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
with crest and breast whatsoever stands in the way of their sinful lusts What a shame is it then for Saints not to be zealous of good works valiant for the truth and violent for the Kingdom And the decree was given in Shushan the Palace Pependit saith the Vulgar it hung up upon the posts to be read of all the King not shaming to have his privities seen as the phrase is Ezra 4.14 to traduce himself as it were in a publike theatre for a foolish and oppressive Princeâ— neither caring what might be the evil consequents thereof so that he may satisfie his own lust and gratifie his minion And the King and Haman sate down to drink So to drown the noise of conscience if not altogether dead and dedolent and so to nourish their hearts as in a day of slaughter Thus Josephs brethren when they had cast him into the pit sate down to eat bread Gen. 37.25 when it had been fitter for them to have wept for their wickednesse So did the Israelites when they had made them a golden calfe Exod. 32.6 Mat. 14. Herod feasteth when he had cast the Baptist into prison The Antichristian rout revel and riot when they had slain the two witnesses Rev. 11. The Pope proclaimed a Jubilee upon the Parisian Massacre The King of France swore that he never smelled any thing more sweet then the Admirals carcasse when it stank with long lying As for his head Epit. Hist Gallic speed he sent it for a present to the Queen-mother And she balming it sent it to her holy Father the Pope for an assurance of the death of his most capital enemy Thuaâ—us writeth that the Pope caused that Massacre to be painted in his Palace Had the Powder-plot succeeded it should have been pourtrayed surely in his Chappel or Oratory Faux was to get into the fields to see the sport for they made no other reckoning but that all was their own No more did the King and Haman here and hence their jollity but it proved somewhat otherwise God oft suffereth his enemies to have the ball on the foot till they come to the very goale and yet then to make them to misse the game He loveth to make fooles of them to let them go to the utmost of their tedder and then to pull them back with shame to their task But the City Shushan was perplexed That is the Jewes that dwelt there together with the rest that loved them and wished well to them These wept saith the Vulgar Latine were in heavinesse say others they were intricated insnarled at their wits end so that they knew not what to do as the word here gâ—iâ—â—eth only their eyes were toward the hills from whence should come their help Their comfort was to consider that melior est tristitia iniqua patiemis quà m laetitia iniqua faelentes August Better is the perplexity of him that suffereth evil then the jollity of him that doth evil Deliverance would come they believed chap. 4.14 but whence they knew not Hard things may be mollified crooked things streightened Non omnium dierum sol occidit Whiles there is a Sun to set I will not despaire of a good issue as Queen Elizabeth said when she was most perplexed as being to be sent Prisoner to the Tower Engl. Elizâ— then the which never went any thing nearer to her heart CHAP. IV. Verse 1. When Mordecai perceived all that was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Josephus when he had learned or fully informed himself Jadang so that he knew it to be so as the Hebrew text hath it Sollicitous he was of the Churches welfare and sat listening as Eli did once what would become of the Ark. 1 Sam. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now therefore as ill newes is swift of foot saith Sophocles and comes like ill weather before it be sent for Mordecai taketh knowledge of that bloody decree though Esther and those about her had not heard of it ver 4 5. Neither sitteth he still at home as desponding and despairing or seeketh by sinister practices to help himself and his people but applieth himself First to God by hearty humiliation and prayer And then to the King by the intercession of Esther A carnal heart would have taken other shifting courses like as a dog that hath lost his Master will follow after any other for relief Mordecai rent his clothes To shew that his very heart was rent with sorrow for Sion This custome of renting their clothes in time and in token of greatest grief was in use not among the Jews only but Persians also and other Nations Herod l. 3. 9. Curt. l. 3 4. 