They call not upon God as their Creator they praise him not as their Preserver and Benefactor saith Elihu in this and the next verse but express a gâ—eat deal of pride and vanity verse 12 13. and thence it is that their prayers are unanswered and themselves unrelieved The oppressed should not only make moan and fill the air vagis clamoribus with bruitish out-cryes the fruit of the flesh for ease rather than of the spirit for grace but beg help of God by faithful prayer Qui nos fecit idem ille est quâ— nos fovet coâ—â—servat ae sustentat c. Brent Englands Elizabeth and say Where is God my maker as Elisha once said Where is the Lord God of Eliah Did he not make me and will he not maintain me built he not the earthly house of this tottering Tabernacle and is not he bound to repairs will he cast off the care of his own handywork Is he not my Master as well as my Maker and shall other Lords besides him have Dominion over me and do with me at their pleasure Lord look upon the wounds of thy hands said Q Eliz. whiles she was a Prisoner at Woodstock and had like to have been burnt in her bed one night and despise not the work of thine hands Thou hast written me down in thy book of Preservation with thine own hand Oh read thine own hand-writing and save me c. Who giveth songs in the night As the oppressed pray not and therefore are not eased they are deservedly miserable that might but will not make themselves happy by asking so they praise not God for former deliverances by day and night conferred upon them Thou hast compassed me about saith David with songs of deliverance Psal 32.7 that is Thou hast given me plentiful matter of praising thy name So here Qui dat Psalmorum argumentum de nâ—cte as Tremellius translateth it who giveth cause to praise him with Psalms by night as David did Psal 119.62 and as Paul and Silas Act. 16.25 and as Mr. Philpot and his fellows did in the Bishop of London's Coal-house In the night-season it is Act. and Mon. that God giveth his beloved sleep and keepeth them and theirs then in safety Or if he hold them waking he filleth them with many sweet meditations their reines at that time especially instructing them Psal 16.7 shineth upon them by his Moon and Stars which praise God in their courses and twinkle as it were at us to do the like and inmindeth them by the melody made by the Nightingale which singeth for fifteen nights and dayes together without intermission Plin. l 10. c. 29â— Luscinia diciuâ— quia ante lucepâ— canit Nec quantum lusciniae dormiunt Proverb In Enâ—hir if Pliny may be believed putting a thorn to her brest to keep her waking for that purpose Hereupon Epictetus hath this savoury saying Si luscinia essem facerem quod luscinia Cum antem homo rationalis sim quiâ— faciam Laudabo Deum nec cessabo unquam Vos verò ut idem faciatis hortor that is if I were a Nightingale I would do as the Nightingale doth But since I am a man endued with reason sith God hath taught me more than the fowles of heaven as Elihu hath it in the next verse what shall I do I will uncessantly praise God and I exhort you to do the like But this is not done saith Elihu here or very slenderly and hence it is that men complain of their many and mighty oppressions without remedy from God who seeth that his favours and benefits would be even lost and spilt upon them according to that of the Philosopher Ingratâ— quicquid donatur deperditur All is cast away that is conferred upon an ungrateful person Verse 11. Who teacheth us more then the beasts of the earth This many wretched people never consider and are therefore heavily but worthily vexed by oppressours ut vexatio det intellectum that smart may make wit and that they may not bellow as beasts do when they feel pain but flie to God by well-prepared prayer not so much for ease as for the use of what they suffer Now blessed is the man whom God chasteneth and withal teacheth him out of his Law that he may give him rest from the dayes of adversity Psal 94.12 13. Hereunto not only Reason is required the Mercy here mentioned and celebrated but Religion also which is the true Philosophers stone that makes golden afflictions 1 Pet. 1.7 and as Moses his hand turneth a Serpent into a Rod. The truth is Religion is the highest reason neither is any thing more irrational than irreligion 2 Thess 3.2 and this also God alone teacheth For Cathedram habet in coelo qui corda docet saith Austin And again Quando Christus Magister quà m citò discitur quod docetur It is God above who teacheth the heart and this if he once undertake it is soon dispatcht All this if sinful men would well weight and be thankful for as they ought God would surely help
c. but especially Wealth 1 Tim. 6.17 Trust not to that saith the Psalmist whether it be ill or well gotten unless you covet to be deceived for First he who getteth riches and not by right shall leave them in the middest of his days and is his end be a â—ool a poor fool God will make of him Jer. 17.11 Male parta waâ—e dilabentur If riches increase Though by means lawful and laudable though they come in at the street door Policrat l. 8. c. 4. and not at a postern Non minimum felicitatis argumentum Metello fuit bona multa bono modo invenisse yet Set not your heart upon them Place not your felicity in them think not your selves simply the better or the safer for them Be not puffed up with outward things as a bubble with a Childes blast in a Walnut-shel when he hath in it a little Sope Wilt thou cause thine eyes to fly upon that which is not Prov. 23.5 An Eagle will not catch Flies that is no Game for her much less will she make a flight at nothing when there is no Game sprung at all He is the true rich man who loveth his riches poorly saith one Vers 11. God hath spoken once twice have I heard this The Septuagint have it thus Once spake God these two things have I heard that is say some in the Second Commandement where mention is made of Gods jealousie and mercy Exod. 20.5 6. Others Once and again spake God and I have heard it Or God spake once I heard him twice viz. by an after-deliperate meditation upon what I had heard I preached over the Sermon as it were again to my self and so heard it a second time That power belongeth unto God He is well able to punish the wicked Ezra 8.22 See the Note there Vers 12. Also unto thee O Lord belongeth mercy viz. To set thy Power a work for the good of thy people And as these two Gods Power and Gods Mercy are the two Pillars the Boaz and the Jachin of every Beleever hence Job chap. 42.2 having spoken of his Power he speaketh of his thoughts of peace toward his people so they are sufficient proofs of the Doctrines before delivered and do evince the truth of that which followeth For thou rendrest to every man according to his work viz. Judgement to the wicked and Mercy to the righteous where the Syriack interpreter giveth this good Note Est gratia Dei ut reddat homini secundum opera bona quia merces bonorum operum est exgratia It is mercy in God to set his love on them that keep his Commandements Exod. 20.6 PSAL. LXIII WHen he was in the Wilderness of Judah That is of Idumea saith Genebrard which bordered upon the Tribe of Judah But better understand it either of the Forrest of Hareth 1 Sam. 22.5 or of the Wilderness of Ziph 1 Sam. 23.14 where David was In deserto desertus exul omnis ferè consolationis inops not only destitute of outward comforts but in some desertion of soul Et sic miserrimus calamitosissimus oberravit saith Beza Vers 1. O God thou art my God And that is now mine only comfort Divini mellis alvearium the Bee-hive of heavenly honey Early will I seek thee Now they who seek God early have a promise that they shall finde him Aben-Ezra rendreth it Cicut mercator gemmas inquiramte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercator I will diligently seek thee as a Merchant doth precious Stones My soul thirsteth for thee Thirst is Taclâ—th hattaavah say the Rabbines the perfection of desire The whole life of a Christian is nothing else but Sanctum desiderium saith Austin How many broken spirits spend and exhale themselves in continual Sallies as it were and egressions of affection unto God thirsting after not only an union but an unity with him My flesh longeth for thou Non habet haec vox socium saith Aben-Ezra this word is here only found It is a notable Metaphor saith another Interpreter R. Solomon Arescere exponit taken from Women with Childe to express the earnest affection that hee had to God-ward The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quam multipliciter His soul his flesh all was on a light fire as it were with ardent affection towards God In a dry and thirsty Land Where I am hardly bestead and at a great fault for outward accommodations but much more for sweet and Spiritual communion with thee in holy Ordinances there lieth the pinch of my grief Vers 2. To see thy power and thy glory To feel those heart-ravishing apprehensions of thine incomparable excellencies from thy self immediatly who canst bee to thy people in their banishment as a little Sanctuary Ezek. 21.16 and supply all their wants out of thine All sufficiency who art rich in mercy to all that call upon thy Name So as I have