lead more weight of that then they receive of this c. Ibid. 990. Also they have dominion See the Note on verse 30. At their pleasure Their will was a law which to argue or debate was high misdemeanour to detrect or disobey present death Verse 38. And because of all this Our sinne and misery We make a sure Covenant See Ezra 10.3 And write it Litera scripta manet And our Princes Levites and Priests seale unto it In the roome and name of all the rest who have sworn and will performe it that we will keep thy righteous judgements CHAP. X. Verse 1. Now those that sealed were Nehemiah the Tirshata HE is first mentioned not as a Priest but as Provost and one that held it an honour to be first in so good a matter As Caesar never said to his souldiers Ite but Venite Go ye but Come along I will lead you And as Abimelech said What ye have seene me do made haste and do accordingly So should all Superiours say to their inferiours Plin. Vita Principis censura est imò cynosura the life of the Prince is the load-star of the people upon which most men fix their eyes and shape their courses Magnates sunt Magnetes Great men draw many by their examples they are as looking-glasses by which others dresse themselves And hence Nehemiah's forwardnesse here to seale first There follow in their order Priests Levites Princes and people solemnly sealing a sure Covenant God had caused them to passe under the rod and now he is bringing them into the bond of the Covenant that he may purge out the rebels from amongst them Ezek. 20.37 38. Verse 28. That had separated themselves In Saint Pauls sense 2 Cor. 6.17 Come out from among them and be ye separate c. from such stand off Stand up from the dead save your selves from this untoward generation shun their sinnes lest ye share in their plagues These holy Separates or Proselytes sealed the Covenant and became free denisons of the Common-wealth of Israel having right to all Gods Ordinances Exod. 12.48 Such were Araunah the Jebusite 2 Sam. 24. Jether the Ismaelite 1 Chron. 7.17 with 2 Sam. 17.25 those Acts 2.10 the Jewes called them Advenas Justitiae Deodate interpreteth this text of such Jewes as were come again out of Babylon to serve the Lord according to his Law Others of such as had separated themselves from their Heathen-wives and children Their wives their sonnes and their daughters These also were then and still may be Covenanters as partakers of the benefit 1 Tim. 6.2 and heirs together of the grace of life 1 Pet. 3.7 Every one having knowledge Of their own misery by sinne and of the great mystery of godlinesse Verse 29. They clave to their brethren Heb. They laid fast hold on them viz. by taking holy of the Covenant to keep the Sabbath from polluting it and chusing the things that please God as Esay 56.4 6. And entred into a curse The more to confirme the oath and to keep their deceitful hearts close to God See Deut. 29.12 21. This is called the oath of God Eccles 8.2 Confer Isa 19.18 and 44.5 2 Chron. 15.12 14. and 34.31 To walk in Gods Law Ex gnomone Canone decalogi to walk accurately and exactly by line and by rule In all the Commandments and Ordinances of the Lord blamelesse Aug. in Exod. Quaesti 55. Luke 1.6 so far as by his grace He should vouchsafe to assist them For lex jubet gratia juvat The bowles of the Candlestick have no oile but what droppeth from the olive-branches David can wish well to the keeping of Gods Commandments diligently Psal 119.4 5. but promise no further then God shall please to enlarge his heart verse 32. Vows and Covenants indefinitely and absolutely made as that of Jephta Judg. 11.31 prove a snare Condition with the Lord for his strength and grace rely not on thine own sufficiency lest it repent thee of thy rashnesse and self-confidence as it befell Peter Consider that thou art but a poor garison-souldier and without supplies of the Spirit of Jesus Christ Phil. 1.19 thou canst do nothing David knew this and therefore called earnestly for help from heaven Psal 51.13 14 15. 119.106 107. Verse 30. And that we would not give our daughters This is the first particular branch of the Covenant that they would make no inter-marriages with the Heathen as knowing the snare that herein Satan laid for their souls In the first sentence against man this cause is expressed Because thou obeyedst the voice of thy wife c. By the rib as by a ladder Satan oft climbs to the heart and corrupts it as Gregory hath it O wives saith another the most sweet poyson the most desired evil in the world c. Make a wise choice therefore The Heathen well saith that every man when he marrieth brings either a good or an evil spirit into his house and so makes it either a heaven or a hell Verse 31. And if the people of the land bring any ware As they might without the Jewes leave and did chap. 13.16 and some of these Jewes forgetting their Covenant bought of them too even the children of Juda in Jerusalem ib. as if they had been of her religion in the tragedy who said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I swore with my tongue but not with my heart But shall they thus escape by iniquity Be not deceived God is not mocked A God of truth and without iniquity just and right is he Deut. 32.4 That we would not buy it of them Lest we should trouble and disquiet that holy Rest and God should sue us upon an Action of wast For the seventh day is the Sabbath of the Lord thy God Exod. 20.11 Jer. 17.21 Or on the holy day Now abrogated Col. 2.16 And that we would leave the seventh yeare That Sabbaticall yeare prefiguring the year of Grace the Kingdome of Christ Qui noxas nexus omnes solveret who giveth his people a generall release Deut. 15.2 and comes not over them againe with an after-reckoning Peccata non redeunt The Land also was to rest from tillage this year Exod. 23.11 And the exaction of every debt For that year at least and the next too if the debter were not able to pay the lender was to expect a recompense from God Deut. 15.6 Verse 32. To charge our selves yearly with the third part of a shekel Beside the Poll-mony the half-shekel required Exod. 38.26 the third part of a shekel was no great sum yet somewhat more then what Saul and his servant presented the Seer with whom they could not but know to be the Judge of Israel 1 Sam. 9.8 These had learned that thankfulness was measured both by God and good men not by the weight but by the will of the Retributor God doth highly accept the small offerings of his weak servants when he seeth them to proceed from great love
those hateful Harpyes Verse 13. And I made treasurers Nehemiah left nothing undone that might befit a vigilant and valiant Governour He was omnibus numeris absolutus every way compleat For they were counted faithful A singular praise in persons entrusted 1 Cor. 4.2 See Nehem. 7.2 Num. 12.7 Such men as these are now gone in pilgrimage as one saith and their return is altogether uncertain When one desired to see Alexanders treasures he shewed him not his wealth but his friends Nehemiah might have done the like by these faithful treasures precious pieces surely rare and rich jewels And their office was Heb. It was upon them Duty is a debt which till it be discharged a good heart cannot rest To distribute unto their brethren To a treasure are required 1. A laying in 2. A lying his 3. A drawing out So to a Treasurer that he receive readily keep carefully distribute prudently Verse 14. Remember me O my God See chap. 5.19 And wipe not out my good deeds Forget not my labour of love God requireth us to be his remembrancers who yet needeth it not Heb. 6.10 there is a book of remembrance written before him Mal. 3.16 and good Nehemiah would not be wiped out of that book nor blotted out of the book of life Rev. 3.5 That wretched Monk died blasphemously who said Redde mihi aeternam vitam quam debes Give me heaven which thou owest me That I have done Sure it is saith Austin that we do what good we do but it is God alone who causeth us so to do Say therefore Not unto us Lord not to us but to thy Name be the praise Verse 15. In those dayes saw I in Judah He was centoculus and had his eye in every corner to finde out and redresse abuses wherein he was incessant and indefatigable He chose rather to be counted a busie Justice then a quiet Gentleman Some treading wine-presses on the Sabbath-day These Jewes were not so loose but their posterity at this day are in some respects as much over-strict as is elsewhere noted Dum vitant stulti vitium in contraria currunt And bringing in sheaves As a work of necessity As also wine grapes and figs As a work of mercy So they would plead likely Sinne and shifting came into the world together no evil wants its excuse but the covering is too shot and God will wash off that varnish with rivers of brimstone And all manner of burthens They did not so much as keep Sabbatum Asinorum a rest from servile employments See Jer. 17.21 And I testified against them i. e. I challenged them as impious for so doing and provokers of Gods wrath traytours to the State Verse 18. This should every man do in his place A certain Indian coming by and seeing one of the New-English profaning the Lords day by felling of a tree said to him Thou much mached man that is Thou very wicked man What break you Gods day knowest thou not that this is the Lords-day in Massaqusets that is in one of the English plantations so called New-Eng first fruits In the day wherein they sold victuals A practise too much in use in this Nation till keeping of Markets and Faires on the Christian Sabbath was put down by authority and especially by that late good Act for the sanctification of the Lords-day grossely broken in this kinde under many of the Bishops noses yea made a voyder and dunghill for all refuse businesse Verse 16. There dwelt men of Tyre also Phaenician Merchants had their Factors in Jerusalem And all manner of ware Merchandise for Tyre was a great Mart-town and famous for fishing Ezek. 27. And sold on the Sabbath Which they ought not to have done for that was Gods market-day and not mars Vnto the children of Judah Who were therefore worse then the Tyrians because they ought to have been better therefore wrath shall be upon the Jew first and then upon the Gentile Rom. 2. And in Jerusalem This holy City was become an harlot Filthinesse in a Stewes is nothing so odious as in a Virgin a nettle in a Wildernesse is not so unsightly as in a Garden In a land of uprightnesse to do wickedly is an aggravating circumstance Isa 26.10 Verse 17. Then contended I with the Nobles Heb. With the white ones that had white-clothes but black souls The snow-drift covers many a muck-hill See ver 11. What evil thing is this that ye do Or suffer others to do at least and are therefore worthily shent as Moses also was for like cause Exod. 16.28 And profane the Sabbath day As if it were a common day and not Gods enclosure holy and honourable Should men thus rob God of his right unmound his Several make false entry upon his free-hold Hath He not singled out this day for his own as He did Israel out of all Nations the tree of knowledge out of all the trees of the garden and out of all the world which is his the tenth This is the day which the Lord hath made c. 't is a day like that night Exod. 12.42 to be kept holy unto the Lord that day of the Lord which all his people must keep throughout their generations To profane it or wound it is here called an evil thing with an accent a wickednesse with a witnesse Verse 18. Did not your fathers thus And will ye abet and adde to their wicked practises Will ye needs espouse their sinnes as a seed of Serpents And did not our God bring all this evil upon us And that justly because Belshazzar-like though we knew all this yet we lifted up our selves against the Lord of heaven as the horse that casteth his rider Dan. 5.22 23. lob 9.4 and riseth up against him Hath ever any waxed fierce against God and prospered Was not he that but gathered sticks upon the Sabbath-day paid home with stones Was there not for this very sinne a fire kindled in the gates of Jerusalem that devoured the Palaces thereof Jer. 17.27 Justly is he made an example that will not take example by others and it is a sure both presage and desert of ruine not to be warned Yet ye bring more wrath As if ye had a minde to wrestle a fall with the Almighty and to try for mastery But do ye provoke the Lord to anger are ye stronger then he Verse 19. When the gates of Jerusalem began to be dark As they did betimes because the mountains were round about Jerusalem Psal 125.2 Leo Modena Before the Sabbath That there might be a due preparation without interruption At this day in many Cities where the Jewes reside there is one goes about and proclaimes the approaching of the Sabbath about half an hour before Sun-set the day before that they may set all aside to sanctifie it I commanded that the gates should be shut And thereby all such occasions of profaning shut out And charged that they should not be opened till after the Sabbath So King
19. This was to walk worthy of the Lord Col. 1.10 This was to make a proportionable return for we are Gods soile and our thanks his crop Verse 21. To establish this among them scil by a law that they should yearly on those two dayes rest and repeat among themselves that signal deliverance propagating the remembrance of it to all posterity Mordecai well knew that eaten bread is soon forgotten that deliverances are usually but nine dayes wonderment that it is easie and ordinary with people to rob God and wrong themselves by their unthankfulnesse which forfeiteth former mercies and forestalleth future he therefore setleth it upon them saith the text statuendo eis ut facerent he exacteth it of them by vertue of his office That they should keep the fourteenth day and the fifteenth day Both dayes nam gaudet produci haec sclennitus as Austin said of the feast of Pentecost such a solemnity should be drawn out to the full length as the silk-worm stretcheth forth her self before she spinneth her finest thread Jehosaphat and his people shewed themselves unsatisfyable in their praises which they presented again and again 2 Chron. 20.26 27. And good Hezekiah when he observed in his subjects such a float of affections at the Passeover and that they were in so good a frame took counsel with them to keep other seven dayes and they kept other seven dayes with gladnesse 2 Chron. 30.21 22 23. See with what a flood of words holy David poureth forth his soul in prayer Psal 145.1 to 8. as if therewith he would even fill up the distance between God and himself Sometimes he seemeth to forget himself in point of praising God for he will like a bird having got a note record it over and over as Psal 136. And in the last Psalme there are but six verses yet twelve Hallelujahs He concludeth Let every thing that hath breath or Let every breath praise the Lord let it be as the smoke of the Tabernacle when peace-offerings were offered Tam Dei meminisse opus est quà m respirare saith Chrysostom we have as much need to remember God as to take breath Verse 22. As the dayes wherein the Jewes rested from their enemies And therefore they in thankfulnesse would consecrate the same as an holy rest unto the Lord calling the fourteenth day Festum sortium minus the lesser festivity of lots and the fifteenth day Festum sortium majus the greater festivity of lots as Drusius telleth us And the moneth They thought the better ever after of the moneth Adar that magnificent moneth wherein was that golden day of their deliverance O dieculam illam c. dexter sanè prae laetitia mihi salit oculus said he Oh that joyful day Oh that the Calendar of my life might be filled with such festivals Which was turned unto them from sorrow to joy As God remembred poor Joseph and turned his fetters into a chaine of gold his rags into robes his stocks into a charet his prison into a Palace his brown bread and water into manchet and wine And as he had turned again the captivity of his people as the streams in the South Psal 146.4 So here he had made a great alteration bringing them from the jawes of death to the joys of a glorious deliverance turning their sadnesse into gladnesse their sighing into singing their musing into musick their teares into triumph luctum in laetitiam saccum in sericum jejunium in epulum manuum retortionem in applausum c. And this is no new thing in the Church Verse 23. And the Jewes undertook to do as they had begun Which yet they could not do unlesse God gave them an heart to do it Holy David understood this and therefore when he found that heat and height of good affections in his people he prayed O Lord God of Abraham Isaac and of Israel our fathers keep this for ever in the imagination of the thoughts of the heart of thy people and stablish their heart unto thee 1 Chron. 29.18 And when he had at another time undertook for himself that if God would deliver him from blood-guiltinesse his tongue should sing aloud of Gods righteousnesse he subjoynes by way of correction as if he were sensible that he had promised more then was in his power to perform O Lord open thou my lips and my mouth shall shew forth thy praise Psal 51.14 15. The Hebrew or rather Chaldee word here rendred Vndertook is of the singular number to shew that every particular Jew undertook for himself and for his posterity to all perpetuity And indeed they keep this feast annually to this day and exceedingly please themselves in the reading of this history counting and calling all such Princes and States as crosse them Hamans and wishing that they may be able one day to be avenged of them as their fathers were of these Persians c. Verse 24. Because Haman the sonne of Hammedatha the Agagite c. In detestation of whose wicked plot the Jewes at this day when at this feast of Purim they read the book of Esther in their synagogues as oft as they hear mention of Haman Anton. Meraanta lib. de Jud. cerem they do with their fists and hammers beat upon the benches and boards as if they did knock upon Hamans head Lavater saith the Papists in some countreyes do the like on Good-friday when in the reading of the Gospel mention is made of Iudas the Traitour But as for Faux Digby Piercy Catesby and the rest of that hellish crue of Popish Hamans treacherous Judasses these they have crowned with fresh Encomiasticks and little lesse then sainted Garnet that boutefeau hath his picture set among the rest of Rome's Saints Cornè á Lap. in Apoc. 7.3 Ger. ◠Apol. Cont Jesuet in the Jesuites Church at Rome with this Inscription Voluisse sat est Prodigious impudency And had cast Pur But found to his cost that there is no inchantment against Jacob Ut contereret eos neither any divination against Israel but that according to this time it should be said of Jacob and Israel said by way of wonder at Gods doing on their behalf what hath God wrought Numb 23.23 To consume them Heb. to crush them as a thing crushed to pieces as the lesser beasts are crushed by the Lion or as things are broken with a maule Verse 25. But when Esther came Heb. when she came This was the subject of the Jewes discourse upon those dayes which they spent not in idle chat but in telling one another what great things the Lord had done for them relating all the particulars All honourable mention was then made of Esther and Mordecai neither was Hamans malice instanced without utmost detestation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Memoria ejus sicut vinum Libani say the Jewes of those they honour Bud. Pand. Herod l. 2. So true is that of Solomon Prov. 10.7 The memory of the just is blessed or is with praises as
the Septuagint there render it but the name of the wicked shall rot as doth now the name of the Powder-plotters of Bonner Gardiner and other Popish Persecutors Should return upon his own head According to Psal 7.17 and haply not without allusion to those Piaculares Obominales among the Grecians which were certain condemned persons on whose heads they put the publick guilt and then tumbled them into the sea or else to those expiatory sacrifices amongst the Egyptians which were first cursed by them and then cast into the river or sold to the Grecian Merchants in an apish imitation of the Hebrews scape-goat and day of Atonement Vers 26. Wherefore they called these days Purim Thereby to perpetuate the memory of that mercy worthy to be engraven in pillars of marble This was a notable name for it served to in-minde the Jewes of all that God had done for them at this bout As there is edification in the choice of fit Psalmes 1 Cor. 14.26 so in the imposing of fit names upon persons things and times As the Christian Sabbath is to good purpose called the Lords day and those festivities of Easter and Whitsontide were not so fitly called Pasch and Pentecost as the Feast of the Lords Resurrection and of the sending of the Holy Ghost It should certainly be the constant care of us all to set up marks and monuments of Gods great mercies so to preserve the memory of them which else will be moth-eaten Such as were Abrahams Jehovah Iireh Jacobs stone at Bethel Moses his Jehovah Nissi Aarons rod and pot of Manna Heb. 9.4 the twelve stones pitcht up in Jordan the names of Gilgal Ramath-Lehi Aben-Ezer those plates nailed on the Altar Numb 16.40 Hereby God shall be glorified the Churches enemies convinced our faith strengthened our joy in the Lord heightened our posterity helped and Satan prevented who seeketh to obliterate Gods works of wonder or at least to alienate them and translate them upon himself as he endeavoured to do that famous execution of divine justice upon Sennacheribs army Herod l. 2. by setting Herodotus a work to tell the world in print that it was Sethon King of Egypt and Priest of Vulcan who obtained of his god that Sennacheribs army coming against Egypt should be totally routed by reason of an innumerable company of rats sent by Vulcan which gnawed in pieces their bowe-strings quivers bucklers c. and so made way for the Egyptians to vanquish them Herodotus addeth also that in his time there was to be seen the statue of Sennacherib holding a rat in his hand in Vulcans Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and uttering these words Let him that beholdeth me learne to feare God Lo the god of this world hath his trophies erected and shall the God of heaven and earth go without Oh let us who have lived in an age of miracles and seen the out-goings of God for our good more then ever did any Nation offer unto him the ransome of our lives as they did Exod. 21.30 and 30.12 in token that they had and held all in meer courtesie from God Let us leave some seale some pawn of thankfulnesse for deliverance from so many deaths and dangers Otherwise Heathens will rise up and condemn us They after a shipwrack would offer something after a fit of sicknesse consecrate something to their gods after a victory set up trophies of triumph as the Philistines did to their Dagon the Romanes to their Jupiter Capitolinus c. Therefore for all the words of this letter In obedience to Mordecai their godly Magistrate And of that which they had seen concerning this matter And especially of God made visible all along in it yea palpable so that they might feele him and finde him Act. 17.27 though his name be not found in all this book And which had come unto them Scil. by report and hear-say but from such hands as that they were fully satisfied thereof as Hamans lot-casting Esthers supplicating the Kings reading the Chronicles c. Verse 27. The Jewes ordained and took upon them and upon their seed See ver 23. Here we have a repetition of what was before recited and this is usual in holy Scripture as Gen. 2.1 Exod. 15.19 that things of moment may take the deeper impression That of Austin is here to be remembred Verba toties inculcata viva sunt vera sunt plana sunt sana sunt Let Preachers do thus and hearers be content to have it so Nunquam satìs dicitur quod nunquam satìs discitur To write to you the same things to me is not grievous and for you it is safe saith that great Apostle Phil. 3.1 And upon all such as should joyne themselves unto them Those Proselytes chap 8 17. or whatever hang-bies So as it should not faile But stand as a law inviolable And yet that Octogesimus octavus mirabilis annus and that never to be forgotten fifth of November are with us almost antiquated little would oue think that God had ever done anything for us either by land or by sea against either fire-works or water-works Vae corpori nostro That they would keep these two dayes Keep them as before by consecrating a rest and feasting before the Lord not by gourmandizing and profane sports nor by running up and down from house to house as whifflers and wassailers Lâ—deâ—cerem Iud. as at this day the Jewes manner is witnesse Antonius Margarita a baptized Jew According to their writing i.e. Mordecai's order by themselves subscribed and ratified Verse 28. And that these dayes should be remembred That the memory of them might be kept a foot in the Church to all perpetuity Nothing is sooner forgotten then a good turn received David found himself faulty this way and therefore sets the thorn to the breast Psal 103.2 Other holy men kept catalogues see one of Gods own making Judg. 10.11 12. They also had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Memorials as is before noted The very Heathens had their triumphal Arches Pillars Trophies Tables Histories Annals Ephemerides c. A soule shame for us to fall short of them and not to wish as Job in another case Iob. 19.23 24. Oh that Gods works of wonder for us were now written Oh that they were printed in a book That they were graven with an iron pen and lead in the rock for ever That famous fifth of November especially Ier. 23.7 This wás written Nov. 5. 1653. which drownes in a manner the memory of all former deliverances as the return out of Babylon did the departure out of Egypt This happy day too too much slighted alas in many places already should never be put out of the English Kalendar whiles the Sun courseth about the earth but be registred for the generation to come that the people which shall be created may praise the Lord Psal 102.8 Every family every Province and every City They should all recognize their late danger and thereby
in him to suspect 〈…〉 whilest he intended their good and turned his 〈…〉 That his children were godly is put 〈…〉 whether they had sinned But how then doth it follow And cursed God in their hearts And not blessed God so Calvin rendreth it not done him right So Sanctim and therefore wrong they have not high and honourable conceptions of him answerable to his excellent greatnesse but by base and bald thoughts cast him as it were into a dishonourable mould and not given him the glory due to his Name that holy and reverend Name Psal 111.9 Great and dreadful among the Heathen Mal. 1.14 In the Hebrew it is And blessed God for cursed by an Euphemismus or Antiphrasis as when an harlot is called Kedesha a holy woman by contraries So aurisacra i. e. execranda fames The Hebrews so abhorred blasphemy against God as they would not have the sound of it to be joyned to the Name of God whom they commonly call Baruc-hu the blessed One. So they would not take the name of Leven that prohibited ware into their mouths all the time of the feast of the Passeover Elias Thisâ— So in their common talk they call a Sow dabhar achar an other thing because they were forbidden to eat swines flesh Thus did Job continually Heb. all the dayes that is in the renewed seasons he was not weary of well-doing but stedfast and unmoveable alwaies abounding in the work of the Lord alwaies renewing his repentance and faith in Christ figured by those sacrifices for the Ceremonial Law was their Gospel Verse 6. Now there was a day Haply that day wherein Jobs children were feasting their last The Rabbines say the first day of the year and some say the sabbath day But who told them so this is to intrude into things which they have not seen Col. 2.18 and where of there is neither proof nor profit Certain it is that as God hath before all beginnings decreed all things so he hath set and assigned the times or seasons which he hath put in his own power Act. 1.7 when every thing shall come to passe as himself hath appointed Now then saith Beza the time being come which he prefixed for the actual accomplishing of that he had decreed concerning Job he revealed the same to Satan being before altogether ignorant thereof as whom he had appointed to be the chief instrument in executing this his will and purpose The children of God i.e. the Elect Angels called Sons of God here and elsewhere not because they are so by eternal generation as Christ alone nor by adoption and regeneration as the Saints John 1.12 but by Creation as Adam is called the Son of God Luke 3. ult and Resemblance for they are made in Gods image and are like him as his children both in their substance which is incorporeal and in their excellent properties which are Life and Immortality Blessednesse and Glory wherein we shall one day be their comperes Luke 20.36 Came to present themselves This is spoken in a low language for our better apprehension by allusion to the custome of earthly Princes and their attendants and officers coming to give an account or receive directions The Angels are never absent from God Luke 1.19 but yet employed by him in governing the world Ezek 1. and guarding the Saints Heb. 1.14 This the heathens hammered at for both Plutarch and Proculus the Platonist say that the Angels doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 travel betwixt heaven and earth carrying the commands of God to men and the desires of men to God Jussa divina ferentes ad homines hominem voâ—â— ad deos And Satan came also among them That old man-slayer envying Jobs holinesse and happinesse as much as the good Angels rejoyced in it and promoted it for he was seen of Angels of both sorts would needs make one among those Sons of God not without Gods over ruling power although he regarded not so much Gods authority as wanted an opportunity and license to do mischief In reference to this history George Marsh Martyr in a certain letter of his writeth thus to his friend the servants of God cannot at any time come and stand before God that is lead a godly life and walk innocently but Satan comes also among them that is the daily accuseth findeth fault 〈◊〉 persecuteth and troubleth the godly c. Yet unlesse God do permit him he can do nothing at all not so much as enter into a filthy hog But we are more of price then many hogs before God Acts and Mon. fol. 14 23. Before the Lord Or By or Near the Lord. But can Satan come into the presence of God Mr. Caryl Surely no otherwise saith a grave Divine then a blind man can come into the Sun he cometh into the Sun and the Sun shineth upon him but he sees not the Sun Satan comes so into the presence of God that 〈…〉 of God he is never so in the presence of God as to see God Verse 7. And the Lord said unto Satan either by forming and creating a voice in the air as Matth. 3.17 Job 12.28 or by an inward word after an unspeakable manner manifesting his wil as he willed to Satan The School men have great disputes about the speech of spirits but this they agree in that the intention of one spirit is as plain an expression of his mind by another spirit when he hath a will that the other should understand it as the voice of one man is to another Whence comest thou This the Lord asketh not as if he were ignorant for he knows all things and that from eternity neither is there any creature that is not manifest in his sight but all things are naked and open before his eyes Heb. 4.13 yea in him all things subsist Colâ—â— 1.17 So that there can be no motion of the creature without his privity God therefore thus interrogateth Satan that he might shew himself to be his Judg and that he might exact a confession out of his own mouth Then Satan answered the Lord the word signifieth to speak in witnesse-bearing Exod. 20 16 From going to and fro in the earth He saith not from instigating men to all manner of wickednesse from ranging up and down as a roaring Lion to devour soules from sinning that sin against the Holy Ghost every moment c. All this he cunningly dissembleth and saith in effect as once Gehezi did Thy servant was no where or for no hurt to any when as he is never but doing mischief as Pliny saith of the Scorpion that there is not one minute wherein it doth not put forth the sting Is not the hand of Joab in this businesse So is not Satan in all the sins of the wicked and in most of the troubles of the godly Heâ— quà m furit Satan impellis secures homines ad horrenda flagitia c. saith Luther O how doth Satan range and rage that he may glut himself
man a blessed man this the world wondreth at and can as little conceive of or consent to as the Philistines could of Sampsons riddle of meat out of the cater c. How can these things be say they It will never be saith Sense it can never be saith Reason it both can bee and will bee saith Faith the property whereof is to gather one contrary out of another life out of death happinesse out of misery assurance of deliverance out of deepest distresses and to believe God upon his bare word and that against sense in things invisible and against reason in things incredible What if the afflicted man be Enosh that 's the word here a sorry sickly miserable man so the world esteemeth him yet Blessed is the man there he is called Geber the gallant man whom thou 〈…〉 O Lord and teachest him out of thy Law Psal 94.12 Oh the happinesses the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present and future happinesse of the man whom God correcteth and withall instructeth chastening him with pain upon his bed and withall opening his cares to counsel and sealing his instructions Job 33.16 19 disputing him out of his evil practises with a rod in his hand Therefore despise not than the chastening of the Almighty Fret not faint not be not so impatient as to think that either thy crosses come not from God or not in mercy or that he is not All-sufficient to beare thee up under them or to help thee out of them Set not light by his love-tokens this is one of those two extremes Solomon warnes us of Prov. 3.11 neither despise afflictions nor despond under them See my Treatise called Gods love-tokens and the afflicted mans lessons page 37 38 39. c. Loath we are to take up the crosse and when called to carry it we shrink in the shoulder no chastening seemeth joyous but grievous as averse the best may be to it Psal 75.8 as a sick man is to those physicall slibber-sawees he had as lieve die almost as take them down How then alass will wicked men doe to drink off that cup of Gods wrath that hath eternity to the bottome Let the saints be content and say Ferre minora voto ne gravior a feram It is the Lords mercy that we are not consumed Lâ—in 3.22 that wee are set safe from the wrath to come what-ever here betideth us It is the chastening of the Almighty who could as easily crush us as correct us See Isai 13.6 Jeal 1.15 Verse 18. For he maketh fore and bindeth up As a Surgeon maketh an incision to let out the impost humed matter and then heals up the wound againe God hath a salve for every sore a medicine for every malady he is both a Father and a physician hee 〈◊〉 us not unlesse aâ—ed be 1 Pes. 1.6 Wee are judged of the Lord that we may not be condemned with the world Would wee that God should let us alone to perish in our 〈…〉 Ephraim Hos 4.14 and not meddle with us 〈…〉 they are set 〈◊〉 up our fores before they 〈…〉 mercy more cruel then any cruelty as a Father calls it And yea most 〈…〉 of by Luther who being in his 〈…〉 to take in good part his present pain as a token of Gods love answered Ah quam velim alios amare non me If this be his love I could wish he would love others and not me Luth. in Gen. He woundeth This is more then to make sore or sick like as Heb. 12.6 Scourging is worse then Chastening God sometimes makes bloody wales upon the backs of his best children he wounds them with the wound of an enemy Psal 68.21 110.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cruentavit and leaves them all gore blood as the word here used importeth And his hands make whole He hath as a Chirurgion should have a Ladies hand soft and tender a fathers heart relenting over his pained Ephraims Hos Lam. 3.33 11.8 Hee afflicteth not willingly or from the heart it goeth as much against the heart with him as against the hair with us and evermore Dejicit us relevet promit ut solatia prastet Enecat ut possit vivificare Deus Verse 19. He shall de liver thee Heb. Snatch thee away or pull thee out as a brand out of the fire or as a prey out of the teeth of a wilde beast Thus God snatcht Lot out of Sodom David out of many waters Paul out of the mouth of the Lion Jonah out of the belly of hell c. As birds flying so will I defend Jerusalem Isa 31.5 A metaphor from the Eagle and other birds which when they flie highest set a watchfull eye upon the nest to rescue their young ones in case of danger In six troubles Or straits such as enemies or other evils put men to Israel at the red sea for instance where they were sorely distressed encircled with troubles neither was there any way of escape unlesse they could have gone up to heaven which because they could not heaven came down to them and delivered them Yea in seven A certaine number for an uncertain boundlesse deliverances will God grant to his people even as oft as they shall need deliverance enemies oft plow upon their backs and God as often cuts their traces Psal 129.3 4. As Catâ— was two and thirty times accused and two and thirty times cleared and absolved so shall it be with the Saints and this not only at the end of the world as Gregory and others interpret this text as if by six and seven allusion were made to Gods creating the world in six dayes and resting on the seventh and so must his servants labour here under afflictions and rest in heaven but in this life present where many are the troubles of the righteous millions some render it but the Lord delivereth them out of all Psal 34.19 Yea in them all as this text hath it by his supporting grace and those divine comforts which as blown bladders beare them aloft all waters There shall no evill touch thee so tactu qualitativo with a deadly touch God chargeth afflictions as David did his Captaines concerning Absolom Handle the young man gently for my sake Touch not mine annointed c. Either touch them not at all or not to hurt them Troubles may touch the Saints but evils must not 1 Cor. 10.14 Verse 20. In famine be shall redeeme thee from death They that be slaine with the sword are better then they that be slaine with hunger Lamen 4.9 Famine therefore is here set as the first and greatest of the six ensuing evils the sorest of Gods judgments Ezek. 6.11 Jer. 24.10 The certaine harbinger of death as here From this so great a death God delivered Abraham Gen 12. Isaak Gen. 26. Jacob and his family Gen. 47. The poor widow 1 Kings 17. The Israelites in the wildernesse by quailes the Rochellers by a miraculous shoale of shel-fish cast up into their town in a strait
good prayers in answer whereunto one saith well Si magicae Deus non vult tales si piae non per tales God heareth not good prayers from a bad man as that State in story would not hear a good motion from an ill mouth or as wee cannot indure to hear sweet words from a stinking breath The bloud of a Swine might not be offered in Sacrifices though better to look upon than the bloud of a Sheep Vers 4. Stand in awe and sin not Be stirred or commoved or troubled Tremble and sin not But now adays the Word and the World too is altered for men sin and tremble not being arrived at that dead and dedolent disposition of those Heathens who were past feeling Ephes 4.18 19. St. Paul rather alludeth to this text Eph. 4.6 than citeth it as some think Commune with your own heart upon your bed Advise with your Pillow what you have to do in a business so important as the practice of Repentance whereunto I am now exhorting you Here then examine your selves prove your own selves as 2 Cor. 13.5 Sift you sift you Zeph. 2.1 Recoil turn short again upon your selves thrust your hands into your bosoms as Moses did and took it out again Leprous white as snow Take a review of your hearts and lives converse with your selves a wise man can never want with whom to discourse though he be alone But as it is a sign that there are great distempers in that Family where Husband and Wife go divers days together and speak not the one to the other so in that Soul that flyeth from it self and can go long without Self-examination A good mans business lieth most within doors and he taketh the fittest time night or day for the better dispatch of it though thereby he abridge himself of his Natural rest Mr. Bradford the young Lord Harrington and sundry others kept Journals or Day-books and oft read them over for an help to Humiliation And be still Selah Or make a pause dwell upon the work of self-examination till you have made somewhat of it till you have driven it up to a Reformation as Lam. 3.39 40. Let us try and turn The word signifieth Be dumb and hereupon all our Silentiaries have founded their superstitious opinions and practices such as were those old Monks of Egypt who saith Cassian were umbrarum morè silentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as speechless as Ghosts So the Carthusian Monks at this day who speak together but once a week Some kind of Anabaptists also will not speak a word to any but those of their own Sect. Vers 5. Offer the sacrifices of righteousness Confess your sins and slay them run to him who is the propitiation Jesus Christ the righteous present your bodies a living Sacrifice bring a contrite spirit to do good and to communicate forget not c. else you offer the sacrifice of fools as Eccles 5.1 and not of righteousness here The Chaldee hath it Domate concupiscenti as sacrifice and subdue your lusts And put your trust in the Lord It is well observed that God brings men home by a contrary way to that they fell from him We fell from him by distrust by having him in a jealousie as if he aimed more at himself than at our good Wee return to him by having a good conceit of him that he loves us better than we can love our selves and therefore that we ought to put our trust in him both in life and death Vers 6. There be many that say Who will shew us c. This is Vox populi the common cry Studium improborum vagum good they would have but pitch not upon the true good It was well observed that he who first called Riches Bona goods was a better Husband than Divine but the most are such Husbands O siquis daret ut videâ—mus bonum Who will help us to a good bargain a good estate c. but God the chief good is not in all their thoughts they minde not communion with him or conformity to him which is the Bonum hominis Mic. 6.8 the totum hominis Eccles 12.13 the one thing necessary though nothing is less thought upon What are these outward comforts so much affected and admired saith Plato but Dei ludibria banded up and down like Tennis Balls from one to another A Spiritual man heeds not wealth or at least makes it not his business What tell you me of Money saith Paul I need it not but to further your reckoning Phil. 4.1 And David having spoken of those rich and wretched people that have their portion herein all abundance Psal 17.14 concludeth I neither envie their store nor covet their happiness it is enough for me that when I awake so at the Resurrection of the just I shall be full of thine Image vers ult Christ who had all riches scorned these Bona scabelli earthly riches he was born poor lived poor dyed poor for as Austin observeth when Christ dyed he made no will c. and as he was born in another mans house so he was buried in another mans tombe And yet he was and still is God blessed for ever Cicero indeed writing to Atticus would have one friend wish to another three things only viz. to enjoy Health possess Honour and not suffer Necessity How much better Pauls with Grace Mercy and Peace or Davids desire here Lord lift thou up the light of thy countenance upon us One good cast of Gods countenance was more to David than all this Worlds wealth than a confluence of all outward comforts and contentments He had set up God for his chief good and the light of Gods loving Countenance was the guide of that way that leadeth to that good and hence his importunity he cannot draw breath but in that air nor take comfort in any thing without Gods gracious aspect and some comings in from Christ It is better saith one to feel Gods favour one Hour in our repenting Souls than to sit whole Ages under the warmest Sun-shine that this world affordeth Saith not David so much in the next words Vers 7. Thou hast put gladness into my heart more than c. Joys unspeakable and full or glory 1 Pet 1.8 We read of some godly men that they have been overwhelmed with Spiritual joy till they have cried out Hold Lord stay thine hand I can bear no more like weak eyes that cannot endure to bear the light Indeed Bain Letterâ— this is not every good mans case witness that saying of sweet Master Bain I thank God in Christ sustentation I have but suavities spiritual I taste not any And that of holy Rolloc Whiles I live I never look to see perfect Reformation in the Church or to feel perfect ravishing joys in mine heart But those Gods people have are far beyond all Carnal comforts Than in the time that their Corn c. These indeed are the precious fruits of the earth Jam. 5.7 but they seal not up
many whilst afflicted seem very well affected but afterwards soon shew what they are William Râ—fus in a fit of sickness at Glocester vowed upon his recovery to see all vacancies in the Church furnished which he did but with so great adoo as shewed that having escaped the danger he would willingly have deceived the Saint saith the Chronicler Dan. Hist fol. 58. In the sweating-sickness here in England so long as the ferventness of the Plague lasted there was crying Peccavi peccavi the Ministers were sought for in every corner You must come to my Lord you must come to my Lady c. but this lasted with many little longer than the disease so deceitfull is mans heart and desperately wicked Most men are nailed to the earth saith One well as Sisera was by Jaâ—l and will not so much as lift up their eyes to Heaven unless it be as Hogs do who go nodling down and rooting in the earth all their life and never look upward till being ready to be killed they are laid flat upon their back and forced so these till wrastling with the pangs of death they are fastened to their sick beds c. And they returned but they gave but the half-turn they turned not even unto God with all their heart as Joel 2.12 And enquired early after God Heb. Manicabant sive aurorizabant Deum aurora velut anticipata they were up and at it by peep of day Vers 35. And they remembred Misery is the best art of memory But this remembrance of God was but as letters written in the sand or as a picture drawn on the Ice that long continueth not 't was but a flash and while they were in a good mood 't was but as Nebuchadnezzars dream which he had soon forgotten They remembred God lingua non corde with the tongue but not with the heart as Aben-Ezra here glosseth They gave God a messe of fair words calling him Rock Redeemer c. but he is not to be so courted and complemented Goats may be fed with leaves but God is not mocked Vers 36. Nevertheless they did flatter him with their mouth They looked pittifully as the Fox caught in a gin doth but it is only to get out they spake God fair as the Devil in the Gospel did our Saviour but it was only to be rid of him They worshiped him as the Indians do the Devil that he may do them no hurt The Latine word Colo to worship is by some derived of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to flatter and the English word flatter from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship Sure it is that many mens devotion is meer dissimulation And they lyed unto him sc Whiles they called him Rock Redeemer and all was but from the teeth outward which how much God abhorreth as a ludibrious devotion see Jer. 3.4 5. And here is said to be the middle of the Psalter for hither to the Hebrews reckon one thousand two hundred sixty and three verses and as many they note to be yet left in the Second part Vers 37. For their heart was not right with him It was still the old heart without any sincere change and that can never hold out the hardship of Holiness but will deviate and falsifie The Rack may make it roar the Rod flutter but all is in Hypocrisie An Hypocrite would cousen God of Heaven if he could tell how Neither were they stedfast See vers 8. Vers 38. But he being full of compassion Not standing upon terms not taking advantages a sin-pardoning God whose Mercy rejoyceth against or glorieth over Judgement Jam. 2.13 it is of his mercy that we are not consumed Lam. 3.22 if he should deal with us in strict justice Et delicta nostra ad calculos vocare there were no abiding by it Psal 130. 143. Yea many a time turned he his anger away With patience and pity he overcame their provocations although they tempted him ten times that is very often Numb 14.20 And did not stir up all his wrath Heb. he multiplied to turn away his wrath Strenue curavit ut cohiberet iram suam he let fall some drops of his wrath but would not shed the whole shower of it Vers 39. For he remembred that they were but flesh i. e. Frail and feeble full of sin and misery See Gen. 6.3 altogether unable to grapple with Gods wrath A wind that passeth away c. Et in suis reciprocationibus evanescens For Winds neither return thither whence they blow nor yet pass from one coast to another but are wasted in the middle of the World by the force of the Sun and by their own motion as Aristotle concludeth in his Discourse concerning Meteors Now what is man saith Nazianzen but soul and soyl breath and body a puffe of Wind the one a pile of Dust the other no solidity in either Vers Exclamatio paâ—hetica 40. How oft did they provoke him in the Wilderness Ten times at least in the first two years Num. 14. 19. What then in all the rest Quis fando possit enacrare tot rebelliones From the very day they came out of Aegypt they were alway contending against the Lord as Moses telleth them when he was taking his leave of them Deut. 31. And grieve him in the Desart Where they were at his mercy and at his immediate finding Vers 41. Yea they turned back and tempted God They did it afresh and after some resolutions and short-winded wishes of doing better And limited the holy one Designarunt they prescribed to him and set him his bounds which he must not pass as Popilius the Roman Embassadour drew a Circle round about King Antiochus and bade him give answer ere he stirred out of it for he would be put off no longer Now God is limited when as either his power is questioned as vers 20. or his will circumscribed as if he were bound to serve mens lusts or means appointed him whereby hee must work and not otherwise Vers 42. They remembred not his hand Forgetfulness is the root of rebellion and of all vice Seneca as the Genevists well note here Eaten bread is soon forgotten Nihil citius senescit quam gratia Nor the day when he delivered them viz. From Pharaoh but so soon as they had sucked the Honey they despised the flower Vers 43. How he had wrought his signs in Aegypt That Stage of Wonders See vers 12. In the field of Zoan A great City in Aegypt whereof read Es 19.11.13 30.4 Ezek. 30.14 Josephus Antiq. lib. 1. cap. 9. See vers 12. Vers 44. And had turned their rivers into bloud c. Seven of those Ten Plagues of Aegypt are here instanced to aggravate the forgetness and perfidy of the Israelites Good-turns aggravate unkindnesses and out offences are increased by our obligations And their flouds that they could not drink Vsque adeo ut aqua potabiles totam alioqui stagnantem Aegyptum deficerent
said as here super leonem aspidem ambulabis c. Vers 14. Ardet me am plexus est me Because he hath set his love upon mee c. Because he cleaveth unto mee and acquiesceth in mee Thus God is brought in speaking toward the close of all for greater assurance Aben-Ezra saith it is the speech of God to his Angels I will set him on high because he hath known my name And hence it is that his heart is so set upon mee They that know Gods name will surely trust in him Psal 9.10 Thy name is as an ointment poured out therefore do the Virgins love thee Cant. 1.3 But unkent unkist as the Northern Proverb hath it men therefore care not for God because they know not his excellencies Vers 15. He shall call upon mee This is an indispensable duty and will be chearfully performed by those that know and love the Lord. I will deliver him c. As he did David Joseph Daniel and others Vers 16. with long life c. he shall have enough of this life present even to a satiety and Heaven in the end The Hebrews call this Psalm Canticum de accidentibus When Beza came first to the reformed Church hee found them singing this Psalm and was greatly encouraged PSAL. XCII A Psalm or song for the Sabbath day The Sabbath in the Hebrew hath its name from resting and is near allied to two other words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first whereof signifieth to sit still and second to worship and give praise On this day they met for works of Piety as sacrificing reading and expounding the Scriptures praying singing as here c. and of mercy Matth. 12 2-7 8 11 12. And this Psalm treating of Gods great Works was purposely set for a Canon of sanctifying that day called by the Jews the Queen of dayes in praise whereof before and after meat they daily say certain verses Vers 1. It is a good thing to give thanks unto the Lord And the Sabbath-day is a good time to do it in for then as Kimchi here noteth men are at leisure and liberty to do it most solemnly the better day the better deed And to siâ—g praises unto thy name The Psalmist common ends it and presently sets upon the doing of it So Psal 122.6 7. he no sooner bids pray for the Peace of Jerusalem but himself prayes Peace be within thy walls c. Vers 2 To shew forth thy loving kindness in the morning Every morning that God may have the first fruits of the day but especially on the Sabbath-morning when we awake and rise ad quietem ad delicias animi corporis as Kimchi here hath it The Jews blesse God at the Sabbaths comming in and going out And thy faithfulnesse in the night Breaking our sleep for that purpose yea we must be in the fear of the Lord all the day long Prov. 23.17 how much more on the sabbath-Sabbath-day then our whole work must be to be ravished in spirit doing no work but such as whereby we either blesse God or look to receive a blessing from God none but such as wherein we would the Lord should find us at his comming which Lactantius saith will be on the sabbath-Sabbath-day Vers 3. Upon an instrument of ten strings c. This was part of the Jewish pedagogy and teacheth us to use all lawfull means to inforce our selves to that whereunto we are so dull and backward Vers 4. For thou Lord hast made mee glad c. And I will improve this chearfulnesse to thankfulnesse Jam. 5.13 On the Sabbath we ought solummodo spiritualibus gaudiis repleri to be filled with spiritual joyes only saith the Councill of Paris held Anno 820. I will triumph in the works of thy hands sc The works of Creation Administration but especially of Redemption Vers 5. O Lord how great are thy works Surely so great that I cannot utter then and must therefore thus vent my self by an exclamation Expleri mentem nequeo ardescoque tuendâ— Virgil. And thy thoughts are very deep Here then we must do as those Romans did who when they found a Lake the depth whereof was unknown they dedicated it to Victory Cry O the depth and there rest us Vers 6. A bruitish man knows not A sottish sensualist who hath his soul for salt only to keep his body from putrifying as we say of swine he takes no knowledge of Gods great works but grunts and goes his wayes contenting himself with a naturall use of the Creatures as beasts do Vers 7. When the wicked spring as the grass c. This the fool admireth calling the proud happy c. Mal. 3.15 and not considering that that proud grass shall be mown down and that flourish shall soon perish It is that they shall bee destroyed for ever Not grow again as mown grasse doth Exoriuntur ut exurantur It is but as Hamans banquet before execution Vers 8. But thou Lord art most high c. q.d. Flourish the wicked never so much shoot they up never so high thou art higher and in the thing wherein they deal proudly thou art above them Exod. 18.11 Vers 9. For loe thine enemies c. The Psalmist by this demonstrative particle Loe points to it as it were with the Finger as a thing most evident and undoubted Shall be scattered Disparant se dissiliunt dispart themselves Vers 10. Like the horn of an Unicorn Which is very fair hard and well lifted up See Numb 23.26 I am in good plight I shall be anointed T is well for the present and it will be better hereafter Vers 11. Mine eye also shall see my desire on mine enemies Or on mine observers who watch for my halting Vers 12. The Righteous shall flourish like the Palm A tree that groweth not in these cold climats but where it doth is noted for tall constantly green long-lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. sweet firm straight c. Nititur in pondus palma cousurgit in altum Quo magis premitur hoc mage toll it onus Alciat Emblem Though it hath many waights at the top and many snakes at the bottom yet it still faith Nec premor nec perimor Like a Cedar Not like grasse as the wicked do Verse 7. Vers 13. Those that be planted Having taken deep root there Hypocrites are only thrust in as a stake into the earth Mnason was an old Disciple Andronicus and Junia were in Christ before Paul â—om 16.7 and therefore of note among the Apostles for well rooted and fruited In the Courts of our God In Christ and under the ordinances Vers 14. They shall still bring forth fruit in old age Quantumvis veteres non veterascent though old yet they shall retain their former vigour and verdure and be like that Persian tree in Theophrastus that at the same time doth bud blossom and bear fruit pullulantes succulentae They shall be fat and flourishing Vividi