11. as is noted by Herodotus and Curtius And put on sackcloth The courseft clothing he could get as holding any clothes too good for so vile a caitiâ—â— and shewing that but for shame he would have worn none So the Ninivites sat in sackcloth and ashes for more humiliation See Exod. 33.4 c. And 〈◊〉 He put on ashes or dust that is a dusty garment sprinkled with ashes saith 〈…〉 his mouth in the dust as Lâ—â— 3.20 acknowledging himself to be of the earth earthy and fit fuel for hell fire Nonè 〈…〉 è terra desumptum pulrerem notar Merlin And went out into the midst of the City That he might be a pattern to others Si vis me flere c. And cried with a loud and bitter cry More â—arâ—arico after the manner of that countrey but there was more in it then so It was not his own danger that so much affected him how gladly could he have wished with Ambrose that God would please to turn all the adversaries from the Church upon himselfe and let them satisfie their thirst with his blood as that so many innocent people should perish This made him lift up his voice unto God on High On 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph Verse 2. And 〈◊〉 even before the Kings gate Which should have been alwayes open to poor Petitioners as the gate of the Romane Aedilis was but was now shut against such Mourners as Mordecai A night-cap was an ill sight at Court Jolly spirits cannot endure sadnesse so great enemies they are to it that they banish all seriousnesse like as the Nicopolites so hated the braying of an Asse that for that cause they would not abide to heare the sound of a trumpet For none might enter into the Kings gate clothed with sackcloth Behold they that weare softs are in Kings houses Mat. 11.8 and those that are altogether set upon the merry pin Jannes and Jambres those Juglers are gracious with Pharaoh when Moses and Aaron are frown'd upon Baals Prophets are fed at Jezabels Table when Elias is almost pined in the desert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 14.6 The dancing Damosel trippeth on the toe and triumpheth in Herods Hall when the rough-coated Baptist lieth in cold irons and Christs company there is neither
how old he was answered that he was in health and to another that asked how rich he was answered that he was not in debt q. d. He is young enough that is in health and rich enough that is not in debt Now all this Job was yet and therefore Satan ill apaid and unsatisfied And all that he hath will a man give for his life Life is sweet we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aesop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist and man is a life-loving creature saith the Heathen fond of life and afraid of death which is Natures slaughterman and therefore the most Terrible of Terribles as Aristotle stileth it The Gibeonites refused not to be perpetuall slaves so they might but live Those that are overcome in battle are content to be stript of all so they may have quarter for their lives Marriners in a tempest cast their lading into the sea though never so precious in hope of life If Job may escape with the skin of his teeth it is some favour he may not think much to sacrifice all that he hath to the service of his life his conscience only excepted Some good people have strained that too for love of life as when Abraham denyed his wife David changed his behaviour Camd. Elis fol. 325. Peter denyed his Master Qu. Elizabeth though afterwards she could say When I call to mind things past behold things present and expect things to come I hold them happiest that go hence soonest yet in Queen Maries time shee sometimes heard divine service after the Romish religion and was often confessed yea at the rigorous sollicitation of Cardinall Pool shee professed her self a Romish Catholick yet did not Queen Mary believe her saith mine Author remembring that shee her self for feare of death had by Letters written with her own hand to her father both renounced for ever the Bishop of Romes authority Ibid. Introd and withall acknowledged her father to be supreme head of the Church of England under Christ and her Mothers marriage to have been incestuous and unjust Those good soules did better that loved not their lives unto death Rev. 12.11 that by losing their lives saved them Matth. 10.39 that held with that Martyr Julius Palmer that life is sweet only to such as have their souls linked to their bodies as a thiefs foot is in a pair of fetters Verse 5. But put forth thy hand now See notes on chap. 1.11 This God did at Satans motion yet non ad exitium Jobi sed ad exercitium Jobs temptation is of Satan but his triall and invincible constancy is of god God in a sense tempted Job Satan also even as the dog may be said to bait the beast and the owner of the beast too that suffered him to be baited And touch his bone and his flesh pinch him to the quick that not his flesh onely may feel it but the marrow also in his bones Psal 6.2 and 32.3 and 51.8 The bone and flesh are the chief materials of mans body which is fitly compared to a fabrick wherein the bones are the timber-work the head the upper-lodging the eyes as windowes the eye-lids as casements the browes as pent-houses the ears as watch-towers the mouth as a door to take in that which shall uphold the building and keep it in reparations the stomack as a