seen thee in the Sanctuary Where were to be seen the house of God Exod. 25.8 Deut. 12.5 the throne of glory from the beginning Jâ—r 17.12 the Ark of the Covenant Exod. 25.22 the tables of the Covenant laid up in the Ark Exod. 28.21 the Mercy-seat Exod. 25.21 the Oracle 22. Numb 7.89 the ceremonies that shewed the estate of the faithfull both by nature and by grace and indeed were their Gospel and Christ in figure These were glorious sights and signals which therefore David dearly desired and more bewailed the want of them then of all outward comforts and contentments Vers 3. Because thy loving kindnesse is better than life Mr. Bradford being threatned by Stephen Gardiner then L. Chancellour answered I know to whom I have committed my life Acts Mon. fol. 1459. even into his hands which will keep it so that no man may take it away before it be his pleasure Therefore his good will be done life in his displeasure is worse than death and death in his true favour is true life This made him and the rest of the holy Martyrs that they loved not their lives unto the death Rev. 12.11 The sight of God though but in that dark glasse of the ceremonies would have been better to David than life with the appurtenances those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 riches honours pleasures c. See Psal 4.7 8. My lips shall praise thee Gods love shed abroad in the heart can cause the lips of them that are a sleep to speak Cant. 7.9 Vers 4. Thus will I blesse thee while I live I will divide my time betwixt praises and prayers and so drive an holy trade betwixt heaven and earth See Psal 18.3 I will lift up my hands i.e. Fretus tuo auâ—â— c. pray as Psal 141.2 1 Tim. 2.8 In thy Name i.e. Cleaving to thy goodnesse and mercy Vers 5. My soul shall be satisfied as with marrow and fatnesse Heb. As with fatnesse and fatnesse his ad corroborandum saith Aben-Ezra q.d. I shall be top-full of comfort animo adipe medullis sanctissimarum
of his Bucklers Job 15.25 26. his hairy scalp setting forth his fierceness Job 5.5 Note this against Anti-Round-heads See Ezek. 44.20 Vers 22. The Lord said That is assurance good enough I will bring again from Bashan Og the Giants Country where Israel was in no small distress and danger till that Monster was taken out of the way Numb 21.33 Deut. 3.1 2. q. d. I will if need require and as occasion serveth do as much for mine again as I did once at Bashan and at the red Sea Some interpret this and the following Verses of the calling of the Jews The glorious things saith one which God will effect in their behalf are here reduced to five heads First the bringing of them home from most extreme difficulties naming Bashan because of the slaughter spoken of vers 14. and the deep of the Sea alluding to Exod. 14.16 peradventure he meaneth the drying up of Euphrates before them For this first Head aimeth at those times the beginning of the Jews repair unto their Country The Second Head is the great and famous Victory that God will give delivering them out of those difficulties and distresses vers 22. See Isa 63.1 2 3 4. The Third Head is the Jews thorough conversion by occasion of that singular mercy of God vers 23. and the form of a goodly Church under the Type of the old Synagogue set up among Jacobs posterity vers 24. the Ten Tribes as well as the Tribe of Judah which is concluded by acknowledging their strength to come from God a prayer to perfect his Work begun and a spur to put into these Kings of the East as they are also called Rev. 16.12 to present in the Temple at Jerusalem in the publick Congregation testimonies of their thankfulness vers 25 26 27 28. The Fourth Head is the taming of their proud enemies and the forcing them at least to counterfeit a subjection vers 29. The Fifth Head is the general calling of all the Kingdoms of the earth to joyn themselves unto the Church of Christ which shall follow the conversion of the Jews And this he shutteth up with provoking all Nations to give unto God the praises that are due unto him for it and his own particular thanksgiving vers 30 31 32 33 34. Thus he Vers 23. That thy foot may be dipped Heb. Redded imbrewed made gore-bloudy Hereby is implied a very great slaughter Confer Rev. 19.17 18 21. Vers 24. Diod. They have seen thy goings O God Namely the holy manner of conducting the Ark with even and proportionable restings and settings down See 2 Sam. 6.13 The Ark is here and elsewhere called God because a symbol of his special presence When we are called to hear Gods Word and pray publickly though we see not God ab yet we may see his goings Deus enim ipse chorum agit primas tenet in illo incessu Of my God my King David though he were a King yet held himself but Gods Mandatary or Substitute Vers 25. The singers went before c. Thus they were Marshalled when the Ark was conducted to Mount Sion every thing being done decently and in order Christ ascending into Heaven and setling his Kingdom is perpetually praised of his Church Vers 26. Bless yee God in the Congregations i.e. Catervatim ac turmatim by Troops and Companies Even the Lord from the fountain of Israel That is from the Heart say some which is the true fountain of praising God Others understand it of Christ who is 〈◊〉 the fountain of Israel Rom. 9.5 there are that think that the study of the 〈◊〉 Tongue is here recommended to us Reuchlin was wont to say than the 〈…〉 drank out of Cisterns the Greeks out of Ponds but the Hebrews out of the Fountain it self Calvin and the most Interpreters read the words Yee that are of the fountain of Israel springing out of his loyns See Deut. 33.28 Isa 48.1 51.1 Vers 27. There is little Benjamin with their Ruler Though before they had stood out for Saul and his house yet now they bore a part in this solemn celebrity as being next unto the Sanctuary Of this Tribe was St. Paul Tricubitalis ille homuncio sed insatiabilis Dei cultor as Chrysostom calleth him little in stature but in labours more abundant The first precious stone in the foundation of the New Jerusalem is a Jasper Rev. 21.19 which in Aarons brest-plate was the last Exod. 28.20 on which Benjamins name was graven This intimateth saith one Ainsw the last now to be first and chief in Christian Churches The Princes of Judah and their Council Or company or purple-arrayed ones Beza rendreth it Lapidatores corum the stoners of the enemies The word is found here only and Forsterus thinketh that our Saviour alluded to it when as Mar. 3. he calleth James and John Boanerges The Princes of Zebulon Sic absolvitur pempae triumphalis These are mentioned as most remote bringing up the rear In those Tribes Christ walked and there-hence he called sundry of his Disciples Vers 28. Thy God hath commanded thy strength A brave expression admired by Longinus a Heathen Rhetorician See the like Deut. 28.8 Psal 42.8 44.4 33.9 God both made and ruleth the World without Tool or toyl he enableth his people to subsist and to resist their enemies by his Will only and by the efficacy of his Word Suppeditavit tibi Deus tantum robur nequid superbias saith Varablus Strengthen O God that which thou hast wrought for us Petamus ut det qued ut habeamus jubet Pray to the God of all Grace to make us the same that hee requireth us to be Vers 29. Because of thy Temple Or out of thy Temple at Jerusalem q. d. strengthen us out of thy Temple out of the fulness that is in thy Son thereby typified Kings shall bring presents unto thee See the Note on vers 22. Vers 30. Rebuke the company of Spear-men Or Launce-men Heb. The beast of the reeds that is say some voluptuous persons that wallow in Wealth plenty Arab. Sicut Pontifices Cardinales Episcopi horum satellites and pleasure Job 40.21 Behemoth lyeth in the Fennes which Gul. Parisunsis applieth to the Devil in sensual hearts Reeds grow not but in fat and moyst places But they do better who render it the Rout or crue of the Cane that is men that bear Reeds or Canes whereof Spears Arrows and Launces were wont to bee made these men or rather beasts cruel savage and bloudy rebuke that is repress The multitude of the Bulls The Commanders and Chieftaines With the Calves of the people The common Souldiers With pieces of silver With an Homage-penny as they call it That delight in War That make a sport of it as Joab 2 Sam. 2.14 as Pyrrhus King of Epirotes who made a recreation of Warfare So did not David though necessitated thereunto for the glory of God hee was a man of Warre from his youth If we Princes