penned by David for private use but for publick Assemblies to be sung by the Congregation on the Sabbath and such like times It may very well be that they began their morning Sacrifice with this Psalm as the Latine Church also afterwards did their Mattens or Morning Service Let us make a joyful noyse With a clear and loud voyce as of a Trumpet singing with grace in our hearts unto the Lord. Vers 2. Let us come before his presence Heb. Prevent his face be there with the first Let us go speedily I will go also Zech. 8.21 Let praise wait for God in Sion Psal 65.1 Rabbi Gaon Praveniamus ante diem judicii Let us make haste saith he to do it before the Day of Judgement and lest we be taken with our task undone Others let us anticipate his face that is prepare our hearts at home before we come into the publick or let us give thanks for mercies already received that we may make way for more With Psalmes Oratione prorsà vorsâ Vers 3. For the Lord is a great God Understand it of Christ as the Apostle also doth Heb. 3. 4. 1 Cor. 10. Above all Gods Whether reputed so or deputed as Kings Vers 4. In his hand are the deep places Heb Searching that is much searched aster but sound to be unsearchable A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vo'ucris volan in altum R. Solom The strength of the hills Heb. The heights such as will sport a bird to get to the top of them Depths and heights are his Vers 5. The Sea is his c. Canutus confuted his Flatterers who told him that all things in his Dominions were at his beck and check by laying his command on the Sea Hen. Huntingâ—on to come up no higher into his Land but it obeyed him not And his hands formed the dry land Worship him therefore Rev. 4. Vers 6. O come let us worship and fall down With our whole bodies prostrate on the ground Kimchi our hands and feet stretcht out The Jews gesture of adoration at this day is the bowing forward of their bodies for kneeling they use none no more do the Graecians neither stir they their Bonnets in their Synagogues to any man Spec. Eur. but remain still covered The Lord our Maeker Who hath not only created us but advanced us as hee did Moses and Aaron 1 Sam. 12.6 Vers 7. The people of his pasture Whom he turns not out into Commons and Fallows but feeds among Lillies Cant. 2.16 And the sheep of his hand His Cades brought up at hand eating of his meat and drinking of his cup and lying in his bosome as Uriahs Ewe-Lamb did 2 Sam. 12.3 To day if ye will hear his voyce i.e. Whiles the day of grace lasteth which is not long 2 Cor. 6.2 Qui paenitenti veniam spofpondit peccanti crastinum non promisit saith Gregory Vers 8. Harden not your hearts by unbeleef and the deceitfulness of sin Heb. 3.12 13. which gradually obfirmeth the heart against God As in the provocation As your fathers did at Massah and Meribah be not you as good at resisting the Holy Ghost us they were Act. 7.51 Vers 9. When your Fathers tempted mee The times all along the wildernesse Num. 14 2â— though They saw my works Both mercies and judgements Psal 98.8 yet they were refractory and unmalleable Vers 10. Was I grieved Litigavi vel cum taedio pertuli That do erre in their hearts Wandering though not so wide as to misse of Hell They have not known viz. practically and savingly Vers 11. Vnto whom I sware When put past all patience Patientia lasa fit furor If they enter c. This God sweareth cum reticentia to shew how greatly hee was incensed PSAL. XCVI VErs 1. O sing unto the Lord a new song For this new mercy of the Ark now brought into Jerusalem from the house of Obed-Edom I Chron. 16.23 but especially of Christ typified by the Ark who should bee preached unto the Gentiles beleeved on in the World received up to glory I Tim. 3 16â— Sing unto the Lord all the earth Which they could not do aright till they had heard beleeved and were sealed Ephes 1.13 Unbeleevers can have no true notion of God but as of an enemy and therefore all their verball praises are but a black sanct is suitable to such Saints Vers 2. Sing unto the Lord c. David was at this time full of affection and exultation of Sprit insomuch as Michal mocked him for it 1 Chron. 15.29 and thence this heap of holy expressions to the same purpose Out of the abundance of the heart the mouth speaketh Shew forth his salvation Evangelize Preach the Gospel of salvation by Christ see Psal 40.10 2 Sam. 18.18 Isa 61.1 where the same word is used Form day to day Other news delights us only at first hearing but the good news of our redemption is sweet from day to day ac si in eodem die redemptio fuisset operata saith Kimchi here as if it were done but to day Tam recens mihi nunc Christus est saith Luther ac si hac horâ fudisset sanguinem Christ is now as fresh unto mee as if he had shed his blood but this very hour Vers 3. Declare his glory Hob. Sâ—pher it up in the particulars that God be no loser by you His wonders among all people There is a world of wonders in the work of mans redemption by Christ and all other mercies meet in this as the lines in the center streams in the fountain Vers 4. For the Lord is great Vere magnus est Christianorum Deus said Calocerius an Heathen he is omni laude major merito mituendus saith David here and elsewhere often Sound out therefore and send abroad his worthy praises the others may hear and fear Vers 5. For all the Gods c. Deunculi deastri Those petty Gods those dunghill-deities of the Heathens are nullities indeed they are Devils and those Idolls were their receptacles and as it were their bodies from whence in some places they gave oracles but were silenced at Christs comming in the flesh to the great amazement of their superstitious worshipers But the Lord made the Heavens With singular artifice Heb. 11.10 Clem. Aleâ— Paid l. 1. c. â—â— using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every engine of wisdome Vers 6. Honour and Majesty are before him These are his Harbingers and they go often coupled as Psal 21.45.111.145 Job 40. c. By the former seemeth to be meant outward port and splendour by the latter inward reverence and respect following thereupon Strength and beauty are in his sanctuary Gods glory shineth more in his Church than in all the World besides Vers 7. Give unto the Lord See Psal 29.1 2. One rendreth it Tribuite ponderose unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onus pondus portate to shew that our praises of God should bee ponderous and substantiall Vers 8. Give
It is in mercy and in measure that God chastiseth his Children It is his care that the Spirit fail not before him nor the soules which hee hath made Isa 57.16 If his Child swounds in the whipping God le ts fall the rod and falls a kissing it to fetch life into it again Vers 19 Open to mee the gates of Righteousnesse So the gates of the Sanctuary are called because holinesse becommeth Gods house for ever to keep out the prophane Porters were appointed See 2 Chron 23.19 and such were the Ostiarii in the primitive Church their word was Canes for as Dogs out of doces See Reve. 22.15 Prosper Vers 20 This gate of the Lord Some make the former verse the request of the people and this to bee Gods answer thereunto Others make that to bee Davids speech to the 〈◊〉 and this their answer q.d. This beautifull gate is fit to bee opened to the Lord alone if others enter they must bee righteous ones only and that to praise him 〈◊〉 which the Righteous shall 〈◊〉 scil With Gods good leave and liking Others may haply thrust into the Church but then God will say Friend how camest thou in hither who required these things at your hands who sent for you O Generation of Vipers who hath forewarned you to flye from the wrath to come The Sacrifice of the wicked is abomination how much more when hee bringeth it with a wicked mind Prov. 21.27 Vers 21 I will praise thee for thou hast heard mee Luther rendreth it because thou hast humbled and afflicted mee but withall thou art become my salvation Vers 22 the stone which the builders refused David and the son of David were by those who seemed to bee somewhat laid aside and sleighted as abjects and refuse ones but wisdome was ever justified of her Children Is become the head-stone of the corner Lap is dratonus sive frontatus whereby the Church is supported as the sides and weight of a building are by a Principall binding corner-stone against all blasts Vers 23 This is the Lords doing That David should ever come to the Kingdome that Christ should so bee raised from the lowest ebbe of humiliation to the highest tide of exaltation this is a wonder of wonders a matchlesse miracle And it is marvellous in our eyes As all Gods works are to those that have spirituall senses habitually exercised but especially the great work of mans Redemption by Christ Vers 24 This is the day which the Lord hath made The Queen of dayes as the Jews call the Sabbath Arnobâ—us interpreteth this text of the Christian Sabbath others of the day of salvation by Christ exalted to bee the head-corner-stone in opposition to that dismall day of mans fall Wee will rejoyce Or Let us rejoyce Dull wee are and heavy to spirituall joy and are therefore excited thereto Vers 25 Save now I beseech thee Hosanna as Mat. 21.9 an usuall acclamation of the people to their new Kings Send now prosperity God will send it but his people must pray for it I came for thy prayers Dan. 10. Vers 26 Blessed bee hee that commeth Blessed bee Christ Scultet Annal. Vivat Christus ejusque insignia said John Clark of Melda when for declaring against the Popes indulgences hee was burnt in the forehead with a hot Iron Wee have blessed you out of the house of the Lord Thus say the Priests to the people Ministers must blesse those that bless Christ saying Grace bee with all them that love our Lord Jesus Christ in sincerity Ephes 6.24 as if any do not let him bee Anathema Maranatha 1 Cor. 16.22 Vers 27 God is the Lord who hath shewed us light By giving us the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4.6 hee hath brought us out of darkness into his marvellous light 1 Pet. 2.9 Binde the Sacrifice with cords Make them fast there till the Priests shall have time to offer them Spare for no cost in shewing your thankfullness for Christ and his benefits Some render it Obligate solennitates in frondosis Austin hath it in confrequent at ionibus Vers 28 Thou art my God and I will praise thee The people are taught to say thus and the Greek Arabick and Latine translations repeat here vers 21. I will praise thee for thou hast heard mee and art become my salvation People can never be sufficiently thankfull for their salvation by Christ It is their duty and should be their desire Vers 29 O give thanks unto the Lord c. Repetit proaeâ—iâ—â— pro Epiloge See vers 1. PSAL. CXIX VErs 1 Blessed are the undefiled Pindarus and other Poets had their Ogdaades or Octonaries Lib. 4. Biblioâ—â— This Alphabeticall Poem as Sixtus 8 〈◊〉 calleth it is Davids doubtlesse though it hath no title to shew to much written in the dayes of his banishment under Saul and far more worthy to bee written in letters of gold than Pindâ—â—â— seventh Ode which that prophane fellow Politian preferred before any Psalm of David the sweet finger of Israel How much better his Coâ—â—◠〈◊〉 Jacobus Furnius who translated this Psalm into Greek and Latine verses 〈◊〉 many Octonaries and beginning each verse thereof with the same letter after the manner of the Hebrew composure which is very artificiall both for the excellency of the matter and for the help of memory The Jews are said to teach it their little ones the first thing they learn wherein they take a very right course both in regard of the heavenly matter and plain stile fitted for all capacities David in his troubles especially was a man much in meditation of Gods word and here hee giveth us in his thoughts of it When a book is set forth verses of commendation are oft prefixed David seemeth to set this divine Psalm as a Poem of commendation afore the Book of God mentioning it in every verse unlesse it bee one only verse 122. under the name of Testimonies Laws Statutes Word Judgements Precepts c. Who walk in the Law of the Lord Who walk towards Heaven in Heavens way avoiding the corruptions that are in the world through lust 2 Pet. 1.4 Vers 2 Blessed are they that keep his testimonies Angels do so and are blessed Rev. 22.9 And that seek him Sincere ac sollicitè That seek not his omnipresence what need they but his gracious presence Vers 3 They also do no iniquity i.e. No wilfull wickednesse as do those workers of iniquity whose whole trade it is and whose whole life is nothing else but one continued web of wickednesse spun out and made up by the hands of the Devill and the flesh an evil spinner and a worse weaver They walk in his wayes Without cessation or cespitation Vers 4 Thou hast commanded us c. These are verba vivenda non legenda words to bee lived and not read only as one well saith of this whole Psalm neither is it enough that wee understand or ponder
NOw Heb. And for the former History recorded in the Chronicles is continued by Ezra that ready Scribe and perfect in the Law Chap. 7.6 Yet not so prompt or perfect can I deeme him as that he should by memory restore the Bible that was burnt together with the Temple Irenae Tertuil Clem. Alexi Hieron Aug. Euseb Alsted Chron pag. 267. Acts Mon. by the Babylonians And yet that was the opinion of many Ancients grounded upon some passages in that Apocryphal Esdras We reade also of one Johannes Gatius Ciphaleditanus who out of the vaine confidence of his learning and memory was wont to give out that if the Holy Scripture should be lost out of the world he would not doubt by Gods grace to restore it whole again Of Cranmer indeed a far better man and a profounder Divine it is storied that he had got most of the New Testament by heart And of Beza that being above eighty years of age he could say perfectly without book and Greek Chapter in Saint Pauls Epistles M. Leigh Aâ— not on John 5.39 In the first year Heb. In the one year The Hebrews oft use One for First So do also the Apostles in Greek Matth. 28.1 John 20.1 19.1 Cor. 16.2 Rev. 6.1 One being the first number neither was it without a mystery that Pythagoras bade his Scholars ever to have respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Moses also his saying Hear O Israel the Lord our God is one Lord Deut. 6.4 Of Cyrus Heb. Coresh so named by God above an hundred years before he was born See the like Josiah 1 Kiâ— 13.3 Isay 40.28 and so honoured by the Persians as the founder of their Monarchy that they liked the better of all that were Hawk-nosed like unto him The Persian word signifieth a Lord or great Prince as Hen. Stephanus noteth and thence the Greeks have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord and We our word Sir as some will have it Plutarch in Artaxerxes saith that the Persians call the Sunne Cyrus And it may very well be so Peacham for the Hebrews also call the Sunne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheres from its glistering brightnesse King of Persia So he had beene above twenty years before this and done many great exploits but this was the first year of his Empire of his Cosmocratie of the Monarchy translated from the Babylonians to the Persians The greatest Kingdomes have their times and their turnes their rise and their ruine when they shall live by fame onely Persia having oft changed her Masters since Cyrus remaineth a flourishing Kingdome to this day but wholly Mahometan Turk Hist â—ol 5. Which abominable superstition the Turks received from them when in the year 1030. they won that Countrey under their Sultan Tangrolipix Where it is hard to say saith mine Author whether nation lost more the Persians by the losse of so great a Kingdome Blounts Voy. into the Leu. pag. 81. or the Turks by embracing so great a vanity To this day they acknowledge the Persians better Mahometans then themselves which maketh the Turks farre better souldiers upon the Christian then upon the Persian That the Word of the Lord For it was He that spake by the mouth of his holy Prophets Luke 1.70 and his word cannot be broken Psal 31.5 John 10.35 for he is the God of Amen asthe Prophet David somewhere calleth him and all his promises are the issue of a most faithful and right Will void of all insincerity and falshood Prov. 8.8 By the mouth of Jeremy That admirable Preacher as Keckerman calleth him that most eminent Prophet as another with whose writings De Rhet. Eccles about this very restauration Daniel consulted and therehence collected that the time was come Dan. 9.2 which put him upon that heavenly prayer for he knew that Gods promises must be put in suit and and it was to him that the Angel afterwards said I came for thy word Dan. 10.14 God will come according to his promise but he will have his peoples prayers lead him This liberty here granted to the Jewes after so long captivity was the fruit of many prayers founded upon the promise Jer. 25.12 and 29.10 Might be fulfilled As indeed it was exactly by the death of Belshazzar slaine by Cyrus who succeeded him Dan. 5.30 In that night was Belshazzar slaine because then exactly the seventy years were ended So for the same reason it is noted Exod. 12.40 41. that at midnight the first-borne of Egypt were slaine because just then the four hundred or four hundred and thirty years foretold were expired So punctual is God in keeping his word It is not here as with men A day breaketh no square c. for he never faileth at his time The Lord stirred up the spirit It was the mighty and immediate work of God in whose hand are the hearts of all both Kings and Captives Lords and Losels to bring this wise and great Prince in the very first entrance into his Monarchy before things were fully settled to dismisse so great and so united a people in respect of their custome and religion and so given to insurrection as was generally held into their owne Countrey with such a faire and full Patent This was the Lords owne work and it was justly marvellous in the eyes of his people who could hardly believe their owne eyes but were for a while like them that dreame Then was their mouth filled with laughter and their tongue with singing c. Psal 126.1 2. Then was the great power and goodnesse of God in stirring up Cyrus to do this acknowledged Then also was the Kings clemency and courtesie no lesse cried up and magnified then was that of Flaminius the Roman General at Athens where for delivering them from servitude he was little lesse then deified Or that of our Queene Elizabeth who for her merciful returning home certaine Italians that were taken prisoners in the eighty eight Invasion was termed Saint Elizabeth by some at Venice Whereof one told the Lord Carleton afterwards Viscount Dorchester being there Embassadour that although he were a Papist yet he would never pray to any other Saint but that Saint Elizabeth That he made Proclamation Heb. He caused a voice to passe sc by his Messengers and Ministers The Posts went out being hastened by the Kings commandment Esth 3.15 even those Angarii The Lord Christ also proclaiming liberty to the captives and the opening of the prison to them that are bound Esay 61.1 causeth his Word to run and to be glorified to spread like a Sun-beame as Eusebius saith the Gospel did at first to be carried as on Eagles wings or on Angels wings as it was thorough all Christendome when Luther first sent forth his book De Captivitate Babylonicâ of the Babylonish Captivity And put it also in writing That it might be posted up and every where published Vox audita perit littera scripta manet
Chaldee rendereth it such as was found in Araunah that famous Jebusite 2 Sam. 24.23 with Zech. 9.7 and is a quickening Spirit in every good soul causing them to make riddance as Baruc did Nehem. 3.20 Gen. 29. Ambrose and to take long strides toward heaven as Jacob did toward Padan-Aram for Nescit tarda molimina Spiritus sancti gratia The Spirit of grace knoweth no slow paces Mantuan but is quick of dispatch Up get these Chieftains when once they hear Surge age Summe Pater as one said once to the Bishop of Rome exciting him to make warre upon the Turk And the Priests and the Levites Fit it was that these should be of the first and forwardest at Temple-work whose proper employment is was to teach Jacob Gods judgements and to put incense before him continually Deut 33.10 to wait at the Altar and to be partakers with the Altar 1 Cor 9.13 With all them whose spirit God had raised up Not of Judah and Benjamin onely those best of the Tribes and truest to their Princes and principles but also of Ephraim and Manasseh 1 Chron. 9.3 with Ezek. 37.16 17 21 22. even as many of the Israelites as were acted by Gods Spirit of judgement and of burning Isa 4.4 firing them up to an holy contention in so noble and necessary a businesse and leading them into the land of uprightnesse Psal 143.10 The fruit of this good Spirit is in all goodnesse and righteousnesse and truth Ephes 5.9 the work of it upon the sonnes of God who are led by it Rom. 8.14 is not onely an external invitation by the Word and Sacraments or a meere moral perswasion Cyrus his Proclamation here would have availed but little with this people if God had not moved their hearts but an effectual drawing of the heart whereby operating irresistibly the sinner is converted and whereby cooperating infallibly he persevereth in grace unto the very end John 6.44 This conduct of the holy Spirit we must both earnestly beg with David Psal 14.10 and as carefully observe and obey his motions as ever David did the out-goings of God in the tops of the mulberry trees 1 Chron. 14.15 for these are the sound of his goings and the footsteps of his Anointed Psal 89.51 To build the house of the Lord This was that they aimed at rather then their owne liberty Choice and excellent spirits can easily drowne all self-respects in the glory of God It was the care of those good people in Joels dayes that there might be a meat-offering and a drink-offering unto the Lord their God what-ever became of their owne Carcasses Joel 2.14 And when the daily sacrifice ceased by the tyranny of Antiochus they looked upon it as an abomination of desolation Dan. 9.27 The Jewes at this day are very earnest to be rebuilding the destroyed Temple at Jerusalem out of their blinde zeale but they have neither any Cyrus to encourage them Julian the Apostate once did in spight to the Christians but it came to nothing nor the Spirit of God to excite them to such an unwarrantable work Verse 6. And all they that were about them Both their countrymen the Jewes that thought not good to go themselves or not yet till they should see further there is none so wise as the sluggard Prov. 26.16 and others of the neighbourhood for the Egyptians may lend Jewels to the Israelites dogs may lick Lazarus his ulcers and the earth may help the woman by opening her mouth and swallowing up the stood cast out after her by the Dragon to drown her Rev. 12.16 Strengthened their hands Which else for want of such support would have hung down and their feeble knees buckled under them ere they had come to their countrey neither could they without such supplies have so comfortable carried on the work they went about For if wisdome be a defence or a shadow to those that have seene the Sunne as in the former verse and are scorched with the hear of it so is money too saith Solomon Eccles 7.12 and though Wisdome without wealth is good yet it is better with an inheritance verse 11. which is not only an ornament but an instrument of vertue When men go on Virtute duce comite fortunâ then it is well with them as it was with good Josiah Jer. 22.15 16. But Agur would not be poor lest he should be put upon ill courses Prov. 30.9 put to his shifts Poor Hagar when the water was spent in the bottle cast the childe under the shrubs Gen. 21.15 With vessels of silver with gold with goods and with beasts See the Note on Verse 4. These are things that men do not usually so easily part with to others till they needs must Euclio in the Comedian sits abrood upon his heaps and hoards and will not be drawn off Shall Nabal take his bread and his flesh and give it to those he knows not 1 Sam. 25 Misers will as soon part with their blood as their good whence the Chaldees call their money Dam that is blood Many a man shewes himself like the Cornish-chough which will steale a piece of money and hiding it in some hole will never help her self or any other with it afterwards Hermocrates being loth that any man should enjoy his goods after him made himself by his Will heir of his own goods Athenaeus telleth of one that at his death devoured many pieces of Gold and sewed the rest in his coat commanding that they should be all buried with him But these in the text seeme to have beene of the race of those Persians spoken of Isa 13.17 which regarded not silver and as for gold they cared not much for it Or if they were Proselytes to the Church then they had learned with Tyrus now also converted to give over heaping and hoarding of wealth and therewith to feed and cloath Gods poor Saints and so to furnish them for their journey to their Fathers house that they may eat sufficiently and have durable cleathing Isa 23.18 This was Gods work upon their hearts And Quando Christus magister quà m citò discirur quod decetur Augustine Whereunto may be added that Cyrus who set forth this Edict as he was an absolute Sovereigne and so his word went for a law so he was a gracious and courteous Prince it a ut Patris nomen meruerit so that he merited the name and title of Father of his Countrey and might command any thing of them And with precious things Even the very best of the best they had The word signifieth praestantissimum pretiosissimum in quocunque genere fructuum metallorum gemmarum vestium the choycest and chiefest of all kinde of commodities Such as Eleazar gave to Rebecca and her brother Gen. 24. such as Jehosaphat gave his younger son◠2 Chron. 21.3 For the purchase of the pearle of price the wise Merchant makes a thorough sale of all Barnabas parteth with his lands Zacheus with his goods Matthew
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
Arian-Bishops out of banishment to breed new broyles in the Church The Jesuites have a practice at this day of running over to the Lutheran Church pretending to be Converts and to build with them but it is onely to keep up that bitter contention that is betweene the Calvinists and the Lutherans And what ill offices they do amongst us at this day to heighten our divisions and hinder the Reformation by their wiles much ensnared and hindered good men are very sensible of The Lord detect and defeat them For we seeke your God as ye do Nay not as ye do See 2 Kings 17.32 33 34. they feared the Lord not filially but for his Lions as the old Romanes worshipped their Veiones lest they should hurt them and as the Caffrani a people in India worship Devils in most terrible figure that they may not punish them Since the dayes of Esar-haddon Sonne and successour to Sennacherib 2 Kings 19.37 grand son to Salmaneser after whom it seemes he brought a new colony into the Land of Samaria who proved deadly enemies to Gods people Verse 3. But Zerubbabel and Jeshua Jeshua would be one to keep them out though they slighted him in their application to Zerubbabel and the chiefe of the fathers verse 2. You have nothing to do with us You shall neither conquer us nor compound with us This was right Roman resolution They were wont to say of cowards in Rome that there was nothing Roman in them I can never sufficiently admire saith one the speech of blessed Luther who though he was very earnest to have the Communion administred in both kinds contrary to the Doctrine and custome of Rome yet he professeth if the Pope as Pope commanded him to receive in both kinds he would receive but in one kinde lest he should seeme to receive the mark of the Beast As for these Reconcilers and Moderatours saith another learned man were they the wisest under heaven and should live to the worlds end they would be brought to their wits end before they could accomplish this works end to make a reconciliation betwixt Rome and us They have nothing to do with us to build an house unto our God From such stand off saith the Apostle 1 Tim. 6.5 Say to them when they offer their cost and service as here Pura Deus mens est procul ô procul este profani This was one of those ancient Lawes of the twelve tables among the Romanes Impius ne audeto placare donis iram deorum Let no profane person presume to think to pacifie the gods with their pains or presents But we our selves together will build c. This the adversaries call combination conspiracy faction sedition c. See verse 13. But what saith Tertullian Cùm boni cùm probi coeunt non est factio dicenda sed curia Et è contrà illis nomen factionis accommodandum est qui in odium piorum proborum conspirant When good men get together Apol. advers gent. num 520. and hold together it is not to be called a faction but a Court. As on to'ther side they are to be counted factious who conspire against the godly as these Malignants in the Text did As King Cyrus c. They had good authority for what they did and they hold them to it Verse 4. Then the people of the land Who the nearer they came unto a conjunction with the Jewes in matters of Religion the deeper hatred they bare them Thus at this day a Jew hates a Christian worse then he doth a Pagan so doth a Turk hate a Persian worse then he doth a Christian a Papist a Protestant worse then he doth a Turk a Formallist a Puritan worse then he doth a Papist Odia Theologica sunt acerbissima Weakened the hands of the people of Judah Discouraged them all they could endeavouring to transfuse as it were a dead-palsie into their fingers that they might surcease or at least slack their paines Well might Solomon say Wrath is cruel and anger is outragious but who can stand before envie surely the venome of all vices is found in this sharp-fanged malignity And troubled them in building Heb. Kept ado about them and terrified them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was to do the work of their father the Devil that troubler of Gods Israel ad injuriam inferendam totus comparatus set upon 't to vex such as begin but to build the Tower of godlinesse and to hinder them to the utmost Verse 5. And hired Counsellours against them But good Counsellours would not have beene hired either to bolster out a bad cause or to out-face a good to justifie the wicked for a reward or to take away the righteousnesse of the righteous from him Spartian There is a notable instance of this in Papinian a Pagan Counsellour Thou mayest said he to Antoninus the fratricide command my neck to the block but not my tongue to the barre I prize not my life to the pleading of an ill cause These sordida poscinummia in the text were none such Some think they were Courtiers and Counsellours to the King such as by whom the King was even bought and sold as Aurelian the good Emperour was who might know nothing but as his Counsellours informed him This made Alphonsus King of Arragon say that Kings were herein most miserable that whereas they abounded with all things else the truth of matters they could seldome come by All the dayes of Cyrus King of Persia Who warring abroad committed the government of his Kingdome to his sonne Cambyses a light and lewd lossel easily prevailed with to hinder so good a work Even untill the reigne of Darius i. e. Of Darius Nothus say some the sonne of Artaxerxes Longimanus named verse 7. the father of Artaxerxes Mnemon Pemble But they do better in my opinion that understand the text of Darius Histaspis who succeeded Cambyses and married his sister seeking to ingratiate with the people by ratifying whatsoever Cyrus had decreed and this of the Temple among the rest See chap. 6.1 Verse 6. And in the reigne of Ahashuerosh That is of Cambyses who is also called Artaxerxes in the next verse for these two names were given to many Kings of Persia like as Pharaoh was to the Kings of Egypt as a title of honour Ahashuerosh signifieth an hereditary Prince Daniel calleth him the Prince of the Kingdome of Persia chap. 10.13 because he was Viceroy in his fathers absence Infamous he is for many lewd pranks as that he killed his brother and then his owne sister after he had first married her and made a Law that any man might do the like yet was he not so ungracious a sonne to Cyrus as our Henry the seconds eldest sonne was whom he not onely crowned King during his owne life but also to do him honour at his Coronation renounced the name of a King for that day and as Sewer served at the table For which he was thus
they be yet they must not look to be yokelesse lawlesse awlesse but to serve God with reverence and godly fear Heb. 12.28 As it is written in the book of Moses Moses then was the Pen-man of the Pentateuch and not Ezra as some have said grounding upon that Apocryphal Esdras Verse 19. And the children of the captivity So the returned captives are called First to keep still afoot the remembrance of their late misery lest they should despise the chastening of the Lord Heb. 12.5 Secondly to inmind them of that signal mercy of their returne to their owne Countrey Hence doth the Evangelist Matthew so oft mention their transportation to Babylon and rings it in the eares of his ungrateful Countrey-men Mat. 1.11 12 17. Kept the Passeover In remembrance that the punishing Angel passed over their Ancestours in Egypt Exod. 12. and for confirmation of their faith in Christ the true Paschal Lamb. Hast thou escaped a danger offer a Passeover Hath Christ delivered thee from the wrath to come keep the Feast with the unleavened bread of sincerity and truth 1 Cor. 5.8 Vpon the fourteenth day of the first moneth See Exod. 12.2 with the Note Verse 20. Were purified together Misery had framed them to unanimity See 2 Chron. 29.34 All of them were pure Ritually at least if not really And killed the Passeover i. e. The Paschal Lamb whereof see Exod. 12. with the Notes For all the children See the Note one verse 19. And for themselves For they also were sinners and needed a Saviour Heb. 7.27 That Popish Postiller was utterly out when from Exod. 30.31 32. he will needs inferre that Priests when once anointed with the holy oile were thenceforth Angels Spirits not having humane flesh or infirmities Verse 21. And the children of Israel The whole community of what Tribe soever And all such as had separated themselves Who were the better to like because not Prosperity-proselytes such as came in not a few in Solomons time but the Jewes were very careful how they received them as Josephus relateth From the filthinesse of the heathen Who had filled the Land from one end to the other with their uncleannesses Ezra 9.11 Great sins do greatly pollute To seek the Lord God of Israel To seek not his omnipresence for that none need to do sith he is not farre from any one of us Acts 17. but his gracious presence And such a seeker is every good soul Psal 24.6 This is the generation of them that seek him that seek thy face that is Jacob. Did eate Edebant id est credebant for even Christ their Passeover was sacrificed for them 1 Cor. 5.7 Verse 22. And kept the feast of unleavened bread See 1 Cor. 7.8 and Exod. 12.35 with the Notes Seven dayes This began on the fifteenth day and lasted till the one and twentieth day Num. 28.16 17. Exod. 34.25 With joy See the Note on verse 16. For the Lord had made them joyful Given them cause of joy and an heart enlarged accordingly a mind right set for the purpose Saint James his word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 5.13 shewes that all true mirth is from the rectitude of a mans minde which God onely giveth And turned the heart of the King c. It is He alone that gives favour that frameth mens opinions and affections that maketh a good mans enemies to be at peace with him To strengthen their hands As verse 8. And this did more ennoble him then all his warlike atchievements CHAP. VII Verse 1. Now after these things AFter that Zerubbabel had done his devoir in building the Altar and Temple Ezra according to the notation of his name began his and became a singular helper of the afflicted Church of God as appeareth in this Chapter and those that follow In the reigne of Artaxerxes sc Longimanus Esters sonne and the same that thirteene years after sent Nehemiah to Jerusalem Nehem. 2. whilest Ezra was yet alive Nehem. 8.1 Ezra the sonne of Seraiah That is the grand-sonne for Seraiah was slaine when Jerusalem was last taken 2 Kings 25.18 21. Verse 2. The sonne of Shallum See 1 Chron. 6.7 8 9 10. Of those two books of Chronicles this same Ezra is held to be the Pen-man and it is not improbable Verse 3. The sonne of Meraioth Here 's a great heap six of Ezra's ancestours likely for brevity sake being overskipped Verse 4. The sonne of Zeraiah c. These might be as one saith of Jesse the father of David Viri boni honesti minùs tamen clari good men but obscure Verse 5. The sonne of Aaron the chief Priest Ezra then was ex genere pontificio as those Acts 4.5 non tamen pontifex The title of chief Priest is never given unto him Verse 6. This Ezra went up from Babylon Together with many others who were moved thereunto by his example and authority He was as one saith of Tiberius imperio magnus exemplo major Paterc Great men are Looking-glasses according to which most men dresse themselves let them look to it therefore and shine as Lamps And he was a ready Scribe Or a nimble Text-man his office was to write out copies of the Law and to interpret it He wrote say some the Hebrew Bible out in Chaldee letters the same that we now call Hebrew the ancient Hebrew characters remained with the Samaritans for the use of his Countrey-men returned out of Chaldea He first ordained say others the Vowels Accents and Masoreth A great Scholar he was and excellently well seene in Scripture-learning to which all other skill is but straminea candela a rush-candle a small light that serveth but to light men into utter darknesse Be wise be learned saith the Psalmist but withall Serve the Lord with feare Kisse the Sonne c. Psal 2. Balt. Exner. Otherwise ye may be as learned as Varro that general Scholar as Albertus magnus quem nihil penitùs fugit omnia perfectè novit who knew whatsoever was knowable Bonosius as one saith of him or as Tostatus otherwise called Abulensis qui omnium scientiarum doctrinarumque arca fuit emporium saith he that writeth his life who was a living library and yet ye may perish everlastingly The Jewes called their learned men Scribes as the Persians did theirs Magi the French Druides the Indians Brachmanni c. But he that is not a Scribe instructed and instructing others to the Kingdome of heaven Matth. 13.52 shall hear Where is the wise Where is the Scribe Where is the disputer of this world Sapientes sapientèr in infernum descendent 1 Cor. 1.20 Aug. Which the Lord God of Israel had given The Moral Law with his owne immediate mouth so that he might say with Joseph Gen. 45.12 Behold your eyes see that it is my mouth that speaketh unto you the other Lawes he ordained by Angels in the hand of a Mediatour i. e. of Moses Gal. 3.19 Hence Josephus calleth the Jewish politie a Theocratie and
occurrences And as a looking-glasse is the eye of art so is the eye the looking-glasse of nature Lib 2. cap. 32. And to give us a little reviving in our bondage Not light onely but heat also by the beames of his pleased countenance which is better then life The life of some kinds of creatures is meerly in the Sun In Winter they lie for dead in Summer they revive So it is with the Saints all their comfort consists in Gods grace and favour They look unto him and are lightened Psal 34.5 he hideth his face and they are troubled their breath is taken away they die and return to their dust Psal 104.29 These captives in Babylon lay for that time as dead and buried Esay 26.19 God opened their graves and caused them to come up cut of their graves and brought them to the land of Israel Ezek. 37.13 For his favour is no empty favour It is not like the Winter-sun that casts a Goodly countenance when it shineth but gives little comfort and heat He is the Father of lights and the God of all grace and consolation c. he gives all things needful to life and godlinesse so that to have sinned against so good a God to kick against such tender bowels was a further aggravation of their sinne and so it is here used and urged Verse 9. For we were bondmen Heb. servants and so wholly and onely at the pleasure of another for a servant not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle one that moveth absolutely of himself but he is the Masters underling and instrument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly at his dispose The Saints may say all as much We were bondmen slaves to sin drudges to the devil driven about by him at his pleasure having as many Lords as lusts Tit. 3.3 and thereby exposed to a thousand mischiefes and miseries The Heathens Pistrinum the Turks Gallyes Bajazets iron Cage the Indian mines are nothing to it This we should frequently recognize and remembring that our God hath not forsaken us in our bondage but brought us from darknesse to light and from the power of Satan unto God that we might receive forgivenesse of sin and inheritance among them which are sanctified Act 26.18 we should blush and bleed in the sense of our unthankfulnesse saying as ver 14 should we again break thy Commandements c. Yet our God hath not forsaken us in our bondage As he may seem to do his prisoners of hope when he leaves them in the Enemies hand or under some pressing affliction and seemes to forget them that they may the better remember themselves But God had remembred these returned captives in their low estate for his mercy endureth for ever And had redeemed them from their Enemies for his mercy endureth for ever Psal 136. 23.24 Their sin therefore was the greater sith against so much mercy and God might justly have said unto them as Ezek. 22.20 I wil gather you in my anger in my fury and will leave you there A grievous judgment indeed for wo be unto you when I forsake you Hos 9.12 Lord leave us not Jer. 17 17. Forsake us not utterly Psal 119.8 To give us reviving See Ver. 8. To set up the House of our God and to repaire c. He reciteth and celebrateth Gods favours to that people not in the lump onely and by whole-sale as we say but entreth into particulars and reckoneth them up one by one so doth Moses Exod. 18.8 So doth David Psal 136. So must we that we may shame and shent our selves as here for our unthankfulnesse and be inrited and inciced thereby to better obedience God for this cause crumbleth his mercies unto us saith One we have his blessings by retail that we may make our utmost of them And to give us a Wall Protection and safegard as the Walles of Sparta was their Militia and the Walls of England is our Navy They had the fence of the King of Persia's favour They had also Gods providence as an hedge or wall of fire round about them Zech. 2.5 See the Note there Verse 10. And now Our God what shall we say after this q.d. We have nothing to say for our selves wherefore thou shouldst not presently pronounce against us and execute upon us the sentence of utter rejection We are even speechlesse excuselesse and must needs conclude It is the Lords mercy that we are not consumed that we are at al on this side hell it is because his compassions fail not Lam. 3.32 For we have for saken thy Commandements Better then this Ezra could not have said for himself and his people whilest he thus confesseth sin and putteth himself into the hands of justice in hope of mercy In the courts of men t is safest to say Non feci I did it not saith Quintilian But in our addresses unto God 't is best to say Ego feci miserere I did it oh be merciful unto me O God be merciful unto me Per miserere mei tollitur ira Dei Verse 11. Which thou hast commanded us by thy servants the Prophets Whose office it was to expound the Law to us and to apply it to our consciences This although they have done daily and duely yet we have not been kept within the bounds of obedience but have flown against the lights as Bats use to do and sinned presumptuously Thus he aggravateth their sin by every circumstance And this is right confession such as the School-men have set forth in this Tetrastick Sit simplex humilis confessio pura fidelis Atque frequens nuda discreta lubens verecunda Integra cordata lachrymabilis accelerata Fortis accusans se punire parata Is an unclean Land Because inhabited by an unclean people who are acted and agitated by an unclean spirit and do miserably moil themselves in the filthinesse of leudnesse which defileth a man worse then any leprosie then any jakes Mar. 7.23 Mr. Ascham School-master to Q. Elizabeth did thank God that he was but nine dayes in Italy wherein he saw in that one City of Venice more uncleannesse and licentiousnesse then in London he ever heard of in nine years With the filthinesse of the people of the Lands Those Canaanites were very Borborites shamelesse sinners before the Lord who therefore rooted them out and caused their Land when it could bear them no longer to spew them out Sin is filthinesse in the abstract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. James calleth it The stinking filth of a pestilent ulcer and the superfluity or garbage of naughtinesse Jam. 1.21 It is no better then the Devils excrement It sets his limbes in us and drawes his picture upon us for malice is the Devils eye oppression is his hand hypocrisy is his cloven foot c. Great sins do greatly pollute Which have filled it from one end to another Hath over-spred it as a deluge over-run it as the Jerusalem-Artichoke doth the ground wherein it is
these fair promisers turned back and dealt unfaithfully like their Fathers they were turned aside like a deceitful bow Psal 78.57 Look how a rotten bow though otherwise fair when an Arrow is drawn to the head and both eye and arrow is leveld to the mark yet it miscarryeth So do the desires purposes and promises that unsound hearts conceive in their afflictions and under just convictions Verse 13. Neither is this work of one day or two No more is repentance that first and continual work of every Christian Nulli reinatus â— isi poenitenti â— Tert. de poâ—n This made Tertullian say that he was born for nothing else but for repentance Surely as in a Ship there is continuall pumping and as in a Beggers coat continual piecing so in the best soul there wants not matter of daily repenting this House must be every day swept this Candle-stick every day scoured Besides some sins are past in time that are not past indeed if we dwell not in the undoing and reversing of them The best of these hereafter mentioned were to begin a new their repentance because they had not considered their marrying of strange Wives For we are many that have transgressed Heb. We have multiplyed to transgresse The comfort is that God will in like sort multiply to pardon if we return unto him that 's the expression Esay 55.7 Verse 14. Let now our Rulers of all the Congregation Our Sanedrim or seventy Seniors See Deut. 17.9 Let there be a matrimonial Consistory erected and matters in question orderly heard and determined Vntil the fierce wrath of God We must not think that he will cease pursuing us till the Traytours head be thrown over the Wall till there be a thorough reformation One Abimelech left alive may be the death of Gideons 70 sons so may one sin favoured be thine utter undoing Verse 15. Onely Jonathan the son of Asahel and Jahaziah These two Priests onely of all the company had kept themselves unspotted and so were fit to be employed in the work in hand Hier. Epist Diaconos paucitas honorabiles fecit saith Hierome of his times The paucity of good Deacons hath rendred them honourable And I do not think saith Chrysostome that among the Clergy there are many that shall be saved D. Hall Clerus Britannicus stupor mundi and yet there never wanted amongst us those dehonestamenta Cleri that might give some occasion to black-mouthed Campian to tell the World Ministris eorum nihil vilius Camp Raâ— Many of their Ministers are most base Verse 16. And the children of the captivity did so Appointed such a course should be taken And so it was a plain Plebiscitum and accordingly executed Verse 17. By the first day of the first moneth So that it was not the work of one day or two as ver 13. but of full three moneths and yet they were not slothful in that business but fervent in spirit serving the Lord. In the work of repentance take time enough dig deep enough by thorough humiliation lest the fall of the house be great The English are not sick soon enough saith One and they are well too soon This is true of their minds as well as of their bodies Verse 18. And among the sons of the Priests c. What a shame was this and a stain to their cloth These mens white ephods covered foul sinnes whereas they should have been carefull to have kept all clean as that Eleazer was of whom it is storied that he would not do any thing that might seem to be sinful because be would not spot his white head Of the sons of Joshua the son of Jozadak This good High-priest had sons none of the best White Halcyons hatch black young ones Caligula fuit optimi Viri Germanici filius Eli his sons were sons of Belial Samuels were little better and yet it is not likely that he was faulty in that indulgence for which his own mouth had denounced Gods judgements against Eli. When Cesar Borgia Duke of Valence invited his Nobility to a Feast and after Dinner cut off their heads Pope Alexander who was his Father hearing of it smiled and said his Son had served them a Spanish trick When Petro Alingi Farnesis had committed an unspeakable Violence on the person of Cosmus Chaerius Bishop of Fanum and then poysoned him he received no other Chastisement of his Father Pope Paul the third then Haec vitia me non commonstratore didicit he never learned these faults of his Father Good Joshua had better bred his children then thus to break out into an open violation of that Law which they could not but know and should have observed But God will shew that grace is by gift not inheritance and men will shew that though nourture may somewhat amend nature yet it is grace alone that can keep us within the bounds of obedience Verse 19. And they gave their hands Id est They plighted their troth and assured the assent of their hearts 2 Kings 10.15 That they would put away their Wives Though as dear to them haply as was George Carpenters Martyr burnt at Munchen in Bavaria My Wife and Children said he are so dear unto me that they cannot be bought from me for all the riches and possessions of the Duke of Bavaria but for the love of my Lord God I will willingly forsake them Act. Mon. 806. Let us do so by our dilecta delicta our dearest and most delicious sins They offered a Ram of the Flock This shewes that they sinned against knowledge for for a sin of ignorance the oblation was not a Ram but a goat Verse 44. And some of them had Wives by whom they had Children Who yet for all that were put away together with their children ver 3. The Hebrew hath it thus And there were of them Women they had put forth sons or exposed their sons to do as they might or to be disposed of by the Judges as that good Woman who told Bonner Act. Mon. that if he burnt her she hoped he would keep Faith Hope and Charity those were the names of her three daughters No by my troth will not I quoth the Bishop I le meddle with none of them A COMMENTARY OR EXPOSITION Upon the BOOK of Nehemiah CHAP. I. Ver. 1. The words of Nehemiah OR The deeds for he was good at both so a singular comfort to his Country-men according to the notation of his Name Nehemiah Id est The comfort or rest of the Lord. Here-hence also some inferre that Nehemiah himself was the Pen-man of this Book and not Ezra as the vulgar Latine So did Alexan der Severus and M. Aurelius Emperours and many ancients would have it like as Julius Caesar wrote his own acts and by a more modest Name called his book Commentaries and not Histories yet did it so well ut praerepta non praebita facultas scriptoribus videatur said Aulus Hirtius that
of all He of his own accord without any Monitour is wont to aid us The eyes of the Lord are upon the righteous and his eares are open to their prayer Psal 34.15 That thou mayest hear the prayer of thy servant If not secundum voluntatem yet ad utilitatem but usually God answereth his servants prayers fitting his mercy ad cardinem desiderii Aug. Confess l. 5. c. 8. as here and letting it be unto them even as they will Which I pray before thee now day and night Christ requireth his servants and suppliants to pray and not faint Luke 18.1 Ordinarily morning and evening without faile Extraordinarily oftner The Jewes divide their day into Prayer Work and Repast neither will they omit prayer for their meat or labour The Mahometans what occasion soever they have either by profit or pleasure to divert them will pray five times every day and upon the Friday which is their Sabbath sixtimes Vae torpori nostro how few and feeble are our prayers for our selves and for our brethren in distresse Grand Sig. Seraglio 181. who have for that cause an unanswerable action against us And confesse the sinnes of the children of Israel This He did more fully and at large then is here set downe and he fitly beginneth with Confession that having gotten off the guilt of sinne he might with more courage and comfort deprecate wrath and beg mercy Which we have sinned against thee There lay the pinch of his grief that they sinned against so good a God Both I and my fathers house have sinned Hîc igitur Lyra deliravit Lyra is out when he saith here that Nehemiah confessed his owne sinnes but onely as a member of the same body he himself being innocent Comparatively innocent he was doubtlesse but that he was not without sinne and such sinnes as he had cause to confesse to be God-provoking sinnes is clear by this very text He was sensible of his owne sinnes and of other-mens sinnes too The sinnes of our Ancestors not bewailed and disclaimed are set upon our score Dan. 5.22 Verse 7. We have dealt very corruptly Heb. Corrupting we have corrupted our selves against thee Or We have bound over our selves unto thee to be punished for our sinnes Of confessing with utmost aggravation and laying load upon our selves see the Notes on Ezra 9. And we have not kept the Commandments nor Statutes nor Judgements i. e. Neither the Lawes Moral Ceremonial nor Judicial We have broken all thy bonds and cast thy cords from us Verse 8. Remember I beseech thee the word It befalleth not the Lord to forget or remember to speak properly for all things are present with him Neverthelesse Metaphorically God is said to do both as when being provoked by the horrid sinnes of the Jews he so punished them as if he had forgotten that they were his people or that he had ever made them any promises And in this case God gives his Prophets and praying people leave to be his Remembrancers Esay 62.6 7. Ye that are the Lords Remembrancers keep not silence and give him no rest till he establish and till he make Jerusalem a praise in the earth This Nehemiah doth here most vigorously and sped accordingly Let us do likewise Cast the labouring Church into Gods everlasting armes and inmind him of his promises burden him with them Psal 119.49 as that Martyr said put them into suit they are nigh the Lord day and night 1 Kings 8.59 Say remember thy word unto thy servant whereupon thou hast caused me to trust And in the want of other Rhetorick urge this with repetition Lord thou hast promised thou hast promised c. He loves to be urged with his word to be sued upon his Bond c. The word that thou commandedst c. The threatening is also to be acknowledged Gods word as well as the promise and the uprightnesse of our hearts is to be approving by beleeving the one as well as the other Sower and sweet make the best sawce promises and menaces mingled serve to keep the heart in the best temper as Nehemiah's was Verse 9. But if ye returne unto me By sinne men do wickedly depart from God as by Repentance they return unto him and close with him And keep my Commandments Evangelically keep them for with a legal obedience none can our short legges and pursie hearts cannot hold out here And do them Or at least be doing at them do them as we can si praecepta faciamus etiamsi non perficiamus sufficit To the uttermost part of heaven That is of the earth which seemes to our eye terminated with the heaven and covered as with an half-globe Jewes are a dis-jected people to this present and a fearful instance of Gods heavy indignation against sinne Josephus saith that in his time they were grown so wicked that if the Romans had not destroyed and dispersed them without doubt either the earth would have swallowed them up or fire from heaven have consumed them Yet will I gather them from thence Else not Gods promises are with a condition which is as an Oare in a Boat and sterne of a ship and turnes the promise another way Verse 10. Now these are thy servants and thy people And therefore thou are concerned in point of honour to see to them and to work for them as every Master will do for his servants and King for his subjects Otherwise the neighbour-Nations our enemies may possibly say as Aigoland King of Saragossa in Aragon did of whom it is reported that he long time made Charlemaine beleeve that he would be baptized 〈◊〉 And when he came for that purpose to the French Court and saw many Lazars and poor people expecting alms from the Emperours table he asking what they were was answered that they were the servants and people of God On these words he speedily returned desperately protesting that he would not serve that God which could keep his servants no better Whom thou hast redeemed by thy great power And wilt thou part with thy purchase or obscure the glory of thy conquest over the gods and people of Egypt by leaving the 〈…〉 people destitute Verse 11. O Lord I beseech thee He ends as he began see verse 5. praying in the Holy Ghost whose creature prayer is And to the prayer of thy servants Whose necessities prick them on to prayer in all places and who pray for the peace of Jerusalem uncessantly Psal 137. Who desire to fear thy name The whole life of a true Christian is nothing else but sanctum desiderium saith Austine an holy desire Willing to live honestly Heb. 13.18 wishing well to an exact keeping of Gods Commandments Psal 119.4 5. affecting that perfection which yet we cannot effect Prosper I pray thee Prosperity given in as an answer to prayer is very sweet as the cipher when it followeth the figure addes to the number though it be nothing in it selfe For I was the Kings Cup-bearer And so