kitchin to dresse that which is conveyed into it the guts and baser parts as sinks belonging to the house c. as one maketh the comparison Now in all these and the rest of his parts of body Satan would have Job to be smitten and then he made no question of a conquest Paine is a piercing shaft in Satans quiver of temptations hence he stirred up his agents to tympanize and torment the Martyrs with as much cruelty as the wit of malice could devise but all in vain Heb. 11.35 36. Apollonia had all her teeth pulled out of her head hence Papists make her the Saint for tooth-ach Blandina tired those that tortured her Theodorus was cruelly whipped racked Scerat Theodor. and scraped with sharp shells by the command of Julian but yeilded not Rose Allen had her hand-wrist burnt by Justice Tyrrell who held a candle under it till the sinews brake that all the house heard them and then thrusting her from him violently said ah strong whore wilt thou not cry thou shamelesse whore thou beastly whore c. But she quietly suffering his rage for the time at the last said Sir Acts Mon. 1820. have you done what you will doe and he said yea and if thou think it not well then mend it Mend it said she nay the Lord mend you and give you repentance if it be his will And now if you think it fit begin at the feet and burn the head also for he that set you a work shall pay your wages one day I warrant you As little got the divel by these worthies as he did by Jobs biles and carbuncles We are ashamed said one of Julians Nobles to him we are Ashamed O Emperour the Christians laugh at your cruelty and grow the more resolute And he will curse thee to thy face Heb. If he curse thee not to thy fade q. d. then damne me send me to hell presently This Satan holds in by an Aposiopesis being therein more modest then our desperate and detestable God-damn-mee's let them see how they gratifie the divel who curse and blaspheme or protest openly what they know to be false This the divel did not Verse 6. And the Lord said unto Satan who hath his request it is not alwayes a mercy to have what we wish Deus saepè dat iratus quod negat propitius Be sure we bring lawful petitions and true hearts Heb. 10.22 and then we shall have good things and for our greatest good Behold he is in thine hand Here God puts his child into his slaves hand to correct but not to destroy And surely if we give reverence to the fathers of our flesh who correct us for their own pleasure shall we not much more be in subjection unto the Father of Spirits Heb. 12 9 10. Busbeq chastning us for our profit and live The Turks though cruelly lasht are yet compelled to return to him that commanded it to kisse his hand and to give him thanks and to pay the officer that whipt them This last we need not do but the former we ought taking Gods part against our selves and resting contented though as Paul delivered up some to Satan that they might learn not to blaspheme so God deliver us up to him and his agents such as Satanically hate us and are divellishly bent against us Psal 32.21 causing us to suffer more then any ever did out of hell that we may learn not to be proud secure sensuall and may preach forth the vertues of him who hath brought us out of darknesse into his marvellous light 1 Pet. 2.9 Let us not say if God would take
others it hath appeared that mortality is but the stage of mutability This holy Job had oft forecasted with himself and though in his passion he here alledâ—â— it as a reason why he took no comfort in his meat c. yet in true account it could be no grief unto him nor offence of heart as she once said to David 1 Sam. 25.31 sith it was a fear of wisdome and caution a fear of the head and noâ— of the heart a fear of diligence and not of diffidence Verse 26. I was not in safety i.e. I counted not my self simply the safer and happier man because of creature-comforts but knowing their uncertainty I held at a distance and hung loose to them all Neither had I rest I set not up my rest here as did Nebuchadnezzar Dam. 4.4 and that rich fool Luke 12.10 and the purple whore who sitteth and saith I shà ll see no sorrow Once indeed Job said but not so well I shall diâ— in my â—est and multiply my dayes at the sand Chap. 29.18 And so by a like 〈◊〉 which was quickly confuted David said in his prosperity I shall never be moved Psal 10.6 7. But for the main and the most part Job was otherwise minded A godly man may be master of and busied about these palterments of this present world but not satisfied in them as adequate objects he looks upon them all in their greatest lustre as Hirâ—â— did on the Cities Solomon had given him which he called Châ—â—ul that is a land of dirt He minds the things above most of all Yet trouble came Although I ever kept my self within the bounds of humility and modesty and so took the safest and wisest course to secure that I had and to gaine a