nor bestow upon them thy crown of righteousness Vers 28. Let them be blotted out c. Wherein they were never indeed written among those living in Jerusalem Isa 4.3 those first-born whose names are written in Heaven Heb. 12.23 but they accounted themselves of that number and were so esteemed by others This was a mistake and the Psalmist prayeth God to make it appear so No videantur in alhum tuorum velats quibus vgra vita 〈◊〉 destinasâ—i Vers 29. But I am poer and sorrowful The Church is usually so and may sing as here Vaâ—nignant c. but her comfort is 1 That Christ saith unto her as Rev. 2.9 I know thy sorrow and poverty but that is nothing Thou art rich 2 That her poverty is not penal but Medicinal Gods dispensation is sit her for better riches As a wise Physician purgeth a foul body till he bring it almost to skin and bone But why That having made it poor there may bee a spring of better bloud and spirits Vers 30. I will praise the Name of God i. e. aquitum Deum I will thankfully agnize and recognize Gods great goodness to me in this deliverance with mine uttermost zeal and skill Vers 31. This also shall please the Lord better c. True thankfulness is epimum optimum sacrificium those calves of our lips Hos 14.3 Heb. 12 1â— These Calves or Bullocks as in the Text must 1 Have burnt and hoofts bee young and tender the very best of the best 2 They must bee slain our thanks must proceed from a mortified minde 3 They must be sacrifised where is required 1 An Altar our praises must be tendred in the mediation of Christ 2. Fire our hearts must be enflamed with zeal and ardency 3 Our hands must be laid on the head of the Bullock That is we must in all humility confess our unworthiness c. This will surely please the Lord better than an Oxe or Bullock that hath â—erns and hâ—â—ofâ— Vers 32. The humble shall see this and be glad Davids great care was for others confirmation and comfort much more Christs witness that holy prayer of his Joh. 17. Your 〈◊〉 shall live Which before was all 〈◊〉 Pray that yet may joy David did so often Psal 6. c. Vers 33. For the Lord he 〈◊〉 the poor He is the poor mans King the wronged mans refuge Trajan the Emperour is renouned for this Aeli spart that when he was mounted for a battel he alighted again to hear the complaint of a poor Woman that cried unto him for Justice and our Edw. 6. for this that he would appoint certain hours to sit with the Master of the Requests Engl. Elis only to dispatch the Causes of the poor God is much more to be magnified Vers 34. Let the heaven and earth praise him As they do in their kind and have good cause so to do for their resstaâ—ration by Christ Rom. 8.11 Vers 35. 〈…〉 The Church universal And will build the Cities The paâ—â—â—dâ— at Churches That they may dwell there viz. The seed of his servants vers 36. 〈◊〉 after them shall be incorporated into the Church and 〈◊〉 thing to all perpetuity PSAL. LXX A Psalm of David Made likely or rather made use of from Psal 40.14 15 c. when Shaba the Son of Bichri was up in rebellion after Absoloms death 2 Sam. 20.1 c. See Psal 69. title To bring to remembrance Worthy to be remembred and followed as a pattern of prayer Some make this Psalm an Appendix to the former as Psal 43. is to Psal 42. Others make it a part of the next Psalm which is therefore say they without a title Vers 1. Make haste O God to deliver me As a Father â—ans without leggs when his childe is hazarded Vers 2. Let them be ashamed See Psal 40.14 35.26 27. Vers 3. Let them be turned back for a reward Vel ficit per insidias vel supplantationem more Athletarum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them be supplanted defeated That say Aha aha Augustine rendreth it Enge Enge that is Well done and giveth this Note upon it Plus persequitur lingua adulator is quà m manus interfectoris The tongue of a Flatterer may mischief a man more than the hand of a Murtherer The Apostle Heb. 11.37 ranketh their tempting and flattering promises among their bloudy deeds their is sing tongues with their terrifying jaws Vers 4. Let all those that seek thee c. Piorum characteres saith one a godly man caracterized by his search after God his joy in him his love to him his praises of him Let God be magnefied In illo quicquid ego ille non ego saith Augustine Vers 5. But I am poor and needy See Psal 69.29 with the Note PSAL. LXXI VErs 1. In thee O Lord do I put my trusts See Psal 31.1 with the Note It appeareth by vers 9.18 that this Psalm was written by David in his old age when Absolom or Sheba was in rebellion against him though haply for haste and in that fright he could not superscribe it as he did the rest The Greek title viz. of David A Psalm of the Sons of Jonadab and of them that were first captived hath no footing in the Original Hebrew Vers 2. Deliver me in thy righteousness Let my deliverance be the fruit of thy promise and of my prayer and so it will be much the sweeter Vers 3. Thou hast given Commandement sc To thine Angels and all other thy Creatures or thou hast commanded that is thou hast promised Vers 4. One of the hand of the unrighteous That seeketh by fraud to undermine me and by force to overturn me And cruel man Qui totus in fermento jacet soure as leaven sharp as vineger Vers 5. For thou art my hope Helpless I may seem but hopeless I am not Vers 6. Hâ— thee have I been bolden us from the womb As in the Womb I lived upon thee so from the womb The same that breede thus feedeth us that matter that nourisheth the Childe in the Womb striking up into the breasts and by a further concoction becoming white is mode milk for it Thou ar◠〈…〉 me out infamy to other bowels Else I had never been born alive That a childe is bound 〈…〉 saith Galen Sed quomoda fiat admotoritar 〈…〉 calleth it 〈◊〉 supra mirabiloâ— muja mirabila the greatest wonder in the World Surely if a Childe were born but once in an hundred years space we should all then to see so strange a work saith another Vers 7. I am as a wonder 〈◊〉 Or 〈◊〉 the great ones a Monster to the mighty Quia credo 〈…〉 glosseth because I beleeve what I yet see not viz. that this storm shall blow over and I he reâ—â—â—ed in my Throne Vers 8. 〈…〉 Vers 9. Cast me not off in the time of old age For now I have most need of thee The white Rose is soonest cankered so is the white Head soonest corrupted
administration whereof Christs Birth-dew that is the influence of his Spitis and his presence in those Ordinances is from the womb of the morning i.e. is of that generating and enlivening vertue that the dew of the teeming morning is to the seeds and plants of the earth An apt similitude both to express the multitude of Christâ— converts and the manner of their heavenly generation See Mac. 5.7 with the Note Vers 4. The Lord hath sworn c. Christs Priestly Office as well as his Kingly is here described whereof how many and how great mysteries there are see Heb. 7. with the Notes The Church is collected and conserved not onely by Christs Kingly power but also by his Priestly mediation Thou art a Priest 1. To expiate 2. To intercede After the order of Melchisedeck Who whether he were Shem or some other is not easie to determine Melchisedeck was a King and a Priest Christ was more a Priest a Prophet and a King These Offices have met double in some others as Melchisedech was King and Priest Samuel a Priest and a Prophet David a King and a Prophet but never met all three in any but in Christ alone Vers 5. The Lord at thy right hand Before Christ was at the Fathers right hand here the Father at his this is to shew the equality of the Father and the Son falsh Hierom. Athanasius by Lord here understandeth the Holy Ghost Others by thy right hand will have the Church to be meant who is promised protection and victory The Lord Christ shall slay her enemies in battel vers 5. compel them to flye and turn their backs vers 6. pursue them flying vers 7. as Judg. 7.5 c. Vers 6. He shall judge among the heathen Do execution upon his enemies as vers 1. whether Kings or Caitives He shall fill the places The ditches of their own camps He shall wound the heads Heb. Head cruontabit caput whereby some understand the Roman Empire with its Image Antichrist with his adherents who are called Heathens Rev. 11.2 Others Turks and Saracens reading the next words Over the land of Rabbab the chief City of the Ammonites who were likewise Arabians and so they make it an allusion to Davids victories over the Ammonites 2 Sam. 10. 12. Vers 7. He shall drink of the brook in the way i. e. Of the wrath of the Almighty Viver paupâ—rem vitem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysâ—st Aeâ—umnas omnes dutisâ— mae militiae perferet Beâ— pointing to Christs state of humiliation as in the next words to his exaltation Or he shall content himself with a low condition here such as was that of Eliâ—â— when he drank of the brook I King 17. Or in the eager pursuit of his enemies he shall drink hastily of the water next at hand i.e. as Gideon and his Souldiers did Therefore shall be lift up the hand Maugre the heads of his enemies he shall rise again reign and triumph and so shall all his members after that through many â—â—ibulations they have entred into the Kingdom of heaven Christs and their 〈◊〉 but a drinking of the brook not a spring of water for perpetuity they are 〈◊〉 a dark entry into out Fathers house a dirty lane to a stately Pallace shut but your eyes as that Martyr at the stake said and there will be a change immediately Look how the Disciples after they had taken Christ into the ship were presently at shore after a Tempest So the Saints have no sooner taken death into their besomes but they are landed presently at the 〈◊〉 of 〈◊〉 at the Kingdome of heaven PSAL. CXI Vers 1. 