expecteth that he shall have his prayers granted The Septuagint render it so be it or so it is The Apostle reckoneth it for a great losse when people either say not Amen to publike prayers or not heartily and affectionately as here 1 Cor. 14.16 Else When thou shalt blesse with the spirit how shall he that occupieth the room of the unlearned say Amen The Turks also when their Priest hath said his Letany such as it is make answer in manner of a shout Homin that is Amen With lifting up their hands And withall their hearts unto God in the Heavens Lam. 3.41 This Nazianzen judgeth to be optimum opus manuum the best work of the hands sc in Coelos eas extendere ad precesque expandere to stretch them towards Heaven and to hold them out in prayer This way David ennobled his tongue therefore called his glory and so men may their hands And they bowed their heads In token of the lowlinesse of their hearts These outward gestures as they issue from the fervency of a good heart so they reflect upon the affections and do further inflame them Onely note that these bodily exercises are not alwayes or absolutely necessary in Divine worship God looks chiefly at the heart and hateth all outside-service and heartlesse devotion Isa 1. and 66.3 and such as is that of the Jews at this day Their holinesse saith One is the outward work it self being a brainlesse head and soul-lesse body And the like may be said of the Papist and of the common Protestant whose body is prostrate but his soul bolt-upright within him Verse 7. Also Jeshua and Bani c. caused the people to understand the Law As the audience was great so great was the company of Preachers Psal 68.11 The people were too many to be taught by one therefore they made sundry Companies and Congregations and had several Teachers as had likewise those primitive Christians Act. 1. and 3. when once they grew numerous And the people stood in their places Heb. And the people upon their stand They kept their stations according to their divisions not shuffling or shifting from Preacher to Preacher but abiding and attending with utmost intention and retention Verse 8. Explanatè Junius So they read in the Book in the Law of God distinctly Expositè clarè vel cum expositione They read aloud and so treatably and plainely that all might know what they read Some stumble over the chapter so fast that few are the better And gave the sense Viz. by comparing place with place and interpreting one Scripture by another See the like done by St. Paul at Damascus Act. 9.22 he layd one Text to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Artificers do the several pieces of their work that they may perfectly agree the one with the other Causing the people to understand the reading Dabant intelligentiam per scripturam ipsam so Tremellius rendreth it Of the Law it may be said Et latet lâ—cet The Prophets are as so many expositours and explainers thereof they do excellently unfold and draw out that arras which was folded together before they give us Moses unveiled Search the Scriptures therefore and compare them Parallel texts like glasses set one against another do cast a mutual light like the Sun the Scriptures shew other things and themselves too Verse 9. Mr. Clarks Lives Part. 2. pag. 31. And Nehemiah which is the Tirshata Or Governour See Ezra 2.63 He had Jovianus the Emperours wished happinesse which was that he might govern wise men and that wise men might govern him And Ezra the Priest and Scribe See ver 3. And the Levites that taught the people That numerus nominum id est hominum mentioned ver 7. Men most happy in such melting hearers We now-adayes prevail as little as Bede did when he preached to an heap of stones This day is holy unto the Lord your God Your mourning therefore now is as much out of season as Sampson's Wives weeping was at her wedding All Gods worships were to be celebrated with joy Deut. 12.7 and sacrifices offered in mourning were abomination Hos 9.4 See Mal. 2.13 with the Note Mourn not nor weep Sc. Under sense of sin and fear of wrath This they were called to at another time Esay 22.12 Jam. 4 9 10. but every thing is beautiful in its season Eccles 3.3 For all the people wept when they heard the words of the Law For like cause as Josiah did 2 King 22.11 19. His tender heart was troubled and terrified by the menaces of Gods mouth uttered against his and the peoples sins Hence some inferre that it was the Decalogue together with the malediction that was now read and applied and that made them weep so fast Get thee Gods Law saith holy Bradford as a glasse to look in so shall you see your face foul-arrayed and so shameful mangy pockey and scabbed that you cannot but be sorry at the contemplation thereof especially if you look to the tag tied to Gods Law which is such Serm. of Rep. pag. 20.26 27. as cannot but make us cast our currish tayles betwixt our legges if we beleeve it But oh faithlesse hard hearts O Jezebels guests rocked and laid asleep in her bed c. Verse 10. Then he said unto them Go your way A friendly dismission We must so reproove or admonish others as that we ever preserve in them an opinion of our good will unto them for this is that sugar that sweetneth all such tarter pilles Go your way eat c One being asked whether a good man might not feed upon sweet and delicate meat eat the fat and drink the sweet even the choysest Wines and chiefest viands answered Yes except God made bees onely for fools God freely permitteth to his best children the use of his best creatures even to an honest affluence on Thanksgiving-dayes especially provided that they feed with fear and keep within the bounds of sobriety And send portions to them for whom nothing is prepared That is to the poore the fatherlesse and the widdowes Deut. 16.14 Who have not their set meales nor certain dishes but as hard fare for their holy-day chear as Christs Disciples had once for their Sabbath-dayes dinner Matth. 12.1 For this day is holy unto the Lord An holy convocation Lev. 23.24 a day of blowing Trumpets a feast-day See Zach. 8.19 with the Note A more liberal use of the creature dilateth and exhilarateth the heart and so disposeth it to thankfulnesse Jam. 5.13 Psal 92.2 3. Eat that thy soul may blesse me Gen. 27.19 The idolatrous Israëlites sat down to eat and drink and then rose up to play Gods people should much more rejoyce in the Lord when refreshed by the creatures speaking good of his Name and serving him with cheerfulnesse in the abundance of all things Deut. 28.47 Neither be ye sorry No not for your sins now least it prove a sinful sorrow See ver 9. For the joy of the Lord
is your strength Or your fortification Bernard and place of defence against sin and al the ill fruits of it Lati igitur sitis sed non securis gandeatis in Domino sed caveatis a recidivo A merry heart grounded upon a good conscience doth good like a medicine Prov. 17.22 It is as marrow to the bones as oil to the wheels as a bait by the way to a generous horse as a back of steel to a bended bow c. Surely as true gold strengtheneth the heart that Alchymy-gold doth not so doth spiritual joy much more making a man insuperable under sufferings and unsatisfiable in performance of duties It is such a precious commodity as that no good can match it no evil overmatch it It beareth all things beleeveth all things hopeth all things endureth all things as St. Paul saith of charity 1 Cor. 13. ver 7. And as a man that hath plenty of good blood and fresh spirits in his body being well-lined within as we say can better endure heat and cold c. then another that hath not so in like sort he that hath his heart full of Heaven his conscience full of comfort is in case to do and suffer much for and from God and men The peace of his conscience will appear in his countenance as Stevens did and as the Martyrs in Severus the Emperour his dayes who being released for a time seemed to come è myrotheca non ergastulo out of a perfumed palace Divinum nescis quid in valtibus ipsis praeferentes Euseb lib. 5. cap. 12. and not out of a stinking prison looking more like Angels of Heaven then men on Earth as in Eusebius relateth The crosse to such is anointed as Bernard hath it and by the joy of the Lord that oil of gladness it is made not only light but sweet not onely tolerable but desireable and delectable Verse 11. So the Levites stilled all the people Made them hold their tongues and forbear their groanes and moanes the expressions of their great grief conceived for their sins making a wayling like the Dragons mourning as the owles and saying Look away from me I will weep bitterly labour not to comfort me c. But these holy Levites did comfort them Mic. 18. Isai 22.4 and quiet them Saying Hold your peace Or S'â— Peace and be still For the day is holy And God loves not the bread of mourners for a sacrifice is like as none might come into the Court of Persia in mourning-weeds Esth 4. ver 4. See ver 9. Neither be ye grieved It seems their hearts were even leavened and sowred with sorrow as Davids was Psal 73.21 Verse 12. And all the people went their way to eat To do all that they were directed to do They had been in the Furnace of mortification and now they were willing to be cast into the mould of Gods Word and to be whatsoever the Lord would have them to be They were only his clay and wax a willing people wayting for his Law And to make great mirth i.e. All kind of honest jollity for the better exciting their hearts to true thankfulnesse Because they had understood the words Not the threatnings only to the refractary but the promises also to the penitent and obedient The Levites had taught them doubtlesse as the truth is in Jesus that God therefore threateneth that he may not punish and desireth to be disarmed Amos. 4.12 that he giveth to do what he commandeth to be done that his mercy is from everlasting to everlasting to them that fear him to them that keep his Covenant and that think upon his Commandements to do them qui faciunt praecepta etsi non perficiant that are doing at it though they are farre from perfection Psal 103.18 This was very comfortable this put into them that joy of the Lord which was their strength this more cheared them then all their good chear of their peace-offerings Verse 13. And on the second day The next day after they had heard the Law expounded but were not so well satisfied in some points or cases they follow on to know the Lord Hos 6.3 Divine knowledge is as a great Lady that will not easily be acquainted with us but upon further suit Prov. 2.3 4. Were gathered together the chief of the Fathers c. Aeneas Sylvius was wont to say of knowledge Popular men should esteem it as silver Noblemen as gold Princes prize it as pearles The Priests and Levites These Teachers of others took no scorn to learn of Ezra that perfect Scribe The wisest here know but in part because we prophesie but in part 1 Cor. 13. ver 9. that is we are taught but imperfectly and those that should shew us the way are themselves to seek to teach us to run to Ithiel the Arch-prophet as that great Wiseman did Prov. 30.1 The greatest part of those things which we know is the least part of the things which we know not as that Father saith Vnto Ezra the Scribe Who was well instructed to the Kingdome of God and no lesse ready to throw out of his treasury c. Matth. 13.52 It is said of Tacitus that he knew all that he should know of the affaires of the World and that he was primus in Historia Scalig. and that ex ejus ore nil temerè excidit Think the same of Ezra and much more he was an able Teacher of the ablest Teachers a sacred oracle a living library the argutest and accuratest of men after the Prophets as Austin is said to have been after the Apostles in contemplation and disputation Even to understand the words of the Law Which he had the day before expounded and in some passages whereof they had a desire to be better resolved and satisfied No man can possibly speak al at once or deliver the mind of God so clearly and fully but that there may be place left for Cases and Queries Verse 14. And they found written in the Law And therefore in no wise to be neglected sith there God had written for them great things Hos 8.12 Excellent things Prov. 22.20 marvellous things Psal 119.18 There is a mountain of sense hangeth upon every apex or title of it say the Rabbines who do therefore prescribe to their disciples not to write any Letter of it Schiâ—kard but by a Copy not to read it but in a clean place not to touch it but with the right hand not to carry it about him but next his heart c. That the children of Israel should dwell in Boothes See Ezra 3.4 with the Note For this the Law was clear Lev. 23.34 Deut. 16.13 But this they had not so fully observed sc by dwelling in Boothes till now that they were returned from Babylon where they had been lately and for a long time Strangers This to professe and set forth was the intent of that feast and of this rite of it of dwelling in Boothes or Bowers This is
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
they could suffer So here Verse 14. And madest known unto them thy holy Sabbath Not then first known to the Church but of old observed even from the beginning Gen. 2.3 about 2544. years before it was made known in such a solemne sort at Sinai as having been much neglected and forgotten during the Egyptian servitude So it was by the German Churches till God awakened them by the losse of Prague that first blow given them and that upon the Sabbath day which they kept no otherwise then if it had been Dies daemoniacus and not dominicus as their countrey-man Alsted complaineth and as if it had been called Sabbath from Sabbos a name of Bacchus as Plutarch dreamed And commandedst them precepts See the Note on verse 13. Verse 15. And gavest them bread from heaven Pluviam escatilem petrum aquatilem as Tertullian phraseth it God rained down Angels food and set the flint a broach and this he did for their hunger for their thirst fitting his favours ad cardinem desiderii according to their need and request Besides that their bread was sacramental whereof they communicated every day Their drink also was sacramental that this ancient Church might give no warrant of a dry Communion for they did all eate of the same spiritual meat and did all drink the same spiritual drink the same that we do at the Lords Supper 1 Cor. 10.3 4. And promisedst them that they should go in c. And the like promise he hath made of heaven to all his people Let us therefore fear c. Heb. 4.1 Let us therefore cleanse our selves c. 2 Cor. 6.1 Let us haste away in our affections Col. 3.2 Which thou hast sworne So he hath to give us heaven because he knowes how backward we are to beleeve him without such a pawne that by two immutable things Gods Word and Gods Oath which maketh his Word not more true but yet more credible we might have strong consolation Heb. 6.18 and more abundant entrance into the everlasting Kingdome of our Lord and Saviour Jesus Christ 2 Pet. 1.11 Verse 16. But they and our fathers Gods mercies have been hitherto mentioned that their sinnes might thereby be aggravated For good turnes aggravate unkindnesses and mens sinnes are much increased by their obligations It is charged upon Solomon as a foul fault that he departed from the Lord who had appeared unto him twice 1 Kings 11.9 Dealt proudly Pride is the Master-pock of the soul and the root of rebellion against God Psal 119.21 And hardened their necks As unruly beasts that will not bear the yoke lawlesse and awlesse persons that refuse to be reformed hate to be healed And hearkened not to thy Commandments But rather to the Devils whistle calling them off from better practises Verse 17. And refused to obey Heb To hearken They not onely not hearkened but refused to hear reasons why they should as having made their conclusion and being as good as ever they meant to be This is to adde rebellion to sinne this is that stubbornnesse that Ahaz is taxed of and branded for 2 Chron. 28.25 Neither were mindful of the wonders These soone grew stale to them as the Psalmist proves by their wicked practises Psal 106.13 And truly who that looketh upon our lives would ever think that God had done any wonders for us of this Nation either by sea or land either against fire-works or water-works formerly or against a viperous brood amongst our selves here alate Num. 14.4 And in their rebellion appointed a Captaine They once talked in their mad mood of doing such a thing and therefore they are here said to have done it Like as Josh 24.9 it is said that Balac arose and fought with Israel and yet the story saith no such matter But if he did not yet because he thought and talked of such a matter it was a done thing before the Lord But thou art a God ready to pardon Heb. A God of pardons One that hast set up a pardon-office where pardons for penitents lie ready sealed that the sinner may not be to seek that he may not perish in his sinnes while the plaister is in providing It is our comfort that we have to do with a forgiving sinne-pardoning God that doth it naturally Exod. 34.6 plentifully Is 55.7 constantly Ps 130.4 This should be as a perpetual picture in our hearts Gracious Doing all for us gratis ex mero motu out of his free and unexcited love And merciful All-bowels whereby he is inclined to succour them that are in misery notwithstanding their sinnes See his Non-obstante Psal 106.8 Long-suffering Heb. Long of anger that is Long ere he will be angry not hasty of spirit as Prov. 14.17 29. but wondrous patient amidst a world of provocations And of great kindnesse Exceeding propense to communicate good The Hebrew word signifies a large quantity either continued that is magnitude or greatnesse Psal 48.2 Or discrete that is multitude Psal 3.1 2. And forsookest them not That is not utterly as David prayeth Psal 119.8 and after him Solomon 1 Kings 8.57 When God forsaketh a people or person woe be to them Hos 9.12 What a terrible text is that Ezek. 22.20 I will gather you in mine anger and my fury and I will leave you there and that other Jer. 16.13 I will cast you out of this land into a land that ye know not where I will not shew you favour This last was worse then all the rest This the Prophet well knew and therefore cryed out Lord leave us not Jer. 17.17 Extingui lucem ne patiare tuam Or if thou desert us for a time yet do not disinherit us for ever If thy dereliction of us be penal Mâ—s Gerundin yet let it not be Perpetual Verse 18. Yea when they had made them a Golden Calf An ounce whereof the Jews say is still to this day in all the punishments that befall them though some of their Rabbines have the face to excuse this grosse Idolatry of their fore-fathers See Act. 7.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscat Vitulificarunt And said this is thy God Exod. 32.4 These be thy Gods It was the Serpents Grammar that first taught men to decline God in the plurall number Ye shall be as Gods Gen. 3. That brought thee out of the Land of Egypt Some of them then did mean to worship the true God in this false manner hence Exod. 32.5 there is proclaimed a feast not to the Golden Calf but to Jehovah Here then falls to the ground the Papists plea for their image-worship And had wrought great provocations Or Blasphemies 2 King 19.3 Idolatry is no better Hierome as oft as he meeteth with this Hebrew word in the book of Psalmes and that is five severall times he translateth it to balspheme Verse 19. Yet thou in thy manifold mercies Nothing else could have kept him from turning them off and saying to them as once Jephta did Judg. 11. Behold ye have
the ropes or manage the oares c. The self-seeker the private-spirited man may he be but warme in his own feathers regards not the danger of the house he is totus inse like the snail still within doors and at home like the Squirrel he ever digs his hole towards the Sun-rising his care is to keep on the warme side of the hedge to sleep in a whole skin to save one whatever become of the many From doing thus Mordecai deterreth Esther by an heap of holy arguments discovering an heroical faith and a well-knit resolution At this time There is indeed a time to keep silence and a time to speak Eccl. 3.7 But if ever a man will speak let him do it when the enemies are ready to devoure the Church as Croesus his dumb son burst out into Kill not King Croesus For Zions sake I will not hold my peace and for Jerusalems sake I will not rest c. Esay 62.1 If I forget thee O Jerusalem let my right hand forget her cunning If I do not remember thee let my tongue cleave to the roof of my mouth c. Psal 137.5 6. That noble Terentius General to Valens the Emperour being bidden to ask what he would asked nothing but that the Church might be freed from Arians And when the Emperour Niceph. upon a defeat by the Gothes upbraided him with cowardise and sloth as the causes of the overthrow He boldly replied Your selfe have lost the day by your warring against God and persecuting his people Then shall their enlargement Heb. Respiration a day of refreshing should come from the Presence of the Lord. Confer Job 9.18 At present they could hardly breath for bitternesse of spirit And deliverance arise Heb. stand up as on its basis or bottome so as none shall be able to withstand This Mordecai speaketh not by a spirit of Prophecy but by the force of his faith grounded upon the Promises of Gods defending his Church hearing the cries of his afflicted arising to their relief and succour c. Mira profectò at omnibus linguis saeculis â—â—cisque commendabilis fides saith one A notable faith indeed and worthy of highest commendation Thorough the Perspective of the Promises those pabulum fidei food of faith a believer may see deliverance at a great distance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see it and salute it as those did Heb. 11.13 What though Sense saith It will not be Reason It cannot be yet Faith gets above and sayes It shall be I descryland Italiam Italiam laeto clamore salutar Virg. But thou and thy fathers house shall be destroyed Here he thundereth and threatneth her if to save her self she shall desert the Church Mordecai's message like Davids ditty Psal 101.1 is composed of discords Soure and sweet make the best-sauce Promises and menaces mixed will soonest work God told Abraham that for the love he bare him Gen. 123. he would blesse those that blessed him and curse such as cursed him Their sin should finde them out and they should rue it in their posterity As one fire so one feare should drive out another And who knoweth whether thou art come to the Kingdom There is often a wheel within a wheel Ezek. 1. God may have an end and an aime in businesses that we wot not of nor can see into till event hath explained it Let us lay forth our selves for him and labour to be publike-spirited such as fully satisfied him No man labour can be in vaine in the Lord. to see which way we may most glorifie God and gratifie our brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil 1.20 Verse 16. Thus Esther bade them returne Mordecai this answer A sweet answer and such as fully satisfied him No mans labour can be in 〈◊〉 in the Lord. Good therefore and worthy of all acceptation is the wise mans counsel In the morning sow thy seed 〈…〉 the 〈…〉 thy 〈◊〉 for thou knowest not whether shall prosper either this 〈◊〉 that or whither they â—ath shall be alike good Eccles 11.6 Mordecai had filled his mouth with Argument and now God filled his heart with comfort Esther yields and resolves to obey him whatever come of it only she will go the wisest way to work first seeking God and then casting herself upon the King Ora labora God hath all hearts in his hand and will grant good successe to his suppliants Verse 16. Go gather together all the Jewes Great is the power of joynt prayer it stirres heaven and works wonders Oh when a Church-full of good people shall set sides and shoulders to work when they shall rouse up themselves and wrastle with God when their pillars of incense shall come up into his Presence Rev. 14.1 and their voices be heard as the voice of many waters and as the voice of a great thunder Rev. 14. What may not such thundring legions have at Gods hands Have it they will have it Coelum tundimus preces fundimus misericordiam extorquemus said those primitive Prayer-makers Rev. 9.13 the prayers of the Saints from the foure corners of the earth sound and do great things in the world they make it ring It was the speech of a learned man if there be but one sigh come from a gracious heart how much more then a volley of sighs from many good hearts together it filleth the eares of God so that God heareth nothing else And fast ye for me Who am now upon my life and for ought I know am shortly to appear before the Lord who requireth to be sanctified in all them that draw near unto him and wherein I may not look to have leave to erre twice Non licet in bâ—llo bis â—rrâ—re D. â—â—all Point therefore your prayers for me with holy fasting that they may pierce heaven and prevail Abstinence meriteth not saith a grave Divine for Religion consisteth not in the belly either full or empty What are meats or drinks to the Kingdome of God which is like himself spiritual but it prepareth best for good duties Full bellies are fitter for rest Not the body so much as the soule is more active with emptinesse Hence solemn prayer taketh ever fasting to attend it and so much the rather speedeth in heaven when it is so accompanied It is good so to diet the body that the soule may be fattened And neither eat nor drink three dayes c. That is saith Drusius two whole nights one whole day and part of two other dayes See the like expression Mat. 12 40. Others lay that in those hot countreyes they might fast three dayes as well as we two in these cold climates Tully in one of his Epistles telleth us Epist 10â— that he fasted two dayes together without so much as tasting a little water For the Romanes also and Grecians had their Fasts private and publike whether it were by a secret instinct of Nature or by an imitation of the Hebrewes Faciunt vespae favos The
had learned to preferre opportunity before time There might be some by at this first banquet whose company she liked not or she might not yet have so clear an answer in her own heart to her former prayers and therefore desireth some farther time that night to seek God whatever the reason of not putting it off till dext day was Gods holy hand was in it that Mordecai might bâ— first so greatly honoured and Hamans high Gallowes prepared Illum utiquie magiâ—â—eoâ—rum Râ—geâ— autem magis benevoliâ—â— magisque fecit attentuâ— saith Rupertus Hereby she made Haman more secure and the King more kinde and attent Verse 9. Then went Haman that day forth joyful Saeculi laetitia est impunita nequitia saith an Ancient He looked upon himself now as no lesse favoured of the Queen then of the King and was puffed up with this new honour as a bubble is with a childes blast in a walnut-shell with a little sope but it shortly after falls down again into his eyes and vexeth him And with a glad heart But he rejoyced as many more do in a thing of nought Am. 6.13 And the end of this his mirth was heavinesse Prov. 14.13 It was risus Sardonius like that of those who being stung with the Tarantula a viper in Italy die laughing and capering Or as the Dolphin that sporteth most before a storme Or as the little fishes that swimming merrily down the silver stream of Jordan fall shortly after into the dead sea Haman doubtlesse held himself now the happiest man alive as having the royalty not of the Kings care only but of the Queens too as he foolishly fancied Ps 10.3 5 6. This wicked on boasted of his hearts desire and as for all his enemies he puffed at them He said in his heart I shall not be moved I shall never be in adversity Herodotus saith of Apryes King of Egypt Pharaoh-Hophrah Jeremy calleth him chapâ— 44. that he conceited and bragged that his Kingdome was better setled to him then that any Herod l 2. either God or man could remove him yet was he afterwards taken and hang'd by his own subjects Ael var. hist l. 2. Aelian tells us that Dionysius the Tyrant thought it impossible that he should have been cast out of Sicily but it proved otherwise How suddenly were Alexâ—nder the great Conquerour and Julius Caesar the perpetual Dictator cut off Ps 118.12 and quenched as the fire of thornes Sic transit gloria mundi The worlds greatest darlings are in no better condition then the Bull that goes to be sacrificed with garlands on his head and musick before him but suddenly fells the stroke of the murthering axe But when Haman saw Mordecai in the Kings gate There he sat and would not stir an inch for Hamans greatnesse as resolute he remained not withstanding the bloody Edict now published as was Rawlins White the Martyr in Queen Maries dayes The Bishop of Landaffe pretended to pray for his Conversion after which he said Now Rawlins how is it with thee Wilt thou revoke thine opinions or no Surely said he my Lord Rawlins you left me and Rawlins you finde me and Rawlins by Gods grace I will continue Act Mon. 1415. Ibid. 1430. The heavens shall assoon fall said another as I will recant This the mad world stiles stiffenesse self-willednesse fool-hardinesse c. as was before noted but the Saints do it out of Christian courage an invincible saith and zeale for Gods cause and Kingdome That he stood not up nor moved for him No not he ne minimo quidem obsequiolo he neither moved nor muted For he looked upon him first as a vile person and therefore fit to be slighted Pal. 15.4 Next as an utter enemy to God and his people a sworn sword-man to the devil Lastly Mordecai herein shewed himself constant to his principles and to his former practice which a good man may not easily alter left all be questioned Besides should he but have any whit yielded Haman would have been thereby hardened and his pride heightened He therefore very honestly persisteth in his purpose and giveth that wretch lesse respect then ever He was full of indignation against Mordecai Full as heart could hold of hot wrath so that he gloweth like a fire-coal Et ferè crepat medius So unsatisfiable is ambition so restlesse and so vindictive Verso 10. Neverthelesse Haman refrained himselfe Much ado he had to forbeare mischieving him he was faine to force himself thereunto as the word signifieth for his fingers even itched to be having him by the eares or to be bathing in his blood This he did not haply because he durst not because Mordecai was the Kings servant his door-Keeper as 't is thought and so went under his protection It would therefore have reflected upon the King himself if he should lay violent hands on him Most sure it is that God held his hands and preserved Mordecai for further good to his Church Precious in the sight of the Lord is the death of his Saints neither will he send them to bed till they have done their work And when he came home he sent and called for his friends This had been a wise mans part if he had done it for any good purpose But as he was in an ill case to consult as being full of rage so he minded nothing but revenge and therefore advised with none but such as would say with him and thereby hasten his downfal And zeresh his wife Vt consiliariorum primam praecipuam That she was wife above her sexe See chap. 6.13 But had she been as wife as Pilates wife was She would not have given here such pestilent counsel but have warned her husband of medling with just men Have these workers of iniquity no knowledge that they eate up Gods people as they eat bread that they make account to make but a breakfast of them Psal 14.4 Verse 11. And Haman told them of the glory of his riches Favourites observing their mollissima fandi tempora get many times much wealth under Princes as did Sejanus under Tiberius Seneca under Nero that rich and wretched Cardinal Henry Beauford Bishop of Winchester and Chancellour of England in the reigne of Henry the sixth Cardinal Woolsey under Henry the eight That Haman had well-feathered his nest appears by his large offer to the King of ten thousand talents of silver c. Now riches render a man glorious in the worlds eye hence they go coupled together Prov. 3.16 and 8.18 Hence that of Labans grumbling sonnes Gen. 31.1 Quicquid non acquiritur damnum est Sen. Jacob hath taken away all that was our fathers nay not all but as avarice made Sejanus think all which he acquired not to be lost so did these losels and of that which was of our fathers hath be gotten all this glory But what were all this glory of his riches if for want of children Haman should leave it to those Quos vel
also peradventure be the custome and fashion of Persia saith Diodate Merlin noteth here that Haman maketh no mention of rewards or gifts to be conferred upon him because he had wealth enough already and desired only more honours instancing the utmost that could be done to any subject in seeking whereof he miserably failed Verse 9. And let this apparel and horse be delivered c. All must be done in amplest manner and if it had been done to himself as he desired Fortè ampliâ—â—uisset nisi vâ— riâ—as esset reâ— suspicione nâ— tiquà m careâ— Lavat what had all that been but a magnum nihil as one saith a great nothing a glorious fancie a rattle to still his ambition for a while He simple man had wrought himself into the fooles paradise of a sublime dotage like as the Spaniards have in their dream of a Catholick Monarchy divinitus debita saith one sed in Vtopia They were laughed at a good by Captain Drake and his company when they took Sancta Domingo Anno 1585. and in the Town-Hall found the King of Spaines armes and under them a Globe of the world out of which arose a horse with his fore-feet cast forth with this Inscription Non sufficit orbis Pyrrhus that ambitious King of Epirotes had the like thought but was slain at last with a tilestone thrown upon his head by a woman And a like evil end befel Caesar Borgia who in imitation of Julius Caesar would needs be aut Caesar aut nullus and soon after proved to be Et Caesar nullus Had Haman but contented himself with his present condition too good for such a Caitiffe he might have lived in the worlds account happily and have called himself as that French King did Tresheureuse thrice blessed but that insatiable thirst after honour that gluttonous excessive desire after more and more greatnesse undid him So true is that Proverb of the Ancients Turdus ipse sibi malum cacat Of the black birds dung is made the lime wherewith he is taken so out of the dung of mens sinnes doth God make his lime-twigs of judgement to take them withal To one of the Kings most noble Princes Principibus majoribus paratimis This would be no small addition to the honour of the man and splendour of the day like as it was here in England when Henry the second at the Coronation of his eldest sonne renounced the name of a King for that day and as Sewer served at the Table That they may aray the man withal Setting him forth to the greatest advantage as our Henry the sixth did when he crowned the Lord Beauchâ—mp King of the Isle of Wight and as Xerxes did Demaratus Sen. l. 6. deâ— when for honours sake he granted him to enter into Sardis the chief City of Asia arayed like himself with a straight Tiare upon his head which none might wear but Kings only Through the street of the City Of Susa that he might be seen and cried up by mamy for Honor est in honorante As the Meteor liveth in the aire so doth honour in the breath of other men Plato reckoneth it among those dei ludibria quae sursum ac deorsum sub coelo feruntur like tennis-balls bandied up and down from one to another Verse 10. Then the King said to Haman The King had no intent herein to ensnare Haman or crosse his humour but God had a hand in it for the effecting of his own ends which cannot but be ever exceeding good sith his will is not only recta but regula Make haste and take the aparel and the horse c. Here was no time left him of deliberation or liberty of contradiction dispute he must not but dispatch what was given him in charge Had he had but the least breathing-while that stepping out of the presence he might have considered with himselfe or consulted with his friends he would either have fained himself sick or found some other excuse that he might not have done his enemy this honour But God had so ordered it and the King commanded it to be done forthwith it was not therefore for Haman vel responsare velrepugnare to chat or chafe unlesse he would run the hazard of all for Where the word of a King is there is power and who may say unto him What dost thou And do even so to Mordecai the Jew This word stabb'd Haman to the heart who had run many great hazards doubtlesse to dominere in his undeserved dignities and now must perforce honour him whom he had hoped to have hanged cloath him whom he hoped to have stripped help him up to his horse upon whose grave he hoped to have danced prepare a triumph for him for whom he had prepared a tree make Proclamation before him as a Crier lead his horse as a Lacquey do all offices for him as a slave or underling Oh what a cut what a Cordolium was this to a man of his metal and making It was wonder his heart burst not as did Achitophels for pride so swelleth the soul many times that it breaketh the case the body I mean and endeth the life but this had been here to have saved the Hangman a labour But base spirits will buckle and fall down to rise crouch and creep to mount c. That sitteth at the Kings gate There you shall have him and see that you mistake him not Haman knew him well enough by his stiffenesse and stoutnesse and wished him of all the men in the world out of the world Let nothing faile of all that thou hast spoken Perquà m hoc durum est sed ita lex scripta est saith the Civil Lawyer this was an hard saying and as hard meat to Hamans stomack that would ill go down but there was no help for it himself had advised it and must therefore speedily execute it Lata negligentia dolus est sayes the Lawyer remisseness is a kinde of perfidiousnesse Excuses would have been construed for refusals delayes for denials c. Verse 11. Then took Haman the aparel c. Full sore against stomack be sure But how could he help it Thus God compelleth the devil and his limbes sometimes though against their wills to serve him and his servants Canes lingunt ulcera Lazari Saul pronounceth David more righteous then he Judas and Pilate give testimony to Christs innocency These are the servants of the High God which shew unto us the way of salvation said the Pythonisse concerning Paul and his companions Acts 16.17 And arayed Mordecai Whose heart he could rather have torne out and eaten it with salt But Courtiers are usually notable Dissemblers cunning Politicians c. How busie is Haman now about Mordecai to aray him to mount him and to attend upon him whom yet he hated and inwardly cursed to the pit of hell Cavete ab osculo Iscariotico ab officio Hamanitico Beware of men Matth. 10. Josephus telleth us that when Haman came to do these
solid and substantial Crede mihi res severa est gandium verum Beleeve me saith Seneca true joy is a severe and solid businesse that few men are acquainted with It is indeed the just mans jewel such as the stranger may not meddle with Prov. 14.13 he is flatly forbidden it Hos 9.1 The wicked mans joy is of another alloy then that of the righteous The light of a candle is fed with stinking tallow but the light of the Sun hath influence from heaven to feed it and therefore is not so soon blown out Like as together with Manna there fell a dew so together with temporal mercies and deliverances there is a secret influence of God to a spiritual heart as there was to these good Jewes and thence their so well rooted gladnesse It was such as did not only wet the mouth but warm the heart smooth the brow but fill the breast it was more inward as the windowes of Solomons Temple were wider within then without Whereas on the contrary the wickeds joy is but in the face only and not in the heart 2 Cor. 5.12 it is but the hypocrisie of mirth like a little counterfeit complexion It is but a cold armful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Lycophron said of an ill wife or as Lâ—mâ—ch's second wives name was Zillah that is the shadow of a wife so is this the shadow of gladnesse the substance is wanting And hâ—nour Heb. weight account esteem The poor Jewes formerly slighted were now highly honoured chari rari as Esa 43.4 bright and glorious as the word signifieth Job 31.26 precious and ponderous so that their name was much set by as 1 Sam. 18.30 This was the Lords own work for it is he that gives credit and fashioneth mens opinions he besides wisdom gave Solomon honour Verse 17. And in every Province and in every City Not at Shushan only where it began but thoroughout the whole Empire there was a general joy among the Jewes For albeit the worst was not yet past with them but the thirteenth of Adar is meant still by Hamans abettours to be a bloody day and this the Jewes knew well enough and therefore prepared for the encounter so that they could not be without their feares and anxieties yet the joy of the Lord was their strength Their hopes and prayers were like those of David Psal 138.8 The Lord will perfect that which concerneth us thy mercy O Lord endureth for ever forsake not the worke of thine own hands The Jewes had joy and gladnesse Gaudium in re gaudium in spe gandium de possessione gaudium de promissione Bern. gaudium de praesenti exhibitione gaudium de futura expectatione The Persians might revel but the Jewes only rejoyced See the Note on ver 16. A feast and a good day Convivium hilaria a compotation and a merry meeting such as the Saints have here in their foretasts of eternal life those sweet-meats of the feast of a good conscience so Mr. Latimer called the assurance of heaven which they have here before they come to that ful feast above This feast and good day here mentioned was but a preparation unto that in the following chapter when the warfare was accomplished and all feares removed and God said Comfort ye comfort ye my people c. And many of the people of the Land became Jewes That is they were proselyted professing the Jewish Religion and siding with them some in sincerity doubtlesse and some out of sinisterity and for self-respects because they saw the King favoured them the Queen and Mordecai were altogether of them and for them c. Mobile sic sequitur fortunae lumina vulgus Ovid. Trist l. â— So that mixed multitude Exod. 12.38 moved with miracles removed out of Egypt with the Israelites took hold of the skirts of these Jewes and said We will go with you Zech. 8.23 So in Davids dayes whilest he dealt prudently and prospered so that he became the head of the heathen a people whom he had not known offered him their service and strangers feinedly submitted themselves unto him Psal 18.43 44. The like they did in Solomons dayes as Josephus relateth as also that the people then were very careful how they received such Prosperity-Proselytes So many strangers followed the captives returning out of Babylon under the conduct of Zorobabel and many heathens joyned themselves to the Christian Congregations under Constantine the first Christian Emperour The Hunnes well-beaten by the Christians concluded that their God was the true God and received the Gospel Thus whether it be in pretence or in truth as Saint Paul hath it that people come in God is glorified and his Church amplified and the Saints therein do rejoyce yea and will rejoyce Phil. 1.18 For the feare of the Jews fell upon them So that either for love or feare they conformed to the Jewish way of worship or at least they forbare to attempt against them whom now they looked upon as Heavens darlings Whether Ahashuerus himself were drawn by the faith and piety of Esther and Mordecai to embrace the true Religion is not expressed It is hard for Princes drowned in delights to deny themselves and to yield the obedience of faith The poor receive the Gospel Mat. 11.5 the lesser fishes bite soonest the Lamb and the Dove were offered up in sacrifice not the Lion and the Eagle Not many mighty not many noble are called 1 Cor. 1.26 That this King was not converted we have ground to believe when as after this we read that in his expedition into Greece he was angry with mountaines windes rivers elements no otherwise then as if they had been men causing the sea to be beaten with three hundred stripes for battering his bridge of boats and casting a paire of fetters into it to make it know to whom it was subject Let him be what he will God made use of him for the good of his people and so over-awed the malignant Persians that they had very many of them no minde to meddle CHAP. IX Verse 1. Now in the twelfth moneth c. TThat lucky time as Haman had deemed it but was deluded by the devil the Authour of all such Arts and lots of divination Buchole to foretel future arbitrary events qui etsi semel videatur verax millies est mendax semper fallax who if he sometimes hit upon the truth yet usually cozeneth those that trust to him Thus he served Balaam the Sorcerer slain by the sword of Israel Craesus taken prisoner by Cyrus Ahab slain at Ramoth-Gilead Julian the Apostate going against the Persians Walter Earle of Athol who murthered his Master James the first King of Scots in hope to attain to the Crown Crowned indeed he was but not as his witches and sorcerers had ambiguously insinuated with the Crown of that Realme Hector Boetâ— but with a crown of red hot iron clap't upon his head being one of the tortures wherewith he ended
their lives Not one whereof was lost in this hot encounter in this sharp revenge they took off their avowed enemies This was even a miracle of Gods mercy Who would not feare thee O King of Nations c. And had rest from their enemies Or That they might have rest from their enemies who would not otherwise be quieted but by the letting out of their life-blood but would make an assault upon the harmelsse Jewes though it were to die for it so that upon the matter they were their own deathsmen besides the wilful losse of their immortal soules which our Saviour sheweth Mat 16.26 to be a losse 1. Incomparable 2. Irreparable And slew of their foes seventy and five thousand Neither was it any dishonour to them to be God Almighties slaughtermen Even the good Angels are Executioners of Gods righteous judgements as they were at Sodom in Sennacheribs army and oft in the Revelation There cannot be a better or more noble act then to do justice upon obstinate Malefactours But they laid not their hands on the prey They would not once foule their fingers therewith No godly man in Scripture is taxed for covetousnesse that sordid sin See the Note on verse 10. Verse 17. On the thirteenth day of the moneth Adar On this day they stood for their lives that they might rest from their enemies And accordingly On the fourteenth day of the same rested they i. e. the very next day after their deliverance they would not defer it a day longer but kept an holy rest with Psalmes and sacrifices of praise those calves of their lips the very next day whiles the deliverance was yet fresh and of recent remembrance This they knew well that God expected Deut. 23.21 and that he construeth delayes for denials Hag. 1.2 4. he gave order that no part of the thank-offering should be kept unspent till the third day to teach us to present our praises when benefits are newly received which else would soon wax stale and putrifie as fish I will pay my vowes now now saith David Psal 116.18 Hezekiah wrote his Song the third day after his recovery Queen Elizabeth when exalted from a prisoner to a Princesse and from misery to Majesty before she would suffer her self to be mounted in her charet to passe from the Tower to Westminster Englands Eliz. she very devoutly lifted up her hands and eyes to heaven and gave God humble thanks for that remarkable change and turn of things And made it a day of feasting and gladnesse Exhilarating and chearing up their good hearts that had long layen low with a more liberal use of the creatures that they might the better preach his praises and speak good of his name and that sith they could not offer up unto him other sacrifices prescribed in the Law because they were far from the Temple they might not be wanting with their sacrifice of thanksgiving which God preferreth before an oxe that hath hornes and hoofs saith the Psalmist Words may seem to be but a poor and slight recompence but Christ saith Nazianzen calleth himself the Word and this was all the fee that he looks for for his cures Go and tell what God hath done for thee With these calves of our lips let us cover Gods Altar and we shall finde that although he will neither eat the flesh of bulls nor drink the blood of goats yet if we offer unto God thanksgiving and pay our vowes unto the most High Psal 50.13 14. it will be look't upon as our reasonable service Rom. 12.1 Verse 18. On the thirteenth day thereof and on the fourteenth What they could not do on one day they did it on another Men must be sedulous and strenuous in Gods work doing it with all their might and redeeming time for that purpose Eccl. 9.10 On both these dayes they destroyed their enemies They did their work thoroughly Let us do so in slaying our spiritual enemies not sparing any Agag not reserving this Zoar or that Rimmon but dealing by the whole body of sinne as the King of Moab did with the King of Edom Amos 2.1 burn the bones of it to lime destroy it not to the halves as Saul but hew it in pieces before the Lord as Samuel As Joshua destroyed all the Canaanites he could lay hold on As Asa spared not his own mother as Solomon drew Joab from the Altar to the slaughter and put to death Adoniah the darling so must we deale by our corruptions ferretting and fetching them out of their lurking holes as these Jewes did their enemies on the fourteenth day that had escaped the day before Sith we must either kill them up all or be killed by them for as that one bastard Abimelech slew all Gideons sonnes upon one stone so one lust left unmortified will undo the soul And as one sinner so one sin may destroy much good Eccl. 9.18 And on the fifteenth day of the moneth they rested So shall the Saints do after death which will be the accomplishment of mortification for he that is dead is freed from sin Rom. 6.7 and filled with joy Isa 35.10 The ransomed of the Lord shall then return and come to Zion with songs and everlasting joy upon their heads they shall obtain joy and gladnesse and sorrow and sighing shall flee away Verse 19. Therefore the Jewes of the villages c. Pagani This is expounded in the next words that dwelt in the unwalled townes Such as is the Hague in Holland that hath two thousand housholds in it and chuseth rather to be counted the principal village of Europe then a lesser City Made the fourteenth day c. See verse 17. while the Jewes in Shushan were destroying the remainder of their enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Mac. 15.36 This day was afterwards called Mordecai's Holiday And of sending portions one to another See Nehem. 8.10 To the rich they sent in courtesie to the poor in charity and both these to testifie their thankfulnesse to God for their lives liberties and estates so lately and graciously restored unto them Verse 20. And Mordecai wrote these things He wrote with authority as a Magistrate say some that the Jewes should keep these dayes with greatest solemnitie He wrote the relation of these things before-mentioned say others as the ground of this annual festivitie Or else it may be meant more generally that Mordecai was the Pen-man of the Holy Ghost in writing this whole book of Esther as was before hinted And sent letters unto all the Jewes both night and farre Propinquis longinquis that they might all agree together about the time and manner of praising God and so sing the great Hallelujah See 2 Cor. 1.11 2 Chron. 20.26 27 28. Psal 124.1 2. and 126.1 Psal 136. penned for a recorded publike forme to praise God among the multitude Psal 109.20 and in the great Congregation Psal 22.22 25. David would go into the presses of people and there praise the Lord Psal 116.18
the better relish their deliverance as Sampson did his honey-combe which he found by turning aside to see the lion he had escaped Every man was to consider his own share in the publick safety as the people did at Solomons Coronation and to be particularly thankful This would fortifie his faith feed his hope nourish his joy further his obedience Verse 29. Then Esther the Queen c. See chap. 2.15 Mordecai had written thus before now for more authority-sake and to shew her forwardnesse to further so good a work Esther joyneth with him not for a name or out of an humour of foolish forth-put ting but out of an holy zeal for God and a godly jealousie over her people lest they should hereafter slight or slack this service And indeed the Jewes Chronicle called by them Sedar olam Rabbah telleth us that this letter of Esther was not written Anna sequent conâ—igit quod icriptuâ— est Esth 9.29 Sed. Ol. c. 29. till a yeare after Mordecai's first letter when those dayes of Purim haply began to be neglected and intermitted She might therefore well say as Saint Peter did afterwards This second Epistle beloved I now write unto you in both which I stir up your pure mindes by way of remembrance 2 ep 3.1 True grace in the best heart is like unto a dull sea-coalefire which if it be not sometimes righted up will of it self go out though there be fuel enough about it This good Queen was no lesse active in her generation then before had been Miriam Deborah Bathsheba c. and after her were Serena the Empresse Sophia Queen of Bohemia a Hussite Queen Katherine Parre the Doctoresse as her husband merrily called her somtimes and that matchlesse Queen Elizabeth whose Sunny dayes are not to be passed over sleightly saith one without one touch upon that string which so many yeares sounded so sweetly in our eares without one sigh breathed forth in her sacred memory Oh what an happy time of life had that famous light of our Church Mr. William Perkins who was borne in the first yeare of her reign and died in her last yeare And Mordecai the Jew These two joyned together to adde the more force to the Ordinance Wrote with all authority Heb. with all strength viz. of spirit and of speech of affection and expression To confirme the second letter Lest for fear of the friends of such as they had slain the Jewes should be slack in observing this feast of lots Verse 30. And be sent letters to all the Jewes Tremellius readeth it Which letters Mordecai sent to all the Jewes scil as Monitours and Remembrancers To the hundred twenty and seven Provinces Among and above the rest to Judea which was one of that number With words of peace and truth i.e. premising words of prosperity and settlement saith Tremellius or promising them peaceable enjoyment of the true Religion liberty of conscience rightly so called Or praying that they may follow peace with all men and holinesse without which no man shall see the Lord Heb. 12.14 Or he sent letters full of courtesie and truth that is of unfeined courtesie as Vatablus senseth it For there is a cut-throat courtesie such as was that of Joab to Amasa of Judas to our Saviour of Julian the Apostate to Basil when he wrote unto him but not with words of peace and truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 31. To confirme these dayes of Purim That they might by no manner of means be neglected but that renewing their resolutions and their reasons for the same they might remain constant and firme and peremptory in well-doing cleaving to God with full purpose of heart and sitting close unto the Lord without distraction 1 Cor. 7.35 And as they had decreed for themselves Heb. for thâ—in soules for the soule is the man and the greatest thing in the least compasse is a good minde in a mans body The matters of the fastings and their cry Heb. the words of fasting c. that is the vowes they then uttered when they fasted and cried that if God would hear and help them they would not faile to praise him in all best manner Now therefore sith the vowes of god were upon them they should by keeping these dayes offer unto him thanksgiving Aben-Ezra and pay their vowes unto the most High Some think that the fasting and crying here mentioned referreth to those in Zechary chap. 7.5 in remembrance of the desolation of Jerusalem that as they fasted then so they should feast now God having fulfilled his promise there made of turning their fasting into feasting and added Therefore love the truth and peace chap. 8.19 confer Mordecai's words of peace and truth supra verse 30. Verse 32. And the decree of Esther confirmed c. Dux foemina facti Money was coined in the yeare eighty eight in honour of Queen Elizabeth with that Posie inscribed The like may be here said of Queen Esther yea we may adde that in the Gospel spoken concerning another Where ever this history shall be read in all the world this that she hath done shall be spoken of to her eternal commendation And it was written in the book Tremellius rendreth it thus When therefore the Edict of Esther had confirmed these things it was written in this book Lyra and others thus She requested the wise men of that age that they would reckon this History for holy Writ If it be meant of any other publike record which the Jewes then had it is lost as are likewise some other pieces which never were any part of the holy Scriptures for God by his Providence ever took care and course that no one haire of that sacred head should fall to the ground That unsound conceit of Pellican here is by no meanes to be admitted viz. That this latter part of the chapter from verse 25. to the end came from the pen of some other man not guided by the Spirit of God and that because here is no mention made of praising God at this feast or stirring up one another to trust in him For we know that all Scripture is of divine inspiration and it is to be presumed that those things were done at such solemnities though it be not recorded in each particular CHAP. X. Verse 1. And the King Ahashuerus laid a tribute c AN extraordinary tribute to maintain warre against the Grecians who uniting together were then grown potent and formidable To enable himself therefore the better against them Xerxes gathered money the sinews of warre but lost the affections of his subjects the joynts of peace He became hereby ill beloved of all sorts and far a lesse King by striving to be more then he was And hence haply one letter of his name is lost here for the Masurites tell us Drus in loâ— that in the ancient Copies he is written not Ahashuerus but Ahasres without a Vau. And upon the Isles of the sea Judea was an Isle Isa 20.6 but not