setled estate yet all 's gone and I am left a mirrour of misery What can any one make of his This is a riddle to me here I am gravelled and benighted CHAP. IV. Verse 1. Then Eliphaz the Temanite THen when Job had laid about him in this sort and giving his tongue too much liberty to lash out had uttered words little better then blasphemous and contumelious against God Then Eliphaz Temanites ille the first-born of Esau Gen. 36. saith R. Salomon brought up in the bosom of Isaac and so inured to Revelations from on high Others think he descended of Teman nephew to Esau c. A man of great wisdome he was and of grave discourse One that could speak his mind fitly and durst do it freely He seems to have been 〈◊〉 chief of the three for age and authority and therefore begins pretending to be moved thereunto by zeal for Gods glory not a little impaired by Jobs impatiency savouring of hypocrisie and arguing 〈◊〉 ficto fucatáque carde fuisse that he had bâ—en little better then a dissembler A causelesse and uncharitable charge enough to have driven him into desperation The Rabbines speak so well of Jobs three friends that they use to say in a Proverb Baâ—a bathra Perech 1o. Let a man either get him such friends as Job had or else get him out of the world like as Chrysippus was wont to say Aut mentem aut restim comparandam But Gregory the great saith that these three Eliphaz Bildad and Zophar do fitly set forth hereticks who begin to speak smoothly at first as if they meant no hurt to him to whom they speak but only good to purchase his benevolous attention but soone come to speak words which much hurt the hearer and greatly trouble him c. Verse 2. If we assay to commune with thee Or may we assay to commune with thee Art thou in case to be counselled and will not an essay to this purpose further trouble thy patience and distemper thee the eare which tasteth words as the mouth doth meat if filled with choler Bafil orat 12. can relish no comfort and the easiest medicines on mildest waters are troublesome to sore eyes Hony causeth pain to exulcerate parts though in it self it be sweet and medicinall children though at other times they like it and 〈◊〉 in Alex. Aphrod problem yet they will not endure to have it come neare their lips when they have the 〈◊〉 some patients are mad against their medicines and some hearers rage at a reprobâ—â— Eliphâ—â—â— knew not but that Job might do as much and that having newly been in a fearfull fit of passion he might fall into another as Jonas did the â—rifice of his corruption being not yet closed up by repentance Hence this preamble by way of friendly insinuation The like art useth Paul with Philemon and with the Corinthian often But who can with-hold himself from speaking Who that hath any piety toward God or pity to his offending friend we use to say He that receiveth a courtesie sellâ—th his liberty but true love will not be tongue-tied Our Saviours mouth was not stopped with all the good cheer that Simon the leper made him Luke 7. neither entertained he the Pharisees with fewer menaces then they did him eft-soons with messes of meat Job had been doubtlesse very friendly to his friends who yet spare him not and had they done it aright with the meeknesse of wisedome they had shewed themselves friends indeed there being not a better office or evidence of love then this Lev. 19.17 Friends as Bees are killed with the hony of flattery but quickned with the vinegar of reproofe so it be well managed The Eagle though she loveth her young ones dearly yet shee pricketh and beateth them out of the nest when they are ready for flight Verse 3. Behold thou hast instructed many sc to do each dayes duty with Christian diligence Tertui and to bear each dayes crosses with Christian patience thou hast don 't well But how comes it now toâ— passe quòd dicta factis erubescant that thy present doings shame thy former saying and that as it was noted of Demosthenes the Orator thou art better at praising of vertue then at practising of it Turpe est Doctors c. Sanctiores sunt aures plebis quà m corda sacâ—rdotum Hilar. Should not the Physician first heal himself and ought not the preachers word be Speâ—â—emur agendo let our profiting appear to all men let our lives be a true transcript of our Sermons What a shame was it that Hilary should complain that the peoples cares were holier then the preachers hearts and that Erasmus by a true jest should be told that there was more goodnesse in his booke of the Christian Souldier then in his bosome Eliphaz from this ground would here argue that Job was little better then an hypocrite a censure over-rigid it being the easiest thing in the world as a Philosopher observed to give good counsell and the hardest thing to take it Dr. Preston upon his death-bed confessed that now it came to his own turn he found it somewhat to do to practise that which hee had oft pressed upon others And thou hast