〈◊〉 ye the Lord At the 〈◊〉 especially for this and the other Hallelujatical Psalms that follow called by the Jews the Great Hallelujah were sung as that and other solemn 〈◊〉 in praise of God for his manifold mercies I will praise the Lord Musica hujuâ— Psalmi insignis est siquis com consequi potuit The great are used in the composure of this and some other Psalms after the order of the Hebrew Alphabet serveth both to set forth their excellency and for the help of memory Vers 2. The works the Lord aye great Magnalia no small things are done by so great a hand Grandior solet esse Deus in parvulis quam in magnis in formic is major anima quam in Elephantis in nanis quam in gigantibus Sought out of all them q.d. Great though they be yet are they seriously sought into and found out by those that delight therein and the deeper they dive into them the sweeter they find them Basil diligently described many creatures and so did Ambrose after him Pliny who was himself a very great searcher in Natures secrets telleth of one who spent eight and fifty years in learning out the nature of the Bee Et non duns assecutus sit omnies and yet could not attain to all Our Anatomists find still new wonders in the body of a man c. God hath shewed singular skill in his works that men might admire him But woe to such as regard not his handy-work Isa 5.12 Vers 3. His work is honourable Heb. Honour and glory they all come tipt and gilt with a glory upon them à centro ad coelum This the bruitish man knoweth not Psal 92.6 His righteousness endureth for ever His judgements are sometimes secret but alwayes just Vers 4. He hath made his wonderful c. Memorabilia reddedit mirabilia sua clemens misericors Jehova Vers 5. He bath given meat Heb. a prey Escam demensam as he did Manna to the Israelites to each an Homer so to all his he giveth food convenient for them Prov. 30.8 Cibum petum quae sunt divitiae Christianorum Hieron He will ever be mindful of his Covenant To pass by his peoples sins and to supply all their necessities All his pathes to such are not mercy onely but truth Psal 25. Vers 6. He hath shewed his people c. To them it is given to see but not to others who are delivered up to a judiciary blindness Call unto me and I will answer theâ— and shew thee great and hidden things which thou knowest not Jer. 33.3 That he may give them c. Yea power over all Nationâ— Rev. 2. Vers 7. The works of his hands They speak him a true and just God Chrysostome taketh truth here for mercy and noteth that God usually mixeth mercy with justice yet sometimes he sendeth an evil an onely evil Ez. k. 7. All his commandements That is his promises added to his commandements or they are so called because firm and sure as the commandements of an Emperor Vers 8. They stand fast for ever and ever The promises are infallible good sure hold not yea and nay but Yea and Amen And are done i.e. Ordained made and ratified Vers 9. He sent redemption to his people Once out of Egypt ever out of Satans thraldome He hath commanded his Covenant for ever Sic cum
Heavens Where your terricula your fray-bugmawmets never were like as one being asked by a Papist where was your Religion before Luther answered In the Bible where your Religion never was This But seemeth uttered with indiguation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Basil on a like occasion Our God is no dunghill-deity Hee hath done whatsoever bee pleased Without either help or hinderance of any Vers 4 Their Idols are silver and gold Take them at the best they are no better and what is silver and gold but the guts and garbage of the earth But some of them might say as Priapus in Horace Olim truncus eram ficulnus inutile lignum Herodotus telleth us In Euterpe that Amasis had a large laver of gold wherein both hee and his guests used to wash their feet This Vessel hee brake and made a God of it which the Egyptians devoutly worshiped And the like Idolomany is at this day found among Papists what distinction soever they would fain make betwixt an Idol and an Image which indeed as they use them are all one The work of mens hands And therefore they must needs bee goodly gods when made by bunglers especially Act. Mon. fol. 1340. as was the rood of Cookram which if it were not good enough to make a God would make an excellent Devill as the Maior of Doncaster merrily told the complainants Vers 5 They have mouths but speak not Unlesse the Devil haply speak in them and by them as at Delphos or the false Priests as here in times of Popery Eyes have they But they see not And yet with wires and other devises they were made here once to goggle their eyes Act. Mon. to move their chaps apace as well a paid when something of worth was presented them as if otherwise to look at eyes end and to hang a lip Vers 6 They have cars but they hear not But are as deaf as door-nails to the prayers of their suppliants The Cretians pictured their Jupiter without ears so little hearing or help they hoped for from him Socrates in contempt of Heathen Gods swore by an Oak a Goat a Dog as holding these better gods than those Varro saith Aug. de Civit. Dei lib 4. â—2 31 They that first brought in pictures to bee worshiped Ii civitatibus suis meturn dempserunt errorem addiderunt took away fear and brought in errour Noses have they but they smell not As the Painter may paint a flower with fresh colours but not with sweet savour with this Motto No further than colours so the Carver may draw out an image but not make it draw in the breath with this Motto No further than fashion Vers 7 They have hands but they handle not Curious and artificiall for Art is Natures ape but uselesse and for shew only if Esculapius or the Lady of Loretto restore the lame or the blind it is the Devill with his lying wonders 2 Thes 2. Feet have they bus they walk not As those pictures in Plato made by Dedalus which if they were not bound would fly away or Vulcaus three-footed stools in Homer which 〈◊〉 â—eigned to have run on wheels of their own accord to the meeting of the Gods and after that to return in like fort back again The Tyrians besieged by Alexander chained up their God Hercules that hee might not go from them in that strait and yet they were not delivered Neither speak they through their threat They do not so much as chatter like a Crane or 〈◊〉 a Dove Isa 38.14 〈◊〉 are 〈◊〉 idols as the Apostle calleth them These are things commonly known 〈◊〉 thus 〈◊〉 for the 〈◊〉 of 〈…〉 who yet are so bewatched that they will needs 〈◊〉 upon these gods of their own making O vanas hominum mentes c. O the spirit of fornication c. Vers 8 They that make them are like unto them Blind and blockish Vervecum in patria crasseque sub aere nasi given up by a just God to a judiciary stupidity See Isa 44.9 10 11 c. Rev. 9.20 their foolish hearts were darkened and they were delivered up to a reprobate sense to an injudicious mind Rom. 1. to strong delusions vile affections just damnation So is every one that trusteth in them Idols were never true to such as trusted in them but such deserve to bee deceived as being miserable by their own election Jon. 2.8 Vers 9 O Israel trust thou in the Lord Whatever others do Josh 24.15 and the rather because others do not Psal 119. the worse they are the better bee yee Hee is their help and their shield God is ingaged in point of honour to help and protect those that trust in him Vers 10. O house of Aaron trust in the Lord Ministers must bee patterns to others of depending upon God and living by saith as did Mr. Bradshaw Mr. Lancaster and many other famous Preachers of latter times whom god inured to a dependence from day to day upon his Providence for provisions and as a grave man of God sometimes said Whereas many others have and eat their bread stale these received their bread and ate it daily new from his holy hand Vers 11 Yee that fear the Lord Peregrini ex omni populo saith Aben-Ezra devout persons out of every Nation dwelling among the Jews though not absolute Proselytes Act. 2.5 10.2 13 16. Such also fearing the Lord are heirs of the promises and therefore may boldly say The Lord is my helper and I will not fear what man shall do unto mee Heb. 13.6 Vers 12 The Lord hath been mindfull of us hee will blesse us God hath God will is an ordinary Scripture Medium as hath been aboye noted Hee will blesse the house of Israel Not help and keep them only but blesse them with the blessings of both lives for he is no penny-Father c. See Ephes 1.3 Hee will blesse the house of Aaron Ministers were ever a distinct order from the rest Note this against the Libertines who would gladly make a jumble Compas Samar affirming the Ministry to bee as arrant a juggle as the Papacy it self Vers 13 Hee will blesse Such shall abound with blessings Prov. 28.20 Both small and great Whether in age or degree Act. 10.34 35. Vers 14 The Lord shall increase you Or The Lord increase you derech tephilla prayer wise as the Rabbines read it You and your Children The care of whose welfare prevaileth far with religious Parents and sitteth close upon their spirits Vers 15 You are the blessed of the Lord c. And therefore shall bee blessed as Isaac said of his son Jacob Gen. 27.33 Which made Heaven and Earth And will rather unmake both again than you shall want help and comfort Vers 16 The Heaven even the heavens are the Lords As the speciall place of his delight and dwelling yet not so as if hee were there cooped up and concluded for God is immense and omnipresent yea totally