was but the stage of mâ—â—ability and that Omnia sunt homiâ—â—◠〈…〉 filo Et subito casu quae â—â—lâ—ere râ—unt Verse 4. And his sons went and feasted in their houses They were of ripe years and although unmarried yet had they their several houses to dwell in This declareth not onely the wealthiness of the Family but also the good Order and Government thereof as 〈◊〉 observeth Their orderly intercourse of friendly feasting one another shews their mutuall love to 〈◊〉 and agreement by this means testified and 〈◊〉 For wine hath as 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an attractive power 〈◊〉 it to 〈◊〉 and â—eep friendship and from the drinking of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 used for a 〈◊〉 hath 〈…〉 We may not think that they did thus every day aâ— that 〈…〉 their 〈…〉 they had been better bred and they observed this order with great modesty and discretion They went and feasted that is they did it readily and cheerfully that brotherly love might continue for Fratrum quoque gratia raraest The Divel doth what he can to cast a bone betwixt brethren to make those that should love most dearly to hate one another most deadly See this â—â—â—â—plified in Câ—iâ— and Abel Esau and Jacob Joseph and his Brethren Joram and his Romulus and Remus Caracalla and Geta Robert and 〈◊〉 the two sons of William the Conquerour Polynices and Eteecles c. And when such are once 〈…〉 saith Solomon is harder to be woâ— then a strong City and their contentions are like the barres of a Castle which being strong will 〈…〉 Prov. 18.19 All good means therefore must be used to prevent them and to preserve that unity and unity which the Psalmist doth so 〈…〉 concludeth that there God commandeth the blessing and 〈…〉 that is constant happinesse 〈◊〉 in and by a blessâ—d Posterity The number of two hath been accounted 〈◊〉 because it was the first that departed from Unity And sent and 〈…〉 That their number and amity might be complete This was no 〈◊〉 joy to 〈◊〉 that his children were so kind one to another It is 〈…〉 that which was denyed to Abraham and Isaac though fathers onely of two children to Jacob also and Samuel and David Constantine the great 〈◊〉 many others whose children through ambition pride 〈…〉 may at deadly send among 〈…〉 that the Sisters kept not with their 〈…〉 which was both more seemly and more safe as also more agreeing with maidenly 〈◊〉 Neither is it said that 〈…〉 not ever â—oldly to the 〈…〉 honest disposition Verse 5. And 〈…〉 of their feasting were gone about Such was his holy care of them and jealousie over them that he would deferre the work no longer as knowing that sin will ranâ—â—e in the conscience and harden the heart like poyson in the body it must be quickly cast up ere it get to the vitals That Job sent and 〈…〉 them Though they were grown up yet he kept them in awe as appears by his command to sanctifie themselves against the sacrifice Vt se parent purgent So did not Eli but honoured his untoward sons above God even then when those lewd losels kick'd at his sacrifice and at his offering which he had commanded in his habitation 1 Sam. 2.29 Job knew that he was bound as well to the preservation as to the observation of Gods commandments to see that others those especially of his familiarity and family keep them as well as himself When therefore the circle of dayes and feasting was finished he waited not till the eighth day came but at the end of the seventh he summoneth all his children to come before the Lord in holy duties with the best preparations they could make to wash their hands in innocencie before they compassed Gods Altar to repent of their immoderations in mirth Psal 26.6 or whatsoever other guilt they had any way contracted lest he cast back their services as dirt upon their faces The Heathens by the light of nature saw that God was not to be served slightly and slubberingly The Pythagoreans would not have men worship by the by but make it their businesse and prepare for it afore-hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Numa Pompilius second King of Rome commanded that men should not worship God for fashion carelesly and as doing somewhat else but freed from all other cares and cumbers The Jews had their Preparation and their fore-preparation to the Passover and as any man measureth to God in preparation God will measure to him again in blessing And rose up early in the morning Sanctificat senat ditat quoque surgere manè The morning is the best time for holy duties God should have the first of every thing then also men are 〈◊〉 and freest from worldly businesses The Philâ—stins 〈…〉 to do sacrifice to their Dagon or Triton as other Heathens called him They generally took the top of the morning utpote quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to offer to 〈◊〉 dung-hill-deities as holding 〈…〉 in their Temples and took notice of morning-salâ—tations 〈…〉 in the morning So do the Roman Historians their Pâ—titii and 〈◊〉 offering to Hercules upon their greatest Altar of all Argonaâ—â—â— do the like in Apollonius and the Persian Mâ—â—gi were wont to worship the rising Sun with their early Hymns And offered burnt offerings who le 〈◊〉 offerings not sacrifice onely as the Greek interpreter hath it nor peace offerings whereof himself might have had part but burnt offerings that were offered 〈…〉 unto God and that according to the number of his sons not one general family sacrifice only but for every one one It appeareth then that Job was no penny father no â—iggard in Gods service but lavishâ—◠〈◊〉 out of the bag and thought all too little that was laid out that way So did Solomon in that greatest sacrifice that ever we read of 1 King 8.63 and his father David when out of his poverty as he calleth it he had prepared for the house of the Lord an hundred thousand talents of golâ— Hist of the world part 2. cap. 17. sect 9. and a thousand thousand talents of silver c. which Sir Walter Raleigh casteth up to be more then any King in the world it worth this is 〈◊〉 to 〈…〉 and basenesse Fâ—r Job said viz. in his heart for God understandeth the language of the heart also Psal 130.1 〈…〉 〈…〉 â—inned Or lest haply He well knew the Corruption of 〈…〉 wherein there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 of all sinâ— He knew also how easily we over-shoot ourselves at 〈◊〉 meetings and give too much liberty to our 〈◊〉 and appenâ—â—â— to râ—n 〈◊〉 He therefore seeks pardon for his childrens suspacted same 's he know besides 〈◊〉 and involuntary infirmities 〈…〉 by a just and jealous 〈…〉 1 Cor. 5.2 or not rebuked at least by their countenance as God 〈…〉 was a man of a 〈…〉 and therefore propounds to himself the worst neither was it against
word of comfort And they rent every one his mantle His stately mantle his robe of state such as men of great honour used to weare Stolam regiam Some Hebrewes and Jesuites will have these three friends of Job to have been Kings such I believe they were as the three Kings of Collen so the Papists call those wise men Matth. 1.2 be they what they will they rent every man his mantle in token of greatest sorrow at their friends calamity a ceremony not unusual among other Nations then those of the East Suetonius telleth us that Julius Caesar when he had passed his Army th River Rebican In vita C. Jul Caesar and was marching toward Rome he made a speech to his Souldiers weeping and rending his garment that thereby he might testifie to them what a grief it was to him to fight against his Country which he would never have done had there not been a necessity And sprinkled dust upon their heads toward heaven They so threw it up into the air that it might fall upon their heads to import 1. That all things were full of sorrowful confusion as here earth and air were mingled 2. That themselves and all mortals were but dust Gen. 18. a little dirt neatly made up and to dust they should return Gen. 3 little deserving in the mean while to tread upon the earth or to be above ground Josh 7.6 See chap. 1.16 Verse 13. So they sat down with him upon the ground Though his sent and loathsomeness were intolerable yet they bare him company this was love and sympathy thus to sit by him on the ground then when every one loathed him and would not lend him a hand to help to scrape him Seven dayes and seven nights Not all this time but the most part of it without giving almost any regard to their ordinary rest and necessary sustenance Origen saith they were sustained and preserved all that while without sleep and meat by a miracle Others holding it a thing impossible have therefore judged this whole book to be a parable only And none spake a word unto him So great was their grief Curae leves lâ—quuntur ingentes stupent Calvin thinks they were too blame to be so long silent Belike they were loth to be troublesome and waited a fit opportunity looking that he should speak first and harbouring hard conceits of him For they saw that his grief was very great His paine was extreme and therefore no time to talk with him Besides though they came prepared yet altering their opinions of him they doubted how and what to speak till at length they became Satans advocates CHAP. III. Verse 1. After this AFter so long silence of his friends and to provoke them to speak who haply waited for some words from him first as knowing him wise and well-spoken Or After this After that Jobs pains were somewhat allayed so that he could breath recollect himself and utter his mind for some troubles are above speech Psal 77.4 they will hardly suffer a man to take breath Job 9.18 see Esth 4.14 with the Note or to hear any thing though never so wholesome or comfortable Exod. 6.9 Job opened his mouth But better he had kept it closed still either be silent saith the Greek Proverb or else say something that is better then silence But it may befall the best lest to themselves to speak unadvisedly with their lips as meek Moses did at the waters of Meribah for which sin of his some Jewes say that he was damned because we read not of his repentance And a like wretched censure they passe upon holy Job for his cursing his day here saying that although in words he cursed the creature only Confuted by Lyra and Hugocard in Josh 1 2. yet interpretatively and indeed he cursed the Creator like as he that spitteth upon a Kings picture or robe royal doth the same to the King himself But why do they not then say the same of Jeremy and pronounce him a Reprobate for cursing his birth day too chap. 20.14 R. Levi answereth because it appeareth to be otherwise by Jeremies whole prophesie besides And may we not say the like for Job if we wisely weigh his words in their right sense and the end which the Lord made Jam. 5.11 propounding him for a pattern of patience not of impatience whereof nothing is said against him though he had his out-bursts as here and must have his allowance as good gold hath when it comes to the scale that so he may passe If he had blasphemed God or denied his providence ascribing all events to the conjunction of the stars at a mans birth as the Talmudists falsely gather from this Chapter Satan had had his design upon him and God would never have justified him and preferred him before his friends as he did chap. 42. True it is that chap. 38.2 when he had spoken his mind over-freely and indeed sinfully as there is not a man upon earth that liveth and sinneth not as if the Lord had dealt unkindly if not unequally with him God in the end steppeth forth as it were from behind the hangings over-hearing him and taking him up Who is this saith he there that talketh thus how now After which Job was not only husht chap. 40.4 5. but humbled chap. 42.6 And truly it should be considered say both Ambrose and Chrysostome in Jobs defence that though patient in the two former Chapters yet now he begins to be wet to the skin yea the drops of Gods wrath began to soake into his soul the divel also set upon him with all violence as some conceive from the next verse Job answered and said so to some dispute with the divel Now therefore that he thus falleth a roaring and a cursing his day it is saith Chrysostome as a sick man who being under the Physicians hands of whom he is well perswaded useth all patience towards him but being in extremity of paine layes about him and strikes at the standers by c. Exemplo Jobi liquet saith another good Writer By this example of Job it appeareth that in extreme trials of the best it oft falleth out that paine and grief speaketh rather then the man himself and that in the sieve of temptations upon a more violent sifting Bucholc the holes being worn or widened not the offall onely but some grains of good wheat that is of faith do slip through which yet the right hand of a gracious God is wont to gather and to lay up in the granary of his grace Job cannot altogether be excused saith Ferus upon this chapter neither is he said as before not to have sinned in these following expressions Rather it is to be held that the Lord who before stood by him now for a time left him to try what is in man even the best man living if he be not strengthened by God continually David was most couragious when he went against Goliah but fearfull when Saul pursued
the word properly signifieth branches or bought of trees which are many thick intertwined and crossing one another In the multitude of my perplexed thoughts within me saith David thy comforts have refreshed my soule Psalm 94.19 The same word is rendred vain thoughts or wavering cogitations Psal 119.113 Such as Davids soule hated Carnall hearts are exchanges and shops of vaine thoughts stewes of uncleane thoughts slaughter-houses of cruell and bloudy thoughts a very forge and mint of false politick undermining thoughts but Eliphaz his thoughts were better busied his top-thoughts those uppermost branches of his soul were concerning God and the things of his kingdome when other men became vain in their imaginations and their foolish heart was darkned he had visions of God In the night-season when dead sleep fell upon others he slept but his heart waked and was free to receive revelations and to contemplate of them or perhaps he was broad awake at that time of night that he might the better converse with God and his own soule Abraham had many such sweet visions Isaac walked out into the fields for the purpose Jacob met with God in this manner both at Bethel and at Penuel Daniel had visions both of the day and of the night so had Paul and other Apostles The Monkes make long relations of revelations and apparitions that they have had So do the Enthusiasts and high-attainers but we are not bound to believe them Matthew Paris reporteth of Gilbert Foliot Bishop of London Anno Dom. 1161. that one night musing of the difference betwixt the King and Becket Arch-bishop of Canterbury he heard a terrible voice saying O Gilberte Foliot dum revolvis tot tot Deus tuus est Ascarot he taking it to be the divel answered boldly Mentiris daemon Deus meus est Deus Sabbaoth Aeneas in Virgil is said to have his visions and conferences with his deceased friends Satan loves to imitate God in what he can that he may deceive with better successe but we have a most sure word of prophesie and yet a more glorious light of the Gospel Heb. 1.2 The promised day-star being risen in our hearts 1 Pet. 1.19 Verse 14. Fear came on me and trembling Feare in the inward man and trembling in the outward And this is Gods method still the more he draweth nigh to any man the more doth rottennesse enter into his bones and he is horribly afraid of Gods judgments with David he trembleth at his word with Josiah that it may be the more efficacious in his soul Let us have grace saith the Apostle whereby we may serve God acceptably with reverence and godly fear For even our God also and not the God of the Jewes only is a consuming fire Heb. 12.28 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Basil Our King will be served like himself served in state and although he alloweth us an humble familiarity yet he expecteth our reverentiall fear acquainted he will be with us in our walks of obedience but yet he takes state upon him in his ordinances and will be trembled at in the addresses we make unto his Majesty he looks we should bring with us a legall faith and a legall repentance as well as an Evangelicall and that wee should work out our salvation with feare and trembling Philip. 2.12 Terrours and humiliations prepare and posture the heart for revelations never is it right till a man lie low at Gods feet putting his mouth in the dust and crying out Isa 28. Speak Lord for thy servant heareth there shall be only fear to make them understand the hearing fear met Eliphaz and made way for the heavenly vision Which made all my bones to shake Heb. the multitude of my bones or the number of my bones how many soever they be and they are as many say the Hebrewes as there are affirmative precepts in the Law These pillars of my body shook sore and threatned a downfall Gelidusque per ima cucurrit Ossa tremor Aeneid 2 Verse 15. Then a spirit passed before my face Some render it a wind as a messenger or fore-runner of God near at hand as 1 Kings 19.11 But better a good Angel in some bodily shape Psal 104.4 Luke 24.37 for else how could he be seen of Eliphaz gliding rather then going as a ship upon the face of the waters The hair of my flesh stood up Horripilatus sum In a fright the heart falleth down the haire standeth up the blood hastening to the heart to relieve it as soldiers do to the castle when all is likely to be lost Dirigui steteruntque comae Verse 16. It stood still As now ready to speak an ambulatory voice is hardly heard The Heavens indeed are walking preachers but then they utter but these three words Lib. 2. de Arca cap. 3. saith Hugo in all Languages Accipe Redde Fuge that is Receive mercies Return duties Fly offences and their just punishments But I could not discern the form thereof Heb. The aspect or countenance Hee was so frighted that his eye could not do its office distinctly to discern the thing that was just before it It is naturall to a man to fear at the sight of an Angel what then will wicked men do at the last day when the Son of man shall bring all his Angels not leaving one behind him in heaven Knowing therefore the terror of the Lord we perswade men and oh that we could perswade them An image was before mine eyes But I could not tell what to make of it It is not the will of God that man should represent him by an image The Jewes after the captivity Deut. 4.15 16 were so farre from idolatry that they would not admit a Carver or Painter into their City The Turks will not endure any image no not upon their coines because of the second Commandment Varro saith he that first brought in Imagery and that is thought to be Ninus King of Babylon superstitionem auxit metum dempsit increased superstition and tooke away feare The wiser heathers held that God was too subtle for sinew or fight to seize upon and the Greeke Painters when they would draw the image of their Jupiter in a Table they were still mending it but never ending it saying that herein they shewed him to be a god for that they might begin to paint but could not perfect him There was silence and I heard a voice It was fit there should be silence and sedatenesse of spirit when a divine voice was to be heard Let all the earth keepe silence before God Hab. 2.20 When the seventh seale was opened there was half an houres silence in heaven Rev. 8.1 What a noise is there in many mens hearts even whiles they are hearing what the Lord God speaketh unto them what bargaining lawing projecting running into another world as men in dreams do so that they can tell no more what the preacher said then the man in the moon can Silence is a good preparative
contortuplicati such as have one crafty device twisted within another like a nope such as of whom we use to say in a proverb there never wanteth a new 〈…〉 cap. Verse 〈◊〉 They meet with darknesse in the day-time They are infatuated and besotted a spirit of giddinesse seizeth them ita ut in re clarissimâ destituantur 〈◊〉 saith Vatablus so that they cannot discerne things that are evident and cleare 〈◊〉 the 〈◊〉 at 〈◊〉 day they have light without but want light within they 〈…〉 this was threatned Deut. 28.29 and 〈…〉 Saviour often calleth them and now 〈…〉 Cor. 3.14 Since they crucified the Lord of 〈…〉 in any thing they undertooke neither will 〈…〉 dotage whereinto they have long since wrought 〈…〉 William Rufus to hear them 〈…〉 but they lost the day and 〈…〉 he holy was 〈◊〉 with Antoninus 〈…〉 but it would not bee Alsted Chron. 428. 〈…〉 in the 〈…〉 for they were presently imprisoned and shortly after executed Rabbi Solomon at Mantus and Rabbi David in Spainâ— How they are benighted in their expositions of Scripture troubling those cleare fountaines with their ridiculous conceits and foolish fables I need not relate Neither are many of the Popish Interpreters as they will be accounted much wiser being judicially blinded given over to 〈…〉 Rom. 1.28 to the efficacy of error 2 Thes â—1 so that They grape â—ont day 〈◊〉 in the night They have neither light 〈◊〉 sight left them and this by a just hand of God upon them because they closed up their eyes leâ—f they should see Act. 28.27 they would not receive the love of 〈…〉 2. Thes 2.10 Therefore now it is hid from their eyes and the light that is 〈◊〉 is darknesse Women and children see further into the mysteries of religion them 〈◊〉 these learned Doctors these Idol-shepherds Gods sword being upon their armed and upon their right eye Zach. 11.17 that is both upon their power and policy so that they are like Owles that can see better in the dark then in the light and like Moles that dig dexterously under ground but are blind above ground neither do they ever open their eyes till the pangs of death are upon them Verse 15. But he saveth the poor from the sword From the 〈◊〉 of warre from the hurt of it not alwayes from the smart of it for all such promises as this of temporall deliverance are ever to be taken with exception of the crosse which yet shall be so sanctified that the Saints shall say It was good for us to have beene afflicted Provided that they be poore in spirit for God will save the humble person Job 22.29 and sue in form a pauperis as spirituall beggars such is get their living by begging the word signifieth needy and desirous of reliefs very indigent and therefore humbly suppliant for supply of things necessary This poore man cryed and the Lord heard him meaning himself and saved him out of all his troubles Psal 34.6 Forget not the congregation of thy poor for ever Psal 74.19 Hee will not he cannot for they are written upon the palmes of his hands so that hee cannot look beside them Who hath not heard how graciously 〈◊〉 Geneva hath beene preserved Rochel relieved as it were by a miracle Leyden 〈◊〉 from the Duke of Alva's sword that very night that he thought to have stormed it Anno 1573. the winds turned the tide swelled and the waters came in and forced him to raise the siege how well might these poor saved ones sit and sing with David Psalm 68.20 He that is our God is the God of salvation and unto God the Lard belong the issues from death From their mouth Which is a sword so some sense is God saveth his poore from the sword of their enemies mouth or the sword that comes out of their mouth A gladio or is coram saith the Vulgar David felt the false tongues of his enemies as a murthering weapon in his bones Psal 42.10 The tongue is thin broad and long like a sword it is also red line a flaming sword by 〈◊〉 and false testimonies many are those that fall down wounded Prov. 12.6 and 18.8 and 26.22 Core and his compliâ—ts stick not to object to the meekest of men with one breath pride ambition and usurpation of authority but God vindicated his reputation Mary was accused three several times the Pharisees accused her of presumption Luke 7.39 Martha of carelessenesse Luke 10. â—0 Judas of wastefulnesse John 12.5 but Christ ever answered for her and tooke her part And was it not so with Job chap. 42 Is there not a promise to all Saints Psalm 37 6â— From the band of the mighty God saveth his not only from the virulent tongues but from the violent hands also of the mighty that might overcome not right that the poore fall not by his strong ones or into his strong pawes and parts Psal 10.10 where oppressors are fitly compared to lions lying in wait for their prey Now to be thus saved from the slaying sword the 〈◊〉 tongue and the oppressing 〈◊〉 is complete salvation Verse 16. So the poore hath hops How should it be otherwise will breed confidence Thou hast that wilt it an ordinary Scripture 〈◊〉 Psalm 8â— 1 2 3 4. and 2 Cor. 1.10 So the poor helpnesse hopelesse person who is pined away spent and utterly exhausted and 〈…〉 and wealth he hath hope 〈…〉 had given away all and this holds head above water 〈…〉 beguiled calamity as good company doth the way Neither is 〈…〉 state in all mens eyes is at lowest I was brought low or drawn dry the same word as here and he helped me Psal 110 6â— So He will regard the prayer of the destitute Psal 102.17 The Hebrew word there signifies a pair shrub that is in the wildernesse low and slender 〈◊〉 upon by 〈◊〉 unregarded worthlesse such an one 〈◊〉 God and is lightened 〈◊〉 4.5 conceiveth lively hope hope unfailable through faith unfained having earnest expectation as the word signifieth of strong 〈◊〉 so that he can truly say with Saint Paul when I am weake then 〈◊〉 strong 2 Cor. 12.10 Such prisoners of hope can turn them to the strong holds Zech. â—9 12 And inequity stopped her mouth Iniquity that is the workers of iniquity those worst sorâ— of sinners the word importeth men of manifold perversenesse amazed at god 〈◊〉 good suecesses contrary to there expectation shall stand speechlesse Maligni nocendi studiosi Aquinas 〈◊〉 did Matth. 22.12 convicted of their wickednesse and confounded at Gods wonderfull workes See the like Isa 52.15 Psalm 107 42. Mic. 7.16 Jor 8.4 Thus Jannes and Jambres were silenced and convinced but not converted No more are many now a-dayes who yet have as little to say as they The full accomplishment of this promise is not to be looked for till the last day Verse 17. Behold happy is the man whom God correcteth This Behold holds forth a paradox a strange sight viz. An afflicted
of this and especially in this book which shewes that we are very apt to forget it A point this is easie to be known but very hard to be believed every man assents to it but few live it and improve it to reformation Mine eyes shâ—ll no more sâ—e good sc in this world for in the world to come hee was confident of the beatificall vision chap. 19.27 Hezekiah hath a like expression when sentenced to die I said in the cutting off of my dayes I shall not see the Lord even the Lord in the land of the living that is in this life present Psal 27.13 and 52 5. and 142.5 Isa 53.8 called also the light of the living John 9.4 Psal 56.13 I shill behold man no more with the inhabitants of the world Isa 38.11 And this both sick Job and sick Hezekiah tell the Lord and both of them begin alike with O remember Isa 38.3 God forgetteth not his people and their condition howbeit he requireth and expecteth that they should be his Remembrancers for their own and others good Isa 62.6 7. See the Margin Verse 8. Thâ— eye of him that hath seen me shall see me no more In death we shall neither see nor be seen but be soon both out of sight and out of mind too It is storied of Richard the third that he caused the dead corps of his two smothered Nephews to be closed in lead and so put in a coffin full of holes and hooked at the ends with two hookes of iron and so to be cast into a place called the Black-deeps Speed 935. at the Thames mouth whereby they should never rise up nor be any more seen Such a place is the grave till the last day for then the sea shall give up the dead which are in it and death ad he grave shall render up the dead that are in them Rev. 20.13 then shall Adam see all his nephews at once c. Thine eyes are upon me and I am not Thou even lookest me to death like as elsewhere God is said to frown men to destruction Psalm 80.16 and Psalm 104.29 they are not able to endure his flaming eyes sparkling out wrath against them What mad men therefore are they that speak and act against Him who can so easily do them to death If God but set his eyes upon them for evil as he oft threatneth to do Amos 9.4 Job 16.9 they are undone Verse 9. As the cloud is consumed and vanisheth away A cloud is nothing else but a vapour thickened in the middle Region of the aire by the cold encompassing and driving it together psalm 18.19 vessels they are as thin as the liquor that is in them but some are waterlesse the former are soon emptied and dissolved the later as soon scattered by the wind and vanish away See the Note on verse 7. So he that goeth down to the grave shall come up no more sc to live and converse here with men as ver 10. Or he shall come up no more sc without a miracle as Lazarus and some others long since dead rose againe he cannot return to me said David of his deceased child 2 Sam. 12.23 God could send some from the dead to warn the living but that is not now to be expected as Abraham told the rich man Luk. 16. Those spirits of dead men that so oft appeared in times of Popery requiring their friends to sing Masses and Dirges for them and that drew this verse from Theodorus Gaza sunt aliquid manes lethum non omnia finit were either delusions or else divels in the shape of men That Job doubted of the Resurrection or denied it as Rabbi Solomon and some other both Hebrew and Greek writers conclude from this text is a manifest injury done to this good man and a force offered to the text as appeareth by that which next followeth Verse 10. He shall return no more to his house Either to dispatch businesses or to enjoy comforts he hath utterly done with the affaires of this world Melanchthon telleth of an aunt of his who having buried her husband and sitting sorrowfully by the fires side saw as she thought her husband coming into the roome and talking to her familiarly about the payment of certaine debts and other businesses belonging to the house and when he had thus talked with her a long time he bid her give him her hand she at first refused but was at length perswaded to do it he taking her by the hand so burnt it that it was as black as a coal and so he departed Was not this the divel Neither shall his place know him any more His place of habitation or his place of honour and ruledome these shall no more acknowledge him and welcome him back as they used to do after a journey Death is the conclusion of all worldly comforts and relations Hence wicked people are so loth to depart because there is struck by death an everlasting parting-blow betwixt them and their present comforts without hope of better spes fortuna valete said one great man at his death Cardinall Burbon would not part with his part in Paris for his part in paradise Fie said another rick Cardinall will not death be hired will mony do nothing Never did Adam go more unwillingly out of paradise the Jebusites out of the strong-hold of Zion the unjust steward out of his office or the divels out of the demoniack then gracelesse people do out of their earthly tabernacles because they know they shall return no more and having hopes in this life only they must needs look upon themselves as most miserable Verse 11. Therefore I will not refraine my mouth Heb. I will not prohibite my month sc from speaking I will bite in my grief no longer but sith death the certaine end of all outward troubles is not farre from mee I will by my further complaints presse the Lord to hasten it and not suppresse my sorrowes but give them a vent I will speake in the anguish of my spirit Heb. In the straitnesse or distresse of my spirit which is almost suffocated with grief I will complaine in the bitternesse my soul his greatest troubles were inward and if by godly sorrow for his sinnes he had powred forth his soule in an humble confession as some understand him here he had taken a right course but thus boisterously to break out into complaints savoureth of humane infirmity and sheweth quantae sint hominis vires sibi à Deo derelicti what a poor creature man is when God leaveth him to himself Mercer and subjecteth him to his judgments Verse 12. Am I a sea or a whale Can I bear all troubles as the sea receives all waters and the whale beares all tempests This as is well observed was too bold a speech to God from a creature for when his hand is on our backs our hands should be upon our mouths as Psalm 39.9 I was dumb or as others read it I should
day So man by nature is licentious running as his lusts carry him to all manner of sin and giveth not overrunning till he is weary he will not be held in by any reins or kept to do the work he should by any yoak which the Lord by teaching seeks to put upon him Surely saith another God is fain to deal with such Marbury as men do with frisking jades in a pasture that cannot take them up till they get them to a gate Theatr. hist pag 127.128 so till the hour of death c. Thomas Blaverus chief counsellour sometime to the King of Scots believed not that there was God or divel heaven or hell till he came to die and then cryed out he was damned so also died one Arthur Miller Sword against swear pag. 34. Hist of world and before him a desperate Dean of Pauls When death comes saith Sir Walter Raleigh which hates and destroys men that is believed But God that loveth and maketh men he is not regarded O eloquent death O mighty death whom none could advise thou art able to perswade c. Verse 13. If thou prepare thine heart viz. to meet God Amos 4.12 humbly submitting to his justice and heartily imploring his mercy The summe of what Zophar saith in the following verses is this if thou truely repent thou shalt prosper as if not thou shalt perish this he might have said more fitly to most of us who are deeply guilty saith Lavater then to Job who was nothing so sinful as we are and yet much more penitent But Zophar calls upon him to quarrel with his faults and not with his friends and to break off his sins by repentance without which if he should have peace it would be but like those short interims between the Egyptian plagues And stretch out thine hands towards him Heb. And spread thy palmes to him so in prayer for pardon of sin and power against sin for this stretching out or spreading of the hands is a prayer-gesture wherein Gods people come formâ pauperis holding out the hand to receive mercy as beggars do an alms or as men beg quarter for their lives with hands held up or lastly as he that is faln into a ditch or deep pit and cannot get out lifteth up his hands and cryeth out for help See Exod. 17.11 12. and 19.29 1 Kings 8.22 Psalm 141.2 It appeareth that the Ancients prayed not with their hands joyned together or a little way lifted up but with their arms stretcht abroad and the palms of their hands turned up towards heaven Verse 14. If iniquity be in thine hand put it far away Cast away all thy transgressions and throw thy lusts out of service Hands lifted up in prayer must be pure 1 Tim. 2.8 for the fountain of goodnesse will not be laden at with foul hands Isai 1.15 16. Good therefore is the counsel of Jeremiah chap. 4.14 and of St. James chap. 4.8 The Priests had their laver to wash in before they sacrificed and their brazen altar to offer on before they burnt incense He that comes to pray having not first purged himself of all filthinesse of flesh and spirit doth say the Jew-doctors as he that cometh to offer a clean beast but holds an unclean one in his hand By iniquity in the hand here Beza and others understand wrong-dealing either by fraud or force by strength or slight of hand and then Zophar presseth Job to restitution away with it saith he send it home to the right owner else you will cough in hell and the divels will laugh at you saith Latimer And let not wickednesse dwell in thy Tabernacles i. e. In thy family Josh 24.15 â—sth 4.16 and where-ever else thou hast to do I and my house will serve the Lord saith Joshuah I and my maids saith Esther Davids care for the reforming and well-ordering of his houshold and of his whole kingdom See Psalm 101. throughout Such a man is really as he is relatively Those Governors of families and countries shew themselves perfect strangers to the practice of repentance who make no other use of their servants and subjects then they do of their beasts whiles they may have their bodies to do their service they care not if their souls serve the divel This will lye heavy one day Verse 15. For then shalt thou lift up thy face without spot c. Repentance must be performed in faith or else it will prove to be poenitentia Iscariotica a Judas-like repentance Lord said that dying Saint cast me down as low as hell in repentance and lift me up by faith into the highest heavens in confidence of thy salvation Zophar that he may move Job kindly and rightly to repent promiseth him thereupon malorum ademptionem bonorum adeptionem freedome from evil and fruition of good And first thou shalt lift up thy face without spot i. e. Thou shalt be full of comfort and of confidence not casting down thy countenance as guilty Cain but looking up boldly and cheerfully as St. Steven did Acts 7.15 they saw his face as it had been the face of an Angel Ibat ovans animis spe sua damna levabat Yea thou shalt be stedfast Or durable and compact as a molten pillar thine heart shall be established with grace thy mind with peace thine outward estate with a lasting felicity And shall not fear sc The losse of those enjoyments To be freed from the fear of evil is better then to be freed from evil and a great part of the Saints portion both on earth and in heaven lies in their deliverance from fear Luke 1.74 Psalm 112.7 See Zepb. 3.13 Isa 17.2 Repent and thou shalt fear no more a revolution of any thy troubles Verse 16. Because thou shalt forget thy misery There being no fear left or foot step thereof remaining to renew thy grief Gen. 41.30 Remember thy former trouble thou shalt with thankfulnesse for a better condition now but no otherwise all the marks of former affliction shall be worn out See Isa 65.16.13 so that thou shalt discount all the evil thou hast endured And remember it as waters that passe away As a land-flood soon gone as a light cloud quickly over or as Noahs flood which that good man thought upon when it was past with thankfulnesse to God offering sacrifice for his safety So shalt thou Job and as a man seldome thinketh how much water passeth by his habitation by day and by night or if he do yet it s no trouble to his mind no more shall the remembrance of by-past miseries be to thine Verse 17. And thine age shall be clearer then the noon-day The rest of thy life which thou givest for lost shall be the very prime part of thy time for glory Solid glory springeth out of innocency of life beneficence toward all men acts done valiantly and succesfully with justice and moderation of mind whereunto is added the constant applause of good men proceeding from an admiration
the reality of godlinesse that is hated Verse 5. He that is ready to slip with his feet He who is in a declining tottering condition ready to fall and perish under the burden of his afflictions though formerly he was looked upon and made use of as a lamp or torch yet when he is at an under and brought low is shamefully slighted by such as have the world at will like as a torch when wasted and waxen short is cast out of the hands and trodden on with the feet of him that held it The holiest men if afflicted do but smother in stead of shining When Christ himself was a man of sorrows he was therefore despised and rejected of men who hid as it were their faces from him and esteemed him not Isa 53.3 The Prodigals elder brother speaks scornfully of him because poor Luke 15.30 This thy son he saith not This my brother c. Gregory saith that the poor just man is here compared to a lamp extinct because he shineth inwardly by the vertue of an upright heart but outwardly is as it were extinct because there is nothing outward to commend him no glorious appearel no goodly houses c. whence they are slighted by the rich wretches of this world But such a lamp saith he following the Vulgar translation is set for an appointed time that is the day of judgment when he shall shine most brightly even as the Sun c. when the worlds favourites shall be thrust into utter darknesse Verse 6. The tabernacles of robbers prosper By Robbers here understand all such as sin against the second table but especially oppressors and wrong-dealers whether by force or fraud As by those that provoke God quires Dei interturbant so the Tigurines translate that irritate and disquiet him attempting to put him out of temper are meant sinners against the first table See the like 1 Tim. 1.13 I was against God a blasphemer against man a persecutor against both injurious but I obtained mercy special mercy So do not these Robbers and God-provokers in the text thrive they may and be in a peaceable condition yea they may be secure and confident of the continuance of their prosperity confidences are to them saith the Hebrew verity for they trust in uncertain riches whiles God bringeth into their hands viz. whatsoever they wish yet not as love-tokens but as wrath-tokens these fatting beasts are but fitting for the slaughter God oft giveth that in wrath to some which he with-holdeth from others in great mercy Mean-while Zophars twofold assertion in the former chapter verse 17 20. that good men prosper here and bad men suffer falls to the ground whiles Job disproves it 1. By experience in this verse and the former 2. By the testimony of the creatures those Catholick preachers ver 7 8 9 10. 3. By the testimony of the senses and of ancient men verse 11 12. Verse 7. But ask now the beasts of the earth and they shall teach thee Even the wildest of them that abide in the wildernesse there is not one of these or else of the fouls of the air but can both teach thee and tell thee that the world is ordered by a providence that God is Powerful Wise Just c. and must therefore be loved and served That he suffereth the bad to oppresse the good as the great beasts do devour the little ones as the hurtful fouls destroy the harmlesse as the great fishes eat up the smaller man who was once the Captain of Gods school is now for his truantlinesse turned down into the lowest form as it were to learn his A b c again yea to learn it of the meanest creatures See Prov. 6.6 Jer. 8.7 Matth. 6.26 where it appeareth that in the Ant Stork Swallow c. God hath set before us as in a picture the lively resemblance of many excellent vertues which we ought to pursue and practise These are the right lay-mens-books the images that may truly teach people the knowledg of God and of his will of themselves and of their duties which we should the rather learn because God hath given us wisedome beyond them Job 37.11 and yet by sending us to them shameth our dulnesse and disobedience Verse 8. Or speak to the earth and it shall teach thee Teach thee What Terra quam termius docet terram quam gerimus surely many good lessons as that of humility and modesty considering out original that of fruitfulnesse whiles she liberally yeilds her riches and strength and brings forth food for the maintenance of those innumerable armies of creatures that live upon her but especially and for the purpose this the earth teacheth that the tabernacles of robbers prosper that oppressors swallow down most of her delicates eat the fat and drink the sweet ruffle in her silks and rifle in her hid treasures of gold and silver And the fishes of the sea shall declare unto thee These muti magistri have somewhat also to say to thee and by a dumb kind of eloquence read thee a divinity-lecture whilest they are able to produce many such particular examples of violence in the seas and will further declare or ciphe up unto thee how oft they are served up to great mens tables and do fill the far paunches of oppressors It is not unlikely that Job in this frequent sending Zophar to school to the unreasonable and inanimate creatures closely twitteth him with those quicker questions of his chap. 10.8 What canst thou do what canst thou know c. giving him also to know that he need not travel so far as heaven or hell for instances of Gods infant◠power and wisedome sith we may contemplate the foot-steps of God in each creature and sith he is so neere unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17. that hee may bee almost felt with our hands as Paul speaketh Verse 9. Who knoweth not in all these c. Or By all these forementioned creatures c. and therefore Zophar you have shewed no more wisedome in your lofty discourse Theologia cryptica then the birds beasts and fishes have taught and told us It is a silly vanity to pretend mysteriousnesse about vulgar truths to dig deep for that which lieth above ground to talk of new truths and never before heard of when as the hearer may well say as here Who knowes not such things as these Of some in these dayes it is observed that they call upon their hearers to mark it may be they shall hear that which they have not heard before when the thing is either false or if true no more then ordinarily is taught by others That the hand of the Lord hath wrought this That he alone made all without tool or toile and that he alone manageth and ordereth all according to the good pleasure of his will neither need he subscribe his name to his work for the very things that he hath made proclaim that he made them Mean while hereby we may see
my skin at to my flesh so it may be read that is as once it did in my flesh Ossa sub incurim apparent areda lumbis when I was well lined within Now alas I lie under a miserable Marasmus and should therefore be pitied as being a just object of your commiseration And I am escaped with the skin of my teeth Escaped I am and come off as out of an hot skirmish with my life and very little else All I have lest me whole is the skin of my teeth that is of my gums into which my teeth are engraffed the rest of my body is all over of a scab The vulgar rendreth it My lips only about my teeth are lest me untoucht And Junius gives this gloss Job had nothing lest him but the instrument of speech These say some the Devil purposely meddled not with as hoping that therewith he would curse God Cruse him he might with his heart onely but this would have pleased the Devil nothing so well as to hear him do it with his tongue this is the conceit of some of the Jew-Doctors Hoc fecisse Satanam volunt ut voluntatem captret Merc. But it is better to ascribe this escape to the good providence of God than to the mailce of the Devil Verse 21. Have pity upon me have pity upon me c. To him that is afflicted pity should he shewed from his friend and to do otherwise is to forsake the fear of the Almighty chap. 6.14 See the Note there There was little either fear of God or mercy to men in that barbarous Bishop of Spire who denied to Hen. 4. Emperour of Germany deposed after ten years reign and hardly bestead a poor Clerkship there in a Monastery of his own foundation which caused the miserable Emperour to break out into these words of Job Have pity upon me have pity upon me ô my friend for the hand of God hath touched me The Papists tell us That the souls in Purgatory cry out to their friends on earth for help on this manner and in these terms But this is as very a Fiction as purgatory it self is the Popes invention who must needs be extreme pitilesse to suffer so many souls to lye m so great torments when as hee hath power to fetch them out at his pleasure Verse 23 Why do ye persecute â—e as God Is this that pitying of me thus to presse me with reproaches and therein to think you gratifie God and do him good service Know ye not that to persecute him whom he hath smitten is greatest cruelty and to talk to the grief of those whom he hath wounded is to heap up guilt and thereby wrath Psal 69.26 27. When a Dear is shot the rest of the Herd push him out of the company When a tree falleth every passenger is ready to be pulling at it But Gods people should love as Brethren be pitiful be courteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 3.8 and of some have compassion making a difference and others save with fear pulling them out of the fire Jude 22 23. Thus it should be but as of old in Egypt one Hebrew smote another blowes enough were not deaâ— by the common adversary but their own must adde to the violence Still Satan is thus busie and Christians are thus malicious that as if they wanted Persecutours they persecute one another and if as here they can but do as God that is for God as they misperswade themselves to vindicate his Justice and to promote his glory then they rage and are confident as these friends of Job in whom neverthelesse it was rather error amoris then amor erroris an errour of love then any love of error And art not satisfied with my flesh Which is pined a way with paine and grief This contents you not Est detractoris periphrasis Mercer Non minue enim calumniatores homines devorant quam Scytha Brent in loc but you must break my bones also and suck my blood by your contumelies and calumnies Brâ—ntius and others apply this Tert to slanderers and back-biters whom they compare to Cannibals It is reported of Wolves that when they have once fed upon mans flesh they desist not but desire mort of it Job looketh upon his friends as such man-eaters wherein his sorrow transported him too far and whiles he was moving them to compassion he shewes himselfe over passionate Verse 23. Oh that my words were now written This reiterated wish Job setteth as a Preamble to that ensuing memorable testimony of the Resurrection as a matter most weighty and worthy the consideration of all ages which therefore he wisheth recorded in some publick Instrument no alseternity And god said Amen to it For not only this precious passage but the whole Book of Job so full of divine instruction preparatory to the lost day was committed to waiting either by Meses or some other Prophets of that age or else by Job himself after his restauration and put among the Canonical Books of Scripture concerning which David saith For ever O Lord thy Word is setled in heavean Psal 219 89. And Christ Heaven and earth shall passe away but not one jot or tittle c. Matth. 5. Not one hair of that sacred head can fall to the earth Aug. Confess l. 5. c. 8. Thus God hath answered Job ad cardinâ—â—â— desiderii as a Father speaketh leating it be to him even as he would Oh that they were printed Or drawn out that is written saith One in great and Capital Letters that every man might read them Hab. 22. for there was no Printing in those dayes that we know of The Chinoâ—s indeed tell us that they had the Art of Printing long before But in Europe it was not heard of till the year One thousand four hundred and forty It begun to be practiced at Harlem in the Low Countries by Lawrence Jans say some by John Gertudeâ—â—erg say others and was perfected at Meniz where Tulliet Offices the first Book that ever was printed is still kept for a Monument In a Book that it might be preserved and laid up for the use of posterity in some Kiriah-sepher or City of Books Let them that are able be apt and active in setting forth Books for the benefit of others Horat. sith Paulum sepultae dist at inertiae Celata virtu He that buried his talent gave an heavy account to the Master and was therefore called evil because idle servant Matth. 25. Verse 24. That they were graven with an iron pen c. That my words were not only Soriptased sculota written but graven in a Rock as the Lawes of divers Nations were cut in Brasse or Marble and as Monuments and Epitaphs are graven on Tombs for remembrance of those that are dead And Lead Plumbo per sulces infuso saith Junius the curs of the Letters in Marble being filled with Lead that they might be the more legible and durable In the Rock In Marble cut out
of the Rock Golden words they are indeed that here follow Clarks Lives and well worthy to be written in Lotten of God In the Life of Ziscn that Warlike Babeâ—â—ian it is recorded that in the famous Monastery called the Kings Court a mile from Pragus in the walls there of the whole Bible was most exquisitely engraven in Letteâ—s of Gold For ever To last longer then the would lasteth Those bloody Tyrants of the Primitive times made account they had made sure work in rooting out true Religion when they sounded the triumph before hand and engraved the victory upon Pillars of Marble in these bubbles of words Nomine Christianorum deloâ—o qui Râ—â—s ovâ—rebant c But Christ shall reigne and the Church shall stand upon his right hand as a Queen in gold of Ophir Psal 45 9 When all earthly greatnesse shall lye in the dust Thy throne O God is for ever and ever Psal 45.6 and there shall be a new succession of Saints to all perpetuity Psal 72 17. His name shall endure for ever His name shall be continued Heb. childed as long as the Son as long as the world as long as the Word of our God which according to Jobs wish here shall stand for ever Isai 40.8 But what meaneth the Vulgar translation here by this insignificant word Celte And why should Hugo feek to salve the matter Celte vox est nihili Merc. by reiling us that Celtes is a Tool wherewith Letters or Pictures are cut in the flint Whereupon Vide quaeso mi Lector saith Brentius See I pray thee good Reader how only they interpres Scripture that want Learning for neither is Celte such a Tool nor can it be Celte for centa sith the Hebrew word Lâ—guad doth not signifie Surely but For ever Verse 25. For I know that my Redeemer liveth Clarissima fidei confessio saith Brentius A most famous Confession of his faith Breves longe â—â—taque aurea est hac Apologia saith Another This is Jobs short and yet long Apology bat golden all oven and such as hath fulness of matter in fewnesse of words Calvin and Mercar viri alioqui judioiosissimi are mistaken here when following the Raâ—hins they interpret this text of a temporal restauration of Job to such an estate of honour and riches as he had enjoyed in the former part of his life this they call Jobs Resurrection and Redemption c. But his thoughes soared higher then so I know faith he it is as if he should say you take your selves to he the only knowing men and as for me Bilded hath set me among such as know not God Chop 18.21 But hereby I know that I know him 1 John 2.3 Because I know him whom he hath sent Jesus Christ John 17.3 Net only as a Redeemer but as my Rodeemer by a particular application of him to my self which is the very pith and form of faith This great Mystery of godlinesse I know what ever else I am ignorant of and I know it savingly because I am secure of my interest in Christ my Kinsman and Redeemer and therefore I am no hypocrite or wicked man as you would make me Were it not for this word of possession Mine the worst man alive â—ay the divel might say at Job here doth yea repeat al the Articles of the Creed to as good purpose as he but that which tormenteth the divel is he can say My to never a one of them I know saith Job when condemned for an hypocrite that Christ is my Redeemes and that this my Redeemer liveth for over and is for ever mine So Doctor Taylor Martyr when condemned for an Heretick subsribed his last Will and Testament Acts Mon. in these words Row hand Taylor departing hence in a sare hope without all 〈◊〉 of a glorious Resurrection I thank God my heavenly Father through Jesus Christ my certains Saviour And that he shall stand As keeping the field when all his foes shall be his footstool Psal 1 10.1 So he standeth Rev. 10.2 setting his right foot upon the sea and his left foot upon the earth maugre all Hereticks and Anti-christs that therehence arise as Lord Paramount of both At the latter day Or last of all Theodesius rendreth it Novissimè a general judgment of quick and dead at the last day was in Jobs time and after wards by Zoroaster and other Heathens as Lucretius Theopompus Plato Cicero Ovid c believed and foretold But in processe of time this true and pure Doctrine was darkned amongst them and when once it was extinct Superstitions and other vaine fopperies over grew the greatest part of the world The ancient tradition was that the latter age of the world should be so filthy all over that as it could not bee washed with water as once so it should he wasted with fire 2 Pet. 3.10 Vpon the earth Or Over the earth to wit in the aire For there it is probable Christ will sit in the clouds of the aire neer unto the earth whether the Elect shal be caught up to meet the Lord and so shal they ever be with the Lord 1 The. 4.17 There the divels shall be subdued and sentenced where they have ruled and plaid Rex Eph. 2.2 see Mat. 24.30 some read it And this pointing to his body shall stand up at the last day upon the earth Verse 26. And thought after my skin wormes destroy this body Here he pointeth again as doth likewise David when Psal 34.6 he saith This poor man cryed and the Lord heard him c. So the ancient Believers when they came to that Article in the Creed I believe the Resurrection of the flesh were wont to add Etiam bujus carnis even of this flesh pointing to some naked part of their body or else alluding to that of the Apostle This mortal must put on c. Wormes destroy this body Heb. They destroy this he saith not this body quod oh deformitatem summam non licerit corpus dicere faith Vatablus So worn it was and wasted with sores and sicknesses that it could scarce be called a body And yet it was not at the worst neither for in the grave it should be worm-eaten and something more Serm. 48. ad frat in erem Mihi exper to credite saith Austin Believe me who have tryed it open dead mens Sepulchers and upon their heads ye shall find toads crawling begotten of their brains on their loynes serpents begotten of their Rains in their bellies wormes begotten of their bowels c. Yet in my flesh Hebr. Out of my flesh as out of a casement I shall see God I shall see Christ Christum in corpore Austins wish the humane and glorified body of Christ who is god blessed for ever as also the mystical body of his Church perfectly united unto him 1 John 3.2 To this sense some render the Text thus I shal see God in my flesh that is I shall see Christ sitting in glory