Palace his Rags into fine linnen c. yea as Jeremy's rags helped to draw him out of the dungeon so do afflictions work out to Gods people an exceeding exceeding eternal weight of glory Here perhaps they may be held under but to him that overcometh wil the Lord Christ grant to sit with him in his throne Rev. 3.21 The deluge of calamities may assault them but it shall certainly exalt them They shall have Crownes on their heads and Palmes in their hands and walk arm in arm with Angels Some of the Hebrewes by Kings here understand Angels as if it were written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Melachim but Maleachim Yea he doth establish them for ever and they are exalted Or When they are exalted This no earthly Prince can promise himself Dionysius who thought his Kingdom had been tyed to him with cords of Adamant was at length driven out of it But Christs Kingdom is an everlasting Kingdom and he will not raign alone if we suffer with him we shall also raign together Rom. 8. Verse 8. And if they be bound in fetters If it so fall out that through abuse of their prosperity and preferment they wander as they are men out of the right way and God sends out afflictions as his Pursuivants to attach them and say them in cold irons for their correction and to prevent judgement Psal 107.10 And be holden in cords of affliction Or Poverty so that irretiti funibus miserè vixerint as the Tigurines here translate they have onely prisoners pittances which will neither keep them alive nor suffer them to dye Verse 9. Then he sheweth them their work By these sharp waters he cleareth up their eye-sight and gives them to see their sin the mother of their misery Vexatio dat intellectum Smart makes wit Manasseh for instance and the Prodigal Herodot lib. 1. Liv. decad 1. l. 5. and King Croesus with his Nocumenta documenta and Tullus Hostilius with his excess of devotion when once he had paid for his learning And their transgressions that they have exceeded Heb When they prevail that before they grow too potent they may cast them away Ne illis victi in Gehennam descendant lest they hale them into hell Mercer Verse 10. Hee openeth also their eare to Discipline See on chap. 33.16 And commandeth that they return from iniquity Unlesse they will have it to be their ruine whereof obstinate sinners who refuse to return seem to be ambitious Affliction sanctified is Lex practica a practical Law saith One it is Verus Scripturae commentarius an excellent Comment upon the Scripture saith Another David could not learn Gods Statutes till taught by this free-school-Free-School-master curst enough and crabbed but such as whereby God openeth mens eares to Discipline and speaketh to them to return from iniquity which is a piece of learning that people cannot pay too dear for Verse 11 If they obey and serve him they shall c. Heb. They shall finish they shall spend and end their dayes in prosperity and their yeares in pleasure as Joseph Job and some others have done who lived and dyed with glory Howbeit this Promise is to be understood with exception of the Crosse which yet God both can and to his will make profitable and pleasant as he did to that godly Prince who being asked How he could so well endure so long and hard imprisonment answered That he had therein felt the divine Consolations of the Martyrs But Haud facilè invenies multis è millibus unum Virtutem pretium qui putet esse sui Verse 12. But if they obey not they shall perish by the sword In gladium transibunt they shall passe away by the sword that is some evil end shall befal them and worthily because they would not be warned which is both a presage and desert of utter ruine Lesser and lighter judgements where they work not are foretokens of greater and heavier at the heels of them as the black horse in the Revelation followeth the red And as clouds cluster against a storm one following in the neck of the other unlesse the Sun break forth and scatter them so do Gods judgements usher in one another and every lesse a greater unless Repentance and better obedience take up the matter And they shall dye without knowledge Heb. Because they were without knowledge and wilfully so It was not a bare â—escience but an affected ignorance that undid them Some render it Non praesentientes they shall dye suddenly and before they have bethought themselves It should be our care that death do not suddenly surprize us No guest comes unawares to him who keeps a constant Table Every sharp affliction is a warning piece and let us so conceive of it Stillicidia praecedunt ruinam Verse 13. But the hypocrites in heart heap up wrath Or Yet Or Howbeit q.d. These fowle sinners that have turned repentance into a form and converted conversion it self into sin though they see bad men made good and good men made better by their afflictions and incorrigible persons