so maketh it very fruitfull say Philosophers In which respects the Rabbines say that one day of Snow doth more good than five of Rain Hee scattereth the houre frost like 〈◊〉 When blown about by the winde It heateth also and dryeth as ashes the cold and moist earth nippeth the buds of trees c. â—mis monet â—em subesse â—â—m foveaâ— Vnde 〈◊〉 dicitur a 〈◊〉 saith 〈…〉 Vers 17 Hee casteth out his Ice like morsels Or Shivers of bread It is a 〈◊〉 saying of One from this text The lee is bread the Rain is drink the Snow is wool the Frost a Fire to the earth causing it inwardly to glow with heat teaching us what to do for Gods poor 〈…〉 Who can 〈◊〉 it when and where it is extreme especially as in Russia Freesland c. Vers 18. Hee sendeth out his word and melteth them See vers 13. Of the force of Gods word of command are given all the former instances Hee can as easily melt the hardest heart by his word made effectual to such a purpose by his holy Spirit If that wind do but blow the waters of penitent tears will soon flow as in Josiah 2 Chron. 34.27 See Zech. 12.10 Vers 19 Hee sheweth his word unto Jacob The Jews were Gods library keepers and unto them as a speciall favour were committed those lively and life giving oracles Rom. 3.2 there is a chiefly set upon it like as Luk. 12.48 to know the Masters will is the great talent of all other there is a much in that His Statutes and his Judgements unto Israel Even right Judgements true 〈◊〉 good Statutes and Commandements Neh. 9.13 See Rom. 9.4 5. Prospers conceit was that Judaei were so called because they received jus Dei the Law of God Vers 20 He hath not dealt so with any Nation He had not then but now blessed be God hee hath dealt so with many Nations in these last happy days of Reformation especially wherein the knowledge of Gods holy Word covereth the earth as the waters cover the Sea and of England it may bee said as once of the Rhodos somper in Sole situ est Rhodos that it hath the Sun ever shining upon it This wee should prize as a precious treasure and praise the Lord for it â—orde ore operâ— And as for his Judgements they have not known them And therefore lye in deadly darkness wherein though they wander wofully yet not so wide as to miss of hell PSAL. CXLVIII VErs 1 Praise the Lord And again Praise yee the Lord and so often in this and the rest of the Halelujaticall Psalms In praising God the Saints are unsatifiable and would bee infinite as his perfections are infinite so that they make a circle as one phraseth it the beginning middle and end whereof is Halelujah From the Heavens praise him in the heights Or high places As God in framing the World began above and wrought downward So doth the Psalmist in this his exhortation to all creatures to praise the Lord. Vers 2 Praise him all his Angells Whose proper office it is to adore and praise God Job 38.7 Isa 6.3 Heb. 1.6 which also they do constantly and compleatly as those that both perfectly know him and love him Jacob saw them 1 Ascending to contemplate and praise the Lord and minister to him Luk. 2.13 Dan. 7.10 Mat. 18.10 Psal 103.20 2 Descending to execute Gods will upon men for mercy to some and for Judgement to others which tendeth much to his praise And David by calling upon these heavenly courtiers provoketh and pricketh on himself to praise God Praise yee him all his Hoasts i e. His Creatures those above especially which are as his cavalry called his Hoasts for their 1 Number 2 Order 3 Obedience Verse 3. Praise yee him Sun and Moon These do after a sort declare the glory of God Psal 19.1 2. Habak 3.3 not with mind and affection as if they were understanding creatures as Plato held but by their light influences admirable motions and obedience whereby quasi mutis vocibus by a dumb kind of eloquence In Epimeniâ— saith Nazianzen they give praise to God and bid check to us for our dulness and disorders Praise him all yee stars of light A light then they have of their own besides what they borrow of the Sun which they with-hold at Gods appointment Isa 13.10 and influences they have which cannot bee restrained or resisted Job 38.31 32. Vers 4 Praise him yee Heavens of Heavens Whereby hee meaneth not the lowest Heavens the air whereon wee breath and wherein birds flye clouds swim c. as some would have it but the highest Heaven called by St. Paul the third Heaven the habitation of the crowned Saints and glorious Angels called by Philosopher calâ—â—â— Empyreum and hereby the Psalmist the Heavens of Heavens as King of Kings song of songs c. by an excestency See Deut. 10.14 And the waters that â—ee above the Heavens i. e. Above the air and that do distinguish betwixt the Air and the Sky as the 〈…〉 doth betwixt the Sky and the highest Heavens Superius supensae aquarum forniâ— Vers 5 For hee commanded and they were 〈◊〉 His 〈◊〉 only made all this is celebrated by that heavenly quite Rev. 4.11 Vers 6 Hee hath also established them for ever viz. The course and appointed motions of the Heavens which hee hath setled by a Covenant and hath not falsified with them Jer. 33.25 much less will hee with his faithfull people Vers 7 Praise the Lord from the earth The Psalmist proceedeth to factour for God among the inferiour creatures beginning with the lowest in the waters beneath as the Dragons oâ— great whales and then comming to Rain and Snow c. which are made out of the waters above Yee Dragons and all deeps Of Sea-Dragons See Aelian lib. 4. Animal cap. 12. they live partly in the Sea and partly on the land as do Crocodiles These also yeeld matter of Gods praise Vers 8 Fire and Hail Snow and Vapour This latter is the matter of those former meteors which hee purposely mingleth with those forementioned miracles of land and waters the more to set forth the power of God because these seem to have no setledness of subsistence and yet in them hee is made visible Stormy winds fulfilling his word The winds blow not at randome but by a divine decree and God hath ordered that whether North or South blow they shall blow good to his people Cant. 4.16 Hee saith to all his Creatures as David did to his Captains concerning Absolom Handle them gently for my sake Vers 9 Mountains and all hills These praise God by their form hugeness fruits prospects c. Fruitful trees These by the variety of their natures and fruits do notably set forth the wisdome power and goodness of the Almighty whilst they spend themselves and the principall part of their sap and moisture in bringing forth some pleasant berry or the like for the use of
man who is thereby ingaged to bless God Vers 10. Beasts i. e. Wild-beasts that are fullest of life and there-hence have their name in the Hebrew tongue And all Cattel Domestick and tame beasts even to the Elephant which is said to turn up the first sprig towards Heaven in token of thankfulness by a naturall instinct when hee comes to feed Creeping things Whether in earth or Sea all these are summoned in by the Psalmist to pay their tribute of praise and to do their homage to the most high Vers 11 King of the earth These are doubly-bound to God as Queen Elizabeth wrot to the French King first as they are men and next as they are so great men Leunclau Annal Turc But this is little considered Tamerlan having overcome Bajazet asked him whether ever hee had given God thanks for making him so great an Emperour who confessed ingenuously hee never thought of it Princes and all Judges of the earth These are thrice called upon because hardly perswaded to pay God his rent as holding themselves too high to do him homage Vers 12 Both young men and maids Souls have no sexes let the choice youths and the compt lasses quâ— totâ— occupantur in sese ornandis saith Kimchi who are much taken up in tricking and trimming themselves leave that folly and give glory to God Vers 13 Let them praise the Name of the Lord Joyn in this harmony of Halelujah His glory is above Being deeper than Earth higher than Heaven Vers 14 Hee also exalteth the horn i. e. Hee graceth them singularly A people near unto him And in that respect happy above all people on the earth Deut. 4.7 33.29 because in Covenant with him and near-allied to him as the word here importeth PSAL. CXLIX VErs 1 Praise yee the Lord See Psal 148.1 Sing unto the Lord a new song A new-Testament-song of a new argument and for new benefits by the comming of Christ whereof this Psalm is propheticall Old things are past all things are become new 2 Cor. 5.16 new Commandements new promises new sacraments new grace new praises new priviledges For the Congregation of the 〈◊〉 His 〈◊〉 whose joyne praises must come before him as the found of many waters this is Heaven upon Earth Vers 2 Let Israel rejoyce in him that made him And new made him Ephes 2.10 and thereby highly advanced him as 1 Sam. 12.6 The Hebrew hath it In his makers to shew the Trinity of persons concurring in the work both of creation and regeneration So Gen. 1 2â— Job 35 1â— Isa 54.5 Eccles 12.1 See Psal 100.3 Bee joyfull in their King i. e. In Christ whose Kingdome is such as should swallow up all discontents and make us everlastingly merry Mic. 4.9 Iâ— Seneca could say to his friend Polybius Fas non est salvo