least of grosse ignorance Knowest thou not this which every one knoweth that is not a meer Novice and which is proved by the examples and experience of all ages To wit Malis male esse that it shall be ill with the wicked This is a generally received maxime and the Histories of all ages do plainly and plentifully confirm it Hinc collige diligenter observanda esse c. Merlin Hence we may well gather that Gods Judgements against wicked persons are to be diligently observed out of the Histories of all ages both divine and humane Since man was placed upon the earth Heb. Since he placed man upon the earth viz. in that earthly Paradise the Garden of Eden planted on purpose for mans pleasure where neverthelesse he stayed not one night as some gather from Psal 49.12 Pecoribâ— morticinis but soon by his sin became like the beasts that perish that dye of the murrain saith Junius and so are good for nothing Cain for like cause was cast out the old world drowned Sodom and her sisters consumed with fire c. There cannot be one instance given to the contrary of that which is here affirmed viz. Verse 5. That the tryumphing of the wicked is short Heb. That the shouting of the wicked is from neer it is of no long standing but like a blaze of thorns that is quickly extinct or as a bubble in the water that is soon down The pleasure of sin is but for a season Hujus sententiae exemplum habes in Goliah saith Brentius here An example of this sentence we have in Goliah 1 Sam. 17. And another in his Country-men the Philistines who had twice beaten the Israelites and taken the Ark 1 Sam. 4. but this tryumph was soon at an end and so was that of the Jewes when they had crucified Christ and now danced upon his grave as the Proverb is but he arose in despite of them and set up his Trophies Say that the tryumph of the wicked should last as long as life what 's that to the infinite Punctum est quod vivimus puncto minus But wicked men commonly dye before their time as Solomon phraseth it Eccles 7.17 that is by an untimely death they live not half their dayes Psal 55.25 God cuts them off that others may live more quietly and whiles they live their comforts are not sincere but mixt with many molestations Little knoweth the world where their new shooes pinch them as that roman said One little drop of an evil conscience can trouble a whole sea of the wicked mans tryumphs The joy of the hypocrite is but for a moment Zophar had a strong conceit that Job was but an hypocrite one that was wicked before God in heart notwithstanding his fair pretences and prosessions of piety and should therefore be led forth with the workers of iniquity Psal 175.5 as cattel led to the slaughter or as Bulls led to the Altar with Garlands on their hornes and Musick by their sides Act. 14.13 but suddenly they feel and fall under the murthering Axe Such is the hypocrites joy and Zophar would he should know so much being sensible of this that himself was the party in speech sith his prosperity had ended in misery and God had dashed all his comforts Verse 6. Though his excellency mount up to the heavens Though he conceit himself and would have others hold him to be more then a man and to accord him divine honour If his pride ascend even up to heaven so the Vulgar rendreth it If his gifts ascend up to heaven so the Septuagint and indeed hypocrites are ever lifted up with their gifts as some Corinthians were with their waxen wings 1 Cor. 8.1 being enriched in all utterance and knowledge and coming behind others in no gift 1 Cor. 1.7 yet were they babes at best and carnal walking as men chap. 3 2 3. their Religion was more in notion then in motion They had the spiritual Rickets grew big in the head c. as the Moon they encreased in light but not in heat In which respect also and for her external priviledges Capernaum is said to be lifted up to heaven Matth. 11.23 And the Temporary to taste of the heavenly gift to partake of the powers of the world to come Hebr. 6.4 5. And his head reach unto the clouds Aequalis astris gradior faith He in the Poet and Bibulus in Coele est Sen. in Thiest Cic. ad Attic. saith the Oratour The Heathen Rhetorick is but dull stuff to that in this Book and indeed in this one Chapter An hypocrites head is oft above the clouds of heaven when his heart is beneath the clods of the earth Like the Eagle which when he soareth highest of all even out of sight almost hath his eye all the while upon his prey below Or like the Apricock tree which shoots up and leanes upon the wall but is fast rooted in the earth This whole Allusion may be unto a tree like that of Nebuchadnezzar whose height was great and reached unto heaven Dan. 4.10 11. with 22. Or that of the Amorite whose height was like the heighth of the Cedars and he was strong as the Oaks Amos 3.9 Verse 7. Yet he shall perish for ever like his own dung Then the which nothing is more filthy an detestable See this exemplified in Herod Haman Boniface the Eight bloody Bonner buried in a muck-hil c. The word rendred dung hath its denomination from rowling because it is rolled out of doores and swept out of sight Many instances hereof might be given in the pristine and moderne Persecutors punished with ignominious and disgraceful ends Sisera and Jabin perished at Endor and became as dung for the earth Psal 83.10 Jehorans died undesired Julian the Apostate abhorred Isai 14.23 God hath for such a Beesome of Destruction They which have seen him Where is he They which have seen him with wonder shall now see him with horrour when they see him at such an under such an ebbe such a dead low water See this exemplified in that proud Caldean Isai 14.4 12 16. Tam subito casu quae valuere ruunt Verse 8. He shall flee away as a dream c. As a delightful dream is soon forgotten so shall it he with the hypocrite His felicity is meerly imaginary his joy is but as the commotion of the affections in a dream which comes to nothing Isai 20.7 8. A man that is to be hanged next day may dream over night he shall be a King A man that sleepeth upon a steep Rock may dream of great possessions befalne him and starting for joy may fall to the bottom and mischieve himself Psal 73.20 As a dream when one awaketh so O Lord when thou awakest thou shalt despise their image that is their painted pageant of outward pomp Surely such of all men walk in a vain shew or in an image Psal 39 6. their seeming prosperity hath no tack consistence in it themselves
he did the Egyptians in the red sea Which wicked men have trodden Heb. Mortals of iniquity or vanity Viri nequam nequaquam vel nibili Men of wickednesse with a witnesse The face of the old world was grown so fowle that God was fain to wash it with a flood All was out of order in family State and Church In the Family was found Luxury and unlawful Marriages In the State Tyranny violence rapacity and injustice In the Church contempt of Gods Word and a fond opinion that God did not order all by his Providence but that a man might do well enough without him Now that this was the Opinion of those Antediluvian Belialists some have gathered from this Text which they read thus Wilt thou follow the old way that is the Tenet of those old sinners against their own souls whom God for their damnable security and licentiousness the products of such a portentous opinion buried all together in one universal grave of waters Verse 16. Intempesta morte abrepti Jun. Which were cut down out of time Or Which grew full of wrinkles as those that have long lien in the water are apt to do and not time that is before that time of life that they had promised themselves on earth or before they had fulfilled the dayes of their forefathers who though wicked above measure many of them yet the flood could not come till Methuselah the last liver of the ten Patriarks were laid up God cuts off some notoriously wicked betime when in the course of Nature they might have lived longer that they may do no more hurt as the Gardener destroyeth young Henbane and the Country man young Vermins Whose foundation was overflown with a flood Heb. A river was powred upon their foundation This some understand of that River of Brimstone and fire powred from heaven upon Sodom and her sisters But better take it of those in Noahs dayes whose foundation that is the earth that foundation of mankind or their wealth and prosperity whereon they thought themselves firmely founded or their lives c. were everslowne with a flood which came rushing in upon them with mighty force and drowned the Universe And here the Hebrewes make to be the middle of this Book of Job wherein they reckon in all One thousand and seventy verses Verse 17. Which said unto God Depart from us Atheists those Antediluvians were if not Dogmatical yet practical such as Job had described speaking the like language of hell chap. 21.14 Et maliciose eum Eliphazus talium atheorum numero accenset saith Mercer And maliciously doth Eliphaz reckon Job among those odious Atheists so thinking to cut his throat with his owne sword and confute him with his own words Malice cares not how truly things are set forth so it may gall or kill And what can the Almighty do for them that is They asked what can the Almighty do for them As if God neither could nor would reward their services as if he would do them neither good nor evil The Seventy render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What will he bring upon us q.d. He threatneth us with a flood but when trow and how Let the day of the Lord come Isai 5 19. Where is the promise of his coming c 2 Pet 2. Thus they jeered when it was fitter they should have feared but what was the issue Verse 18 Yet he filled their houses with good things Heb. With good that is with all precious and pleasant riches whereof he gave them both plenty and propriety but no otherwise then as Joseph caused his cup to he conveyed into Benjamins sack the better to furnish out an Indictment against him And as Benjamins pretended theft was held more hainous by how much his welcome was the greater for he had a five-fold portion so shall it one day fare with such rich wretches as whose bellies God filleth with his hid treasure and whose houses he filleth top full with good things Eutrapelus cuicunque nocere volebat Vestiment a dâ—bat pretiosa Horat. Well might Eliphaz add all things reckoned But or yet the counsel of the wicked is or be it far from me See these words expounded chap 21.16 where Job hath the very same Sed ea vult illi eripere Eliphaz saith a learned Interpreter But Eliphaz will needs take them away from him and it is as if he should say Thou O Job seemest by thy words and with thy mouth to detest the counsel of the wicked but thy doings declare the contrary Whilst thou so many wayes celebratest the prosperity of the ungodly To me therefore and to all righteous men who do heartily hare the wicked and do seriously set forth Gods just judgments against them doth this speech better agree and more truly appertaine c. And as for these righteous men let me tell thee further Verse 19. The righteous see it and are glad And as for my self The counsel of the wicked is far from me I do therefore abominate their present prosperity because they shall shortly be for a laughing stock to all good men The upright shall see it and be glad and all iniquity shall stop her mouth as self-condemned and therefore by the Saints swallowed up with a zeal of Gods glory rightly derided Psal 52 6. and 58.11 And the Innocent laugh them to scorn Not out of ill will or envy or other corrupt affection But 1. For the glory of God whose Power Justice and Goodnesse is hereby evinced and evidenced 2. For the good of others who stumble at the prosperity of the ungodly or else are eased of their cruelty 3. And hereunto That it is never the worse for the wicked themselves that God taketh them off For if they be Elect they repent ere they dye as if Reprobates they are kept hereby from adding to their sin and so to their torments which shall be proportionable thereunto Those that understand this verse of Noah and his sons rejoycing when they saw the rest drowned and themselves preserved render the words thus The righteous saw it and were glad and the innocent laughed them to scorn A late reverend man of God amongst us Mr. Jeremy Dyke p 183. in a Discourse of his about the benefit of a good conscience in times of common calamity brings in Noah and those with him in the Ark insulting over the perishing old world thus Now Jubal let us hear one of your merry songs pipe now and make your self merry as you were wont in gybing at Noahs folly in making a Ship to saile on dry land What ailest thou Jubal to howle and wring thine hands thus Where is thy Harp and Organs now Now the flood is come now Noah is in his Cabbin and the water begins to be chin-deep tell me O Jubal whether building of Tents or building of an Ark be the wiser work Would you not give all the shooes in your shop all the tools in your tents all the cattel in your flocks
to be but where Noahs dog lies And now Sirs you that were such men of Renown Gen. 6.4 you that were the brave Gallants of the earth now tell me who is the fool and who is the wise man now Thus he Piscator takes the next verse Where as or though our substance is not cut down but or yet the remnant of them the fire consumeth to be spoken in the person of Noah whom he makes the innocent man here mentioned and adds Saying in the beginning of the next verse As if Noah coming out of the Ark should wash his feet in the blood of those wicked and say God hath preserved me and mine our sincerity hath prevailed for our safety and in his wrath destroyed the ungodly But I rather concur with Tremellius and Merlin and others who make this verse coherent with and preparatory to the following famous Exhortation to Repentance Verse 21 22 23 c. Acquaint thy self now with him and be at peace c. But be sure thou do it now that is speedily and timously Verse 20. When as our substance is not cut down that is Whiles life lasteth and whiles it is called to day before death cometh and after death judgement when the remnant of the wicked fire shall consume Where we have a forcible motive to repent because we must either â—urn or burn Aut poenitendum aut pereundum See Acts 17.31 2 Cor. 5.10 11. Heb. 12.28 29. Eliphaz seemeth here on purpose to have mentioned that fire wherewith wicked men shall be tormented at the last day and before for every mans deaths-day is his doom-day and to have changed the person The remnant or excellency of them the fire consumeth That it might the more effectually move men to repent that they may be delivered from the wrath to come And here I could willingly take up Chrysostomes wish Vtinam ubique de Gehenna dissereretur Oh that men would talk more every where of hell fire unquenchable intolerable and the fuel thereof made of the most tormenting temper Isai 30.33 It was a speech of Gregory Nyssen He that does but hear of hell is without any further labour or study taken off from sinful pleasures and set upon the practice of mortification But mens hearts are grown harder now adayes and he that shall observe their impiety and impenitency may well say to them as Cato once did to Cesar Credo quae de inferis dicuntur falsa existimas I believe thou thinkest all but a fable that is said concerning hell Esse aliquos Manes c. Nec pueri credunt nisi qui nondum aere lavantur Juven Sat. 2. Verse 21. Acquaint now thy self with him Accommoda 〈◊〉 nune illiâ— assâ—esce cum illo Converse with God in an humble familiarity set him at the right hand Psal 16.8 be ever at his hand Vt famulus son accensus as Attendant upon his person In all thy wayes acknowledge him and let him direct thy paths Prov. 3.6 Ask counsel at his mouth aime at his glory be thou in his fear all the day long Prov. 23.17 Account it thine happinesse to be in communion with him and conformity to him in all parts and points of duty The Lord is with you if you be with him 2 Chron. 15.3 And be at peace Return to him by repentance from whom thou hast so deeply revolted and against whom thou hast so shamefully rebelled For Eliphaz here takes it for granted Acquiesce ei that Job had estranged himself from God and therefore could not possibly be at peace till better acquainted with him and acquiescing in him as the Vulgar here hath it No creature is more fearful then a fish flying at the shadow of a man yet it feareth not the roaring Ocean which yet Lions and other fierce creatures feare because it is of its own nature and acquaintance A sheep feareth not his shepherd nor shall we God if once acquainted with him Peâ—â—e shall be within thy walls and prosperity within thy Tabernacles Thereby good shall come unto thee Happy shalt thou be and it shall be well with thee Psal 128.2 A Coruncopia a confluence of all manner of comforts and contentments shall betide thee but then thou must humble thy self to walk with thy God Miâ— 6.8 by faith walk with God and by reflection walk with thy selfe Compone emenda vias tuâ—â— coram Domino and then thou needest not say with the worldling Who will shew us any good Psal 4.6 for God himself will say unto thee as once he did to Moses when he gave him but a glimpse of himself and his glory Ostendam tibiomne bonum I will make all my goodnesse passe before thee Exâ—d 33.19 Verse 22 Receive I pray thee the Law from his mouth Now he speaks Job fair whom before he had sufficiently rippled up and rough-hewed without mercy or so much as truth That which he here perswadeth him to is to depend upon God for direction and successe in all his enterprizes to consult with him upon all occasions and not to do ought without his warranty and approbation Gods testimonies were Davids delight and his Counsellors Psalm 119.24 All that advise not with these must needs be without understanding a Nation void of counsel Deut. 32.28 And lay up his words in thine heart Heb. Put his word as the Tables were put in the Ark mingle Gods Word with faith in thine heart as in a vessel Cor autem sit carnenâ— fide the flinty heart is made flashly by faith and capable of divine impressions Verse 23. If thou return to the Almighty thou shalt be built up By sin men run from God by repentance they return to him Break off thy sins by repentance and put away iniquity far from thy Tabernacle for iniquity and repentance cannot cohabit and he is no true Penitentiary that reformeth not his family that setteth not up God wherever he hath to do so shalt thou be built up that is thou shalt be restored and all thy losses in wealth and Children shall be made up again prorsus erigeris qui â—am collapsus es thou who art now down on all four shalt be new set up and made to stand in thy former strength Only thou must return usque ad Omâ—potentem all out as far as to the Almighty thou must not give the half-turn only as hypocrites do but with thy whole heart and as Joel 2.12 see the Note there Thus Eliphaz discourseth very well and handsomly of the business in hand Only he was out in this That he looked upon Job as an impenitent person and upon his family as ill-ordered As also in that he conceived that true repentance is ever rewarded with outward and inward prosperity whereas a penitent person may continue under crosses though God will surely save the humble as he saith afterwards verse 29. and repentance can turn crosses into comforts and like the Philosophers stone make golden afflictions 1 Pet. 1.7 As scarlet pulls out the teeth of
supplication my Judge If I justifie my felfe mine own mouth shall condemns me c chap. 9.15 20. Verse 5. Mercer I would know the words that he would answer me q.d. I cannot know your minds O my friends non understand your words which yet I believe are little to the purpose But God I know will utter his mind plainly and approve my cause which you so rashly condemne Thus John Husse and other Martyrs when they could not have a faire hearing from men appealed and applied themselves to God committing their cause to him who judgeth righteously Verse 6 Will he plead against me with his great power No for then you were in a wo-case For if Gods breath blow us to destruction as so many dust heaps Job 4.9 if he frowne us to death and nod us to destruction Psal 80.16 What shall we think of his Almighty power which none can abide or avoid Difficile est contra enâ—â— scribere qui potest proscribere It is dangerous dealing with him who hath at his command thirty legions said the philosopher to the Emperour who would needs crack an Argument with him And should Job dare to do it with the Lord of hostes as if stronger then he The thunder of his power who can bear The stoutest men quake before him and as the wormes when it thundreth wriggle into the corners of the earth ready to run as Caligula did under any bed or any bench-hole No. Merlin but he would put strength in me Sic enim ex fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuasus saith an Interpreter Thus was Job perswaded out of the full assurance of his faith that God would deal with him as a loving Father and not as a severe Judge for who can stand before his wrath or withstand his will No man surely can contend with God unlesse he put strength in him as he did into Jacob Gen. 32. whom he upheld with the one hand as he strove against him with the other This foregoing with therefore of Job hath an excellent commendation in it of his faith and integrity yet so as that in some things it is blameworthy For who can come to Gods Seat sith he dwelleth in light unapproachable neither can any one see God and live Exod. 3.4 For this boldnesse therefore of his he shall be hereafter sharply reproved first by Eliâ—u and then also by God himself stepping forth as it were from behind the hangings overhearing him and saving Who is this that talks thus how now chap. 38.2 3. Vese 7. There the righteous might dispute with him There for Thâ—â— scil when God shall put strength into him the upright or honest man who draweth neer with a true heart in full assurance of faith having his heart sprinkled from an evil conscience by the blood of Jesus Christ Heb. 10.22 might dispute with God but not unlesse he have that Advocate with the Father Jesus Christ the Just One to appear in the presence of God for him Heb. 9.24 as the Lawyer appeareth for his Client to put by and non-suit all accusations to plead his cause and to justifie him by the only merit of his righteousnesse and obedience All Saint Pauls care was to be found in Christ when fought for by the Justice of God not having his own righteousnesse which is of the Law but that which is through the faith of Christ Phil. 3.9 for sordet in conspectu judicis quod fulget in conspectu operantis Aug that which is highly esteemed amongst men is abomination in the sight of God Luke 16.15 They only may dispute with God that is in an humble and laudable manner plead with him as did Jacob. Gen. 32.24 and Jeremy chap. 12â—â— who partake of Christs righteousnesse imputed and imparted opposing to the appearances of Gods wrath the firme perswasion of his grace by the Seal of his Spirit Etâ— quam hâ—â— non est â—mnium This is few mens happinesse So should I be delivered for ever from my Judge Who would quit me by Proclamation and then I should the less care to be condemned by you my fellow-prisoners I care not for mans day fith he that judgeth me is the Lord 1 Cor. 4.3 4. Where note what boldness and confidence the upright have in God neither shall they be herein deceived as Job was not Verse 8. Behold I go forward Heb. Eastward which is reckoned the forepart of the world because that eye of the world the Sun riseth there and every man looketh to the rising Sun But he is not there sc In that sort as I desired to finde him verse 3. he is not visible to me he is too subtile for sinew or sight to seize upon his judgements also are unsearchable and his paths past finding out True it is that the whole world is nothing else but Deut explicatus a Mirrour or Theatre wherein God may be seen yea felt and found out by those that are blind Act. 17.27 If a man hear a Sermon by night and in the dark though he see not the Preacher yet he knows he is there So Job questioned not Gods Omnipresence but complaineth that himself was benighted and forsaken of his hopes to be eased of his troubles outwardly in body or inwardly in minde this is the judgement of the flesh when under Affliction And backward but I cannot perceive him For indeed he is imperceptible by bodily eyes neither sitteth he any where in this world to decide controversies as he shall do in the clouds at the last day when the righteous shall look up Luk. 21.28 for their redemption draweth nigh and the wicked shall look on and waile because of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 1.7 they shall look and lament yea be mad for the sight of their eyes which they shall see as Deut. 28.34 Verse 9. On the left hand where he doth work i.e. Northward where God is said to work either because that in the North-part of heaven are more signes and of more remarkable influence than in the South or else because the Northern parts of the world are more inhabited than the Southern because more temperate and so there is more of God to be seen there in his works as letters refracted in a glass Seculum est speculum que Deum intucamur But I cannot behold him See the Note on verse 8. He hideth himself on the right hand c. He worketh not so much in the Southern parts of the world the torrid Zone is unhabitable c. Yet the Ethiopian Judges were wont to keep the chief Seat for him empty when they sate in judgement And beside the Habassines that large region of Nuâ—ia had from the Apostles time as t is thought professed the Christian Faith though now it hath again Alvarez above an hundred years since forsaken it and embraced 〈◊〉 and Idolatry That I cannot see him See the Note on vers 8. Verse 10. But he knoweth the way that I take Heb. That is with
Arabian spoylers Fabric in descrip peregr Hierosol those wild-Asses who continue their old trade to this day catching and snatching vivitur ex rapto neither can they be repelled or restrained by reason of their multitudes and their incredible swiftness The wilderness yieldeth food c. Their pillage is their tillage their rapine their revenue whereby they maintain themselves and theirs as the wild-Ass picks out a living in the desart But shall they thus escape by iniquity Have they no other wayes to work no better Mediums Never think it In thine anger cast dawn the people O God Psal 56.7 He will do it for the words are prophetical as well as optative Treasure of wickedness profit nothing Prov. 10.2 Mammon of iniquity is the next odious name to the Devil and to the Devil it will bring a man 1 Tim. 6.9 English Hubertus a covetous Oppressor is said to have made this Will I yield my Goods to the King my Body to the Grave my Soul to the Devil Pope Sylvester 2. is said to have given his Soul to the Devil for seven years enjoyment of the Popedom And for their Children We have a profane and false proverb Happy is that Child whose Father goeth to the Devil O faithful drudge said a graceless Son once of such a Father who died and left him great store of ill-gotten goods Verse 6. They reape every one his corn in the field The poor oppressed are made by them to inn their crops and tread their vintages in the end of the year as the Hebrew importeth Serò colligunt without either meat or wages or so much as a cup of drink as the eleventh verse sets forth which is extreme cruelty and flatly forbidden Deut 24.14 15. and order taken that the mouth of the Ox that treadeth out the corn should not be muzzled Deut. 25.4 Quantum igitur judicium saith Brentius how great judgements of God then will light upon those who do that to men of the same flesh of the same faith of the same country with themselves which they ought not to do to the bruit creatures they make use of Quoâ— malum in Germania frequentâ—ssimum est Vâ— igitur Germaniae This saith he is a common sin in Germany woe therefore to Germany Think the same of England and take notice that this is one of those crying sins that entreth into the ears of the Lord of Sabboth Jam. 5.4 and he will hear for he is gracious Exod. 22.27 The words are otherwise sensed by some but this to me seemeth most sutable to the subsequent verses Verse 7. They cause the naked to lodge without clothing viz. By denying and detaining from them that they have earned wherewith they should provide them garments which are so called quasi gardments because they serve to guard mens bodies from the injury of the weather They cause them to lodge naked because they have no clothing so some reade the text they lay them open to the pinching cold of the night And what a misery it is to lye a cold and wet and not to have wherewith to keep us warm and dry in winter season especially who knows not Hîc disce Deo gratus esse saith Lavater Here then learn thankfulness to God thou that hast not only a warm and wholesome lodging-room but also good store of bed-cloaths and those of the better sort too Abuse not these blessings to pride and luxury lest God turn in upon thee spoylers and plunderers who may leave thee little enough leave thee nuaum tanquam ex mari as they did many in these late shredding and stripping times Ezek. 25.4 God threatneth to send the men of the East to dwell as so many Lord-Danes in their Palaces and to eate their milk c. When the Children play with their meat and cast it to the Dogs what can the Father do less than bid Take away Verse 8. They are wet with the showers of the mountains Wet they are but not at all refreshed as this word here only found in the Bible signifieth sometimes among the Rabbins Cold comfort they finde abroad and at home they dare not abide lest rich men should oppress them and draw them before the judgement-seats Jam. 2.6 or drag them to prison for refusing their drudgery Hence they are forced to live in the mountains and desart places in extreme misery And embrace the Rock for want of a shelter Like Conies or wild Beasts glad of any lurking place that may keep them out of the hands of unreasonable and wicked men What hardship have many worthy men in all ages suffered from persecutors and oppressors in Dioâ—lesians dayes especially driven out of house and harbour and glad to take up in any hole there to lie on the cold stone in stead of a warm bed as that good Dutchess of Suffolk with that noble Gentleman her Husband did in the Low-countries whiter they fled from the Marian persecution till In Loc. as Elias once under the Juniper they wish themselves out of the world Iterùm hîc discâ— gratias Deo agere saith Lâ—vater Here again learn to give thanks to God for this great benefit if thou maiest stay at home and not be forced to flie for thy life or for conscience-sake for home is home as we say and very desireable and the Apostle reckons it for a piece of his sufferings that he was 〈◊〉 and had no settled station 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no certain dwelling place 1 Cor. 4.11 Verse 9. They pluck the fatherless from the brest What can be more to be pitied than a fatherless suckling Who less to be molested or violenced than the Mother doing that office to her babe In the Parisian Massacre one of the murtherers took a little one in his arms who smiled upon him and plaid with his beard yet this barbarous wretch was so far from compassion that he wounded it with his dagger Act. Mon. and so cast it all gore blood into the River The story of the Infant of the Isle of Garriser thrown back into the fire out of which it had sprawled is well known Ibid. So is the savage inhumanity of that merciless Minerius the Popes Champion who at Merindolâ— in France cut off the Paps of many which gave suck to their Children Ibid. p. 868. which looking for suck at their Mothers brests being dead before died also for hunger Well therefore might our Saviour say Beware of men Mart. 10.17 It had been better the Indies had been given to the Devils of hell said those poor Natives than to those bloody Spaniards who dashed the Mother in pieces upon their Children as once at Betharbel Hos 10.14 And take a pledge from the poor Misery which should beget pity in them begetteth but audacity and inviteth them to ruine the poor and fill their houses with their spoyles Some render it thus They take the poor for a pledge sc putting them to their ransom and mean while
himself how can his wisdom be but as well known unto him His infinite knowledg and understanding is in some sort shadowed out unto us in the words following Verse 24. For he looketh to the ends of the earth He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil all eye so that together and at once he beholdeth all things in the whole course of Nature and under the whole cope of heaven His eyes behold his eye-lids try the children of men Psal 11.4 Where the former pointeth out Gods knowledg the latter his judgment his critical descant saith One. And surely this All-seeing eye of God saith another Interpreter should keep us within the compasse of obedience as much as any thing sith he who is our Judge is a constant eye-witnesse of our cogitatious communication and whole conversation Cave spectat Cato Take heed Cato seeth you was an old watch-word among the Romans and a retentive from vice How much more should this be among Christians Ne pecces Deus ipse videt Be advised God beholdeth you Think not that he who is invisible cannot see or that because he is the high and lofty One that inhabiteth eternity therefore he cannot see so far as earth for he looketh to the ends and extremities of the earth his eyes run to and fro they are in every place beholding the evil and the good Pro. 15.3 The world is to him as a sea of glasse Rev. 4.6 He seeth through it and every man before him is all window he seeth the very entrals of the soule the heart of the heart All things are naked and open before him saith the Apostle Heb. 4.13 Naked for the outside and open for the inside of them the word signifieth dissected quartered and as it were cleft through the back-bone He searcheth the Raines those seats of Lust and most abstruse parts of the body so wrapt up in fat and flesh as if no eye should come at them And seeth under the whole heaven His providence like a well drawn picture looketh every way and extendeth to every the least and lightest occurrence governing all things wisely and powerfully and ordering the disorders of the world to his own glory Epicures and Atheists would shut him up in heaven as hath been before noted as if he did neither know nor do any thing here below but they will find it otherwise Verse 25 To make the weights for the wind He ordereth wind and water raine and thunder Pondere mensura numero facit omnia therefore wisdom is with him The winds he weigheth in a balance then when they seem to blow where they list piercing through the aire with their violent blasts God sets them their bounds and appoints them their proportion He sends them out as his Postes and makes them pace orderly And he weigheth the waters by measure Both the raine not a drop falls in vain in a wrong place or at randome but by a divine Decree as a witnesse of his Wisdome and Goodnesse Acts 17.14 and the sea and Rivers neither doe the winds blow nor the waters flow without the Lord who is the great Moderatour that measureth the waters in the hollow of his hand c. Isai 40.12 Verse 26. When he made a Decree for the rain And hence it is that it raineth upon one City and not upon another Am. 4.7 See the Note there The rise of rain out of vapours drawn up from the earth by the heat of the Sun and the generation of it in the clouds is no lesse wonderful then the use of it is necessary for the refreshing and fatning of the earth allaying the heat and nourishing the herb and tree c. These showres may seeme to arise and be carried up and downe at randome and without a Law but Job assureth us that God maketh a decree a Statute or a bound for them and that he gives or with holds rain at his pleasure And a way for the lightning of the thunder Or for the lightning and the thunder In both which there is much of God to be seen and heard these being the Harbingers as it were and Officers to make roome for him and to manifest his power which the greatest must acknowledg Psal 29 1 2. and the Saints must take comfort in verse 11. As for those impious wretches that slight these wonderful works of Almighty God speak basely of them as he of whom Mr. Perkins somewhere writeth that hearing it thunder said it was nothing but Tom Tumbrel a hooping his tubs was thereupon killed with a thunder-bolt and those old Italians that used in time of thunder to ring their greatest bells and shoot off their greatest Ordnance c. on purpose to drown the noise of the heavens As they are worse then Pharaoh and Caligula and other heathens who stiled their chief god Altitonans the high-Thunderer so they shall one day see the Lord Christ suddenly coming upon them as lightning and dreadfully thundering out that dismal Discedite Go ye cursed Verse 27 Then did he see it and declare it c. Or Then doth he see it and number it c. scil When he ordereth winds waters and other creatures he hath wisdom ready in numeratâ— as we say as well known and as familiar as men have those things they daily deal in Illa vero verborum congeries faith an Expositour This heap of words Merlin God saw it numbred it prepared it searched it out serveth but to shew how intimate wisdom is with God and how proper to him And lest any should say Hath God then communicated no heavenly wisdom to his creature Yes saith Job but such as is thus circumscribed Verse 28 But unto man he said c. q.d. Let him not curiously pry into Gods secrets Infignis est hic locus Mercer nor rashly censure others as you have done me but out of a reverential fear of God eschew evil and do good for this shall be his wisdom Deut. 4.6 and the contrary Jer. 8.9 See like exts Deut. 29.29 Eccles 12.13 Psal 111.10 Prov. 1.7 and 9.10 with the Notes CHAP. XXIX Verse 1. Moreover Job continued his Parable OR his sentence as Tremellius rendreth it his sententious and elegant oration his aurâ—um flumen orationis Tota oratio gravissimis sententiis verborum luminibus illustris est Merlin golden flood of grave discourse as we may better call it then Tully did Aristotles â—â—lâ—â—cks Here Job describeth graphically his former felicity as in the next Chapter his present misery The promise of Prosperity to Gods people is to be understood with exception of the cross wherewith if need be 1 Pet. 1.6 they are sure to be exercised and they shall take it for a favour too Heb. 12.6 by the armour of righteousness on the right hand and on the left By honour and dishonour by evil report and good report c. 2 Cor. 6.7 8. they must learn to be abased and to abound Vlpian to be full and to
be hungry c. Phil. 4.12 though this be an hard lesson Perquam durum est sed it a lex scriâ—ta est saith the Civilian Hard or not hard Ex praeteritavum voluptatum recòrdatione Cicer. de finib l. 2. Sen. de benef l. 4 c. 22. Olim hac meminisse juvahit Virg. Miserum est suisse faelicem Sen. we must frame to it and hope for better The Epicures held that a man might be cheerful amidst the most exquisite torments 1. In consideration of his honesty and integrity this indeed was Job great comfort as we see chap. 31. And 2. In consideration of those pleasures and delights that formerly he had enjoyed and now cheared up himself with the remembrance of But how slight and slender a comfort this was Job setteth forth in this Chapter And who knoweth not that as it is a sweet thing in prosperity to relate what hazards and hardship we have passed through so in adversity it is grievous to call to minde what better dayes we have had And yet it is but reason that we should eate the crust and crum together receive I mean evil at the hand of God as well as good Job 2.10 See the Note on chap. 27.1 Verse 2. Secundum menses antiquitatiâ— vel antiaetatis Oh that I were as in months pust O mihi praeteritos c. Though Job desireth not so much to be young again which to be Chiron and Cato are said seriously to have refused as to prosper again for this is that we all covet but we shrink in the shoulder when called to carry the cross To shew his earnest desire he redoubleth his wish as in the dayes c. and God answered him to the full by redoubling upon him his former prosperity not for dayes and months but for divers years together and by giving him again all things richly to enjoy So liberal is the Lord to his that he many times giveth them more then heart can wish When God preserved me That he acknowledged God to be the author of his earthly felicity was well done but not so well to think that God preserved him not because he prospered him not see the like verse 5. God oft wraps himself up in a cloud and will not be seen till afterwards but his hand is ever upon all them for good that seek him Ezek. 8.22 he knoweth their souls in adversity Psal 31.7 Verse 3. When his candle shined upon my head When I was apparently blessed by him and all went haile well with me The Sun smot me not by day nor the Moon by night Psal 121.6 but both seemed to be made and to make for me Nay more the sweet sunshine of Gods loving countenance was displayed upon me which is not like the winter-sun that casts a goodly countenance when it shines but gives little comfort and heat Job had both counsel and comfort from God and that when other men were to seek of both for By his light I walked through darkness Without the least fear of those evils and miseries that put others into very great distemper So Noah was Mediis tranquillus in undis Abraham stands upon the Hill and seeth the Cities of the Plain burning David can walk not step through not cross the valley not a dark entry of the shadow of death the darkest side of death and not fear though he should go back again the same way And why for thou art with me saith he thy rod and thy staffe they comfort me Psal 23.4 Verse 4. As I was in the dayes of my youth Hybernorum meorum so Junius As I was in the dayes of my winter-quarters when I lay and did little more then gather up mine assignations Others render it As I was in the dayes of mine Autumue that is when being a great man I refreshed the poor as Autumne doth the passenger and others with its fruits But they do best that render it dayes of my youth which hath the same name in Hebrew with winter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with reproach because say some young people are prone to reproachful practises and that age is commonly frozen in vice no vertue then springing or shewing it self So Eccles 11.10 the word used to signifie youth signifieth darkness or blackness to note that youth is the dark age many times sooted with sin and therefore young men should cleanse their wayes by cleaving to the word Psal 119.9 When the secret of God was upon my tabernacle i.e. Annotat. Diod When God did so friendly and familiarly intermedle with mine affairs making them to prosper When his most wise conduct did govern my house and did provide for it stopping those secret leaks and that hole in the bottom of the Bag by which other mens Estates do usually run out and supplying me and mine tanquam virgulâ divinâ with all things necessary for life and godliness The Greek hath it when God gave my house a visit And some taking the secret of God here for his law and covenant say that Job was good betime and when but a young house-keeper had a Church in his house and much resort thither of godly people Verse 5. When the Almighty was yet with me To prosper me and give me all that heart could wish or need require But if that be not done Exod. 17.7 Gods people are apt to think him absent Is the Lord amongst us say they in the wilderness as if that could not be and they athirst So Gideon in the invasion of the Midianites The Lord. saith the Angel is with thee thou valiant man But Gideon said unto him Oh my Lord if the Lord be with us why then is all this befaln us If it be so Judg. 6.12 13. Aug. why am I thus as she said Gen. 25.22 Si amatur quomodo infirmatur If Lazarus be Christs friend why is he sick But these two may very well stand together and God is never nearer to his Children then when they for crying cannot see him Moses speaks of the goodwil of him that dwelt in the bush the burning bush Deut. 33. but not consumed God is with his in the fiery tryal Isa 43.2 as he was with the three Children and with the Martyrs When my children were about me Round about my table Psalm 128.3 Morigerous and obsequious unto me When my children and servants for the word signifieth both were about me as Circles about a Point or Center all looking at and observing me to do as I directed them Verse 6 When I washed my steps with butter When I had of every thing Gods plenty as they can it Butter enough to have washed my feet in had I been so proud and profuse And Oyle great store insomuch as that Rivers thereof seemed to flow for me from those Rocks and craggy Mountaines in Arabia Petraea where some say Job dwelt Lavater upon the Text tells us of Rocks that yeeld Oyle and of Petrolium or Petrelaeum a Soveraign Oyntment
common meeting place as Isai 14.13 the house of constitution or assignation to all living as the Hebrew here hath it that is to all men who are by an excellency called every creature Mark 16.15 as being the best living creatures upon earth Verse 24 Howbeit he will out stretch not his hand to the grave He will not dig up the dead as the Papists dealt by Bucer and others to afflict them any more Quid facere poterunt Occident Nunquid resuscitabunt ut iterum occidant What can they do said Luther concerning his enemies who threatned him Will they kill me but what then Will they raise me up to life again that they may kill me again No Charles the Fifth Emperour when he might have done that and was moved to do it would not Mors requies aerumnarum Dead men are at rest was Chaucers Motto There in the grave the wicked cease from troubling and there the weary be at rest chap. 3.17 Thus Job speaketh going no further then the afflictions of the body as being for his own part fearlesse of eternal punishment But as for the wicked when they dye out of bodily misery it is but as the mans flying from a Lion and a more savage Bear meeteth him or going from it into the house this house mentioned in verse 23. and that more venemous Serpent the Divel who hath the power of death Heb. 2.14 there biteth him Amos 5.19 Though they cry in his destruction i.e. Whiles God is crushing or killing of them Or Is there any cry in his destruction It was never yet known that dead men made moane what ever the Popish Legenders tell us of one that cryed out I am dead I am judged I am damned which gave occasion to Bruno to found the Carthusian Order Verse 25. Did I not weep for him that was in trouble Rursum per pathos excandescit Here Job wondreth Mercer and is much moved again at his unpitied condition sith himself was so pitiful to the afflicted He could safely say with Cyprian Cum singulis pectus meum copulo moeroris funeris pendera luctuosa participo cum plangentibus plango cum destentibus desteo He had teares ready for the afflicted and wept with those that weep not for a Complement as the Brasilians who Vt flerent oculos erudière suos Nor out of melch-heartednesse Ovid. as Gordian the Emperour who would weep for the beating of a boy at School But out of hearty compassion and commiseration as good Nehemiah chap. 2.2 and those Christian Hebrewes chap. 10.33 34. Now for as much as the merciful have the promises of mercy made unto them Matth. 5.7 James 2.13 And all men say Ab alio expectes alteri quod feceris Job marvelleth at others hard heartednesse toward him and expostulateth the unkindnesse Was not my soul grieved for the poor Into whose case good Job put himself and so became mendicorum maximus as Salvian saith of Christ Ad Eccles Carbol l. 4 because he shareth with his Saints in all their necessities he drew out not only his sheaf but his soul to the hungry Isai 58.7 10 and satisfied the afflicted soul this was right Contristata est anima mea super egenum Some render it Restagnavis lachrymis anima mea My soul stood with tears like a standing pool Others ustulatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My soul burneth which is agreeable to that of the Apostle 1 Cor. 11.29 Who is weak and I am not weak Who is offended and I burn not Verse 26 When I looked for good According to that general rule and the common course of Gods proceedings With what measure ye mete it shall be measured to you again Matth. 7.2 With the merciful thou wilt shew thy self merciful Psal 18.16 Middah cenegedh middah say the Hebrewes Men shall have measure for measure like for like Hence Job expected to have all things at will but it fell out somewhat otherwise and this puzled him he could not unriddle these cross occurrences He could almost find in his heart to think that he was therefore so little pitied by others because he had been so pitiful to others When I waited for light then came darknesse Things grew every day worse and worse with me mending like sowre Ale in Summer as we say Thus it fates many times with Gods best servants these children of light walk in darknesse neverthelesse let them trust in the Name of the Lord and stay upon their God in the faile of all outward comforts Isai â—0 10 Habak 3.17 18. This is the tryumph of faith which tells the soul that things must go backward before they can come forward and when matters are at worst they will mend Verse 27 My bowels boyled and rested not Being tossed and tumbled with continual boyling and bubbling Ollae more insonuerunt Merc. rumbling and making a rattle as the word signifieth whether through passion or compassion With most compassionate sympathy saith one learned Paraphrast did my bowels yearn over the afflicted so that I could have no quiet in my self for grieving and taking thought for them I was seldome or never without sorrow for some one or others affliction The dayes of affliction prevented me Prevision should have hindred this prevention Evils fore seen come no whit the sooner but far the easier It is a labour well lost if they befall us not well spent if they do whereas coming on the sudden they find weak minds secure make them miserable leave them desperate Expect them therefore and prepare for them Darts foreseen are dintless Verse 28 I went mourning without the Sun Ater ambulo sed non ob Solem I am not Sun-burnt but heart burnt black and discoloured without because parched and dryed up within by the force of my disease and my griefe wherewith I am pained pined and even perished I stood up and cryed in the Congregation Which was not very handsome but I could not hold Rise I did and roar I must amidst the preass of people whatever they should think of me So Mordecai went out into the midst of the City and cryed with a loud and a bitter cry and came even before the Kings gate c. Esth 4.1 2. In extreme heavinesse men care not to keep decorums Verse 29. I am a brother to Dragons c. i.e. I utter a very lamentable voice or rather noise like Dragons which sucking the Elephants blood till he fall down dead upon them and quell them with his huge bulk make an horrible howling Plin. Solin so horrible and hideous say some that they amaze yea kill those that hear it And a companion to Owles I give forth rude and confused cryes as if I howled with Owles or grunted with Ostriches We use to say of such that they roar like Beares and bellow like Bulls filling the air with their Out-cryes Young Ostriches cast off by their Dams Job 39.14 Lam. 4.3 make pittiful moan so do the young Ravens for
the worst of things but give a favourable interpretation CHAP. XXXVI Verse 1. Elihu also proceeded and said HEB. And Elihu added viz. This his fourth Oration not unlike the former made in behalf and for defence of Gods Justice which he here further asserteth against Job who had seemed to cast some slur upon it by arguments drawn from his wondrous works the Meteors especially and all to prevail with Job to submit to Gods justice Ex abundanti quae sequuntur adjicit and to implore his mercy Verse 2. Suffer me a little and I will shew thee He promiseth brevity and thereby wooeth attention brevity and perspicuity are to great graces of speech and do very much win upon intelligent hearers who love to hear much in few and cannot away with tedious prolixities When a great Trifler had made an empty discourse in the presence of Aristotle and then cryed him mercy for troubling him so long You have not troubled me at all said He for I scarce hearkned to any one word you said all this while That I have yet to speak on Gods behalf Heb. That there are yet words for God His zeal for Gods glory drew from him this following speech wherein insignis est Elihu magnificus Elihu excelleth himself and appeareth to be no worse an Orator then was M. Crassus among the Romans Cic. de Orat. l. 1. who had this commendation given him Quod cum aliquid accuratiùs dixisset semper ferè contigit ut nunquam dixisse meliùs putaretur That when ever he spake it was judged to be the very best that ever he spake Verse 3. I will fetch my knowledg from afar Even from heaven as one taught of God I will discourse of ancient things for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fetch my reasons from the wonderful and sublime works of God De arduis atque admirandis Dei operibus those real demonstrations of his Deity Est autem planè hic Elihu mirus egregius saith Mercer And he is not a little wronged by that French Paraphrast who saith of him That he knew well how to begin a discourse but knew not how to end it and that seeing well that his tediousnesse might make him troublesome he awakened his languishing Auditours by this artificial preface And will ascribe righteousnesse to my Maker This is both the maine proposition of the ensuing Oration and the main end of mans creation viz. to glorifie his Maker Rom. 11. ult Rev. 4.11 Verse 4. For truly my words shall not be false I shall deal truly and plainly with thee my Discourse shall be simple and solid having no better ornament but that of Truth which is like our first parents most beautiful when naked 't was sin covered them 't is treachery hides this Aperta veritas clausos etiam oculos ferit saith One. He that is perfect in knowledge is with thee Integer sententiis Vâ—â—abl meaning himself who fully understood the businesse betwixt them and would faithfully deliver it There are that hold God to be hereby meant A pious sense but not so proper Verse 5. Behold God is mighty and despiseth not any Much lesse oppresseth he any one in a good Cause or tyrannically abuseth his power to the crushing of an Innocent He is equally good as great neither was Job well advised in seeming to sunder these two excellencies in God the one from the other sith whatsoever is in God is God neither ought we to think of him otherwise then of one not to be thought of as of one whose Wisdom is his Justice whose Justice is his Power whose Power is his Mercy and all Himself He is mighty in strength and wisdom Or He is mighty the strength of the heart He was so to David Psal 138.3 Validus est virtâ— animi Trem In the day when I cryed thou answeredst me and strengthnedst me with strength in my soul At the sack of Ziglag in the fail of all outward comforts David encouraged himself in the Lord his God 1 Sam. 30.6 A Christian is never without his cordial Vna est in trepida mihi re medicina Jehovae Cor patrium os verax omnipotensque manus Verse 6. He preserveth not the life of the wicked He is no such friend to them though he be good to the godly he greatly careth not what becomes of them Their life they hold of him and many good things besides for he is the Saviour or Preserver of all men but especially of them that believe But he suffereth not the wicked to live as the Hebrew here hath it he withdraweth them not from the hand of Justice he bindeth not them up in the bundle of life he reckoneth them not among the living in Jerusalem among the first born whose names are written in heaven he many times slayeth them with his owne hand and cutteth them short in righteousnesse Or if not so yet their preservation is but a reservation c. But giveth right to the poor Or To the afflicted For poverty is an affliction and subjecteth a man to many injuries Zeph. 3.12 they are an afflicted and poor people but trusting in the name of the Lord they shall be relieved and righted not so soon perhaps as themselves would nor yet so long hence as their Oppressours would In the Mount will the Lord be seen who as he seldome comes at our times so he never failes his owne time Meane while this comfort they have Verse 7. He with draweth not his eyes from the righteous He is so lost in love as I may say toward such that he cannot like to look beside them he beholdeth them when afflicted with singular care and complacency Then if ever The eyes of the Lord are upon the righteous and his ears open to their cry Psal 34.15 then they may have any thing of God their being no time like that for hearing of prayers Zach. 13.9 Times of affliction are times of supplication Psal 50.15 and 91.15 They are Mollissima fandi tempora Jer. 51.19 20 21. Then our hearts are largest then Gods ears are openest Neither his eares only but his eyes too are busied about his suffering servants as the Gold-smiths are about the Gold cast into the furnace that no grain thereof be lost He sits downe by the fire saith Malachi and tends it as a Refiner and Purifier of silver chap. 3.3 He refines them but not as silver Isai 48.10 that is Not exactly and to the utmost lest they should be consumed in that fiery tryal he seeth to it that the choice spirits of his people fail not before him Isai 57.16 as they would do if he should bring upon them an evil an only evil Ezek. 7.5 and not in the midst of judgement remember mercy But with Kings are they on the throne i.e. He raiseth them to highest honors as he did Joseph whose fetters God in one houre changed into a chain of Gold his stocks into a Chariot his Jaile into a
Father for the setting up of his Sons Scepter contra gentes point blank opposite to that decree of theirs vers 3. This Ordinance or Decree of his Christ is still declaring in his Church by the Ministers of the Gospel whose Office it is to set forth Christ to the world in all his Offices and Efficacies and to bring as many as may be to the obedience of the faith Thou art my Son David was so by Adoption and Acceptation Psal 89.26 27. But Christ I By eternal generation Prov. 8. Heb. 1.5 2 By hypostatical union and so God had one only Son as Abraham had his Isaac though otherwise he were the Father of many Nations This day have I begotten thee Understand it either of the day of Eternity or else of the fulness of time wherein God brought his first begotten Son into the world and afterwards mightily declared him to be the Son of God by the Resurrection from the dead Rom. 1.3 Acts 13.33 whence he is called the first begotten of the dead Col. 1.18 Rev. 1.5 Vers 8. Ask of me and I will give thee All things were conveyed to Christ by asking Shall we think to have any thing without asking Or are we not worthily miserable that will not make our selves happy by asking Now through Christs Passion and Intercession it is but ask and have Open thy mouth and I will fill it If at any time we ask and miss it is for most part because we ask amiss 〈◊〉 4.2 The Heathen for thine inheritance The Kingdom of Grace the object whereof are all Nations Christ hath by Donation from his Father for his Natural Kingdom he hath as God coaequal with his Father from all eternity Vers 9. Thou shalt roughly rule them Ainsw Thou shalt break them c. sc those that will not bend thou shalt thus break Christs gracious Government of his obedient people though not so fully expressed here yet is to be necessarily understood and in the last words of the Psalm it is plainly held forth Blessed are all they that trust in him Thou shalt dash them in peeces or scatter them abroad being already broken as a Potters vessel i.e. without any hope of repair and recovery It is a fearful thing to fall into the punishing hands of the living God Heb. 10. He that will not be warned in hearing shall be crusht to peeces in feeling said that Martyr Aut faciendum aut patiendum God will be obeyed either actively or passively Look to it Vers 10. Be wise now therefore O yee Kings Redeem your own sorrows by trembling at Gods Judgements whiles they hang in the threatnings this is an high point of heavenly wisdom Ergo Dei tandem verbo subsoribite reges Ne rapiant Stygiae vos Acherontis aqua These Kings were not without wit and learning Julian the Apostate for instance who said unto the King Christ Apostato but they wanted godly wisdom and are therefore here called upon to behave themselves prudently and to play the wise men For as wicked men are fools in print so on the contrary in our old English Books a righteous man is printed a right wise man and righteousness right-wiseness For it is the only true both Wisdom Psal 111.10 Prov. 1.7 and Honour for the righteous are Princes in all Lands Psal 45.16 yea they are Kings Compare Mat. 13.17 with Luke 10.25 Many righteous saith the one many Kings saith the other Evangelist Be instructed yee Judges Be nurtured yee Sages submit to Christs Discipline acknowledge his Prophetical Office here his Priestly vers 11. his Kingly v. 12. Estote ligati so Aben-Ezra rendreth it Be yee bound in opposition to that evil decree of theirs vers 3. Let us break their bonds c. And this they are advised to do forth-with while it is called to day Now therefore before God the Father vex you God the Son bruise you with his Iron mace Vers 11. Serve the Lord with fear Timore non servili sed amicali with reverence and godly fear Heb. 12.28 Say to Christ as the people did to Joshua chap. 1.16 and as the Rulers and Elders of Israel did to John 2 King 10.5 We are thy servants and will do all that thou shalt bid us And rejoyce before him with trembling A strange mixture of contrary passions for base fear hath torment 1 Joh. 4.18 but such as is usual with Gods Servants whose task it is to work out their salvation with fear and trembling Phil. 2.12 Agreeable whereunto is that of Bernard Laetisimus sed non securi gandentes in Domino sed caventes à recidivo Those good women went from Christs Sepulcher with fear and great joy We should come to him in his Ordinances like affected Vers 12. Kiss the Son That Son of God vers 7. Bar is an Hebrew word also see Prov. 31.2 as R. Abraham confesseth though other Rabbins deny it and therefore render this text Osculamini purè Kiss purely and Osculamini eum qui selectus est Osculo homagii as Samuel kissed Saul 1 Sam. 10. 〈◊〉 Gen. 41 40. Euseb Mortuus est Moses ad os Jehova Maimonides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiss him who is selected or set apart Christ is Gods elect Isa 42.1 Mat. 12.14 Him men must kiss with a kiss of adoration and subjection with a kiss of faith and love 1 Pet. 5.14 Kiss his holy Wounds as Constantine did the Eye of Paphnutius that was bored out in Maximinus the Tyrants time so shall hee kiss us with the kisses of his mouth Cant. 1.1 and with his kisses suck out the sting of death and take away our souls with a kiss as the Rabbins from Deut. 34.5 say he did Moses his soul The ancient Patriarks saluted Christ afar off and were interchangeably saluted by him Heb. 11.13 for they saw by faith him who is invisible vers 27. O get a Patriarks eye study Moses his Opticks for here the Northern Proverb is found true Unkent unkist Men know not the Son of God and therefore love him not kiss him not unless it be Osculo Iscariotico as the Traitor kissed him See a lofty and lively description of him Heb. 1.2 3. Lest he be angry For meek though he be as a Lamb and will not break the bruised Reed yet so angry he can be that the Kings and great ones shall be glad to flee from the wrath of this Lamb Rev. 6. who hath feet like burning brass and eyes like flaming fire Rev. 1. Plato saith of the King of Bees that although he hath no sting yet he ruleth and governeth his Common-wealth with great severity and justice So doth the Lord Christ and every good Soul is ready to say as the Poet did Ut mala nulla feram nisi nudam Caesaris iram Nuda parùm nobis Caesaris ira mali est Ovid. And yee perish form the way Or in the way that is in medio stadio before yee come to your Journies end to the full