destroyed before their eyes yet they amend not by Gods hand upon them but are the worse for it as Iron grows more cold after a heat and as naughty boyes are more stupid and more stubborn after a whipping Hypocritis nihil stupidius These hollow hearted ones heap up wrath against the day of wrath as St. Paul makes up this saying Rom. 2.5 which shall fall upon the Jew first because of his pretence to Religion and then upon the Gentile Nemo enim magis iram meretur quam amicum simulans iniÌ„micus saith Bernard No man more deserveth wrath upon wrath then a feigned friend but true enemy Such are all hypocrites whether gross or close And hence our Saviours severity against such in the Gospel but especially Mat. 23. Neither let any such Goat in sheep-skin think to steal on Christs right hand at the last day He shall uncase such and cashiere them yea cast them into the hottest fire of hell whereof hypocrites are as the Free-holders and other sinners but as Tenants to them for they shall have their portion with the Devil and hypocrites Some render it Ponunt irâ—m and expound it incandescunt in Deum When they are afflicted they wax hot against God they gather wrath as a toad swelleth when handled as a Serpent gathereth poison to spue out at those who meddle with him They cry not when God binds them Cry they do after a sort as Hogs do when to be stuck or dogs when tyed up from their meat Murmure they do and expostulate a wrong with God as those Isa 58.2 3. Non ita Deos coluimuâ— as that heathen hypocrite said We have not served God so well that he should serve us no better but pray they do not unlesse it be as those hypocrites in Zachary chap. 7. who fasted to themselves and prayed for their own ends more to get off their chaines then their sinnes They bear fruit
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
lying rather than to speak righteousness For thou hast cunningly insinuated for thine own base ends and against thine own Conscience that those innocent and faithful Priests were of the combination and so hast built thy self upon their ruines thou false Sycophant artifex doti Selah Vers 4. Thou lovest all devouring words Verba devoratoria the Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that devoure and swallow up so as the Sea doth things cast into it So elsewhere their throat is an open sepulchre which devoureth all bodies but rendreth none without a Miracle Some render it Verba voraginis the words of a Whirlpool which first turns men round and then lucks them in Others Verba absorptionis in reference to that use of the tongue which is to sup up dish-meats Sic lingua attrahit homines itâ— ut absorbeautur saith Vatablus The vulgar hath it Verba precipitationis words that hurl one down headlong Ex edites adium vel rupium as Hilary hath it from the top of houses or high rocks O thou deceitful tongue Because although it were for most part truth that hee spake yet he did it maliciously and by dishmulation pasled over that which might have made for Ahimelech viz. that he releeved David in the simplicity of his heart as thinking him to be high in the Kings favour and employed by him Egesippus saith of Pilate that he was Vir neguam parvi faciens mendacium a naughty man and one that made no bones of a Lye such another was Doeg D excid Jerus 1.2 c. 5. Vers 5. God shall likewise destroy thee Here are quot verba tot tonitrâ—a so many words so many thunderclaps Judicium ipsum lethale describitur As thou hast destroyed the Lords Priests and then whole City razing and harasing it so God will demonith and destroy thee utterly as an house pulled down to the ground so that one stone is not left upon another Lev. 14.45 So shall God pull down Doeg from that high preferment which he by Sycophancy hath got at Court He shall take thee away As a coal of fire is taken with the Tongs Psa 30.4 Exurette Vatah. that it do no further mischief some render it He shall burn thee R. Gaon He shall â—â—â—rifie thee And pluck thee out of thy dwelling place Or shall sweep thee out of thy tabernacle R. Gaon interpreteth it Both hamidrash the Lords Tabernacle whereinto a Doeg may set his foot as farre as a David but God will pluck him thence And root thee out of the land of the living Everret evertet ie cum tota familia He shall utterly ruinate thee and thine leaving thee neither root nor branch chick nor childe Selah i.e. Veritas est saith Aben-Ezra It is even so think not that these things are spoken only in terrorem for a Scarebug for they shall all be surely fulfilled upon thee Vers 6. The righteous also shall see and fear With a reverential fear from which shall spring sincere service Aliorum perditio tua sit cautio let other mens perdition be our caution let us wash our feet in the blood of the wicked There is an elegancy in the original that cannot be englished And shall laugh at him With an holy laughter not that