Caesare de fortuna tua queri 〈…〉 salvi tibi sunt tui c. It is not fit for thee to complain of thine hard fortune so long as Cesar is alive and well how much more may it bee said so to Christians so long as Christ is alive and reigneth Vers 3 Let them praise his name in the daunce Or with the pipe tibi is tympanis omni musices organicae genere by all lawfull means possible Vers 4 For the Lord taketh pleasure in his people Psal 35.27 when they are under the Cross especially and thereby meekened This the very Heathen saw Lib. de provid 2 and could say Spectant Diâ— magnos viros cum calamitate aliqua â—ollâ—ctantes Eâ—ce sâ—â—ctaculom ad quod respiciat operi suo intentus Deus saith Seneca of Caâ—â— and other gallant Roman spirits How much more may wee say the like of Gods-looking with singular delight on Abraham Jehova â—ireâ— the Lord seeth Gen. 22.14 Job Stephen Laurence and other faithfull Martyrs suffering couragiously for his truth and â—ealing it with their blood He will beautifie or glorifie the meek with salvation i. e. Not only deliver them Mr. Bolton but dignifie them in the eyes of all Psal 91.15 I will deliver him and glorifie him â—radford and such wee shall look upon likely saith a grave Author with thoughts of extraordinary love and sweetness in the next World through all eternity as Bonner and such with execrable and everlasting detestation Vers 5 Let the Saints bee joyfull in glory i. e. In their glorious estate by Christ notwithstanding their present poverty Let the Brother of low degree rejoyce or gloâ—y in that hee is exalted Jam. 1.9 Let them sing aloud upon their beds How hard soever Act Moâ—â— as Philpot and his fellow-sufferers did when they roused in the straw Jacob had never more sweet intercourse with God than when his head lay upon the hard stone at Bethel Some by beds here understand the Temples and Schools Confer Isa 57. Others render it 〈◊〉 de cubilibus suis They shall sing aloud for their beds that is for their sweet and solid tranquillity Vers 6 Let the high praises or the exaltations of God bee in their mouth Heb. In their throat So Isa 58.1 cry aloud Heb. cry in the throat set up thy note Sic clames ut Stentora vincas And a two-edged sword in their hand Such an invincible power shall the Saints have as whereby they shall subdue all their enemies corporall and spirituall See Heb. 14.12 Rev. 1.16 19.15 there was more than metall and form in Goliahs sword delivered by the Priest to David whose arm was not so much strengthened by it as his faith so is every good Christians by that two-edged sword of the Spirit he may well write upon it as that renouned Talbot in the reign of Henry the sixth did upon his sword Speed in blunt and boisterous language Sum Talbotti this was ingraven upon the one side of the blade and upon the other pro vincere inimicâ—s 〈◊〉 See a Cor. 10.4 5. Vers 7 To execute vengeance upon the Heathen viz. Upon a just calling and not for private revenge yea that souldier can never answer it to God that strikes not more as a Justicer than as an enemy bee his cause never so good But that 's the most noble vengeance that is executed upon mens lusts whilst they thrust the sword of the Spirit into the throats of them and let out their life-blood That 's a good sense that some give of these words viz. that the Saints when they go forth to battel should go with holy songs in their mouths as well as with swords in their hands See Judg. 7.19 20 c. Ussier Brit. â—cles â—mord 2 Chron. 20.21 c. the victoria Hallelujatica was got on this manner here in Britaine under the conduct of Germanus against a mighty army of Pelagian Picte and Saxons This was the course and custome of the 〈◊〉 in 〈◊〉 against their Popish persecutors and the like wee read of the other French Protestants at the siedge of 〈◊〉 that I mention not those gallant
Spirits at 〈◊〉 battel with their reboated Now for the fruit of prayer together with the many Psalms sung by that religious army in their severall stations whereof I have been an ear-witness Vers 8 To bind their Kings with chains Restraining their vices and bringing them to the obedience of faith See Isa 45.14 This is doubtless a desiteable servitude or rather freedome this is not as chains and fetters but as girdles and garters to gird up their loins and to expedite their course the better Vers 9 To execute upon them the Judgement written The Jews thought they might kill any Idolaters and now to kill a Christian is counted by them a meritorious work The wicked are apt to exceed their commission Zech. 1.15 So may the Saints David was too cruel to the Ammonites 2 Sam. 11. Theodosius to the Thessalonians Here therefore they are limited to the word written This honour have all his Saints As having obtained like precious faith 2 Pet. 1.1 PSAL. CL. VErs 1 Praise yee the Lord See Psal 148.1 Praise God in his Sanctuary It is probable saith Beza that hâ—c Psalmâ— mirifici ardoris plenâ— by this Psalm which is so full of wonderfull ardour the holy singers of the Sanctuary did mutually stir up one another to praise the Lord. It hath been noted before that here wee have in six verses twelve Hallelujahs Some by Sanctuary understand Heaven Others the hearts of beleevers Praise him in the firmament of his power Or for the firmament wherein appeareth his power Psal 19.1 Or for the Church and the firmament of faith Vers 2 Praise him for his mighty acts Those wonderfull effects of his creative and providentiall omnipotencie Praise him according to his excellent greatnesse Or Greatness of greatness which yet can never be done but must be indeavoured Propound the highest pitch and best patterns Vers 3 Praise him with the sound of the trumpet With all your might and members with utmost joy and jollity in the Lord. Lord I am a musicall instrument saith Nazianzen Orat. de Basilio for thee to touch that I may sound forth thy glory and praise Vers 4 Praise him with the Timbrel and dance Or Pipe But these are antient things as it is said in another case Justin Maâ—tyr musices usum reprehendit qu. 107. ad Orthodox Sic Theodoret lib. de sacrific 1 Chron. 4.22 and now out of date When the use of these musicall instruments crept into the Christian Churches which was not till alate neither great abuses crept in with it the preaching of the word was changed into songs Anthems little understood by those that sang them and that grave and simple Psalmodie or singing of Psalms so much used of old and by this blessed Reformation restored to the Church was justled out or rather turned in turpissimum lenâ—câ—â—ium as one justly complaineth such as Nebuchadnezzar made before his golden image Dan. 2. When Aristotle was asked what he thought of musick he answered 〈…〉 nec citharâ—◠〈◊〉 thinking it an unprofitable Art to men that was no more delightfull to God Plato told the Musicians who pressed into his company that Philosophers could do well enough without them There is no doubt a lawfull use of musick and great power it hath to move mens minds one way or another 2 King 3.15 1 Sam. 16.23 But in Gods publick-worship it is dangerous to do any thing without his speciall warrant though we intend never so well in so doing as wee see in Vzza Temple-musick was part of the Jewish pedagogie of the leviticall-worship and therefore cannot bee retained without injury to Christ Vers â—â— Pison 5 Praise him upon the loud Cymbals These were saith Cicero instrumenta are◠〈…〉 in matris 〈◊〉 sacris usurpata bells some render it The Apostle speaketh of a tinkling Cymbal And a grave Divine complaineth that God cannot please some hearers D. Sâ—ough â—â— 2 Tim. â—1 13 〈…〉 unless hee speak tinkling and tickling words Vers 6 Let every thing that hath breath praise the Lord Or Let every breath praise the Lord. Tâ—â— Dei 〈…〉 saith a Father We have all as much reason to praise God as we have need to draw breath our breath should bee like the smoak of the Tabernacle or those pillars of incense therehence ascending 〈◊〉 rendreth it 〈…〉 Let the very whole soul of us praise the Lord 〈◊〉 the Lord The Psalmist had made an end and 〈…〉 hath 〈…〉 When 〈…〉 said 〈◊〉 utmost for Gods praise 〈◊〉 must rest 〈…〉