accomplishment of your purposes and practices destruction shall suddenly seize you 1 Thess 5.3 When his wrath is kindled but a little It is sometimes let out in minnums as Hos 5.12 but if timely course be not taken it grows to a great matter as Thunder doth and as Fire that at first burns a little within upon a few boards but if not quenched bursteth out in a most terrible flame Blessed are all they that put their trust in him That is in Christ Joh. 14.1 Now to trust in him is so to be unbottom'd of thy self and of every Creature and so to lean upon Christ that if he fail thee thou sinkest it is to relye upon him alone for safety here and Salvation hereafter This this is to secure a mans title to true Blessedness and with this grave sentence the Prophet shutteth up the whole Psalm shewing the different condition of the godly from the wicked See the Note on vers 9. PSAL. III. A Psalm of David Tremellius addeth Quem cecinit which he sang when hee fled c. As Birds in the Spring tune most sweetly when it rains most sadly This was better yet than that black Sanctis as they call it sung by our Henry 2. in like case and for like cause For when as some few hours before he dyed he saw a List of their names who conspired with the King of France Dâ—n Hist 112 and Earl Richard his Son and Successor against him and found therein his Son John whom he had made Earl of Cornwell Dorset Summerset Nottingham Darby and Lancaster c. to be the first he fell into a grievous passion both cursing his Sons and the day wherein himself was born and in that distemperature departed the world which so often himself had distempered When he fled from Heb. from the face of Absolom which he had too much admired Midrash Tillin and was now afraid of Then when he went up Mount Olivet weeping 2 Sam. 15.30 made he this Psalm say the Rabbins So in the Sack of Ziglag he comforted himself in the Lord his God 1 Sam. 30.6 A Christian is never without his Cordial Absalom his Son his Darling his Tidling his one Eye Such another good Son was Barabbas whcih signifies His Fathers Son his white Boy as we say like as Absalom signifieth his Fathers peace but it proved otherwise as it likewise befell Eve when she called her first-born Cain and thought she had got a great boon from the Lord. But Fallitur augurie spes bona saepe suò David was disappointed for Absalom proved like the Sea Pacifick or calm Heyl Geog so it is called but Captain Drake found it rough and troubleous above measure Absalom would have done by David if he could have come at him Turk Hist as afterwards Amidas did with his Father Muleasses King of Tunes in Africk whom he first dethroned and afterwards put out his eyes In Absalom was nothing good but his name that may have a good name the nature whereof is so ill that it is not to be named like as Levit. 20.17 abominable Incest between Brother and Sister is called Châ—sed or Kindness per Antiphrasin Vers 1. Lord how are they increased that trouble me He worthily wondreth at so sudden a change Omnia sunt hominum tenui pendentia filo Et subito casu quaevaluere ruunt David was deserted by all almost and had now as many enemies as till now he had subjects excepting a few that stuck to him Our Hen. 6. who had been the most Potent Monarch for Dominions that ever England had was when deposed not the master of a Mole-hil and served to shew that mortality was but the stage of mutability Many are they that rise up against me Many and many by the Figure Anaphora here is also in the Original an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words Tsarai in the former clause and Gnalai in the latter not unlike that doleful ditty of the Church Lam. 5.16 Oi na lanu chei chattanu Wo to us that we have sinned which is so elegant in the Original that Mr. Will. Whately of Banbury who used to bee very plain in his preaching Mr. Leig Saints encou Ep. dedic and not to name a Greek Latine or Hebrew word quoted it once in the Hebrew as an Hearer of his relateth Vers 2. Many there be which say of my soul These scoffs and sarcasmes Leniter volant non leniter violant David felt them as a murthering weapon in his bones Psal De patient cap. 15. 42.3.10 and oft complaineth of them to God Qui satis idoneus est patientiae sequester as Tertullian phraseth it who will see that his Saints shall lose nothing by their patience There is no help for him in God Salvation it self cannot save him he is at that pass that there is neither hope of better for him nor place of worse there is no help health or deliverance for him at all The Hebrew hath a letter more than ordinary to increase the signification R. David rendreth it Nullum auxilium nullum auxilium there is no help there is no help for him and interpreteth it neither in this world nor in the world to come Thus haply his enemies argued from his sin in the matter of Vriab concluding that God would not look at him therefore But for that matter he had soundly repented and made his peace 2 Sam. Ex tradit Hebraeor 12.13 Psal 51.1 2. though this present cons piracy and the trouble thereupon which lasted six Months saith Hierom was a part of the temporal punishment of that scandalous sin 2 Sam. 12.10 But that it lay not upon his Conscience it appeareth in that on his Death-bed he regrateth it not as he did his not punishing of Joab and Shimei concerning whom he therefore leaveth his charge with his Son Salomon 1 King 2.5 8. Selah i.e. Plane Tremel Omnino peâ—itus revra Polan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In truth or Amen saith Aben-Ezra The Hebrews at this day accordingly adde to the end of their Prayers and Epitaphs Amen Selah twice or thrice repeated The Greek maketh it only a Musical Notion Vers 3. But thou O Lord art a Shield for me And such a Shield as will never fail me Prodente clypeo vulneratus sum I am betrayed by my Shield said Brasidus the Lacedaemonian Plutarch when he was wounded through it David had a better Shield than so better then that of Ajax in Homer which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 better than that of Demosthenes whereupon was written Quod felix faustumque sit better than that of Sceva at the siege of Dyrrachium wherewith he so long resisted Pompeys Army Lucan that he had two hundred and twenty Darts sticking in it Densamque tulit in pectore syâ—vam God was to David a Shield round about him as the Hebrew here hath it and not a Shield only but a Sun too as Psal 84.11 Hence it
special favour A man may have together with them animam triticeam as that rich fool had Animas etiam incarnavimus as a Father complaineth These outward things are got within men and have stolen away their warmest and liveliest affections from God Not so in the Saints They must have God or else they dye The people mourned and put on black when they heard that God would not go with them himself but send an Angel with them Exod. 33.2 3. And when great gifts were sent to Luther he sent them back again with this brave speech I will not be put off with these poor things I look for better Let God bestow himself upon me and it sufficeth As with Manna there fell a dew so to a good Soul together with Corn and Wine be it more or less there is a secret influence of God which the carnal heart is not acquainted with A fly cannot make that of a Flower that a Bee can do The treacherous Shechemites had plenty of Corn and Wine Judg. 9.27 but having not the grace of God withall they were soon after destroyed by Abimelech Vers 8. I will both lay me down in peace and sleep Heb. In peace together will I lye down and sleep that is saith the Syriack interpreter Non solum cubabo sed etiam Dormiam I will not only lye down but also sleep which many cannot do for fears and cares those Gnats that keep them waking The Arabick hath it I sleep as securely in adversity as those can that are in prosperity Others thus I wil lay me down together with the joy before spoken of and confidence in God this shall be my Bed-fellow and then I am sure to rest sweetly and safely For Thou Lord only makest thou settest me in safety thou givest to thy beloved sleep Psal 127.2 that is extraordinary quiet refreshing sleep as the learned note upon the Aleph quiescent in 〈◊〉 which is not usual PSAL. V. TO the chief Musician See on Psal 4. title Vpon Nehiloth Upon Wind-instruments Pneumatica tribulata The Rabbins say that this Psalm was made and appointed to be sung concerning Doeg and Ahitophel Vers 1. Give ear to my words O Lord David knew him to be a Prayer-hearing God Psal 65.2 and that his ears were always open as the doors of the Roman Aediles were to hear complaints and requests hence this prayer Consider my meditation i. e. the conception of my soul uttered with a low voyce Murmur meuns Hieron but with most vehement affection All this Mussitationeâ—â— meam the Hebrew word importeth Vers 2. Hearken unto the voyce of my cry He thrice repeats the same request to shew the greatness of his grief and the necessity of help from Heaven Let mind and mouth spirit and speech go together in prayer and then its right the voyce of the Heart is simply necessary Moses cried to God at the red Sea though he said nothing The voyce of the lips is of great use also 1. For preventing of distraction 2. For exciting devotion My King And therefore help O King as she said 2 King 5.24 And my God who art in covenant with me both offensive and defensive For unto thee will I pray Thou art the proper object of Prayer as being Omnipresent Omniscient Omnipotent and a God in covenant with thy people Vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My voyce shalt thou hear in the morning That fittest season usually for Prayer or any other serious business The very Heathens chose the morning chiefly for Sacrifice as Nestor in Homer the Argonauts in Apollonius The Persian Magi sang Hymns to their Gods at break of day and worshipped the rising Sun The Pinarii and Potitii certain Idolatrous Priests sacrificed every morning and Evening to Hercules upon the great Altar at Rome The Jews counted and called it an Abomination of desolation if at any time the Morning and Evening Sacrifice to the Lord were intermitted So should Christians if they offer not unto him twice a day at least viz. Morning and Evening prayers and praises Mass and Meat hinder no mans thrift say the very Papists A whet is no let a bait by the way hindreth not the journey so neither doth prayer in a morning hinder a mans business be it never so hasty or weighty but furthereth it rather Cardinal Wolsie though hee were Lord Chancellour His Life and Death by his Gentle Ush pag. 18. when he came in a morning out of his privie Chamber would not go abroad till he had heard two Masses nor go to bed at night with any part of his service unsaid no not so much as one Collect. Mahometans what occasion soever they have by profit or pleasure pray constantly five times a day Christians have a charge to continue instant in prayer and to let all business wait upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.12 with Act. 6.4 David knew that if prayer stand still the trade of godliness standeth still He therefore will be up and at it betimes and rather break his sleep than leave such a duty undone In the morning will I direct my prayer unto thee and will look up Or look out spy like a Watch-man Gnarach Or dinavit aciem disposuit Tsaphah Speculando expectavit Two Military words the Prophet here maketh use of hee would not only pray but marshal up his prayers put them in array And when he had done he would be as a Spy upon a Tower to see whether he prevailed whether he got the day Some men pray of course or as a task but never look after their prayers or mark what answer This is very great folly and oscitancy Who sends forth a Ship and waits not for the return thereof Who shoots an Arrow or casts a Boul and looks not where it lights Prayer is the Souls Arrow Angle Seed Dove Messenger c. And they that take not notice how they speed deal as scofling Pilat did who scornfully asked Christ What 's truth but stay'd not for the answer If God shall hearken what David speaketh David must likewise hearken what God will speak He must look up to God if God shall look out of himself to David sith he humbleth himself to behold things done in Heaven Psalm 113.6 by a wonderful condescension how much more then to look upon man that is a Worm and the Son of man that is a Worm Job 25.6 Tantus tantillum Vers 4. For thou art not a God that hath pleasure in wickedness As the Kings of the Earth have saith R. Solomon Alexander the Great promising a Crown of one hundred and eighty pound to those of his Guests that drank most caused one and forty to kill themselves with drinking for that Crown King Charls the Ninth of France gave one Albertus Tudius an Hucksters Son six hundred thousand Crowns Camera Med. Hâ—stor to teach him to swear with a grace But God perfectly hateth wickedness and wicked persons There were more
better of us but as there were many Marii in one Caesar so are there many Doegs and Absoloms in the best of us all As in water face answereth to face so doth the heart of a man to a man They flatter with their tongue The Apostle Rom. 3.13 rendreth it With their tongues they have used deceit And it is remarkable that in the Anatomy of a Natural man there he stands more on the Organs of Speech Tongue Lips Mouth Throat than on all the rest of the Members Vers 10. Destroy thou them O God Heb. Condemn them as guilty They were Gods enemies no less than Davids Tom. 8. in Enarr â—ujus precationis and implacable incorrigible and hence hee so prayeth against them Est Prophetia non malediction saith Austin Let them fall by their own counsel As it befel Ahitophel Haman the Powder-Traitors Or let them fall from their own counsels i.e. not be able to effect their evil designs but defeated frustrated Cast them out c. Let those who were once a terrour now be a scorn for they are even ripe for ruine as having added rebellion to their sin Job 34.37 For they have rebelled against thee And so are more thine enemies than mine which maketh me so earnest against them being swallowed up with a zeal of thy glory Vers 11. But let all those that put their trust in thee rejoyce Joy is the just mans portion contra Hos 9.1 Isa 65.13 14. and according to the measure of his faith so is his joy 1 Pet. 1.8 Let them ever shout or shrill out set up their Note as a Peacock doth which hath his name in Hebrew from this root Because thou defendest them Heb. Velut pie tabernaculum R. David Thou over-coverest them with thy sure defence for upon all the glory shall be a defence And there shall be a Tabernacle for a shadow in the day time from the heat and for a place of refuge and for a covert from storm and from rain Isa 4.5 6. The Ram-skins covering the Ark from the violence of wind and weather figured out Christs protecting his people Let them also that love thy name As all the Virgins do who have smelt Christs name as an Oyntment poured out Cant. 1.3 See the Note there Be joyful in thee Heb. exult and leap for joy as if they were dancing Levalto's Thus Dr. Taylor the Martyr fetcht a frisk and danced when he was near unto the place where he should be burnt Rabbi Zabdi Ben Levi repeated this verse when he was at point of death Mid. Tillin in Psal 5 Another that in Psal 32. For this shall every one that is godly pray unto thee A Third that in Psal 84. One day in thy Courts is better c. A Fourth that in Psal 31. O how great is thy goodness c. Vers 12. For thou Lord wilt bless the righteous yea the righteous man shall abound with blessings Prov. 28. 20. yea God will bless all them that bless him Gen. 12.3 or that but give him a cup of cold water Mat. 10. With favour Or goodwill Qua praecedit nostram bonam voluntatèm saith Augustin Wilt thou compass him Or encircle him as with a Crown and so make them higher than the Kings of the earth Psal 89.27 whose Crowns cannot keep their heads from aking but fill them with cares which made one King cry out Val. Max O vilis pannus c. and another spake this to his Crown Nobilis es fateor rutilisque onerata lapillis Innumeris curis sed comitata venis Quod benè si nossent omnes expendere neme Nemo foret qui te tollere wellet humo As with a shield A piked-shield such as doth circuire tres partes hominis compass about three parts of a man saith R. Salomon on this Text. Shields and Bucklers ' besides other Bosses for ornament had one great Boss in the middle with a sharp pike in it for use to pierce and wound the adversary See Job 15.26 God will be all in all to his People Crown Shield c. they may therefore well enough rejoyce shout leap as in the former verse PSAL. VI. TO the chief Musician on Neginoth See Psal 4. Title Upon Sheminith or upon the eight i.e. Intentissimo sono clarissimo voce Vatab. to be sung aloud An Eight is the highest Note in Musick See 1 Chron. 15.21 Others say that hereby is meant the Base and Tenor as fittest for a Mourner Vers 1. O Lord rebuke me not in thine anger In this and some other Psalms David begins so heavenly ends so merrily that one might think they had been composed by two men of a contrary humour as Moulin observeth De L' amont Divin Every new man is two men Rom. 7. The Shulamite hath in her as it were the company of two Armies Cant. 6.13 The Lord also chequereth his Providences white and black hee speckleth his work represented by those speckled Horses Zach. 1.8 Mercies and Crosses are inter-woven Neither chasten me in thy hot displeasure Chastened David desires to be as Jer. 10.24 1 Cor. 11.32 Heb. 12.7 8. But in Mercy and in measure 1 Cor. 10.13 Fury is not in me saith God however it may sometimes seem to be Isa 27.4 Of furious people the Philosopher giveth this Character that they are angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against those whom they should not 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for matters they should not 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more than they should be But none of all these can be affirmed of God Anger is not in him secundum affectum but seemeth so to be secundum effectum when he chideth and smiteth as angry people use to do when there is no other remedy 2 Chron. 36.16 his anger is in Scripture put 1 For his threatnings Hos 11.9 Jon. 3.10 2. For his punishments Mat. 3.7 Rom. 2.8 But as God therefore threatneth that he may not punish Amo. 4.12 so in the midst of Judgement he remembreth Mercy and it soon repenteth him concerning his people Vers 2. Have mercy upon me O Lord As the woman in story appealed from Philip to Philip so doth David fly from Gods anger to Gods grace for he had none else in Heaven or Earth to repair to Psal 73.25 he seekes here to escape him by closing with God and to get off by getting within him For I am weak or crushed gnashed extreamly dejected with sickness of body and trouble of mind Basil expounds it of his soul sins into which he fell of infirmity and for which hee was threatned with Judgements by the Prophet Nathan O Lord heal me On both sides heal my soul for I have sinned against thee Psal 41.4 heal my body which is full of dolours and diseases Psal 107.18.20 for thou art Jehovah the Phisician Exod. 15.26 Heal mine estate which is very calamitous by reason of mine enemies who wish my death and would gladly revel in my ruines See Hos
I Water my Couch with my tears By Couch some understand that whereon David lay in the day time for ease and refreshing the same perhaps which David arose off when he beheld Bathsheba washing her self where began his misery 2 Sam. 11.2 Others take it for his Pallet his under-bed which he also watered by the abundance of his penitent tears Ainsworth rendreth it I water or melt my bed-stead These are all excessive figurative speeches to set forth the greatness of his grief and the multitude of his tears Weeping becomes not a King saith Euripides But King David was of another mind and so was he who said Faciles motus mons generoscapit Ovid. Tears instead of Gems were the ornaments of Davids bed saith Chrysostom Vers 7. Mine eye is consumed Heb. gnawn moth eatâ—n That eye of his that had looked and lusted after his Neighbours Wife is now dimmed and darkned with grief and indignation he had wept himself almost blinde Prideaux his Introduct to Hist p. 289. as it is storied of Faustus the Son of King Vortiger by his own Daughter that he wept himself stark blinde for the abominable incest of his Parents It waxeth old or is sunk in my head Doth not do its office but is become like an old dusty window that lets in little light An heavie affliction to those whose eyes have been loop-holes of Lust and windows of wickedness the remembrance whereof is a thorn to their blinde eyes and puts them to grievous pain especially when their enemies shall have got it by the end as Davids had his ill pranks and spared not to lay it in his dish Vers 8. Depart from me all yee workers of iniquity What a strange change is here all on the sudden well might Luther say Oratio est birudo animae Prayer is the Leech of the Soul that sucks out the venom and swelling thereof Prayer saith another is an Exorist with God and an Exorcist against sin and misery The Prophet I saiah calleth it a Charm chap. 26.16 because it lays our Soul-distempers and like Davids Harp drives away the evil spirit that is upon us Pray therefore when out of order though not so fit to pray fall upon the duty by Davids example here and that will further fit thee for the duty Thy leaden lumpish heart cast into this holy fire will heat and melt Quoties me oratio quem poeè disperantem susceperat reddidit expultantem prâ—sumentem de venia saith Bernard How oft hath prayer found me despairing almost but left me triumphing and well assured of pardon The same in effect saith David here Depart from me c. What a word is that to his insulting enemies Avoyd come out vanish These bee words used to Devils and doggs but good enough for a Doeg or a Shimei And the Son of David shall say the same to his enemies when he comes to Judgement For the Lord hath heard the voyce of my weeping Tears then have a voyce as well as Bloud hath and God hath an Ear for them And as Musick upon the waters soundeth further and more harmoniously than upon the Land so do prayers joyned with tears R. Obad. Gaon in Psal 6. Portae Lachrymarum ne sint clausae let not the wounds of godly sorrow be ever so healed up in us but that they may bleed afresh upon every just occasion Vers 9. The Lord hath heard my supplication And thereby sealed up sweetest love to my Soul as Ahashuerus afterwards did to his Hester by granting her request But how knew David and how may another man in like sort know that God hath heard his prayer though as yet no visible return appeareth I answer This he may know 1 By a cast of Gods pleased countenance 2 By the testimony of his own Conscience Phil. 4.6 7. and by the assurance of faith which faith to a man as the Angel once did to Cornelius Thy prayers are heard and answered Of Luther we read that having been once wrastling hard with God by prayer for the prosperous proceeding of the Reformation in Germany about which there was a general meeting of the States at that time he came leaping out of his Closet with Vicimus Vicimus in his mouth that is we have prevailed we have got the day God sometimes answereth his people before they pray sometimes whiles they are praying as here and sometimes after they have prayed but sooner or later they shall be sure of it The Lord will receive my prayer He hath and therefore he will This is the Language of faith this is the triumph of trust Vers 10. Let all mine enemies be ashamed When they see all their hopes of my death and downfall disappointed Let them return Retrocedant in terram cadant saith the Arabick Interpreter let them go backward and fall to the earth Some make this a Prayer some a Prophecy it comes all to one And be ashamed suddenly Let them be double ashamed or debosht and that in a moment These sudden and still revenges are very terrible God usually premonisheth before he punisheth but not always Now as blessings the more unexpected the more welcome so Judgments the more suddain the more grievous PSAL. VII SHiggaion of David i.e. Davids delight or solace say some his mixt Song or Synodee say others Which he sang unto the Lord He could sing away care and punish his Reproachers with a merry contempt as knowing his own innocency the property whereof is to throw off slanders as Paul did the Viper yea in an holy scorning it laughs at them as the wilde Asse doth at the Horse and his Rider Concerning the words of Cush the Benjamite which some take to be some Cousen and Courtier of Sauls who had falsly accused good David far from any such thought Psal 131.1 of affecting the Kingdom and seeking Sauls life See 1 Sam. 24.10 But I rather understand with the Chaldee Paraphrast Sauls self who was of Kish and of Jemini 1 Sam. 9.1 and that by a disguise of name he is called Cush the Benjamite that is an Aethiopian because of his obstinate impenitency according to Jer. 13.23 So Am. 9.7 Rebellious Israel is to God as Aethiopia Professors shall be as deep in Hell and deeper than Turks and Infidels because of their dissembled sanctity which is double iniquity Wrath shall bee upon the Jew first Rom. 2. and when the foul sinner goes to Hell what shall become of the fair Professor may such be asked as are both in one In the Aethiopian is nothing white but his teeth so in an Hypocrite c. Vers 1. O Lord my God in thee do I put my trust Or I betake me to thee for safety David found it always best to run to the old Rock Isa 26.4 and to cry O Lord my God pleading the Covenant This no wicked man can do but being beaten out of earthly comforts he is as a naked man in a storm and an unarm'd man in the field
Vers 10. And they that know thy name will put their trust in thee They can do no otherwise that savingly know Gods sweet Attributes and noble Acts for his people We never trust a man till we know him and bad men are better known than trusted Not so the Lord for where his name is poured out as an oyntment there the Virgins love him fear him rejoyce in him repose upon him Them that seek thee So they do it seriously seasonably constantly Vers 11. Sing praises to the Lord c. This is the guise of godly people to provoke others to praise God as being unsatisfiable in their desires of doing him that service and as deeming that others see him as they do totum totum desiderabilem worthy to bee praised Psal 18.3 highly to be admired vers 1. of this Psalm Vers 12. When he maketh inquisition for bloud for innocent bloud unjustly spilled as he did for the bloud of Abel Gen. 4.10 of Naboth 1 King 9.26 surely I have seen yesterday the bloud of Naboth Murther ever bleeds fresh in the eyes of God of Zechariah the Son of Barachiah 2 Chron. 24.22 those ungrateful Guests who slew those that came to call them And when the King heard it for Bloud cryes aloud he was wroth and destroyed those Murtherers Matth. 22.6 7. These shall have bloud to drink for they are worthy Revel 16.6 God draws Articles of enquiry in this case as strict and as critical as ever the Inquisition of Spain doth the proceedings whereof are with greatest secrecy and severity He forgetteth not the cry of the Humble Heb. of the poor lowly meek afflicted Humility and Meekness are Collactancae twin-sisters as Bernard hath it Vers 13. Have mercy upon me O Lord c. These are the words say some of those humble ones whom God forgetteth not they were Gods remembrancers See Isa 62.6 or it is a prayer of David for further deliverances according to that I will call upon the Lord who is worthy to be praised Psal 18.3 Betwixt praysing and praying he divided his time and drove an holy trade between Heaven and Earth Thou that liftest me up from the gates of death i.e. Ex praesentissimo certissimo interitu from desperate and deadly dangers such as threaten present destruction and shew a man the Grave even gaping for him David was oft at this pass and God delivered Paul from so great a death 2 Cor. 1.10 he commonly reserveth his hand for a dead lift and rescueth those who were even talking of their Graves Vers 14. That I may shew forth all thy praises i.e. All that I can compass or attain unto Alitèr omnes laudes Dei dici non possunt quia plures ignorat home quà m novit saith R. David here for all the praises of God cannot be shewn forth sith those wee know not are more than those we know In the gates of the daughter of Zion These are opposed to the Gates of Death as Aben-Ezra here noteth and betoken the most publick places and best frequented Vers 15. The Heathen are sunk down c. Hoc est initium cantici Sanctorum saith Aben-Ezra This is the beginning of the Saints Song knit to the former verse thus saying The Heathen c. In the Net which they bid c. To Hunters they are compared for cruelty and to Fowlers for craft But see their success they are sunk down in their own pit caught in their own Net Thus it befell Pharaoh Exod. 15.9 10. Jabin and Sicera Judg 4. Sennacherib 2 Chron. 32. Antiochus Epiphanes Maxentius the Tyrant Euseb lib. cap. 9 who fell into the river Tiber from his own false Bridge laid for Constantine The Spanish Armado our Powder-Papists c. See the Note on Psal 7.15 Vers 16. The Lord is known by the judgement c. The Heathen Historian observed that the ruine of Troy served to teach men Herod that God punisheth great sinners with heavie plagues Go up to Shiloh c. The wicked is snared in the work of his own hands Heb. Palms hollows noting the close conveyance of his wicked plots and practises but for his own mischief Higgaion Selah Ainsworth rendreth it Meditation Selah meaning that this is a matter of deep meditation worthy to be well-minded and spoken or sung with earnest consideration always The word is found only here and Psal 92.3 where also the wonderful works of God are discoursed R. Solomons Note here is Ultimum judicium debet esse continua meditatio The last Judgement should be continually thought upon Vers 17. The wicked shall be turned into Hell Heb. into into Hell twice that is into the nethermost Hell the lowest Dungeon of Hell The word Lâ—shâ—â—lah hath a vehement inforcement from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locall as Grammarians call it and importeth that they shall be cast into outer darkness August In tenebras ex tenebris infelicitèr exclusi infelicius excludenâ—â— R. Solomons Note here is They shall be carried away from Hell to Judgement and from Judgement they shall be returned to the deepest Pit of Hell This if men did but beleeve they durst not do as they do as once Cato said to Cesar And all the Nations The wicked be they never so many of them they may not think to escape for their multitudes as amongst Mutineers in an Army the tenth man sometimes is punished the rest go free Vers 18. For the needy shall not always be forgotten Because he that shall come will come and will not tarry The Lord is at hand to help those that are forsaken of their hopes Julian Lining was apprehended by Dale the Promooter in Queen Maries days who said unto him You hope and hope but your hope shall be aslope For though the Queen fail she that you hope for shall never come at it for there is my Lord Cardinals Grace Act. Mon. 1871. and many others between her and it c. But the Cardinal dyed soon after the Queen and according to Father Latimers prayer Elizabeth was crowned and England yet once more looked upon Vers 19. Luther Arise O Lord let not man prevail Prayers are the Churches Weapons her Bombards instrumenta bellica whereby she is terrible as an Army with Banners she prays down her enemies Vers 20. Put them in fear O Lord strike them with a panick terrour as once the Canaanites Philistines 2 Sam. 5. Syrians 2 King 7. Germans in the War against the Hussites c. Some read it Put a Law upon them bridle them bound them as thou hast done the Sea Job 38.11 The Greek and Syriack favour this reading That the Nations may know themselves to be but men And not gods as that proud Prince of Tyrus Ezek. 27. and Antiochus who would needs be stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to such an height of pride will Persecutors grow if they prosper and be not taken a link lower as we say Home id est fracti saith R. Obad.
c. See the Note on Job 35.6 7 8. Vers 3. Best to the Saints The family of faith were by a speciality the object of Davids bounty Socrates seeing a certain man giving alms to all hee met were they good or bad said male pere as qui ex Gratiis cum sint Virgines facias scorta David the better to perswade with God to preserve him safe to the Kingdome promiseth two things first that he will cherish and countenance the godly party secondly that he will cashier and cast out all kind of Idolatry and maintain to his utmost the sincere service of God vers 4. And to the excellent Or Noble glorious wonderfull magnificent The Saints are Princes in all lands Psal 45.16 of an excellent Spirit Prov. 17.27 More excellent than their Neighbours dwell they wheresoever Prov. 12.26 They are stiled the glory Isa 4.5 a Crown of glory Isa 62.3 a royall Diadem ibid. a Kingdome of Priests Exod. 19.6 higher than the Kings of the earth Psal 89.27 greater than the four famous Monarchies Dan. 7.18 worthies of whom the World is not worthy Heb. 11.38 fitter to be set as stars in Heaven And surely as stars though seen sometimes in a puddle or stinking ditch though they reflect there yet have they their situation in Heaven So the Saints though here in a low condition yet are they fixed in the Region of happinesse In whom is all my delight Heb. Cheptsibam So the Church is called Gods Cheptsibah Isa 62.5 Next to communion with God the communion of Saints is most delectable It is the very being bound up in the bundle of life which was the blessing of Abigail upon David Ipse aspectus viri boni delectat saith Senecae the very sight of a good man morally good delighteth what then of a Saint Ezra 10.3 This the Heathen Persecutors knew and therefore banished and confined the Christians to Isles and Mines where they could not one come at another as Cyprian observeth Vers 4. Their sorrows shall be multiplied Many sorrows shall be to those wicked Idolaters Vide Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 32.10 some of their own Creating by their superstitions and will-worships others from a jealous and just God others from the Devill who acteth and agitateth them beateth and whippeth them as at this day he doth the poor Indians who worship Devills in most terrible figure beleeving that they are permitted of God to punish or spare them at their pleasure And some they shall besure of from mee whenever I come to the Kingdome Some after the Chaldee read it their Idols are multiplied The old Heathens had thirty thousand in Hesiods dayes In China there are said to be at this day no fewer than an hundred thousand Idols which they use to whip if they come not at a call to help them Before a sick man they put the Devills picture that hee may learn to know him in another World It is storied of one King of England that he bestowed as much upon a Crosse as the revenues of his Kingdome came to in a year and take him for his friend That hasten after another God Or that endow another God Superstition is not only painfull but chargeable Idolaters lavish out of the bag and spare for no cost witnesse the Papists vowed presents and memories as they call them hanged up in honour of their he-Saints and she-Saints the Lady of Loretto especially But it was the Serpents grammar that first taught men to decline God in the plurall number Eritis sicut Dii as Damianus observeth from Gen. 3.5 and hence that innumerable rabble The Jesuites boast of their Ignatii Apotheosis and Cardinall Bembus is not ashamed to say of his St. Francis quod in deorum numerum ab Ecclesia Romana sit relatus Hist Venet Is not this abominable Idolatry 1 Pet. 4.3 Their drink offerings of blood Many Heathens sacrifised to their Idols that is to Devils with mans blood Euseb de praep Evangil against all laws of humanity and piety Thus they sacrifised to Bellâ—na the Sister of Mars as also with blood let out of their own armes The Priests of Baal who perhaps was Mars cut and launced themselves 1 King 18. So do the Mahometan Priests at this day as the Papists whip themselves c. the old Idolaters offered their Children in sacrifice to Moloch or Saturn David abhorreth the thought of such inhumanities Neque deos illegitimos nec illegitiâ—â—â— colans saith he I 'le have no such doings Nor take up their names into my lips But spit them out of my mouth with utmost detestation 〈◊〉 ad 〈◊〉 according to the law Exod. 23.13 It repented Austin that ever hee had used the word Fortune that Heathen Goddesse And Ab sit ut de ore Christianâ— sonet Jupiter omnipatens c. saith Hierâ—me Let no Christian mouth say Jupiter omnipotent or swear Mehercule Mecaster The Primitive Christians would not call their dayes of the week dies Martis Mercurii c. as Trismegist had named them but the first second third c day of the week All occasions or semblances of Idolatry should be shunned it is not safe being at Satans Messe though our spoon bee never so long saith One. See Hof 3.16 17. Zach. 13.2 Deut. 12.2 Vers 5. The Lord is the Portion of mine inheritance Therefore I have neither need nor mind to run a madding after dumb Idols for hee is Good originall universall all-sufficient and satisfactory proportionable and fitting to my soul so that having Him I am abundantly provided for And of my cup A phrase taken from those shares that every one had assigned unto him at feasts Gen. 43.34 1 Sam. 1.4 9.23 q. d. Thou art my meat and my drink Lord and I am very well content with my condition bee it better or worse That which gives quiet in any portion is first The favour and presence of God secondly that t is from the hand of a Father thirdly that it comes to us in the covenant of grace fourthly that t is the purchase of Christs blood fifthly that t is an answer of prayers and a blessing from above on honest indeavours Thou maintainest my lot Upholdest mee in a good condition who should otherwise soon lose and forgoe it were it in mine own keeping And here the Psalmist useth four severall words all to the same sense ad corroborandum saith R. David Vers 6. The lines are fallen In allusion to those lines wherewith they measured Land when they parted it See Deut. 32.9 Psal 105.11 78.55 Act. 26.18 Epes 1.11 David having God for his portion could say with Jacob I have all things Gen. 33.11 Paul also saith the same Phil. 4.18 and further telleth us that having nothing he set possessed all things for why he had got the divine art of contentation vers 12. and so could bee either on the top of Jacobs Ladder or at the bottome hee could sing either Placentia or Lachrymae abound or be
too c. Gregory the Great trembled whensoever he read those words of Abraham to the rich Glutton who thought this life to be his saginary or boares-frank Son remember that thou in thy life time receivedst thy good things Luke 16. Yee have lived in pleasure upon earth Jam. 5.5 no fit place for such a purpose God did not turn you out of one Paradise that you should here provide your selves of another earth is a place of banishment and bondage Of the wickeds prosperity here see Job 21.7 8. with the Notes And whose belly thon fillest with thy bid treasures That is with Gold and other precious things digged out of the earth saith Aben-Ezra Opimis rebus saith Junius with abundance of outward blessings and benefits saith another which are called Gods hidden treasures not because they are not seen but because they are not so well perceived and used of the ungodly as were meet or because the reason of their present plenty of all things is hidden from them and yet it appears not but shall bee made manifest that these fatting ware are but fitting for the slaughter They are full of Children which they send forth as a flock Job 21.11 See the Note there Or their Children are full carne porcinâ saith the Arabick here or of wordly wealth and mountaines of mony left them by those faithfull drudges their rich but wretched Parents and progenitours whose only care was to heap up hoards of wealth for their posterity Vers 15. As for mee I neither envy nor covet these mens happinesse but partly have and partly hope for a farre better I will behold thy face in Righteousnesse which none can do but the pure in heart Mat. 5. and those that keep close to God in a constant communion being justified and sanctified persons I shall be satisfied Better than those muck-worms and their Children are When I awake sc Out of the dust of death at the Resurrection With thy likenesse With the visible sign of thy glory in Heaven 1. Job 3.2 PSAL. XVIII TO the chief Musician Some render it Adtriumphandum and well they may for this is old Davids 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or triumphant song after so many victories and deliverances and it is twice recorded in Scripture with very little variation See 2 Sam. 22. for the great worth and weightinesse of the matter that wee may the more observe it and bee the better versed in it This here recorded seemeth to bee the Review of it and thence those small additions and alterations that are found here and there but not of any great moment A Psalm of David Who having now gotten some breathing while from his troubles gave not himself to Idlenesse or worldly pleasures as the Romans used to do after that they had once ridden in triumph but calling to mind Gods great mercies towards him composed this sweet Psalmodie to his glory The Servant of the Lord So hee stiled himself before Psal 36. when hee first entred upon the Kingdome and now here again when being to lay it down together with his life hee breatheth out his holy soul to God in this divine ditty Sic ubi fata vocant c. This hee did after that as a faithfull servant of the Lord hee had done all the wills of God Act. 13.22 had served out his full time Verse 36. and dwelt in Gods house to length of dayes Psal 23.6 Who spake unto the Lord the words of this song God lets out his mercies to us for this rent of our praises and is content wee have the benefit of them so hee may have the glory The Hebrews give this Note here Every man for whom there is wrought a miracle of mercy and hee thereupon uttereth a song hath his sins forgiven him This is better yet than that of the Papists who promise pardon of sin to those that shall hear two Masses a day Wee who have received so many mercies should compass God about with songs of deliverances and not only servire Deo sed adulari as Tertullian hath it From the hand of all his enemies Heb From the Palm of other enemies as less considerable but from the hand or clutch-fist of Saul And from the hand of Saul his greatest enemy and of longest continuance So Christ is said to save his people from their sins by a specialty Mat. 1.21 because these do us the most mischief Vers 1. I will love thee O Lord my strength Heb. I will love thee dearly and entirely Ex intimis visceribus from the very heart root from the bottom of my bowels with like intention of affection as a tender-hearted Mother doth her dearest Babe that is her own bowels her self of the second edition Neither did David herein super-erogate for God requireth to be loved with all the heart minde soul strength Modus sig siâ—â— modo Beâ—â— as one that is best worthy good without measure that hath loved us without measure and therefore is without measure by us to be beloved Not that we are bound to love God in quantum est diligibilis so much as he is lovely or love-worthy for so God only can love himself but Nihil supra aequè aut contra Nothing must we love above God or so much as God much less against God we must be able to say affectionately with David Psal 73.25 26. Whom have I in heaven but thee there is none upon earth that I desire besides thee And as Bernard Amo te Domine plus quam mea meos me I love thee Lord more than my goods my friends my self A Christian begins with loving God for himself but he ends in loving himself and all other both persons and things in and for God His friend he loveth in the Lord his foes for the Lord but God he loveth absolutely and for himself affecting not only an union with him but even an unity his heart being turned as it were into a very lump of love as was Maries Luke 7.47 Histories tell of a certain Woman that came to Vespasian the Emperour professing that she was in love with him he commanded that a liberal reward should be given her for the same and when his Steward asked him under what Item he should put that gift in his Book of Account Vespasiano adamato said the Emperour Item To her that loved Vespasian God saith the Apostle is not unrighteous to forget your labour of love c. Heb. 6. I love them that love me saith Christ Prov. 8. and his love is not like the Winter Sun which hath light but not heat c. he is the strength of his people their Rock Fortress c. Vers 2. The Lord is my Rock and my Fortress c. i.e. He is all in all for my preservation Ten words say the Hebrews he here heapeth up in reference to Ten signal Victories or rather because his thankful heart was so enlarged that hee could never satisfie himself in saying what God had been to
to his people bee it but in an unseemly gesture as Labans lowrings See Matth. 27.39 and sets them upon record against the day of account Vers 8. Hee trusted on the Lord that hee would deliver him Is this a prophecie of of our Saviours sufferings or an History rather See Matth. 27.43 with the Note Seeing hee delighted in him A most virulent Irony whereby they sought to cajole him of his confidence and so to drive him into utter desperation and destruction Vers 9. But thou art hee that took mee out of the womb When but for thine almighty midwifery I might have been strangled or as an untimely birth never seen the Sun It is no lesse than a miracle that the child is kept alive in the womb and perisheth not in the midst of those excrements and that in comming forth it dyeth not c. The very opening and shutting again of the body when the child is to be born is a thing so incomprehensible that some Naturalists acknowledge the immediate hand and power of God in it But because it is a common mercy little notice is taken or use made of it Thou didst make mee hope Or keptst mee in safety for puerilit as est periculorum pelagus a thousand deaths and dangers little ones are subject to but God preserveth and provideth haec non sunt per accidens saith Kimchi these things are not by chance but by divine providence Vers 10. I was cast upon thee from the womb Id est a Patre Matre mea saith Kimchi by my Father and my Mother whom thou Lord feddest and filledst her breasts Veluti exposititius tibi fui a Matrice Vat. that she might suckle mee Did men but seriously consider what kept and fed them in the womb and at the breasts when neither they could shift for themselves nor their Parents do much for them they would conclude hee would much more now by their holy prayers honest endeavors c. Thou art my God from my Mothers belly This is a privilege proper to Children born within the Covenant and they may claim it they have God for their God from their nativity and they may lay their reckoning so in all their addresses unto God Vers 11. Bee not farre from mee for trouble is near And so it is high time for thee to put forth an helping hand Homimbus profanis mirabilis videtur hac ratio to profane persons this seemeeh to bee a strange reason saith an Interpreter but it is a very good one as this Prophet knew who therefore makes it his plea. For there is none to help Set in therefore O Lord and help at a dead lift poor mee who am forsaken of all other hopes Vers 12. Many Bulls have compassed mee Young Bulls which noteth their lustiness and courage Tauri bene saginati petulci Strong Bulls of Bashan A farre Country beyond Jordan famous for fat and fierce cattel Hereby are meant Princes and Potentates persecutors of Christ and his people against whom they run and rush with utmost might and malice but not alwaies with desired successe Of the wild Bull it is said that of all things hee cannot abide any red colour Therefore the hunter for the nonce standing before a tree puts on a red garment whom when the Bull seeth he runneth hard at him as hard as hee can drive but the hunter slipping aside the Bulls hornes stick fast in the tree as when David slipped aside Sauls spear stuck fast in the wall In like manner saith a Divine Christ standing before the tree of his Crosse put on a red garment dipt and died in his own blood as one that cometh with red garments from Bâ—zra Isa 63.1 Therefore the Devill and his agents like wild Bulls of Bashan ran at him But hee saving himself their hornes stick fast in the Crosse as Abrahams Ram by his hornes stuck fast in the briars Vers 13. They gaped upon mee with their mouths As if they would have swallowed mee up at a bit like so many Lycanthropi or savage Canniballs As a ravening and a roaring Lyon Rapiens rugiens Leâ— licet non sit mos Boum rapere Bulls do not use to raven though they roar Kimchi but the malignities of all fierce and fell Creatures are to bee found in cruell persecutors Would any man take the Churches picture saith Luther then let him paint a silly poor Maid sitting in a Wood or Wildernesse compassed about with hungry Lions Wolves Bulls Loc. cum de Persec Boares and Beares and with all manner of cruell and hurtfull beasts and in the midst of a great many furious men or rather Monsters assaulting her every moment and minute for this is her condition in the World Vers 14. I am powred out like water i.e. I am almost past all recovery as water spilt upon the ground And all my bones are out of joynt Or disparted as on a rack or by a strappado Who hath not heard how Lithgow the Scot was used at Maligo in Spain Lithg traâ— by the bloody Inquisitours after that hee had passed thorough the greatest part of the known World and travelled thorough Forrests Wildernesses and Deserts where hee met with theeves and murderers Lions Bulls Bears and Tigers and escaped them how they starved him wounded him dis-joynted him in ten houres space laid seventy severall torments upon him though they had nothing against him but suspition of Religion And yet after this God wonderfully delivered him so that hee was brought on this bed wounded and broken to King James whose letters of recommendation hee had for his safe travell through the World and to whom hee made this relation to the face of Gundamour the Spanish Ambassadour This was much but yet little or nothing to Christs sufferings whence that passage in the Greek Letany 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. By thine unknown sufferings good Lord deliverus My heart is like wax c. Fear and faintnesse causeth an extreme sweat such as was that of our Saviour in his agony Luk. 22.44 it disableth also the Members from acting their parts and softeneth the heart Job 23.16 Vers 15. My strength is dried up like a potsheard My spirits are utterly spent Viror metâ—â— Humidum radicale membra in 〈◊〉 conglutinans Abon-Ezra my naturall moisture quite wasted and dryed up so that I am even like a skin-bottle in the 〈◊〉 c. For my strength some read my palar And my Tongue eleaveth to my jaws That which â—eedeth and facilitateth the motion of the tongue in speech is exhausted Consider here the greatnesse of the divine displeasure poured upon Christ our suerty Words are too weak to utter it And thom haft brought mee into the dust of death Here is the utmost of our Saviours humiliation Whilst alive hee was a worm and no man but now hee is lower for a living dog is better than a dead Lion saith Solomon O humble Saviour whither wilt thou descend Oh that
death in its most hideous and horrid representations I will not fear for I fear God and have him by the hand I must needs bee Tutus sub umbra leonis safe by his side and under his safe-guard It God be for us who can be against us For thou art with mee Hence my security see a promise answerable to it Joh. 10.28 Christ is not to lose any of his sheep Joh. 17.12 Having therefore this Ark of Gods Covenant in our eyes let us chearfully passe the waters of Jordan to take possession of the promised land Cur timeat hominem homo in sinu Dei positus saith a Father Thy rod and thy staff Hee pursueth the former Allegory Shepheards in driving their flocks have a rod or wand in their hand wherewith they now and then strike them and a staff or sheep-hook on their necks wherewith they catch and rule them Of Christs rods and staves see Zach. 11.7 c. foolish Shepheards have only forcipes mulctram Zach. 11.15 R. Solomon by rod here understandeth afflictions by staff support under them a good use and a good issue They comfort mee Gods rod like Aarons blossometh and like Jonathans it hath hony at the end of it Vers 5. Thou preparest a table before Here hee makes use of another Metaphor from a liberall feast-maker or as some will have it from a most kind Father making provision for his dearly beloved child So did God for David both in regard of temporalls and spiritualls God had given him as hee doth all his people all things richly to injoy all things needfull for life and godlinesse the upper and nether springs the blessings of the right hand and of the lest bona throni bona scabelli as Austin phraseth it Now outward prosperity when it followeth close walking with God is very sweet as the cipher when it followeth the figure addeth to the number though it bee nothing in it self Davids Table was laden with Gods Creatures and did even sweat with variety of them God had let down to him as afterwards hee did to Peter a vessell with all manner of beasts of the earth and foules of the air in it Act. 10.12 This he is very sensible of and thankfull for as a singular favour In the presence of mine enemies i.e. In fight and spite of them hostibus videntibus ringentibus God doth good to his people maugre the malice of earth and of Hell Thou anointest my head with oyle A peece of entertainment common in those times and amongst that people Luk. 7.36 37 38. to shew the greater respect to their guests And although this is not every good mans case in temporall respects yet at the Word and Sacraments God anointeth his guests with the Oyl of gladnesse My cup runneth over Hee had not only a fullnesse of abundance but of redâ—ndancy Those that have this happinesse must carry their cup upright and see that it overflow into their poor Brethrens emptier vesseâ—â—s Vers 6. Surely goodnesse and mercy c. Vtique bonit as beneficentia Or as Tremellius hath it Nihil nisi bonum benignitas Nothing but goodnesse and loving-kindness c. This is his good assurance of Gods favour for the future grounded upon Gods promise whereby hee was well assured that mercy should follow him though hee should bee so foolish as to run from it like as the Sun going down followeth the passenger that goeth Eastward with his beames And I will dwell c. Devoted to his fear I will stick to him in life in death and after death Apprehensions of mercy in God must work resolutions of obedience in us PSAL. XXIV A Psalm of David The Greek addeth Of the first day of the week Because wont to be sung in the Temple on that day which is now the Christian Sabboth in memory of Christs resurrection and ruledome over all which is here celebrated Vers 1. The earth is the Lords and the fullnesse thereof Hee alone is the true Proprietary Job 41.11 Deut. 10.14 and the earth is Marsupium Domini as One saith the Lords great purse the keeping whereof hee hath committed to the sons of men Psal 115.16 like as also hee hath given the heavenly bodies to all peoples Deut. 4.19 every star being Gods storehouse which hee openeth for our profit Deut. 28.12 and out of which hee throweth down riches and plenty into the earth such as the Servants of God gather and the rest scramble for What use the Apostle putteth this point to See 1 Cor. 10.26 28. with the Notes Other uses may well bee made of it as that Kings and Princes bear not themselves as Lords of all the Turk and Pope so stile themselves the great Cham of Tartary every day assoon as hee hath dined causeth they say his trumpets to besounded by that sign giving leave to other Princes of the earth his Vassals as hee conceiteth to go to dinner but the Lords vicarii villici vicegerents and Stewards to whom they must give an account of all Again that Gods dear Children cannot want any thing that is good for them sith they have so rich a Father who seemes to say unto them as Gen. 45.20 Regard not your stuff for all the good of the land is yours To him that overcommeth will I give to inherit all things I have all things Phil. 4.18 2 Cor. 6.10 The world and they that dwel therein This is Gods universall Kingdome by right of Creation vers 2. besides which hee hath a spirituall Kingdome over his elect ut docet nos pulcherrimus hic Psalmus saith Beza who are here described vers 4 5 6. and encouraged to enlarge their desires after their Soveraigne in the exercise of faith and use of means and to give him the best entertainment vers 7 8 9 10. For the Church is Christs Temple and every faithfull soul is a gate thereof to let him in as Rev. 3.20 Vers 2. For hee hath founded it upon the Seas The solid earth hee hath founded upon the liquid waters This Aristotle acknowledgeth to bee a miracle as also that the waters which are naturally above the earth overflow it not but are kept within their shoares as within doors and barres This is the very finger of God and a standing miracle worthy to bee predicated to his praise all the World over Job 38.6 7 8. c. See the Notes there See also Gen. 1.9 with the Note And established it upon the floods Upon the waves and surges of the Sea which but for Gods decree would soon surmount it The dry land is that which is here called Teb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the habitable world And this is Gods universall Kingdome which because lesse considerable the Prophet speaketh but little of it in comparison as hastening to the spirituall Vers 3. Who shall ascend into the Hill of the Lord Montem caelestem significat saith Vatablus hee meaneth into Heaven for the Prophets purpose is to shew that although