distance and disproportion Thus Angels As for Saints All thy works praise thee O God saith David that is they give matter and occasion but thy Saints blesse thee Psal 145.10 How they do this see Rev. 5.11 12. Verse 7. Thou art the Lord the God Heb. That Lord with an emphasis with an accent and besides thee there is none other See verse 6. This is proved by his free favours to Israel and patient bearing with their evil manners in the wildernesse there being not any God like unto our God for pardoning of sinne and passing by the transgression of the remnant of his heritage Mic. 7.18 And didst chuse Abram God first chose him for his love and then loved him for his choice And broughtst him out of Vr of the Chaldees Pulling him as a brand out of that fire where till then he had lived and might else have died an Idolater Josh 24.2 And gavest him the name of Abraham See the Note on Gen. 17.5 Verse 8. And foundest his heart faithful He must needs finde it so who had made it so Otherwise Abraham as well as any other might well say Bern. Horreo quicquid de meo est ut meus sim The natural heart is deceitful and desperately wicked c. a bundle of sinne folly is bound up c. a treasury of sinne an evil man out of the evil treasure of his heart c. a raging Sea of sinne Esay 57.20 a world of wickednesse James 3.6 If any good be in it 't is but as a drop of rose-water in a bowle of poyson where falling it is presently corrupted And madest a Covenant with him To be his God and the God of his seed This was divini mellis alveare the bee-hive of heavenly honey this was more then to be made Monarch of the whole world See Gen. 17.20 21. To give the land of the Canaanites c. Who had filled that good land from one end to the other with their uncleannesses Ezra 9.11 and were therefore worthily rooted out of it So Josephus reporteth that in his time these Jewes were grown so wicked that if the Romanes had not destroy'd them without doubt either the earth would have swallowed them up or fire from heaven have consumed them Bede saith of the ancient Britaines immediately before their destruction by the Saxons that they were come to a very great height of wickednesse so as to shame the counsel of the poore because the Lord was his refuge Psal 14.6 And hast performed thy words Of many promisers it may be said as Tertullian of the Peacock all in changeable colours as oft changed as moved Sertorius paid his promises with fair words Antiochus was sirnamed Doson because he oft said I will give you this or that but never did God is none such For thou art righteous That is faithful for there is a twofold justice of God 1. Of Equity 2. Of Fidelity See 1 John 1.9 Rev. 10.1 Where Christ is said to have a rainbow on his head to shew that he is faithful and constant in his promises Verse 9 And didst see the affliction The eyes of the Lord are upon the righteous as well as his eares open to their prayers he knoweth their soul in adversity de remedio prospicit he is solicitous of their safety And heardest their cry by the red sea Though mixed with much murmuring Exod. 14.10 So he heard that pitiful poor prayer of David Psal 31.22 I said in mine haste I am cut off from thine eyes Neverthelesse thou heardst the voice of my supplications when I I cryed unto thee God heareth the young Ravens Psal 147.9 though they have but an hoarse and harsh note make no melody to move pity and cry but by implication onely and not directly unto him Verse 10. And shewedst signes and wonders upon Pharaoh That sturdy Rebel whom neither Ministery nor misery nor miracle nor mercy could possibly mollifie This was worse then any or all those ten plagues sent upon him whereof see Exod. 3.19 with the Note For thou knewest that they dealt proudly c. This the just and jealous God could not away with Exod. 18.11 His work in Heaven is said that Heathen to cast downe the lofty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Aesop Chiloni and to lift up the lowly So didst thou get thee a name i. e. A great fame of thy power and justice to the conversion of some as Jethro Exod. 18.1 and conviction of others as Deut. 32.31 Josh 2.10 1 Sam. 4.8 Verse 11. And thou didst divide the Sea before them That which threatened to swallow them preserved them For this shall every one that is godly pray unto thee in a time when thou mayest be found surely in the floods of great waters they shall not come nigh unto him Psal 32.6 As a stone into the mighty waters As lead Exod. 15.10 So shall Rome that spiritual Egypt once sinke into the bottome of the Sea as a milstone thrust into it by a mighty Angel with a most impetuous force Rev. 18.21 Verse 12. Moreover thou leddest them by day c. This pillar of a cloud was miraculously moved with such variation as God thought fit for the guiding of their journeyes much better then did or could Vibilia that Heathen-fiction And in the night by a pillar of fire Though they did not usually journey in the night yet sometimes they did and then this pillar of fire was their guide God is with his at all assayes and is all in all unto them Psal 121.4 See Esay 4.5 6. Verse 13. Thou camest down also upon mount Sinai A place of many bushes and briers The Law there delivered pricketh and pierceth the consciences of evil-doers Thither God came with ten thousands of his Saints as Moses who climbed up that hill and alone saw it saith Deut. 33.2 And spakest with them from heaven He came down upon Sinai and yet spake from heaven See a like text John 3.13 There he spake also with us Hos 12.4 See that ye refuse not him that speaketh from heaven see that ye shift him not off much lesse turn away from him Heb. 12.25 And gavest them right judgements c. All these high praises are farre below the worth and excellency of Gods holy Lawes They were given in the wildernesse because saith Philo they are to be learnt in a wildernesse seeing there we cannot be hindered by the multitude But this is no way solid as one hath well observed Good Statutes and Commmandments Good they are in respect 1. Of the Author 2. Of the Matter 3. Of the Effect for they make those good that observe them This is true of the Moral Law as for the Judicial it was fitted to the Jewes and best for them but Carolostadius did ill to seek to force it as needful for all Christian Common-wealths Encyclop Solon being asked whether he had given the best Lawes to the Athenians answered the best for them the best that
of the lower Region of the Aire as in Winter we see the breath that cometh out of the mouth to congeal and hang upon the beard and haires This hoare frost is answerable in the counter-point to the dew but lasteth much longer Verse 30. Quae aquae magno diuturno frigore congelascunt velut per 10 vel 20 annos continuos appeilantur chrystallus velut in Alpibus Et glacialem Oceanum The waters are hid at with a stone This is a further description of ice which is hard as a stone and clear as chrystal so great is the force of frost how much more then of God to do whatsoever he pleaseth And the face of the deep is frozen Some deep Rivers are ice to the bottom so that loaden carâ—s are driven over fires made upon them meat dressed c. as was here upon the Thames in the great Erost some forty five years since Yea some seas are over-frozen Juvenal speaks of the icy Ocean in the Northern part of the world the ice thereof when once thawed floteth in the waters like huge mountaines as in Greenland c. Verse 31 Canst thou bind the sweet influences of the Pleiades That is Restrain the pleasantnesse of the Spring or asswage the sharpnesse of winter that cold and comfortlesse Quarter There is none beside God who can either forbid flowers to break forth in the Spring tide Averni temporis significatione or else cause them to flourish in winter The Pleiades otherwise called Virgiliae and the Hens are the seven Stars in the end of Aries They are in Hebrew called Chimah of Chamah to love ardently because of the fellowship and working together that appeareth in them They have all one name because they all help one another in the work which is to bring the Spring and like seven Sisters or Lovers so are they joyned together in one Constellation and in one company We see saith One that God will have the sweetest works in Nature to be perfected by mutual help The best time of the year cometh with these Pleiades and the best time of our life cometh when we enter into true love and fellowship Or lose the bands of Orion Which is a Star that ariseth in the beginning of Winter Nimbosus Orion Virg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turbare concitare and draweth foul weather after him as with bands these can no man â—â—â—e for Winter never rotteth in the Aire as the Proverb hath it nor is it fit it should for it is of very great use for mellowing of the earth killing of worms and 〈◊〉 c. Neither can the Spring come kindly till Orion have prepared the way God will have us suffer before we reigne The word Chesil here used sigâ—â—◠〈◊〉 the 〈◊〉 to perfect because saith One by suffering and offering violence to our selves we enter into perfection Luke 13 32. If we would have a pleasant Spring of graces in our hearts we must first have a nipping winter The Spirit of Mortification must be like the cold Star Orion to nip our quick motions in the head and to bind all our unclean desires and burning lusts that they stir not in us and unless we do thus the delights of Pleiades or the seven Stars of comfort shal never appear to us Verse 32 Canst thou bring forth Mazzaroth Or the Twelve Signes or the Southern Stars that bring in Summer Lucifer some render it others the Hyades and others again every one of the stars or signs It is like it was some one star very well known in those dayes as were likewise the rest here mentioned and put for the four seasons of the year Or canst thou guide Arcturus with his sons Or Bootes with his waine those Northern stars or Autumne with his yearly fruits the gift and work of God alone Of Arcturus Hierome observeth that semper versatur nunquam mergitur this is most true of Christs Church much tossed never drowned Verse 33. Knâ—west thou the Ordinances of heaven Either how to order them as Master over them Diod. or to comprehend what they are certainly and perfectly Canst thou set the dominion thereof in the earth As well in regard of the motion of the heavens which varieth the seasons of the year as of the influences and vertue which cometh from thence For they who think that the superior bodies have no power at all upon these inferiour do go against common sense and experience yea this and many other texts of Scriptures which yet make nothing at all for that Judiciary Astrology so much cryed up in these last and worst dayes of the world by some who would have the manners studies and events of every man to depend upon the stars yea the rise and ruine of Kingdomes Arts Religion c. Verse 34 Canst thou lift up thy voice to the clouds Thy commanding voice as Numb 9 23. Some render it Thy thunder Will the clouds obey thee and rain upon thee at thy pleasure Something thou maist get by thy prayers as Elias did James 5 17. and the thundering Legion in the Ecclesiastical history but nothing by command or compulsion The Monarch of Mexico is a mad man to take an Oath at his Coronation Lopez de Gomara that it shall be what weather soever he pleaseth all the time of his Raigne Verse 35 Canst thou send lightnings Nunquid emittes Canst thou send forth lightnings and thunder-bolts as hurtful Creatures out of the Cave wherein they are kept Or as so many souldiers or servants to do as thou commandest them The Poets faine that Mercury had once a mind to steal Jupiters thunder-bolts but durst not lest they should burn his fingers Histories tell us of a King of Egypt and of Caligula the Roman Emperor that they attempttd to thunder and lighten Admirari duntaxat potest efficere non potest Brent but with very ill success Job is here told that that is too hard a work for any creature to do Verse 36. Who hath put wisdome in the inward parts Hitherto God hath set forth his own admirable Power Wisdome and providence in making and governing the life-less creatures the Meteors especially Now he comes to declare the same in things endued with life and first with man his Master-piece who hath given him wisdom saith God in the inward parts or reines where the reasonable soul sitteth and soveraigneth The Hebrewes say That the heart understandeth and the raines deliberate They haue their name here from plaistering over or covering because they are over-covered with fat and flesh howbeit the Lord tryeth them Jer. 17.10 and hath given wisdome to man to moderate his affections and concupiscences which are here seated and to get truth into these inward parts Psalm 51.6 that this hidden man of the heart may be highly accepted in heaven 1 Pet. 3.4 Or who hath given understanding to the heart To the Cock saith the Vulgar Latine after the Talmudists and Jew-Doctors who teach their
Disciples whensoever they hear the Cock crow by night to say this Benediction The Lord be praised who giveth understanding to the Cock scil to awaken men and to announce day The Septuagint render it Who hath given to women skill to weave and art to embroyder But they do best that take the word though found only in this place for the Heart Mens quasi imaginatrix figuratrix dicta quod omnia pervideâ—t cognoscat as that wherein are painted and imprinted the imaginations and representations of things as the word seemeth to import Verse 37. Who can number the clouds in wisdome Quis sapphirinas efficit nubes Who can make the clouds like Sapphire that is bright and clear so some read it Others Who can declare the clouds scil their number nature and uses Or who can stay the bottle of heaven i.e. the clouds fitly compared to bottleâ— as those vessels that hold the rain and powre it out on the earth when God pleaseth to turn the mouths of those bottles downward This is a great Miracle saith Lavater that whereas water is fluid and beareth downward yet it abideth in the lofty and soft aire nor can fall but where and when God appointeth Verse 38 When the dust groweth into hardnesse c. When the ground hath had its fill so that the light dust is turned into lumps of earth and that which was tossed with every wind is clodded and agglutinated by water into an heavy substance Hic enim simplex est nativus hujus loci sensus saith Merlin Danaeus discoursing of stones Physic Christ l. 2. c. 31. how they are made of earth saith That this Text is a compendium of all the large Discourses of the natural Philosophers concerning that Subject Verse 39. Wilt thou hunt the prey for the Lion Heb. For the old Lion as Neh. 2.9 that cannot hunt for himself Plin. Aristot scribunt Leones multa solida fine dissectu devorare Prey he must have as being a very ravenous creature but wilt thou provide it him With what great charge do Princes maintain a few Lions But God maintaineth all and all other creatures Psal 104.27 28. and 145.15 putting it into the young Lions to provide prey for the old and causing these creatures to keep for most part in the Deserts where they feed upon Camels and such as they can light upon Ammianus Marcellinus writeth That in Chaldaea there are an huge number of Lions which were like enough to devour up both men and beasts throughout the Country But withal he saith That by reason of the store of water and mud thereof there breed yeerly an innumerable company of Gnats whose property is to flye into the eye of the Lion as being a bright and Orient thing where biting and stinging the Lion he teareth so fieâ—cely with his clawes that he puts out his own eyes and by that means many are drowned in the Rivers others starve for want of prey and many the more easily killed by the Inhabitants Or fill the appetite of the young Lion Which is very greedy and insatiate Some render it Catervam the Troop or company of young Lions But God in mercy to mankind hath so disposed it that as devouring Creatures are more rare the Lioness seldome brings â—orth more then one in all her life so they go not often by troops but range alone seeking their prey Verse 40. When they couch in their dens c. When both by might and slight they provide for themselves Hunters with all their paines and means cannot catch a beast so soon as the Lion can An Ape he hateth in a special manner as being too crafty for him And yet he feareth man although as the Poet saith Simia quam similis turpissima bestia nobis Ennius Whereof no other probable reason can be given but the small remnant of Gods Image left as yet in man who once had dominion over all the Creatures and is still fearred by the fiercest of them And abide in the covert to lye in wait Where they crouch counterfeit themselves asleep lye quiet and close as Cats that would catch Mice or Foxes birds But if this way they speed not Basil saith they set up a loud roar whereby the Beasts are so amated that they have no power to stir out of the place they stand in till the Lions have taken them Verse 41 Who provideth for the Raven his food Though the Raven be a most vile creature and hated almost of all in some places there is a reward appointed for those that shall kill them up Though an unclean creature and therefore abominable Lev. 11.13 15. Though unmerciful to her own and pitilesse to other birds though an inauspicate creature a sign both of mans punishment and Gods curse Isai 34 11. Though he cryeth with a hoarse and harsh voice whence also he hath his name in the Original and so unfit to move pity yet God provideth food for him What then will he do for his faithful servants Matth. 6.26 Where our Saviour fetcheth not an example from the Israelites miraculously fed in the wildernesse or Elias in the Desert but from Fowles of the Aire and among them Corvus incuba 20 diebus pullos nido expellit Plin. Arisâ— Arist hist Animal l 9. c. 31. not from Eagles Hawks Nightingales but Ravens c. Consider the Ravens Luke 12.24 When his young ones cry to God Though by implication only they cry and not directly being forsaken by the old ones and left bare they are fed by God with flies and wormes bred in the nest out of their excrements till able to flye and leave the nest they wander for lack of meat to take it where-ever they can meet with it CHAP. XXXIX Verse 1. Knowest thou the time when the wild Goats of the Rock bring forth THe History of the living Creatures is of singular use we see to set forth the Goodness Power Wisdom and other of Gods Attributes clearly shining in them And therefore they have very well deserved of all sorts who have put forth such Histories and discourses as Aristotle Elian Pliny Gâ—sner Aldobrandinus c. of whom I may say as once Eâ—tus Sylvius afterwards Pope Pius 2 did of Learning in general That Popular men should esteem them as silver Noblemen as Gold Princes as Pearles and not so slenderly reward them Joh. Manl. loc com 572. as Pope Sixtus did Theodorus Gaza who translated and dedicated unto him Aristotle De Natura Animalium paying him only for the rich Binding and Bossing forty Crowns but bountifully encourage them as Great Alexander did his Master Aristotle for that same Work he gave him saith the History eight hundred Talents which is foure hundred and foure score thousand Crownes The pleasure of reading such Authors is not so great as the profit for thereby we may attain to the knowledg of God and of our selves of his Will and our Duties Hence we are sent