all the dayes of my life this was the height of his ambition this was Davids delight To behold the beauty of the Lord Heb. The delight amenity or pleasantnesse of Jehovah hoc est cultum Dei ordinatum saith Kimchi those ceremoniall services which were their Gospell and Christ in figure Heb. 8.5 whom David desired to contemplate And to enquire in his Temple Heb. Early to enquire that is earnestly what that good and holy and acceptable will of God is Here it was that David used to seek satisfaction and resolution of his doubts and scruples when at any time he was gravelled Psal 73.16 17. Some render it ut lustrem Templum ejus Ver. 5. For in time of trouble hee shall hide mee This protection hee boldly promiseth himself as a fruit of his faith fostered by the use of the ordinances He knew that the only way to bee safe was to get under Gods wing Psal 91. to take sanctuary there to bee hid under Gods Altar for upon all the glory there is a defence Isa 4.5 Joash was preserved six years in the sanctuarie where hee was hid The Sanctuary is called Gods hidden place Ezek. 7.22 and his Saints his hidden ones Psal 83.4 In his Pavilion The Hebrew Succoh is written with a little Samech to shew say the Masorites Quod tabernaculum exile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est asylum tutissimum that a little pavilion or cottage where God is shall be sufficient to safeguard the Saints In the secret of his tabernacle I shall bee as safe as if I were shut up in his holy Ark. Hee shall set mee upon a Rock Out of mine enemies reach Vers 6. And now shall mine head bee lifted up See Psal 3.4 and take notice how clear David was upon his prayer of the possession of the promise that hee should both get the better of his enemies and injoy the publick ordinances Sacrifices of joy Heb. Of loud shouting hoc est sacrificia cum canticis saith R. Solomon Sacrifices with triumph alarm or jubilation to the Lord not with prophane triumphings as the manner of the World is as if by mine own strength or prudence I had gotten the victory So at the battel of Agincourt when our Henry the fifth had beaten the French the honour of the day was by the Kings command Speed Daniel ascribed only to God Hee would not suffer his broken Crown or bruised armour to be born before him in shew or any ballads to be set forth or sung in his honour c. Vers 7. Hear O Lord when I cry This was his form of prayer or to this effect when hee was in any distresse or danger As a good souldier of Jesus Christ hee had weapons not only defensive the shield of Faith helmet of Hope breast-plate of Righteousnesse c. as Ephes 6. but also offensive viz. the darts of Prayer as here and the sword of the Spirit the Word of God as in the next Vers 8. When thou saidst Seek yee my face c. Or My heart said unto thee or for thee and in thy stead Let my face seek thy face c. Or concerning Thee said my heart that is I have constantly considered of those words of thine Seek yee my face and therefore I come confidently unto thee See Deut. 4.19 Upon which Commandement involving a promise David seems to ground this speech of his R. Solomon hath it thus Thou hast said to my heart Seek yee my face that is Thou hast told mee by thy Spirit that all Israel should seek thy face and as for mee I will surely seek thy face My heart said unto thee c. My heart moved and inspired by thy Spirit working in mee a gracious compliance ecchoed out as it were Thy face c. See the like Jer. 3.22 Return yee backsliding Children and I will heal your backslidings behold we come unto thee for thou art the Lord our God Every godly person hath the duplicate of Gods law in his heart and is willingly cast into the mould of his word Rom. 6.27 Vers 9. Hide not thy face farre from mee For then it will bee to no purpose for mee to seek it eclipse not thy favour with-hold not thy succour but meet mee yea prevent mee with thy loving kindnesse Tantum velis Deus tibi preoccurret saith an Ancient Put not thy Servant away in anger Thy Servant I am though a sinfull servant and such as provoketh thee to displeasure neverthelesse reject mee not as thou hast done Saul and sundry others for their misdoings So 2 Sam. 24.16 take away the iniquity of thy servant and to prove himself so hee addeth For I have done foolishly As some godly learned think hereby intimating that if hee deserved not to be called Gods servant in regard of his late sin yet in regard of his latter service of confession God puts away many in anger for their supposed goodnesse but not any at all for their confessed badnesse Thou hast been my help leave mee not c. It is a good note that one giveth upon these words The godly many times have such earnest affections in prayer that they can hardly content themselves with any words to expresse their minds with-all Vers 10. When my Father and my Mother forsake mee Or For my Father and my Mother do forsake mee that is they are not able to help mee but thou c. 1 Sam. 22.1 3 There is an Ocean of love in a Parents heart toward their even untoward Children as was in David toward Absolom after all his unnaturall miscarriages insomuch as Joab upbraideth him with it 2 Sam. 19.6 But all the mercies of all the Fathers and Mothers in the World put together make not the tythe of Gods mercy toward his Children Isa 41.15 Then the Lord will take mee up Heb. will gather mee that is take mee into his care and keeping In the Civill law we find provision made for outcasts and friendlesse persons some Hospitalls to entertain them some liberties to comfort and compensate their trouble T is sure that in God the forlorn and fatherlesse find mercy Hos 14.3 See 1 Sam. 22.2 3. Joh. 9.35 Jer. 30.17 In the Israelites marching thorow the Wildernesse at the fourth alarm arose the standard of Dan Asher and Nephthali and to these was committed the care of gathering together the lame feeble and sick and to look that nothing was left behind whence they were called the gathering hoast Josh 6.9 Unto this some think David here alludeth Vers 11. Teach mee thy way O Lord and lead mae c. Deus non deserit sues duns cos docet ac ducit God shews that hee forsaketh not his whatever other friends do so long as hee teacheth and leadeth them See Psal 25.4 5. with the Notes In a plain path Heb. In a way of plainnesse wherein I may escape mine enemies ambushes Because of mine enemies Or Because of mine observers so it may bee read Propter
waters in the clouds which are many and of great force as appeared in the generall deluge and doth still appear by that infinite inundation of rain that followeth upon the thunder claps Some render it The Lord or the voice of the Lord is above many waters i. e. above the loud roaring of many waters which is even drowned by the thunder Vers 4. The voice of the Lord is powerfull So that it shaketh heaven and earth Heb. 12.26 Validum est vehemens tonitru Vat. Beza Cogitent ergo Principes quantum infra Deum subsidant c. Let those that think themselves some great businesse consider Gods infinite power putting forth it self in thunders and tempests and they will soon bee crest-faln The voice of the Lord is full of Majesty Heb. In Majesty it is magnificall and immutable though some fools have attempted to imitate it as a certain King of Egypt and Caligula the Emperour by certain Engines and devices Vers 5. The voice of the Lord breaketh the Cedars i. e. The thunder and those things that either go before it or follow it as lightenings thunderbolts storm tempest c. breaking and turning up by the roots huge trees The Lord breaketh the Cedars of Lebanon Which are the tallest thickest and most durable of any place in the habitable World What a shame is it then that our hard hearts break not yeeld not though thunder-struck with the dreadfull menaces of Gods mouth Corripimur sed non corrigimur c. A fearfull case Let the tall Cedars see to it Nam per Cedros intellig it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quicquid est eximium in mundo Where is that hammer of the Nations Nebuchadnezzar that terrour of the World Tamerlan c Are they not broken in pieces as a Potters Vessell Vers 6. Hee maketh them also to skip like a Calf Young living Creatures are full of motion God by his thunder and earthquake thereupon for so the Hebrews understand it maketh not only those huge trees the splinters of them to flie up into the air but also the Mountaines whereupon they grow to skip and jump out of their places and aloft from their center Lebanon and Sirion c. Or Hermon two known Mountaines Vers 7. The voice of the Lord divideth Heb. cutteth out the flames of fire i. e. The lightening which the thunder is said to strike or cut out Deut. 3. because it causeth them to shoot and glide it immediately followeth one flash and goeth before another dispersing and darting them hither and thither Vers 8. The voice of the Lord shaketh the Wildernesse i. e. The beasts abiding in the Wildernesses the most savage creatures those that lye in woods and are most fearlesse of men are put to pain by thunder and made to travell with trembling The Lord shaketh the wildernesse of Kadesh Thorough which the Israelites passed into Canaan Num. 13.27 the beasts whereof were cruel Deut. 8.25 32. Animalia quantumvis horrifica Jun. 10. Beza paraphraseth Arabum tesqua succutit it shaketh the Cottages of the Arabians Vers 9. The voice of the Lord maketh the Hindes to calve Which they naturally do not without a great deal of difficulty Job 39.4 5 6. See the Note there And discovereth the Forrests By driving the beasts into their dennes baring the Forrests of their leaves and fruits turning up trees by the roots and so making a clear prospect thorough woods and groves as one phraseth it And in his Temple doth every one speak of his glory Heb. Every one or every whit of it saith Glory Every godly man observing his dreadfull thunder Moller and other his stupendious works saith Glory bee to God on high Some conceive that this Psalm was appointed by David to be sung in the Temple in time of thunder which is not unlikely There are that make God to be the Nominative case to the Verb speaketh and render it thus And in his Temple or Palace doth bee utter all his glory Tremel As if the Psalmist should say Much of his glory God uttereth in his thunder but all in his Temple For whatsoever there he speaketh with his mouth he fulfilleth it with his hand Psal 115.3 119.91 33.9 Isa 44.26 See a like collation of Gods works and word with a praelation of this above those Psal 19 1-7 Psal 111.7 Vers 10. The Lord sitteth upon the flood Hee reigned in that generall deluge in Noahs dayes Gen. 6. 7. and doth still over those horrible inundations that follow upon thunder and strong-tempests ruling that raging Element and governing all by his providence and soveraign power Yea the Lord sitteth King for ever And over all therefore all even the Mightiest should give him glory as Vers 1. Vers 11. The Lord will give strength unto his people To bear up their hearts in time of thunder or other terrible occurrences The Lord will blesse his people with peace Pace omnimoda With peace internall In tempore to nitru Aben Ezra externall eternall for godlinesse hath the promises of both lives of prosperity safety and welfare both of soul and body PSAL. XXX A Psalm and song i.e. An holy hymn first framed in meeter then sung with mens voices At the dedication of the house of David Either when it was new built 2 Sam. 5.11 confer Deut. 20.5 Neb. 12.27 saying as He once Jamq meos dedotibi Princeps jure Penates Tu mibi jus dederas posse vocare meos God so loveth his people that their walls are ever in his sight Ifa 49.16 they should therefore have holinesse to the Lord written upon them Zach. 14. sanctified they should be by the word and prayer 1 Tim. 4.5 Or else after he had defiled it by his Adultery with Bathsbeba and Absolom had much more defiled it by his abominable incest and other villanies See 2 Sam. 20.3 Vers I. I will extoll thee O Lord for thou hast lifted mee up De puteo peccati canoso saith Kimchi out of the miry pit of fin or out of the ditch of deadly danger say others Therefore I will extol thee that is I will have high and honourable conceptions of thee I will also do mine utmoft both by words and deeds that thou mayest be acknowledged by others to bee as thou art the great and mighty Monarch of the whole World And hast not made my foes to rejoyce over mee Befides all former victories Absolom and Sheba were lately slain Vers 2. I cryed unto thee In some great sicknesse say some that befell him about the time that he built his house of Cedar 2 Sam. 5. that he might not be overjoyed and take a surfeit Or rather when by my sons rifing up against mee I was likely to have lost my state and Kingdome An dt hou hast healed mee That is helped mee as Jon. 2.6 thou hast restored and re-established mee in my Kingdome Kimchi senseth it thus Thou hast delivered my soul from Hell though in this World
lay hold as with tooth and nayl on riches c. lay thou hold on eternal life make God thy portion and thou art made for ever And he shall give thee the desires of thy heart It shall be unto thee even as thou wilt It is said of Luther that he could have what he would of Almighty God What may not a Favourite who hath the royalty of his Princes eare obtain of him It is said of Sâ—ianus that in all his designs he found in Tiberius the Emperour so great facility and affection to his desires that he needed only to ask and give thanks Vers 5. Commit thy way unto the Lord Heb. Roll thy way c. That is depend wholly upon him for direction and success in all thine undertakings and affairs easing thy minde to him by prayer Volve i. e. omnem necessitatem in cum exoneres Kimchi and casting thy self by faith upon his care and conduct Cast thy burden upon the Lord saith David elsewhere Trust also in him Things are therefore repeated in this Psalm that they may take the better impression and beget incouragement And he shall bring it to pass It that is whatsoever thou committest to him Vers 6. And he shall bring forth thy righteousness as the light God will so oyl thy good name that infamy shall not stick to it Dirt will stick upon a Mud-wall not so upon Marble But say thou be aspersed and denigrated by calumnies and contumelies cast upon thee and thou lye under them for a time as the earth doth under the darkness of the night yet as the morning suddenly arising driveth away that darkness so shall God clear up thy wronged innocency and as the Moon wadeth out of a Cloud so shalt thou get over all thy troubles in this kind or any other it shall be with thee as it was once with Cato whom Seneca calleth the lively picture of Vertues who was thirty two times accused in open Court and as many times cleared and absolved And thy judgements as the noon-day At the Day of Judgement howsoever if not sooner then there will be a Resurrection as well of names as bodies Vers 7. Rest in the Lord Heb. Be silent to the Lord Digito compesce labellum lay thine hand upon thy mouth when chafing ripe when ready to let fly at those that wrong thee The more silent the Patient is the more shrill the Wrong will be as Numb 12.2 while Moses is dumb God speaks deaf God hears and stirs the less he said and did the more God struck in for him and the less any man striveth for himself the more is God his Champion so he do it to the Lord that is in obedience to him and not for a name as some Heathens did And wait patiently for him Or put thy self to pain for him that is though it go against the hair with thee and thou finde it hard to suffer evil and to wait patiently for better yet do it for his sake and therein thou shalt do thy self no disservice at all Who bringeth wicked devices to pass And pleaseth himself in them because for present he prospereth as Dionysius did in his Sacriledge because no harm to him followed upon it Saeculi laetitia est impunita nequitia saith Austin Vers 8. Cease from anger and forsake wrath Repetitio est ut mag is inculcet saith Vatablus This precept is doubled and redoubled that we may the better retain and practise it Angry a man may be and must be at evil-doers in as much as they break Gods Law Psal 119.135 pollute his Name Ezek. 36.20.23 Rom. 2.23 24. procure the Judgments of God upon others also Josh 22.18 pull down swift destruction upon themselves 2 Pet. 2.1 Romans 2.5 Thus Moses was angry Exod. 32.19 and our Saviour Mark 3.5 yet not so angry but that they could at some time pity those they were displeased with and pray for them too This they that cannot do are inordinately and sinfully angry and must at any rate suppress such passionate distempers Fret not thy self in any mise to do evil And he shall have much a do not to over-do not to do amiss that bridleth not his passions for these like heavie bodies down steep hills once in motion move themselves and seldom know any ground but the bottom Ne igitur accendaris irâ saltem ad malefaciendum Kimchi rendreth it Ne misce as teipsum Come not in company with the ungodly at least to do evil to do as they do So to those words in the first verse Eret net thy self because of evil-doers the Chaldee addeth to be like unto them Vers 9. For evil-doers shall be cut off Yea they shall soon be cut off vers 10. and so shall all such as having a while fretted at them do at length revolt to them as David was ready to do once at least Psal 73.12 13 14. and as some others did out and out as they say vers 10. therefore his people return hither to their temporal undoing at least But those that wait upon the Lord For deliverance in due season and for accomplishment of the Promises All good people are such Expectants and should they dye in a waiting condition for comfort I mean yet are they blessed because God hath said Blessed are all they that wait for him Isa 3.18 They shall inherit the earth Having a right to all as Heirs of the World together with faithful Abraham Rom. 4. and although it be detained from them for a while as the promised Land was from the Israelites by the Amorites till their sins were full Gen. 15.16 yet the Saints shall one day have power over all things and mean while they are sure of a sufficiency if not a superfluity An Heir during his Minority is many times held to straight allowance and forced to borrow of Servants so t is with the Saints Vers 10. For yet a little while and the micked c. Tantillum tantillum adhuc pauxillum wait therefore and fret not See vers 9. the same in effect with this and the next for more certainty of the matter and to correct our short-spiritedness who would have things done strait upon 't or not at all Yea thou shalt diligently consider his place There is neither root nor branch to be found tale nor tidings to be heard of him he is utterly vanished and banished out of the world Vers 11. But the meek shall inherit the earth Our Saviour and probably from hence saith the same Matth. 5.5 See the Notes there and above on vers 9. of this Psalm And shall delight themselves in the abundance of peace because cured of the Fret and well content with their present portion hence that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectitude of mind the mother of all true mirth when the wicked are in a perpetual inquietude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are never at rest Vers 12. The wicked plotteth against the just Plotteth and practiseth being set on by that old
our enemies Vers 10. According to thy Name O God so is thy praise i. e. It is infinite and inexpressible Psal 148.1 Psal 145.3 Gods Name is exalted above all blessing and praise as those holy Levites acknowledge Noh 9.5 The distance betwixt God and us is infinite and we should labour to fill up that distance if possible with our praises Thy right hand is full of righteousuess i. e. of noble Acts which thou hast done for us according to thy promise Psal 25.10 Vers 11. Let. Mount-Zion rejoyce let the Daughters c. Let the Church Catholick and each particular Member thereof give God the glory of his Justice and see that their joy be spirituall Vers 12. Walk about Sion and tell the Towers thereof q.d. Are they not still the same and as many as they were before the approach of the enemy is any thing diminished or defaced by the late siege or assault Therefore thus saith the Lord concerning the King of Assyria He shall not come into this City nor shoot an arrow there c. Isa 37.33 Vers 13. Mark ye well her Bulwarks Not at all impaired The great Turk could never have gotten the Rhodes but by treachery notwithstanding his long and mighty batteries made upon that place day and night How he raged at the last assault of Scodra and blasphemed see Turk hist page four hundred twenty three Geneva Hanc urbem non nisi miraculose stetisse stare per multos â—â—nos res ipsa clamst Anton Fayus is invironed with enemies French Spanish Savoy Pope and barred out from all aid of neighbour Cities and Churches yet is upheld as it were by an immediate hand of Heaven as Beza hath set forth in an elegant Emblem Vers 14. For this God is our God To draw them up to this consideration it was that the Propher so calls upon people to view Sion c. and to take notice that she might well have written upon her gates as that City Hippocrates writeth of had Intacta manet the Daughter of Sion is a Maid still through the prowesse of her Champion Even unto death And after too for this is not to be taken exclusive He will never leave us nor forsake us PSAL. XLIX VErs 1. Hear this all ye people This that is of so great consequence and universall concernment viz. that the Saints should not be frighted nor perplexed at the present prosperity of gracelesse persons but consider that death at utmost shall render them extreamly miserable and at the day of Judgement men shall retutn and discern a manifest difference betwixt the Righteous and the Wicked betwixt him that serveth God and him that serveth him not Mal. 3. ult Give ear all ye Inhabitants of the World Hear and give ear be not proud for the Lord hath spoken it Jer. 13.15 The Inhabitants of the World Heb. of the transitory World are like men in a Mill through hurry of businesse or as one that is running a race to whom though never so good counsell be given he cannot stay to hear it Of such we use to say that they hear with their harvest-ears harvest it is a time of great pleasure and of great businesse and hence it is that we have so ill a feed-time for the Word Wee had need to wish as Harding once did that wee could cry out against sin as loud as the bells of Oseney yea as those Catholick Preachers whose voice is heard in all speeches and languages Psal 19.3 Vers 2. Both low and high rich and poor together Heb. Both sons of Adam or earthy-man and sons of Ish or noble-man quorum Exmeliore lute finxit pracordia Titan. Diogenes once made a like out-cry at Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear Oyemen and when a company came about him expecting what he would say to them he looked upon them and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I called for men and not for Varlets Vers 3. My mouth shall speak and wisdome Heb. Wisdomes and understandings and yet the matter of this Psalm was nothing extraordinary for the main of it so that a profane person would have come out with his Quid dignum tanto tulit hic promissor hiatu But good points are not therefore to be â—â—ighted because commonly handled but therefore the better to be heeded and proof to be made by practice what that good and holy and acceptable will of God is that is so much pressed upon as Rom. 12.2 Vers 4. I will incline mine ear to a parable q. d. I desire you to do no more than I will do my self I 〈◊〉 therefore have I spoken I have wrought my Doctrin upon mine own affections first and shalt digge it out of mine own bosome for your benefit It is a Parable I must tell you or a Master-sentence yea it is a Mystery a Riddle as the other word here signifieth I will open my dark sayings The doctrine of Life Eternal and the Judgement to come here more clearly deliy ered than any where else almost in the Old Testament is a mystery Vers 5. Wherefore should I fear in the days of evil All the days of the afflicted are evil Prov. 15.15 But why should either â— or any other afflicted Servant of God be over-muchtroubled as if some strange thing had befaln us or staggered at the better condition of worse men all things considered When the iniquity of my heels Or of my Supplanters mine enemies those naughty men called here iniquity in the abstract who seek to trip up my heels and do surround me with their snares for that purpose See Psal 56.7 Or thus When the iniquity of my heels c. That is as some will have it when my sins come to my remembrance or are chastened upon me Every mans heel hath some iniquity As we shall have some dirt cleaving to our heels whiles we walk in a dirty world so there is some defilement upon all our actions which wee may call the iniquity of ourheels He that is washed saith our Saviour to Peter needeth not save to wash his feet but is clean every whit Joh. 13.10 The comparison seems to be taken from those that wash in Bathes for although their whole bodies are thereby made clean yet going forth they touch the earth with their feet and so are fain to wash again semblably the Saints though bathed in that blessed Fountain opened for sin and for uncleanness Zech. 13.1 and thereby freed from the stain and reign of sin yet their feet or heels have some filth on them some reliques of corruption do still cleave to them and cause them some sorrow yet ought they not to fear or be dismayed but by the practice of mortification purge themselves daily from all filthiness of flesh and spirit perfecting holiness in the fear of God 2 Cor. 7.1 Vers 6. They that trust in their wealth which was never yet true to those that trusted in it And yet it is wondrous hard to have wealth and not in some
shall go to the generation of his fathers i.e. To the grave or albeit he come to the age of his Fathers that is live here very long They shall never see light Either have any sound comfort at death or any part in Gods Kingdom Vers 20. Man that is in honour and understandeth not Versus amabeus See ver 12. there is but little difference Stultitians patiuntur opes The more a man hath of worldly wealth and the less of Spiritual and heavenly understanding therewith the more bestial he is and shall be more miserable Caligula called his Father-in-law Marcus Silanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a golden brute Quid cervo ingentia cornua cum desit animus Vel mihi da clavem vel mihi telle seram PSAL. L. A Psalm of Asaph Who was both a Musick-master 1 Chron. 25.2 and a Psalm-composer 2 Chron. 29.30 The most are of opinion that this Psalm was made by David and committed to Asaph to be sung after that Israel had been afflicted with three years Famine and three days Pestilence and the Angel had appeared to David Jun. and set out the place where the Temple should be built 2 Sam. 21. 24. 1 Chron. 21.18 22.4 Vers 1. R. Nahum ap Nebien The mighty God even the Lord Heb. The God of gods whether they be so deputed as Angels Magistrates or reputed only as Heathen-deities 1 Cor. 8.9 Jehovah or Essentiator is Gods proper Name Some say God is here thrice named to note the Trinity in Vnity Hath spoken sc By the mouth of his holy Prophets which have been since the world began Henoch the seventh from Adam spoke much like Jude 14. The Rabbines say that this Psalm is De die judecii futuro of the Day of Judgement Others that it is the Lords judging of his Church drawn according to the model of the great and last Judgement whereunto it serveth as a preparation or a warning-peece And called the earth from the rising c. The habitable part of Gods earth the sons of men Prov. 8.31 with Mal. 1.11 These are all called to attest the equity of Gods proceedings against an hypocriticall Nation Children that were corrupters For God hath thus farre instructed all men that He is to be honoured of all with all manner of observance Rom. 1.20 Let this be pressed upon all sorts said Zalencm the Locrian Law-giver in the preface to his Laws 1. That there is a God 2. That this God is to be duely worshiped Vers 2. Out of Sion the perfection of beauty Heb. The whole Perfection Perfectissim◠pulchritudini◠locus Tre◠or the Universality of beauty because there especially was Gods glory set forth in his holy ordinances and more clearly manifested than in all his handy-work besides See Psal 48.2 God hath shined Like the Sun in his strength sometimes for the comfort of his people as Psal 80.1 sometimes for the terrour of evill-doers as Psal 94.1 and here But evermore God is terrible out of his holy places Psal 68.35 89.7 Vers 3. Our God shall come and shall not keep silence He doth daily come and sit upon the tribunall in his Church by the Ministery of his Servants Mat. 18.17 who must reprove sinners with all authority and shew themselves sons of thunder that they may save some at least with fear snatching them out of the fire Jude 23. as Peter Act. 2.40 and Paul 2 Cor. 5.11 but especially when to work upon the Proconsul Paulus Sergius he set his eyes upon Elymas the sorcerer as if he would have looked thorough him After which lightening followed that terrible thunder crack O thou full of all subtlety and all mischief thou child of the Devill thou enemy of all Righteousness wilt thou not cease to pervert the streight wayes of the Lord Act. 13.9 10. A fire shall devour before him As he gave his law in fire so in fire shall he require it And it shall bee very tempestuous round about him Not before him only but round about him lest the Wicked should hope to escape by creeping behind him That was a terrible tempest that befell Alexander the great Curtius lib. 8. ex Dioder and his army marching into the Country of Gabaza when by reason of continuall thundering and lightening with hailstones and light-bolts the army was dis-ranked and wandred any way many durst not stirre out of the place c. Tremellius rendreth it wish-wise but in a parenthesis Les our Lord come and let him not be silent The Saints know that they shall bee safe when others shall smoak for it because God is their God Vers 4. Hee shall call to the Heavens from above and to the earth That these dumbCreatures may be as so many speaking evidences against an unworthy people and witnesses of Gods righteous dealings against them See Deut. 32.1 Isa 1.2 Mic. 6.2 The Chaldee thus paraphraseth He will call the high Angels from above and the just of the earth from beneath Vers 5. Gather my Saints together unto mee This seemeth to be spoken to the Angels those active Instruments and executioners of Gods Judgements By Saints here understand professors at large all that live in the bosome of the Church visible and partake of the externall priviledges only such as are in the Vine but bear no fruit Joh. 15.2 have a name to live but are dead Rev. 3. such as whose sanctity consisteth only in covenanting by sacrifice Basil saith that such are called Saints to aggravate their sins as a man that hath an honourable title but hath done wickedly and is therefore the rather to be condemned When one pleaded once with a Judge for his life that he might not be hanged because he was a Gentleman hee told him that therefore he should have the Gallows made higher for him Those that have made a Covenant with mee by Sacrifice But were never brought by mee into the bond of the Covenant for then the rebels would have been purged out from among them as it is Ezek. 20.37 38. Vers 6. And the Heavens shall declare his Righteousnesse Those Catholick Preachers whose voice goeth out aloud to the end of the World Psal 19.4 See vers 4. For God is Judge himself And front him is no appeal every transgression and disobedience from him shall receive a just recompence of reward Heb. 2.2 even those corruptions that are most inward and lye up in the heart of the Country as it were those pollutions not of flesh only i.e. worldly lusts and grosse evills but of spirit also 2 Cor. 7.1 more spirituall lusts as pride presumption formality self-flattery carnall confidence in externall legall worships the sin principally taxed in this Jewish people here in the next verses Vers 7. Hear O my people and I will speak c. What sweet and winning language is here for a preface Gods proceedings against sinners whom he might confound with his terrours is with meeknesse and much mildnesse Gen. 3.9.11 4.9 Mat.
her that is for his Church or for her that tarried at home vers 12. a periphrasis of the Church in the times of primitive persecution especially till the Almighty scattered those persecuting Princes Some of the Jew-Doctors understand it of Gog and Magog It was white as snow in Salmon Or She was white as snow in Salmon not only as the wings of a Dove but glorious and glittering as snow on that high hill Judg. 9.47 48. At the top of the Alpes nothing is to bee seen but snow which hath lain there beyond the memory of man and as some say ever since the flood The same may be as true of Salmon which some here take for a Noun substantive common and render its albe sees in â—â—ligine thou shalt wax white in darknesse The old Emperour Andronicus lighting upon this verse in his Psalter and applying it to himself Turk hist fol. 164. was much setled and sastisfied concerning his troubles Vers 15. The Hill 〈◊〉 God is as the hill of Basan Basan was fat and fettile but Sion was better because the place where Gods honour dwelled any relation to whom dâ—th greatly ennoble any place or person so Gen. 17.21 22 Israel have blessed twelve Princes shall he beget but my covenant will I establish with Isâ—â—â— Since thou hast been precious in my sight thou hast been honourable Isa 4â— â— Vers 16. Why leap ye ye high bills Why do ye pride and please your selves in your privileges of nature so faire above this of 〈◊〉 Quare 〈…〉 so some render it and tell us that the originall word 〈◊〉 is Syriack 〈…〉 to irritate to insult or contend with any one This is the Hill which God desireth to 〈◊〉 in This 〈…〉 and doth still of the Church from the rest of the World The Lamb Christ is on Mount Sion Revel 14.1 Vers 17. The Chariots of God are twenty thousand Heb. The Chariot to note the joynt-service of all the Angels who are here called Shinan of their changeableness now taken away by Christ say some of their precellency above other Creatures say others as being second or next unto God the chief Princes the Nobles of that Court as Dan. 10.13 Michael one of the chief Princes The Seventy render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cheerful ones such as are in joy and tranquillity freely serving God in all his Warres carrying the Elect and marching about them The Lord is among them as in Sinai i.e. The Angels make Sion as dreadful to all her enemies as those Angels made Sinai at the delivery of the Law See Heb. 12.22 In the holy place Holy for the time whilst God appeared there so 2 Pet. 1.18 Tabor is called the holy Mount Vers 18. Thou hast ascended on high As a Conquerour doth on his triumphal Chariot the Romans ascended up to the Capitol Plut. in Aemyl leading their Captives bound behind them and giving gifts unto the people They might have this custom from David and these words might be the peoples acclamation to David or as some think both the Kings and peoples acclamation to the Ark that notable Type of Christ to whom St. Paul applieth it Ephes 4.8 9. and teacheth us to understand it of his wonderful Ascension Thou hast led captivity captive i.e. Thou hast captivated those that once held us in captivity for so Gods justice required Isa 33.1 so he had fore-promised Isa 24. Rev. 13.10 and so Christ hath fulfilled Coloss 2.15 saving his people to the uttermost from Sin Death Hell and the Devil who had taken them alive captive at his pleasure 2 Tim. 2.26 Thou hast received gifts for men Heb. In man some render it in Adam Qualia erant in Adams talia dat Christus saith Eugubinus Christ gave such gifts to his people for if he received with one hand he gave with the other Sed Beth servilis non praeponitur proprio nomini and the fruits of his Victories are all for his Subjects as were in Adam True it is that hee repaireth Gods once-lost Image in them but the gifts here meant are mentioned by the Apostle Ephes 4 11. viz. Apostles Prophets Evangelists Pastors Teachers for the perfecting of the Saints for the work of the Ministery for the edyfying of the body of Christ c. Lo these were those gifts that Christ bestowed upon his Church at the day of his Coronation and solemn inauguration into his Throne at the time of his triumphant Ascension These he received that he might give and he held it more blessed to give than to receive A like expression wee have Hos 14.2 Receive us graciously Heb. Take good sc to bestow it upon us as Acts 2.23 Yea for the rebellious also Rebellion at first till thou hast given them a better heart See Rom. 4.5 5.6 or if they continue so yet they may share in common gifts and external priviledges That the Lord God might dwell among them viz. in his religion and true worshippers for which end he giveth restraining grace to the very rebellious Vers 19. Blessed be the Lord who daily loadeth us sc With blessings or with crosses turned into blessings as being sanctified and having their properties altered for of themselves they are fruits of sin and a peece of the Curse Let us not load him with our iniquities c. Vers 20. He that is our God is the God of Salvation Or This God is unto us a God of Salvations in the Plural so that he can save us and doth from a thousand deaths and dangers and when he hath delivered us to day he both can and will do it again to morrow he hath for his people omnimodam salutem And unto God the Lord belong the issues from death When we think there is no way but one for us he appeareth as out of an Engin and pulleth us out of Deaths jaws The Lord knoweth how to deliver his 2 Pet. 2.9 from the most desperate and deadly dangers Peter might well say it for he had the experience of it Acts 12. Christ hath the Keys of death Rev. 1.18 the sole dominion and disposal of it 〈…〉 mortis Vers 21. But God shall wound the 〈◊〉 of his enemies 〈◊〉 caput a wound in the head if deep and God strikes no small blows is mortal Christ will break the head of those that bruise his heel that attempt any thing against Him and his By Head here Diodate understandeth the Devil that Prince of the World Deut. 32.42 Psal 110.6 Hab. 3.13 Evil spirits in Scripture are called Shegnirim shag-haired Levit. 17.7 Isa 13.21 And they go on in their trespasses they do infinitely hate God and sin that sin against the Holy Ghost every moment But the most understand it of wicked men And the hairy scalp of such a one as goeth on still c. This is Gods enemy that by his wilful wickedness striketh and as it were shooteth at God runneth upon him even upon his neck and upon the thick bosses
their lives leaving all behind them The Rabbines expound it they are spoyled of their understanding infatuated They have slept their sleep Their long Iron-sleep as the Poets call it of Death The destroying Angel hath laid them fast enough and safe enough And 〈◊〉 of the men of might Viri diviliâ—rum the vulgar rendreth it Men of riches such as are all 〈◊〉 but men of might is better these men of their hands could not finde their hands when Gods Angel took them to do Vers 6. At thy rebuke O God c. i. e. with thy mighty word of command and without any more ado God can nod men to destruction Psal 80.16 blow them into Hel Job 4.9 rebuke them to death as here do it with as much ease as he that swimeth spreadeth forth his hands to swim Isa 25.11 The Chaiâ—â— and the Horse The Chieftains of the Army Vers 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Herodotus saith that 〈…〉 was written 〈…〉 〈…〉 is Gods Wrath revealed plainly and plentifully Rom. 1.28 and 〈◊〉 he oft appeareth for his people and out of an engine The earth feared All was 〈◊〉 as 〈◊〉 Thunder 〈◊〉 Vers 9. When God 〈…〉 Being stirred up as it were by the prayers of his people as vers 2 3. To save all the 〈◊〉 of the earth Who cease not to seek the Lord to 〈◊〉 righteousness and judgement Zeph. 2.3 Vers 10. Surely the wrath of man shall praise theâ— As when 〈…〉 army was destroyeth the Istraelites sang praise yea the Aegyâ—ians built Altars as Isa 19. God by his wisdom ordereth and draweth the blinde and brute motions of the worst Creatures unto his own honour as the Hiâ—ts-man doth the rage of the Dogge to his pleasure or the Mariner the blowing of the Wind to his voyage or the 〈◊〉 the heat of the fire to his Work or the Physician the bloud-thirstiness of the Leech to a Cure saith a Reverend man The remainder of wrath shalt thou restrain Heb. Shalt thou gird 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is curb and keep within compass The Greek hath it It shall keep holy day to thee that is cease from working or acting outwardly how restless â—oâ—ver it be within Vers 11. Vow and pay to the Lord A plain precept and yet Bellarmine saith Lib. 2. de Monach cap. 17 De cult Sanctor cap. 9. 〈…〉 est praeceptum As for vowing to Saints hee granteth that when the Scriptures were written the Church had no such custom Saint-worship then is but new worship Let all that he round about him All the neighbouring Nations and so they did after Ashurs overthrow 2 Chron. 32.21 23. To him that ought to be feared Heb. To fear that is to God the proper object of fear called therefore Fear by an appellative property Vers 12. He shall cut off the spirit of Princes Vindâ—â—â—iabit he shall slip them off as one would do a bunch of Grapes or a Flower between ones fingers easily suddenly Auferet de 〈…〉 as he dealt by 〈◊〉 Princes He is terrible to Kings Enemies to his Church as most Kings are PSAL. LXXVII A Psalm of Asaph Or for Asaph Davids melancholy Psalm some call it made by him when he was in grievous affliction and desertion Out of which he seeketh to wind by earnest Prayer by deep Meditation upon Gods former favours and unchangeable nature and lastly by calling to minde Gods wondrous works of old both in proving and in preferving his Church and chosen Vers 1. I cried unto God with my voyce c. I prayed instantly and constantly and sped accordingly No faithful prayer is ineffectual Vers 2. In the day of my trouble The time of affliction is the time of supplication Psal 50.15 My fore 〈◊〉 in the night Heb. My hand was poured out that is stretched out in prayer or wet with continual weeping Non fuit remisse nec 〈◊〉 in lectum And ceased not Or was not tired in allusion belike to Moses his hands held up against Aâ—â—leck though My soul refused to be comforted I prayed on though I had little heart to do it as Daniel afterwards did the Kings work though he were sick or though with much infirmity whilst I rather wrangled with God by cavelling objections than wrastâ—ed with him as I ought to have done by important prayer Vers 3. I remembred God and 〈…〉 troubled 〈…〉 for God seemed to be angry and to cast out my prayers this made mee mourn and little less than 〈◊〉 My 〈…〉 With sense of Sin and seat of Wrath. This was a very grievous and dangerous temptation such as we must pray not to be â—â—d into or at least 〈◊〉 to be left under 〈…〉 Vers 4. 〈…〉 That I cannot speak Cura lâ—â—es loguuntur ingâ—ntes stupent Vers 5. I have considered the days of old What thou diddest for Adam Abraham Israel in Aegypt c. all which was written purposely that we through patience and comfort of the Scriptures might have hope See Deut. 32.7 Vers 6. I call to remembrance my Song in the night i. e. My former feelings and experiments being glad in this scarcity of comfort to live upon the old store as Bees do in winter I commune with mine own heart Psal 4.4 see there And my spirit made diligent search For the cause and cure of my present distempers Vers 7. Will the Lord cast off for ever No not at all though the extremity and length of the Psalmists grief put him upon these sad Interrogatories with some diffidence touching the Nature and Promise of God Will he be favourable no more So the Devil and carnal reason would have perswaded him and did haply for a time But this very questioning the matter sheweth he yet lay languishing at Hopes Hospital waiting for comfort The Soul may successively doubt and yet beleeve Vers 8. Is his mercy clean gone for over They that go down into the pit of Despair cannot hope for Gods truth Isa 38.18 but so doth not any Saint in his deepest desertions Doth his promise fail for evermore Hath he retracted his Promises recalled his Oracles confirmed with Oath Seal No he will not suffer his faithfulness to fail nor alter the thing that is gone out of his mouth Psal 89.33 Vers 9. Hath God forgotten to be gracious So it seemeth sometimes to those that are long afflicted and short-spirited But what saith the Prophet Can a Woman forget her sucking childe that she should not have compassion on the Son of her womb Hâ—yt Geor. yea they may forget they may prove unnatural and grow out of kind as Medea and those Suevian women who threw their young Children at the Romanes under the conduct of Drusus Son in Law to Augustus instead of Darts yet God will not forget his people Isa 49.15 Indeed he can as soon forget himself and change his nature Hath he in anger shut up his tender mercies These things the Psalmist speaketh not as utterly despairing but as one couragiously wrastling against an
The Rabbines say but who told them Midras Tâ—ling I know not that out of the same vessel an Aegyptian drank bloud and an Israelite water Vers 45. He sent divers sorts of Flies amongst them Miscellam muscarum venenatarum venemous Flies and flying Serpents whose poyson and sting did even corrupt the Land Exod. 8.24 The Greek rendreth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dog-fly Vers 46. He gave also their increase unto the Caterpiller Together with the Grashopper Exod. 9. Gods great army Joel 2. And their labour i. e. The fruits of the earth which they had laboured for they lost both their Husbandry and their Harvest Vers 47. He destroyed their Vines with hail Heb. He killed Quia plà nta habes animam vegetativam ut Job 14.8 saith Kimchi And their Sycamore trees with frost Or with great hailstones mingled with fire running along and catching Exod. 9.24 Confer Rev. 16.21 Vers 48. He gave up their Cattel also to the Hail Moses saith men also who were brained and burned by it Vers 49. By sending evil Angels amongst them i. e. Some messengers of his wrath and displeasure whether good or evil Angels it skills not Vers 50. He made a way to his anger Heb. He weighed a path recompensing their unjust stifness with his just Judgements and proceeding in his anger from lighter plagues to that heaviest of all the rest the slaying of all the flower of Aegypt in one night vers 51. Vers 51. And smote all the first-born in Egypt Certo pest is genere perniciocissimo acutissimo The Rabbins say that in each house was a dead corps viz. the Chiefâ—ain of the Family whether there were a first-born in it or not Exod. 12.30 In the Tabernacle of Ham Who was the Father of Mizraim the founder of the Aegyptians Gen. 10. who vainly boasted that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Her lib. 2. as ancient as their Land Herodotus the Author of that Story tels us also of a certain great Town in Aegypt called Chemmim from C ham likely Vers 52. But made his own people to go forth like sheep i. e. Tuto lente softly and safely as Gen. 33.13 tending them with all tenderness and providing for their necessities Vers 53. And he led them on safety so that they seared not Or if they did it was without cause Cur enim metuat hominem homo in sinu Dei positus Vers 54. And he brought them to the border of his Sanctuary i. e. Of Judaea which Country he had consecrated to himself for the place and chief seat of religion whence it is called the holy Land It had been a loathsome Land Ezra 9.11 filled with filthiness from corner to corner but now otherwise How it was afterwards again polluted see Isa 1.21 22 23. Even to this mountain Moriah whereon stood the Temple or to this mountainous Country of Judea Which his right hand c. See Psal 44.3 Vers 55. He cast out the Heathen also before them i. e. In their sight and for their sake He divided them an inheritance by line Not a material Line but Mathematical Geneb saith an interpreter whereby we may perceive that the way of making Maps was anciently in use among the Hebrews And made the Tribes of Israel c. Notwithstanding all their former provocations See that none render evil for evil to any man but ever follow by Gods example that which is good both amongst your selves and toward all men 1 Thes 5.15 Vers 56. Yet they tempted and provoked c. Neither Gods Judgements on their enemies nor his Mercies to themselves could keep them within the bounds of obedience but in a Land of uprightness they would deal unjustly and not behold the Majesty of the Lord Isa 26.10 Vers 57. But turned back c. They had a kind of willingness and velleity a kinde of wambling as one speaketh but it boyled not up to the full height of resolution for God They were turned aside like a deceitful bow Non semper feriet quodcâ—â—que minabitur arcus but a deceitful bow that turneth back into belly as we say will be sure to deceive the Archer though he level his eye and his arrow never so directly to the Mark and think with himself to hit it Lo such a false rotten bow is mans deceitful heart and hence the arrows of his purposes and promises vanish oft in the air as smoke Vers 58. For they provoked him to auger with their high places After the manner of the Heathens yet with a good intention as they called it because God is to be every where worshiped But this was against an express law Deut. 14. Exod. 20. Vers 59. When God heard this Sin cryeth aloud in Gods ears though it be never so closely and cunningly carried And greatly abhorred Israel As appeareth all along the book of Judges whereof this verse is a summary Vers 60. So that he forsook the Tabernacle of Shiloh Whither it had been brought from Gilgal and where it had rested a long while but was forsaken of God when once idolized 1 Sam. 4. The Tent which he placed amongst men Which was a very great condescension Isa 66.1 Confer Joh. 1.14 Pro. 8.31 Vers 61. And delivered his strength his glory c. i. e. His Ark which is elsewhere called the strength of God 1 Chron. 16.11 2 Chron. 6.41 and the glory of God Psal 26.8 63.3 because out of it he was wont to declare his power and glory and to make himself visible after a sort Vers 62. He gave his people also unto the sword sc Of the Philistines who slew thirty thousand of them in one battel 1 Sam. 4. they lost him and themselves too the Ark having been a far better defence to them than the Palladium to the Trojans Vers 63. The fire consumed The fire of warlike force which quickly licketh up all and layeth waste And their Maidens were not given in marriage Heb. Praised as they wont to be at their weddings with nuptiall songs and Epithalamia's which the Hebrews call Hillulim and the bride-chamber Beth-halulah the house of praise Vers 64. Their Priests fell by the sword Hophni and Phineas did 1 Sam. 4.11 both in one day as had been foretold 1 Sam. 2.34 And their Widdows made no lamentation As being themselves either kild with grief as Phineas his wife or carryed captive Here were ingentia beneficiae flagitia supplicia Vers 65. The Lord awaked as one out of sleep Humanitus dictum the Philistines haply had such bald conceits of him that either hee slept or if awake that he was overcome with wine Vers 66. And he smote his enemies in the hinder parts viz. With emrods 1 Sam. 5.6 9 12. infami podicis ignominia affecit illos he punished them as we do puny-boyes on their posteriours Vers 67. Moreover he refused c. He would dwell no longer at Shiloh which was in the Tribe of Ephraim Vers 68. But chose the Tribe of Judah
the Chaldee and 〈◊〉 have it Nor the son of wickednesse Heb. Of injurious-evill one that is set upon misâ—â—â— as 〈◊〉 said this people 〈…〉 Exod. 32.22 Vers 23. And I will beat down his fees c. Victory 〈…〉 Lord He may 〈…〉 Monarch 〈…〉 I take part with is sure to prevail That hare him That secretly malign him though they can do mischief Vers 24. But my faithfulness and my 〈◊〉 My power without 〈◊〉 according to promise and my peace 〈◊〉 him that passeth all understanding shall guard his heart and mind in Christ Jesus Phil. â— 7 Shal his horn be exalted He shall be 〈◊〉 and eximious Vers 25. 〈…〉 He shall be a Vice-god Dan. 12.7 Rov 10. 〈…〉 gave the Persians earth and water in token of subjection to Darius their King Her in Erat Christ is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a title anciently usurped by Sâ—sâ—trâ—â— King of Aegypt Qui Pharios currus regum cervicibus egit Vers 26. He shall cry unto mee Thou art my Father This was a royalty above all the rest Job 1.12 1. Job 3.1 and applyed to Christ the only-begotten son of God it sets him above all the Angels Heb. 1. My God This is the Bee-hive of heavenly honey Vers 27. also I will make him my 〈…〉 Christ is the first-born of every Creature and in all things hath the â—pâ—â—â—â—ence David also shall be the highest Prince on earth blessed and accepted far beyond any of them 〈…〉 â—ilecte Dee c. Vers 28. My 〈◊〉 I will keep for 〈◊〉 It shall be ready at all times for his relief even the 〈…〉 of David neither will I utterly take it from him as I did from Saul And my Covenant shall stand fast with him Faster than the mountains Isa 54.10 firmer than the courses of Sun and Moon day and night Jer. 31.35 36. 33.20 21. Vers 29 His seed also c. This is chiefly mean of christ and his Kingdome And his 〈◊〉 as the dayes of Heaven i.e. As the Kingdome of Heaven eternall for the aspectible Heaveâ—â— conâ—â—â—ptible Vers 30. If his children forsake my law c. If they fall into sins of commission If they shoot beyond the 〈◊〉 And walk not in my Judgements If they fall into sins of omission and shoot short Where note that every 〈◊〉 and dis-obedience that is every commission and omission receiveth a just recompence of reward Heb 2.2 Vers 31. If they break my 〈◊〉 Heb. If they 〈◊〉 or make void q.d. bee their sins never so hâ—inous I will forgive them though I take vengeance temporal of â—eir â—â—â—â—ions Psal 99.8 〈…〉 of God not-sacrificing in a sin Mal. 3.18 Eccles 9.2 See vers 30. Vers 32. Thus will I viâ—â—â— their 〈…〉 The 〈◊〉 of the Saints 〈…〉 with the râ—d of 〈…〉 Vers 33. 〈…〉 Nor suffer 〈…〉 with him Vers 34. My Covenant I will not break Heb. I will not propham my Covenant though they have prophaned my statutes vers 31. Nor alter the thing that is gone out of my lips But will pardon their failings and cause them to keep my Commandements Vers 35. Once have I sworn by mine Holinesse Which is as deep an oath as I know how to take for my holinesse is my self who am most holy and the fountain of all holiness By this I have sworn once that is once for all immobiliter immutabiliter Vers 36. His seed shall endure for ever Christ shall see his seed he shall prolong his dayes and the pleasure of the Lord shall prosper in his hands Isa 53.10 filiabitur nomine ejus Psal 72.17 See there Vers 27. It shall be established for ever as the Moon If his sons be good they shall shine as the Sun in his strength saith Kimchi as if they be not yet they shall be as the Moon that shineth though for a time obscured or eclipsed A fit resemblance saith another Expositor of the throne of Church of Christ Ainsw which hath not alwaies one face or appearance in the World though it be perpetuall The Papists would have this Moon alwaies in the full and if she shew put little light to us they will not yeeld she is the Moon And yet except in the Eclipse Astronomers demonstrate that the Moon hath at all times as much light as she hath in the full but oftentimes a great part of the bright side is turned to Heaven and a lesser part to the earth And so the Church is ever conspicuous to Gods eye though it appear not alwaies so to us And as a faithfull witness in Heaven As oft then as we see the Sun and Moon in Heaven let us think of the constancy of Gods Covenant and the perpetuity of Christs Kingdome By this faithfull witnesse some understand the Rainbow Gen. 9.13 c. Vers 38. But thou hast cast off and abhorred So it seemed to the Psalmist through infirmity of the flesh though his faith did ubique micare appear ever and anon amidst his complaints and so the enemies reported and insulted Thou hast been wroth with thine anointed sc Out of love displeased And here as likewise in the verses following omnia sunt Asyndeta ad vehementiam Vers 39. Thou hast made void the Covenant This passage a certain Spanish Rabbi stumbled at as hath been noted on the title of this Psalm but without cause for all these things are spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to opinion and not according to the truth of things And therefore Kimchi saith well here Many wonder at this Psalmist and I do as much wonder at their wondring c. Thou hast prophaned his Crown By rendring his regal dignity contemptible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek rendreth it his Sanctuary Vers 40. Thou hast broken down all his hedges Or walls The walls of Sparta were their Militia of England are their ships of all lands their Laws Eccles 10.8 Thou hast brought his strong-holds to ruine Or to consternation and deadly fright Siqua manet gelidâ formidine concutis arcem Buchanan Vers 41. All that pass by the way spoil him They rob and rifle him such havock was made by Shishak and is still by the Churches enemies Heb. 10.34 He is a reproach to his neighbours Who now look upon him as a King of Clouts and ask where is his invincible Majesty Vers 42. Thou hast set up Thou seemest to be on their side Thou hast made all his enemies To revell in his ruines Vers 43. Thou hast turned the edge Disarmed and disabled him And hast not made him c. but turned his courage into cowardise Vers 44. Thou hast made his glory to cease Heb. his brightnesse the splendent glory and dignity of the Kingdome Some understand it of the Priesthood and the following words of the Kingdome Vers 45. The dayes of his youth hast thou shortened Thou hast nipped him in the bud snatcht him away by an untimely end as a young man is sometimes in
unto the lord the glory c. It was hard for the Heathens to forgo their superstitions Tully resolved he would never do it c. therefore they are here so pressed to it See â—ev 14.6 7. With the Notes there One Expositor geiveth this note here Ternarius numerus est sacer â—b mysterium Triadis ideo enim co scriptura gaudet The Scripture oft presseth or expresieth things thrice over in reference to the mystery of the holy Trinity Bring an offering Reasonable service Geneb Rom. 12.1 spirituall sacrifices acceptable by Jesus Christ 1 Pet. 2.5 Vers 9. O worship the Lord c. Supplicate proni fall flat on your faces See Psal 95.6 In the beauty of holinesse i.e. In his courts as verse 8. or in holy beauty as some render it that is in true faith and with good affections Fear before him Rejoyce before him with trembling Psal 2. Vers 10. Say among the Heathen Proclamate undique praecones c. Make proclamation every where that now the Lord Christ reigneth and that there shall bee a generall Jubilee The World also shall be established There is no true stability but where Christ reigneth he will settle peace and good order which the Devil that turbulent spirit and his agents desire to disturb and to set all on an hurry-comb Vers 11. Let the Heavens rejoyce c. Let there be a general joy for the general renovation by the comming of Christ Rom. 8.22 after which the whole creation groaneth also Basil and others by Heaven Earth c. understand Angels men of all sorts an Islanders seamen fieldmen woodlanders c. Vel est similâ—tudo ad denotandam in mundo pacem saith Kimchi Or it is a similitude to note peace all over the World And surely when Christ came there was an universal aut pax aut paectio saith Florus peace or truce under the government of Augustus Let the Sea roar Heb. Thunder Externo fragore bombo testetur internam animi laetitiam let it testify its joy perstrependo reboando by roaring its utmost Vers 12. Let the field be joyfull c. And so give check to the hardnesse of mans heart not at all affected with those benefit by Christ wherein they are far more concerned than these insensible creatures which yet have lain bed-ridden as it were ever since mans fall and earnestly wait for the manifestation of the Sons of God Rom. 8.19 Vers 13. Before the Lord for he commeth for he commeth Certainly suddainly happily c. for this is the summe of all the good news in the World that Christ commeth and commeth that is saith Basil once to shew the World how they shall be saved and a second time to judge the World for neglecting so great salvation c. PSAL. XCVII VErs 1. The Lord reigneth This is matter of greatest joy to the Righteous Gandeo quod Christus Dominus est alâ—oqui totus desperassem I am glad that Christ is Lord of all for otherwise I should utterly have been out of hope saith Miconâ—us in an Epistle to Calvin upon the view of the Churches enemies Let the multitude of Isles be glad As more happy herein than any of those called the Fortunate Islands Turk Hist or than Cyprus anciently called Macaria that is The blessed Isle for her abundance of commodities Vers 2. Clouds and darknesse are round about him As once at the delivering of the Law so now in the publishing Gospel he is no lesse terrible having vengeance in store for the disobedient 2 Cor. 10.6 It is a savour of death to unbeleevers Christ came to send fire on the earth Luk. 12.49 Righteousnesse and judgement c. Mercy Christ hath for the penitent judgement for the rebellious who seek to dethrone him Woe to those Gospel-sinners Vers 3. A fire goeth before him For even our God is a consuming fire Heb. 12.29 and not the God of the Jews only as shall well appear at the last day 2 Thes 1.8 See the Note on verse 2. Vers 4. His Lightenings enlightened the World His Apostles those fulmina Ecclesinstica shall spread Gospel-light and amaze people the Lord working with them and confirming their word with signes following Mar. 16.20 Vers 5. The hills melted like wax Nothing shall be so stout and steady as to be able to stand before them Before the Lord Adon Dominator The Maker and Master of all the rightfull Proprietary and Paramount The Latine translation hath it All the earth is before the face of the Lord. Vers 6. The Heavens declare his Righteousnesse As so many Catholick Preachers Psal 19.1 50.4.6 By Heavens some understand Angels concurring with men to glorifie God Others the heavenly bodies pleading Gods cause against Atheists and Idolaters They that worshipped the Sun were Atheists by night and they that worshipped the Moon were Atheists by day as Cyrill wittily Vers 7. Confounded be all they that serve graven images Those Instruments of Idolatry and lurking-places of Devils diabolicae inspirationis instineâ—us participes Such and their Servants we may lawfully pray against That boast themselves of Idols As did that Idolatrous Micah Judg. 17. Nebuchadnezzar Dan. 3. Julian called therefore Idolian the Papists at this day See D. Rainolds de Idololatria Romana Worship him all ye Gods i. e. All ye Angels saith the Greek and Arabick and the Apostle saith the same Hob. 1.6 proving Christ to be God-man This Psalm saith Beza is highly to be prized of all Christs as containing a most divine Epitome of all Gospel-mysteries Vers 8. Sion heard and was glad Heard what the downfull of the Devills Kingdom and the erecting of Christs scepter this was good news to the Church and her Children Bern was the first Town that after the Reformation burnt their images Zurich followed on an Ashwensday which they observe and celebrate every year to this day with all mirth playes and pastimes Act. Mon. as an Ashwednesday of Gods own making Vers 9. For thou Lord art high above all the earth Declared now to be so with power as Rom. 1.4 and the World convinced of singularr sottishnesse in fancying other divinities Thou art exalted far above all gods Far above all principality and power and might and dominion and every name that is named not only in this World but also in that which is to come Ephes 1.21 Here then we have the superexaltation of Christs person and the Apostle manifestly alludeth to it Ephesians 4.10 Phil. 2.9 Vers 10. Ye that love the Lord As having tasted of Christs sweetnesse being justified by his merit and sanctified by his Spirit 1 Pet. 2.4 1 Cor. 6.11 carried after him with strength of Desire Psal 42.1 and Delight Psal 73.25 Such as these only are Christs true subjects others will pretend to him but they are but Hangbies unlesse the love of Christ constrain them to hate evill to hate it as Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.9 Sin seemeth to have its
and pour out its complaint before the Lord. Vers 1. Hear my prayer O Lord O Lord Christ for so this Psalm is to bee understood as the Apostle sheweth Heb. 1. And let my cry Which is that thou wouldest be pleased to bring us poor exiles back to our own Country and so this prayer is answerable to that of Daniel Chap. 9. Vers 2. Hide not thy face from me For this would be worse than all the rest See Jer. 16.13 I will cast you cut of this land-and I will shew you no favour This last was a cutting speech and far worse than their captivity and yet Non exul curae dicitur esse Deâ— Answer me speedily Festina responde In our earnest prayers we may press for expedition in general not tying God to any particular time as those Bethulians did in the book of Judith Vers 3. For my dayes are consumed like smoak Which the higher it mounteth the sooner it vanisheth Some read it in the smoak So Psal 119.83 I am become like a bottle in the smoak dryed and withered 〈…〉 And 〈◊〉 bones are burnt as an hearth Ossae mea quasi friâ—â— contaâ—â—erâ—â—â— My strength is gone Velâ—â—l sartagiâ—â—â— Arah Here to the twelfth verse is a most lively picture of a dejected person such as can hardly bee paralleld teaching us to be deeply affected with the Churches afflictions Vers 4. My heart is smitten Blasted with thins indignation that ventus urent â—xiâ—ans So that I forget eat my bread I am â—â—â—achless through want of that beat heart should supply Vers 5. By reason of the voyce of my 〈◊〉 A broken spirit drieth the bones Prov. 17.22 and by drinking up the marrow and radical moisture casâ—eth all into a consumption Vers 6. I am like a 〈◊〉 Or 〈◊〉 which liveth in lonely plaâ—â—â—â— and crieth ou◠〈…〉 I am like an Owl of the Desert Avis lutifuga Night-bird a Night-raven the Vulgar hath it others a Bat a Cuccow but most an Owl that noctis monstrâ—â— as Pliny speaketh of her net cantu aliquâ— vocales sedgeâ—itu hated of all other fouls Lib. 10. cap. which never come near her but to keep a wondering at her Vers 7. I watch I can as little sleep as eat vers 4. That nurse of nature and sweet Parenthesiâ— of mens griefs and cares sleep departeth from me Nec membris dat curasâ—pâ—rem And am as a sparrow That hath lost his mate so have I mine associater which is a sore loss for optimum solatium sodalitium Vers 8. Mine enemies reproach me all the day This is an evil that mans nature is most impatient of See Psal 137. And they that are mad against me That let flye at meâ— or that once praised me flattered meâ— So the Sept. Are sworn against me Have sworn my death or do swear and curse by me as the Turks do at this day when to confirm a truth they say Judaeus sim si sallam I would I were a Jew it is so See Zach. 8.13 Isa 6.15 Jer. 29.22 God make thee as Abab and as Zedechiah c. Vers 9. For I have eaten ashes like bread Being cast on the ground as a mourner I know not whether I eat bread or dust this relisheth to me as well as that my mouth is so out of taste And mingled my drink with weeping I forbare not to weep no not while I drank sorrow is dry and wine driveth away sorrow we say Not so from me Wine is calle by Simon ideâ— in Athonaeu◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expeller oâ— sadness De coelo in terram R. Solom Vers 10. Because of thine indignation This lay heavier upon the good mans heart than all the rest God was displeased For thou bast lifted me up and cast me down That is that I might fall with the greater poise Significatur gravissima collisie Here the Prophet accuseth not God of cruelty but bewayleth his own misery Miserum est suisse felicem It is no small unhappiness to have been happy Vers 11. My dayes are like a shadow that declineth As at Sun-set the shadows are at longest but not long lasting And I am withered like grass Mown down and laid a drying Vers 12. But thou O Lord shalt indure for ever And therefore wee thy Covenanters shall be restored Lam. 5.19 And thy remembrance Which thou hast of us and we of thee Vers 13. Thou shalt arise and have mercy upon Sion This hee speaketh with as much confidence as if he had been in Gods bosome for hee knew the promise of deliverance after seventy years captivity See the like Hab. 1.12 For the time to favour her c. This he understood by books as Dan. 9.2 and therefore presseth God to a speedy performance God loveth to be burdened with his own word to be sued upon his own bond c. But besides the promise the Psalmist had another ground of his confidence and that is in the next Vers 14. For thy servants take pleasure in her stones They pity heâ— and wish her welfare much more then dost thou Hee argueth from that sweet tender melting frame of spirit that was found in the faithful which is but a reflex of that farsweeter that is in God And savour the dust thereof Theruines and the rubbish heartily desiring and expecting a re-edification and restauration whereof they had a sweet promise Am. 9.9 and for the spiritual Temple to be built of Jews and Gentiles they had many more See all that followeth Vers 15. So the beathen shall fear c. By the restauration of Jerusalem where the Messias was to be born and manifested the everlasting Gospel shall be preached and the Gentiles converted to the faith And all the Kings of the earth Caught by those Fishermen and their successors in the Ministry Vers 16. When the Lord shall build up Zion Isaiah had foretold that the second Temple should be more glorious than the first Isa 54.11 and 60.17 the stones whereof were types of those living stones whereof that spiritual Temple was to bee built 1 Pâ—t 2.5 and wherein God would manifest more of his glory than ever liâ— had done in all the world besides Vers 17. Humilesque Myticae Virg. He will regard the prayer of the destitute Heb. Of the poor shrub tha is in the wilderness trod upon by beasts unregarded worthless Heath Juniper t Wild Ta marâ—k Tremelliâ—â— rendreth it Nudatissimi Others Excitantis se the prayer of one that stirreth up himself to take hold of God and thereby prevaileth with him I came for thy prayer saith the Angel to Daniel chap. 10.12 Vers 18. This shall be written for the generation to come This that the poor shrub hath sped so well in prayer together with all other the particulars of this Psalm and indeed the whole Scripture Rom. 15.4 So little truth is there in that assertion of the Jesuits that the Epistles of the Apostles were intended onely for the use of those Churches or persons to whom
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
member thereof for the main of his happiness Vers 2 As the Mountains are round about Jerusalem That is lay some as the Angels but wee take it literally Jerusalem was surrounded with many high Mountains which were a great safeguard to it yet did not alwayes defend it as the Lord doth his by being a wall of fire round about them Zech. 2.5 Vers 3 For the rod of the wicked shall not rest Fall upon the lot of the Righteous it may notwithstanding that former promise of Gods protection but hee will take care they bee not tempted above that they are able 1 Cor. 10. hee sets the time and appoints the measure Psal 30.5 Rev. 2.10 Lest the Righteous c. Overcome by impatiency or drawn aside by the World 's either Allurements or Affrightments should yeeld and comply or seek to help themselves out of trouble by sinister practice God saith Chryâ—ostom doth like a Lutanist who will not let the strings of his Lute bee too slack lest it marre the musick nor suffer them to bee too hard stretcht or scrued up lest they break Vers 4 Do good O Lord unto those that be good But afflicted by those men of thy hand Psal 17.14 who are the rod in thine hand Isa 10.5 Do good in thy good pleâ—sure for nothing can bee claimed by the very best to such according to thy promise vers 3. which here I put in sute for them Let the Lord bee with the good 2 Chron. 19 11. And to them that are upright in their hearts For such only are good indeed and approved in Christ as was Appelles Rom. 16 and Nathaniel Joh. 1. notwithstanding their infirmities Hypocrisy imbaseth the purest metal turneth gold into rusty Iron sincerity doth the contrary by a divine kind of Alchymy Vers 5 As for such as turn aside by their crooked wayes In lubricitates vel tortuositates such as pretend piety to their wordly and wicked designes and dealings dissemblers warpers versuti vafri who would couzen God of Heaven if they could tell how The Lord shall lead them forth Quantumvis reluctantes as cattel led to the slaughter or malefactors to execution Transfug as arboribus suspendunt they hand up fugitives saith Tacitus concerning the Germans there is martiall law for such Heb. 10.38 39. as there is for skellums amongst us With the workers of iniquity They shall to Hell with the rest of the wicked crue notwithstanding their professions and pretences of piety whereunto they are perfect strangers Hypocrites are the free-holders of Hell and other evill persons are as it were Tenants to them shall have their part with them Mat. 24.51 But peace shall bee upon Israel Peace shall bee upon them and mercy Gal. 6.16 The remnant of Israel shall not do iniquity nor speak lyes neither shall a deceitfull Tongue bee found in their mouth for they shall feed and lye down and none shall make them afraid Zeph. 3.12 PSAL. CXXVI VErs 1 When the Lord turned again viz From Babylon and therefore that which some translations have in the title A Psalm of David which is not in the Hebrew would bee left out for it seemeth to have been penned by Ezra or some Prophet of his time Wee were like them that dream Tanta fuit liberationis 〈◊〉 abilitas so admirable was the deliverace that wee could hardly beleeve it as fearing the certainty and yet hoping the truth Such a passion was upon Peter when enlarged by the Angel Act. 12. upon the Grecians when set free by Flaminius the Roman Generall Majus gaudium fuit saith the Historian quam quod universum homines caperent c. their joy was too big for their hearts they scarce beleeved their own ears when the Cryer proclaimed their liberty Lib. 33. Cyp. Epist lib. 1. Aug. Confes lib. 6. cap. 12. Gosr in vit Bernard but bad him say over that sweet word Liberty again they also looked upon one another with wonderment velut somnii vanam speciem saith Livy And such an ecstasy is the new convert in as was Cyprian Austin Bernard witnesse their own writings Vers 2 Then was our mouth filled with laughter Wee laughed amain and shrilled or shouted aloud when wee found that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato speaketh not a dream but a done thing which before wee held optabile potius quam opinabile incredible altogether Then said they among the Heathen They who were wont to jear us Psal 137.3 God can soon alter the case of his afflicted people See Esth 8.17 with the Note The Lord hath done great things for them Magnifica So Vere magnus est Deus Christianorum the God of the Christians is a great God indeed said Calocerius an Heathen observing his works done for his people Vers 3 The Lord hath done great things q. d. T is a shame then for us not to say so much more and by an holy avarice to take the praises out of their mouths who are no sharers in it but spectators only Let the Redeemed of the Lord say so speaking good of his name Vers 4 Turn again our captivity O Lord Perfect what thou hast so happily begun for us As the streams in the South i.e. Miraculously say some as if thou shouldest cause rivers to run in dry and desert places Or comfortably as if thou shouldest refresh such hot parts with plenty of water Or suddenly The South is a dry Country where are few springs but oft land-floods caused by the showers of Heaven The Jews at this day pray for a speedy rebuilding of their Temple They cry altogether Templum tuum brevi valde cito valde cito in diebus nostris citissime nunc aedifica Templum tuum brevi Buxâ— de Synâ—g Jud. cap. 13. that is build thy Temple quickly very quickly in our dayes c. should not wee bee as earnest for the mysticall Temple c Vers 5 They that sow in tears Whether Ministers as some restrain the sense who serve the Lord with many â—ears and temptations Act. 20.19 but see little fruit Or others who sow in the tears of affliction and compunction for sin the cause thereof his faecunda sine dubio messis indulgentiae orietur saith Arnobius these shall certainly teap in joy pardon of sin Isa 1.16 power against it these troubled waters cure the soul as the tears of Vine-branches cure the leprosie increase of grace the Lilly is sown in her own tears saith Pliny so is grace the Olive is most fruitfull when it most distilleth so here These April-showres bring on May-flowers and make the heart to bee like a watered Garden Besides an access of glory for they that weep with men shall laugh with Angels their tears shall be turned into triumphs their sadnesse into gladnesse their sighing into singing their musing into musick c. See Mat. 5.4 This the Protomartyr foresaw and therefore Ibat ovans animis spe sua damna levabat â—embus de St. Stephano Vers 6 Hee
for an Hypocrite and a Belialist Some render it O that thou wouldest slay them in as much as they hate mee for my zeal and forwardness to turn the wheel of Justice over them and to give them their due and condign punishment for for mine own part I cannot abide them but bid them Avaunt with Depart from mee yee bloody men Yee that dare to destroy so goodly a peece of Gods handy work as man is above described to bee See Gen. 9.6 Or yee that seek to double undo mee first by detraction and then by deadly practice See Ezek. 22.9 In thee are men that carry tales to shed blood Vers 20 For they speak against thee wickedly Inasmuch as they speak against mee Tua causa erit mea caâ—sa said Charles the fifth Emperour to Jutius Pflugiâ—â— who complained hee had been wronged by the Duke of Saxoâ—y so saith God to every David This Luther knew and therefore wrot thus to Melancthon Causa ut sit magna magnus est actor auctor ejus neque enim nostra est The cause is Christs and hee will see to it and us Moses told the people that their murmurings were not against him but against the Lord Exod. 16.8 As unskilfull hunters shooting at wild beasts kill a man sometimes so whilst men shoot at Christians they hit Christ And thine enemies take thy name in vain Whilst they would despoil thee oâ— thine omnipresence omnipotence c. casting thee into a dishonourable mould as it were and having base and bald conceits and speeches of thee and thine Kimchi interpreteth it of Hereticks those false friends but true enemies to God of whom they make great boasts as did the Gnosticks Manichees Novatians and alate the Swenkfeldians who stiled themselves the Confessours of the Glory of Christ and many of our modern Sectaries Vers 21 Do not I hate them O Lord And therefore hate them because they hate thee This the Hebrews understand of Hereticks and Apostates See a like zeal in that Angel of Ephesus Rev. 2.2 And am not I grieved Or irked made ready to vomit at as at some loathsome spectacle fretted vext Vers 22 I hate them with a perfect batred That is unfeignedly and with a round heart saith one for this only cause that they are workers of iniquity It was said of Antony hee hated a Tyrant not Tyranny and of Craessus hee hated a covetous man not covetousness It may as truly bee said of an Hypocrite Hee hates sinners not sins these hee nourisheth those hee censureth David was none such and yet as something mistrusting his own heart hee thinks good to adde Vers 23 Search mee O God and know my heart Look into every corner and cranny and see whether it bee not so as I say viz. that I hate wicked men meerly for their wickedness and for no self-respect have I thus cast down the gauntlet of defiance unto them and bidden them battel Wee should not rest saith a Reverend man in our hearts voice nor accept its deceitfull applause But as once Joshuah seeing the Angel examined him Art thou 〈◊〉 out side or on the adversaries so should wee deal in this case yea beg of God to do it for us and do it thoroughly as here this is a sure sign of 〈◊〉 void of all 〈◊〉 Vers 24 And see if there bee any wicked way in mee Heb. Any way of pain 〈◊〉 of grief or of 〈◊〉 any course of sin that is grievous to God or man Quae spirâ—â—â—â— tuum veâ—â—t â—â— Psal 7â— Aboâ—â— Ezra A Saint alloweth not of any wickedness walloweth not in it maketh it not histrade is not transformed into sins image his 〈…〉 but as in right â—ine or Honie it is continually cast out The good heart admitteth not the 〈…〉 any sin Sin may cleave to it as dross to silver but it entreth not into the frame and constitution it is not weaved into the texture of a good mans heart there is no such way of wickedness to bee found in him no such evill heart of unbelief as to depart away from the living God Heb. 3.12 There is no time wherein hee cannot say as 〈◊〉 1â— â—â— Pray for us for wee trust wee have a good conscience in all things willing to please God And lead mee in the way everlasting Heb. In the way of eternity or of antiquity that good old way Jer. 6.16 traced by Adam Abraham Moses c. and that leadeth to Heaven Rid my heart of those remnants of Hypocrisie and help mee to perfect 〈◊〉 in the fear of God â— Cor. 7.1 PSAL. CXL VErs 1 Deliver mee O Lord from the evill man Made of malice in which is steeped the venom of all vices Preserve mee from the violent man Man of violences who vulture-like Levit. 11.10 liveth by rapine Such were Saul and his Sycophants Vers 2 Which imagine mischiefs in their heart Where the Devil worketh night and day as a mintman as a Smith in his forge or an Artificer in his shop A godly man is said to have right thoughts Prov. 12.5 and that his desires are only good chap. 11.23 An evill man is called a man of wicked devices Prov. 12.2 14 17. being ingeniose nequam wittily wicked as it was once said of C. Curio the Roman Lawyer They are gathered together for war Heb. They gather wars as Serpents gather poison to vomit out at others Coaceruant praelia q. d. sunt tanquam tube belli Vers 3 They have sharpened their tongues like a Serpent Which by reason of his sharp tongue striketh more deeply Adders poison Venenum Payados R. Solomon readeth Spiders poison others Aspes Vipers Malice turneth men into Serpents saith Chrysostom Vers 4 Keep mee Who am thus sought and set for but thou canst rescue mee To over-throw my goings Pracipitare to hurl mee down head-long Vers 5 The proud have hid a snare c. They are restless to ruine mee adding all kind of craft to their cruelty Vers 6 I said unto the Lord Danger drove David home to God as bug bears do little Children to their Parents Vers 7 In the day of battel Heb. Of armour for battel David never had any with Saul but declined it Vers 8 Grant not O Lord c. For if they should bee 〈◊〉 competes Masters of their desires they would bee intolerably insolent so as to say Our high hand and not the Lord hath done all this Deut. 32.27 Vers 9 As for the head The chieftain the ring-leader Dâ—â—g or Saul himself Or thus Let mischief cover the heads of my besiegerâ— Let it fall upon their pates as Psal 7. Similitude est a sacreficiis 〈…〉 execrabantur Vers 10. Let burning coals fall upon them Conflagrant 〈…〉 Haec 〈◊〉 vâ—ta quam vaticinia Vers 11 Let not an evil-speaker Heb. A man of tongue whereof Peraldus reckoneth up four and twenty severall 〈◊〉 A world of wickedness St. James calleth it chap. 3. Evil shall 〈◊〉 the 〈◊〉 man The Angel of death
Pet. 1.2 2 Thes 2.13 And lastly sanctifying the offering up both of our selves and of our services to God as the Altar sanctifieth the gift Rom. 15.16 Cyrill gathereth from this Text that the good Spirit is God Per viam planam aequam because none is good but God Into the land of uprightness Or On â—even ground as Isa 26.7 10. Psal 26.12 〈◊〉 the right land i. e. Heaven Vers 11 Quicken mee O Lord Who am no better than a living carcass a walking sepulcher of my self Bring my soul out of trouble I can bring it in but thou only canst bring it out Vers 12 Cut off mine enemies Because not so much mine as thine and those also implacable and irrecoverable Elsewhere hee saith Slay them not lest my people forget See the Note there For I am thy Servant See Psal 116.16 with the Note PSAL. CXLIV A Psalm of David The Greek addeth Against Goliah And the Chaldee for the hurtfull sword vers 10. hath Goliahs sword Blessed bee the Lord my strength See Psal 18.1 and observe how this Psalm suiteth with that Which teacheth my hands Used to the hook and harp and not to the sword and spear but God hath apted and abled them to feats of armes and war-like exploits It is God that giveth skill and success saith Solomon Prov. 8. wisdome and ability saith Daniel chap. 2. And as in the spirituall warfare so here our weapons are mighty through God 2 Cor. 10.4 who promiseth that no weapon formed against his people shall prosper Isa 54.17 Vers Genebr 2 My goodness and my fortress See Psal 18.2 with the Notes His epithet is elogiis eblanditur Deum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thucyd saith an Interpreter Who subdueth my people under mee This is the work of God and not of King-craft to make men good subjects who are naturally discontented at the present government bee it never so good and apt to rebell Vers 3 Lord what is man What am I that thou shouldest do all this for mee or what is the strongest man alive when such a Giant as Goliah so suddenly and easily is slain by mee That thou makest account of him Tantus tantillos tales saith a Father Vers 4 Man is like to vanity See Psal 39.6 62.9 Adam Abelo compar est Adam is Abels mate His dayes are as a shadow Which is a meer privation and hath no subsistence at all Vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 Bow thy Heavens O Lord Come to my help suddainly and seasonably as it were out of an Engine Touch the Mountains These high and haughty enemies of mine do thou but lightly routh them and it shall suffice they shall soon burn and bee turned into smoke as the mountains that are thunder-struck Vers 6 Cast forth lightening and scatter them All this was done according to Davids desire Psal 18.13 14. God sometimes answereth his suitors ad cardinem desâ—dâ—riâ— and saith unto them Bee it unto you even as yee will This is a wonderfull condescension Vers 7 Sâ—â—d thine hand from above Heb. Hands both hands all thy whole power for I need it Vers 8 Whose mouth speaketh vanity They keep touch no further than will serve their own turns And 〈…〉 No though they give their hands upon it that they will keep 〈◊〉 Multis annis 〈◊〉 traâ—saâ—â—is Nulla fides est in pactis Vers 9 I will sing a new song Upon the receipt of any new mercy like as in a lottery at every new prize drawn the trumpet soundeth Vers 10 It is hee that giveth salvation or victory to kings Ferdinand Balth. Exâ—â—â— Val. Max. Christian p. 516. King of Arragon sending his son against the Florentines thus bespake him Victoria mihi crede non hominum disciâ—â—â—â—is aut industria camparatus sed Dei O. M. 〈…〉 arbitrio Deâ—â— igitur inprimis cole in cum confide a qua tum victorias 〈…〉 quaeque provenire dubiâ— procul est c. Beleeve mee son victories are not gotten by art or industry but given of God Who delivereth David his servant All Kings are Gods servants for the common good of mankinde saith Plutarch but David by a specialty Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the hurtfull sword Of Goliah saith the Chaldee and of all his other enemies for as it was said of Queen Elizabeth hee swam to the Crown thorough a Sea of sorrows and might rather marvell that hee was than muse that hee should not bee were it not that Gods holy hand had protected him beyond expectation Vers 11 Rid mee and deliver mee Hee repeateth his former petition vers 7.8 for an utter riddance of those ill members that stood in the way of Israels welfare and broke off Davids new song or Psalmody vers 9. Vers 12 That our sons may bee as plants c. As young plants fair and flourishing That our Daughters may bee as corner stones c. Tall and trim comely of person and costly-arrayed resembling the polished-pillars at Palace-gates Tremellius rendreth the last words of this verse 〈◊〉 structura Templi may bee the building of the Temple that is may bee such living stones as may bee used to the building and polishing of Gods Church that wee may altogether grow up to an holy Temple in the Lord Ephes 2.21 4 12 13. For indeed what can better preserve Jacob from confusion or his face from waxing pale than to see his Children the work of Gods hands framed and fitted for Gods building This maketh religious parents to â—anctifie Gods name as here even to sanctifie the holy one and with singular incouragement from the God of Israel Isa 29.22 23. Vers 13 That our garners Heb. Our coâ—â—ers i. e. that every corner of our houses may bee filled with precious and pleasant riches That our sheep Faetosae multiparae mille cuplantes myriadificantes Vers 14 Nor going out viz. To incounter the enemy or to bee led into captivity No complaining No out cries but Harvest-homes Vers 15 Happy is the people That hath such a confluence of outward comforts In Hezekiahs dayes only it was so say the Rabbines peace plenty and posterity The Syriack rendreth it question-wise Is not the people happy that is in such a case No not except they have God to boot as if they have they are happy howsoever Deut. 33.29 â—â— vita carnis anima est ita beatitude hominis Deus saith Austin PSAL. CXLVI DAvids Psalm of praise Heb. Davids praise or hymn well worthy saith learned Beza to bee made use of by all men for a rule and pattern of praising God Perfectum illiâ—s rationalis culms exemplum Beza Kimchi R. Arama It is one of those Psalms that are artificially made up after the order of the Alphabet and so highly prized by the Rabbines that they doubt not to promise Heaven to him who shall thrice every day pray over this Psalm corde ore opere Vers 1 I will extoll thee O God my King
and other texts of Scripture as Revel 14.11 Deut. 32.22 Psalm 55.15 Prov. 15.24 c. To be 〈◊〉 Vbi sit seâ—tient qui curiâ—siùs quaeâ—â—nt saith one where it is they shall find one day who ever curiously enquire The word here rendred hell signifieth the lower and more remote parts of the earth and David telleth us that the wicked shall be turned into hell into the lowest part of it as the He licale there implieth Psalm 9 17. Verse 9. The measure thereof is longer then the earth Wherein some kingdomes are of a very great length as those of the Turks and of the Tartars at this day How long then in the earth it self Some have undertaken to tell in how many dayes a nimble footman might measure it but that 's but a conjecture It must be remembred that these things are spoken after the manner of men for the wisedom of God can neither be measured nor numbred of his understanding there is no number saith the Prophet Psalm 147.5 Archimedes the Mathematician vaunted that he by his skill in Arithmetick could number up all the sand or dust that is in the whole world habitable and inhabitable But who can cast up the extent of the Divine wisedom And broader then the sea Which yet David calleth the great and wide sea Psalm 104.25 Breadth is ascribed to the sea because of its huge extension marriners for many dayes together whiles they sail upon the main see no land but only sky and water Gods wisedom goes beyond all these neither must we think to lade this Ocean with our cockle-shell We may sooner drain the sea with a spoon then the perfections of God with our largest understandings Verse 10. If he cut off and shut up Heb. If he change viz. his course or way of proceedings toward men either to shut them up close prisoners or otherwise to put them to such straits that Job-like they know not what to do or which way to turn themselves Or gather together viz. His witnesses say some against an offender his armies and military forces saith the Chaldee paraphrast to ruine his enemies his out-casts say some interpreters according to that Psalm 147.2 The Lord doth build up Jerusalem he gathereth together the out-casts of Israel If he do any or all of these to shew his soveraignty as well he may Then who can hinder him Heb. turn him away or put a stop to him If God should do and undo confound all things turn the world upside down who shall contradict him or question him May he not do with his own as he pleaseth Atqui non erat necesse haec à Zophar dici quum de his jam eadem dixisset Job Merc. And might not Zophar have spared thus to have spoken to Job sith Job had said the same to him in effect before But Zophars design was to prove hereby that he who is by God brought into straits is a wicked liver He therefore in the two following verses glanceth at him as vain wicked bruitish and not unlike to a wilde asse-colt such as God would surely tame and tutor to better things by afflictions and so bring him to hand Verse 11. He knoweth vain man he seeth wickednesse also Doubtlesse he beholdeth faithlesse men mortals of vanity head-long and head-strong wights homines falsitatis so Cajetan rendreth it men of false-hood homines mendaces so Pagnine lying persons such as thou Job art presumed to be by thy impious words and grievous punishments He seeth wickednesse inanitatem iniquitatem vanity and villany God seeth all how closely and cleanly soever hypocrites think to carry the matter first hiding God from themselves and then vainly hoping to hide themselves also from God but his eyes behold his eye-lids try the children of men Psalm 11.4 He seeth their wickednesse or unreasonableness as the word properly signifieth for wicked men are absurd men 2 Thes 3.2 they are compact of meer incongruities solecizing in opinion speeches actions all Will he not then consider it sc To judg and punish it Man maketh no great matter of sin but God doth He will bring every work into judgment with every secret thing whether it be good or whether it be evil Eccles 12.14 he will see that every transgression and disobedience shall receive a just recompence of reward Heb. 2.2 This Zophar doth not only affirm but puts iâ— home strongly by a question wherein he closely taxeth Job of hypocrisie Will he not consider it Some read it without a question thus But he that is man considereth not is without understanding of Gods wisedom and justice being dull and stupid like a wild asse-colt as it followeth Verse 12. For vain man would be wise Heb. Hollow man that is as void of grace as an hollow tree is of heart of oak Would be wise Heb. would be hearty â—gregiè cordatus home there is an elegancy in the Original that cannot be Englished Wilt thou know O vain man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. James chap. 2.20 The Greek is thou empty man thou that hast nothing in thee and yet art highly conceited thou that art Ephraim-like a silly dove without an heart Hos 7.11 and yet in superbiam erectâ—â— as the Vulgar here hath it raised up to pride that little knowledge he hath puffeth him up 1 Cor. 8.1 So hollows-like is the natural soul or rather so bladder-like like that filled with earthly vanities it growes great and swelleth in pride but prick'd with the least pin of piercing grief it shriveleth to nothing The Prophet Isaiah fitly compareth it to a bul-rush chap. 58.5 the colour whereof is fresh the skin smooth but if you pill it what is under but a kind of spongious unsubstantial substance of no use in the world worth the speaking of Formallists and pretenders to holinesse are flat nothing worse then nothing iniquity Matth. 23.28 Though man he born as a wilde asses colt Take him in his pure naturals he is no wiser Eph. 4. created he was in Gods image which consisted in knowledg righteousnesse and holinesse knowledg in his understanding rightnesse or straightnesse in his will and holinesse in his affections But since the fall all this is lost and gone quite he hath principium laesum neither can he know the things of God no though he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a souly man one that doth excolere animam such as Tully and Aristotle yet is he in spirituals as blind as a beetle a meer asse-colt a colt is none of the wisest creature much lesse an asse-colt least of all a wilde asse-colt and yet such is man sensual man Judg. 19. saplesse man Psalm 14.1 he is as an asses foale for rudenesse a wilde asses for unrulinesse untamed and untractable Surely as a wilde asse-colt saith Gregory upon this text not used to the yoak runneth up and down the large fields and woods at his pleasure and when he is weary lieth down and thus doth from day to
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comliness The Protestants at Lions in France called their publick meeting-place Paradise And the place where thine honour dwelleth i.e. Where thou thy self dwellest or thine Ark which is called Gods glory 1 Sam. 4.21 Psal 78.61 yea Gods self Psal 132.5 and Gods face Psal 105.4 Vers 9. Gather not my soul with sinners I have loved thy House which sinners never delighted in therefore gather not my soul with sinners so the Syriack senseth it Let me not dye the death of Sinners for I never cared for their company so the Rabbines See the Note on vers 5. Let me not share with them in punishment for I could never abide their practice Balaam would dye the death of the righteous but he liked not of their life Euchrites would be Craesus vivens Socrates mortuus Sir Walter Rawleigh would live a Papist there being no Religion like that for Licentious liberty and lasciviousness but dye a Protestant We have some that would gladly dance with the Devil all day and then sup with Christ at night live all their lives long in Dalilaes lap and then go to Abrahams bosome when they dye But this cannot be as David well understood and therefore both eschewed the life of a wicked person and deprecated his death Gather not or take not away c. The righteous is taken away Heb. gathered Isa 57.1 as men gather Flowers and candy them preserve them with such to be gathered David would hold it an happiness but not with sinners with sanguinaries for such are gathered but as house-dust to be cast out of doors Vers 10. In whose hands is mischief Wicked contrivance Here we have the true portracture of a corrupt Courtier such as Sauls were Vers 11. But as for me I will walk Whatever others do their example shall be no rule to me to deviate See my Righteous mans recompence D. 1. Redeem me c. For I am likely to suffer deeply for my singularity Vers 12. My foot standeth in an even place i.e. Mine affections are in an equal tenour A good man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the scales of his minde neither rise up toward the beam through their own lightness or their over-weening opinion of prosperity nor are too much depressed with any load of sorrow but hanging equal and unmoved between both give him liberty in all occurrences to enjoy himself I will bless the Lord For performance of promises chiefly in that great Panegyris Heb. 12. PSAL. XXVII Vers 1. The Lord is my light That is my comfort and direction he that dissolveth all my clouds of serrours within and troubles without To these all hee opposeth Gods All-sufficiency as making for him and as being All in all unto him Light Salvation Strength of Life what not and there-hence his full assurance and such a masculine magnanimity as feareth not the power of men and Devils be they who they will and do what they can Animo magno nihil est magnum When a man can out of this consideration God is my light inthings of the minde and my Salvation in things of the body as Aben-Ezra expoundeth it contemn and reckon all things else as matters of small moment it shews he hath in truth apprehended God and this is true holy magnanimity The Lord is the strength of my life He that keeps life and soul together saith Aben-Ezra as the Spirits do soul and body and therefore Quis potest me interimere saith Kimchi who can do me to death Of whom shall I be afraid Faith fortifieth the heart against distrustful fears which it quelleth and killeth In a fright it runneth to the heart as the bloud doth and releeveth it setting it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Gunshot of Creature-annoyances Expertus loquor for Vers 2. When the wicked even mine enemies came upon me Made impression upon me with utmost violence and open mouth as if they would have devoured me Cannibal-like or as a Lion doth a sheep inhumanissimè ferarumque more saith Junius barbarously and beastly They stumbled and fell Irritis conaitibus corruerunt they utterly lost their design as did those Amalekites who had sacked Ziglah 1 Sam. 30. and Saul often If a man stumble and fall not he gets ground but if after much blundering hee kiss the ground hefalleth with a force Davids enemies did so Corruerunt conciderunt they were irreparably ruined Vers 3. Though an Host should encamp against me See Psal 3.6 with the Note We should propound the worst to our selves the best will bring with it as wee say especially if we finde our faith to be in heart and vigour as here Davids was Though War shouldrise against me War is a complexive evil and is therefore called so by a specialty Isa 45.7 I make peace and create evil that is War Sin Satan and War have all one name saith a learned Divine evil is the best of them the best of sin is deformity of Satan enmity of war misery In this will I be confident In this In what In this one ensuing Petition saith Aben-Ezra or in this that I have said before The Lord is my light and my Salvation in this confident gloriation of mine which is such as an unbeleever is a perfect stranger unto Vers 4. One thing have I desired of the Lord One thing above the rest Every of Gods suppliants hath some one special request that he mainly insisteth on Ut cultu Del libeto legitimouti possit Jun. and King Davids was the liberty of Gods Sanctuary and enjoyment of his publick Ordinances Hoc primus petit hoc postremus omittit This was dearer to him than Wife Children Goods all This Sute he knew to be honest and therefore he began it and being so he is resolved never to give it over but to prosecute it to the utmost and to persevere in prayer which is a great vertue Rom. 12.12 till he had prevailed That will I seek after As Gods constant Remembrancer who loveth to be importuned and as it were jogged by his praying people Herein David shewed himself a true Israelite a Prince of God and as Nazianzen stileth Basil the Great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of desires flowing from the Spirit He knew well that a faint Suter doth but beg a denial That I may dwell in the House of the Lord i.e. In the place where was the Ark with the Prophets Priests Levites Asaph and his brethren c. with whom David desired to be taken up in the service of God free from Secular cares and delights at times convenient Pyrrhus told Cyneas that when he had finished his Wars once he would then sit still and be merry The Roman Generals when they had once triumphed over their enemies might take their ease and pleasure for ever after But good David resolves to improve his rest when ever God shall grant it him to perpetual piety That I may dwell saith he or sit in the house of Jehovah
his prime and pride Thou hast covered him with shame Selah Thou hast wrapped him up in the winding-sheet of shame Lord this is true Vers 46. How long Lord c. Here faith prevaileth against flesh and falleth a praying and at length a praising God Vers 47. Remember how short See Psal 39.5 Wherefore hast thou c. As thou mayest seem to have done unlesse they may chearfully serve thee and enjoy thee Vers 48. What man is he that liveth c q. d. Sith dye we must let us live while we may to some good purpose Selah q.d. Mark it and meditate well and oft on this savoury subject Vers 49. Lord where are c. q. d. Thou seemest to have lost them and we would fain find them again for thee Vers 50. Remember Lord Thou seemest to have forgotten us and our sufferings and we would fain remind thee Verse 51. The fool steps of thine anointed Heb. The heels or foot-soles that is his doings and sufferings The Chaldee and others render it tarditates mor as Christi tui the delayes of thy Christ in comming whom therefore they twit us with velut tar digradum vel loripedem claudum and say where is the promised Messiah Vers 52. Blessed be the Lord c. sc For a Christ or for adversity as well as for prosperity and this not formally and slightly but earnestly and with utmost affection Amen and amen PSAL. XC A Prayer of Moses Made by him belike when he saw the carkasses of the people fall so fast in the wildernesse committed to writing for the instruction of those that were left alive but sentenced to death Numb 14. and here fitly placed as an illustration of that which was said in the precedent Psalm Vers 48. What man is he that liveth and shall not see death Shall he deliver his soul from the hand of the grave Selah Vers 1. Lord thou hast been our dwelling place In all our troubles and travels thorough this wildernesse and before we have not been houselesse and harbourlesse Maon habitaculum tutum for Thou hast been our dwelling-place our habitacle of refuge as some render it We use to say A mans house is his castle The civile-law saith De domo sua nemo extrahi debet aut in jus vocari quia domus tutissimum cuique resugium atque receptaculum No man ought to be drawn out of his house at the sute of another because his house is his safest refuge and receptacle He that dwelleth in God cannot bee unhoused because God is stronger than all neither can any one take another out of his hands Joh. 10. Here then it is best for us to take up as in our mansion-house and to seek a supply of all our wants in God alone It was a witty saying of that learned Picus Mirandula God created the Earth for beasts to inhabit the Sea for fishes the Air for fouls the Heaven for Angels and stars Man therefore hath not place to dwell and abide in but the Lord alone See Ezek. 11.16.2 Cor. 6.8 9 10. Vers 2. Before the Mountains were brought forth And they were made at the creation not cast up by the Flood as some have held Moses first celebrateth Gods eternity Eccles 7.14 and then setteth forth mans mortality that the one being set over against the other as Solomon speaketh in another case God may be glorified and man comforted which is the main end of the holy Scriptures Rom. 15.4 and far beyond those consolatiunculae ◠Philosophicae Vers 3. Thou turnest man to destruction Ad minutissimum quiddam so Beza rendreth it to a very small businesse to dust and powder Others ad contritionem vel contusionem by turning loose upon him diverse diseases and distresses thou turnest him out of the World Eccles 1.13 And generally thou layest of all and singular sons of men Return ye Your bodies to the earth according to the decree Gen. 3.17 18 19. your souls to God that gave them Eccles 12.7 And here the course of mans life is compared saith One to a race in a Tilt or Turney where we soon run to the end of the race as it were and then return back again Intelligit Moses vit am humanam similem osse gyro saith Another Mans life is compared to a ring or round we walk a short round and then God gathers us in to himself One being asked what Life was made an answer answerless for he presently turned his back and went his way We fetch here but a turn and God saith Return yee Children of men This some make to be an irony as if God should say Live again if yee can Some apply it to the Resurrection others to Mortification and Vivification Vers 4. For a thousand years in thy sight c. q. d. Live men a longer or shorter space Serius aut citius thou endest their days and in comparison of thine Eternity Punctum est quod vivimus puncto minus it is a small space of time that the longest liver hath upon earth 2 Pet. 3.8 Psal 39.5 Non multum sane abest à nihilo Some would hence inferre that the Day of Judgement shall last a thousand years sides sit penes authores When it is passed We judge better of the shortness of time when it is past And as a watch in the night Which is but three hours space for Souldiers divide the Night into four Watches and our life is full of the darkness of errour and terrour Vers 5. Thou carryest them away as with a floud Suddenly violently irresistibly by particular Judgements besides that general necessity of dying once Heb. 9.27 This is set forth by a treble comparison of Flouds Sleep and Flowers here and indeed the vanity and misery of mans life is such as cannot sufficiently be set forth by an similitudes See Vers 9 10. They are like a sleep Or dream the dream of a shadow saith Pindarus the shadow of smoke saith another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are as grass An ordinary comparison Isa 40.6 Jam. 1. Vers 6. In the morning it flourisheth So doth man in his prime and vigour his bones full of marrow his brests of milk In the evening it is cut down So is man by Deaths mortal Sythe which moweth down the Lillies of the Crown as well as the Grass of the Field In the evening grass will cut better and the Mowers can better work at it Vers 7. For we are consumed by thine anger Justly conceived for our sins ver 8. this is a cause of death that Philosophy discovereth not as being blinde and not able to see farre off and therefore cannot prescribe any sufficient remedy against the fear of death such as is here set down vers 12. but such as made Tully complain that the Disease was too hard for the Medicine and such as left men either doubtful Socrates for instance or desperate and devoyd of sense as Petronius in Tacitus Qui in ipsis atriis
see He saith formeth because there are many formes or species in the eye continually and as the optick vertue in thy eye seeth all and is seen of none so doth God much more All Davids wayes were in Gods sight all Gods lawes in Davids sight Psal 119.168 Vers 10. He that chastiseth the Heathen shall not he correct Qui totis gentibus non parcit vos non redarguet He that punisheth prophane Nations that know him not shall he spare you Amos 3.2 Shall not tribulation and anguish be upon the Jew first Rom. 2.9 The Chaldee thus paraphraseth He that gave a law to his people shall he not punish them when they transgresse it He that teacheth man knowledge Shall not be know is to be supplied to make sense The Psalmist seemeth so displeased at mens doubting or denying of this that he could not perfect his sentence through passion of mind Some causes indeed do give that which themselves have not as the lifelesse heaven inliveneth the dull whetstone sharpeneth But here it is far otherwise and woe be to such as act not accordingly Isa 29.15 Vers 11. The Lord knoweth the thoughts of man that they are vanity Or worse that they are ever weaving spiders webs or else hatching Cockatrice eggs Isa 59.5 This sentence St. Paul allegeth against the Worlds wizzards 1 Cor. 3.20 who the wiser they were the vainer they were Rom. 1.21 As Austin writing to a man of great paris saith Ornari abste Diabolus quarit the Devill would fain bee tricked up by thee Vers 12. Blessed is the man whom thou chastenest c. And thereby effectest that his vain thoughts lodge not within him Jer. 4.14 but that the wicked forsake his wayes and the unrighteous man his thoughts and return to thee c. Isa 55.7 Feri Domine feri said Luther strike whiles thou pleasest Lord only to thy correction adde instruction Vt quod noceat doceat See my Love-tokens And teachest him out of thy law Lashing him but withall lessoning him ut resipiscat serviat tibi corde perfecto saith Kimchi here that he may repent and serve thee with an upright heart for which purpose affliction sanctified is of singular use Crux voluntat is Dei schola morum disciplina felicitatis meditatorium gau dii Spiritus sancti officina breviter bonorum omnium thesaurus saith Brentius on Job 33.16 Vers 13. That thou mayest give him rest Here usually but hereafter certainly Mors arumnarum requies was Chaucers Motto those that dye in the Lord shall rest from their labours Mean-while they are chastened of the Lord that they may not be condemned with the World 1 Cor. 11.32 Vntill the pit be digged for the wicked Untill the cold grave hold his body and hot Hell hold his soul Vers 14. For the Lord will not cast off his people Though he cast them into the furnace of affliction The wicked he bringeth into misery and there leaveth them to come off as they can Ezek. 22.20 29.5 Not so the Saints Zach. 13.9 Isa 43.2 Heb. 13.5 Nor for sake his inheritance Because His. Senecai Patriam quivis ama 〈◊〉 quia pulchram sed quia suam All love their own Vers 15. But judgement shall return unto Righteousness All shall be set to rights and every one have his due according to Rom. 2.6 7 8 9 10. if not sooner yet at the day of judgement without fail Some give this sense severity shall be changed into mercy the rigour of the law to the clemency of the Gospel Others thus judgement shall return to Righteousness that is to its own place licet defertur judicium non aufertur And all the upright in heart shall follow it viz. In their affections they are carried out after it earnestly desiring that dear day when God will unriddle his providences and clear up his proceedings with the sons of men Some read shall follow him that is God being brought home to him by their afflictions they shall follow the Lamb whithersoever he goeth Not so every loose ungirt Christian or profligate professor Vers 16. Who will rise up for mee q.d. But a very few fast friends find I at Court Jonathan excepted Some there are that will sprinkle mee with Court-holy-water as they say give glozing speeches but 't is little that they will do and yet lesse that they will suffer for mee Faithfull friends saith One are gone on pilgrimage and their return is uncertain Vers 17. Except the Lord had been my help He loveth to help at a pinch he usually reserveth his hand for a dead lift See 2 Tim. 4.16 17. My soul had almost dwelt in silence i.e. In the dark cloisters of death The Greek and Latin Translators render it In Hell Vers 18. when I said my foot slippeth I stand on a precipice and shall be down Hypotyposis est Thy mercy O Lord held mee I have subsisted meerly by a miracle of thy mercy by a prop of thine extraordinary pitty and patience Vers 19. In the multitude of my thoughts within mee My perplexed intricated insnarled intertwined as the branches of a tree cogitations and ploddings upon my daily sufferings when I know not what to think or which way to take to Thy comforts delight my soul The Beleever is never without his cordiall he hath comforts that the World wots not of The good Lantgrave of Hessen being held prisoner for a long time together by Charles the fift Emperour said that he could never have held it out so but that he felt the divine consolations of the Martyrs August Martyr etiam in catena gaudet c. saith Austin Crux inunct a est saith Bernard Godlinesse hath many crosses and as many comforts like as Egypt hath many venemous Creatures but withall many Antidotes against them Vers 20. Shall the throne of iniquity have fellowship with thee Shall Tyrants and Oppressours who do exercise regiment without righteousness intitle thee to their wicked proceedings and go unpunished See Isa 36.10 with 37.36 the Throne or Tribunal is called The holy place Eccles 8.10 wo then to those that pollute it Which frameth mischief by a Law As did the Primitive Persecutors with their bloudy Edicts against Christians and the Popish Bishops or whose Laws that of Politian was verified Inventum Actiae dicuntur jura Draconis Vers est fama nimis nil nisivir us habent Some render it Praeter vel contra legem beside or against Law Vers 21. They gather together Heb. Run by troops as Theeves do Against the soul Which they would gladly destroy if it lay in their power This the Popish persecutors oft attempted but God hath better provided Mat. 10.28 Vers 22. But the Lord is my defence Heb. My high place where I am set out of their reach Vers 23. And he shall bring upon them c. See Psal 7.15 16. PSAL. XCV VErs 1. O come let us sing unto the Lord It is thought by this beginning that this Psalm was not