of irrision but of exultation in God for his righteous executions Vers 7. Lo this is the man Or rather now the Monster to be pointed at once so mighty now so miserable O quantum haec Niobe c. what a strange change is here c As the true Israelite is pointed out with a Behold for imitation Job 1.47 so is this counterfeit Israelite for detestation That made not God his strength But carried the matter as if hee had been some petty-god within himself But trusted in the abundance c. Never true to those that trusted them And strengthened himself in his wickedness Heb. In his woful evil in his putting many poor Creatures to their Wo is me Vers 8. But I am like a green Olive-tree c. Thus when Doeg blasted David David blesseth himself Let him flourish in the Court I shall much more in the House of God My name shall be precious among the Saints when he stinketh above ground hee shall wither when I shall bee fresh flourishing and fruitfull I trust in the mercy of God Not in riches as Doeg and this faith is the root of my fruitfulness cheerfulness c. Gul. Parisiensis reporteth of true Chrystal that by touching only it reviveth the decayed vertue of other precious stones sure it is that faith reviveth the vertue of other precious graces Vers 9. I will praise thee for ever because thou hast done it Hast delivered mee from Doeg and others Quod non perierim centies Or thou hast done execution upon Doeg i.e. Thou wilt undoubtedly do it And I will wait on thy name i. e. Depend upon thy Promises and Providence PSAL. LIII MAschil a Psalm of David Purposely set down here the second time see Psal 14. to instruct what every man is by nature and that hee who is scholar to his own carnal reason is sure to have a fool to his master The Heathens are very obstinate in propugning mans nature witness Cicero and both the Senecaes saying that if men would but follow the bent of their own natures they could not do amiss And we have much ado to perswade people that their Natures are so foul their ways so wicked c. twice therefore is this Psalm recorded that all may be convinced that there is no safety in such a condition nothing better than to hasten out of it Vers 1 2. The Fool c. See the Notes on Psal 14.1 2. Vers 3. Every one of them is gone back Diogenes in a great assembly going backward of purpose and seeing every one laughing him to scorn asked them aloud if they were not ashamed so to do sith he went backward but once they did so all the days of their life Vers 4. Have the workers of iniquity no knowledge Etiam scient in fine dolebunt saith one Know they shall to their sorrow in the end that they have eaten that on earth which they must disgest in hel Vers 5. There were they in great fear Heb. They feared a fear God they feared not of men they were greatly feared and yet here they feared a fear where no fear was viz. without themselves only facti sunt à corde suo fugitivi they feared and fled before their own consciences their own trembling heart Deut. 28.65 the sound of fear that is in their ears Job 15.21 the sound of a leaf chaseth them Levit. 26.36 they flee when none pursueth Prov. 28.1 Naturalists tell us of a certain little bird quae fertur metu ne in ipsam coelum ruat imponere sibi semper dormienti alterum pedem which for fear lest the Skie should fall on her head sleepeth still with one foot laid upon her head The Gaules that dwelt neer
and a type of Christ the great Mediator of his Church Aben-Ezra calleth him Cohen baccoâ—aniâ—â— the Priest of Priests And Philo writing his life concludeth This was the life and death of Moses the King the Lawgiver the prophet and the chief Priest And Samuel A man that could do much with God like wise Jer 15.1 and is therefore as some conceive called Pethuel that is a perswader of God Joel 1.1 Alsted Vers 7. They kept his testimonies And so shewed that they called upon God with a true heart in full assurance of faith Heb. 10.22 Vers 8. Thou wast a God c. A sin pardoning God Neb. 5â— 17 So thou wast to them under the Law so thou wilt be to those under the Gospel Though thou tookest c. Though Moses might noâ— enter for his unbeleef and Samuel smarted for indulging his sonâ— Vers 9. Exalt the Lord Versus amaelaus See Vers 5. PSAL. C. A Psalm of prcise Suavis gravis short and sweet appointed likely to be sung at the Thank-offerings quando pacifica erant offerende say the Italian Levit. 7. â—â— and Spanish annotators See vers 4. Enter with Thanks-giving or with Thank-sacrifice Vers 1. All ye lands Both Jews and Gentiles Rom. 15.10 11. for your common salvation Vers 2. Serve the Lord with gladness The Caâ—balists have a Proverb The Holy Ghost singeth not but out of a glad heart Cheerfulness is much called for in both Testaments God loveth a cheerful server Vers 3. Know ye that the Lord he is God Be convinced of it ye Heathens whose fantasies have forged false gods and ye Jews acknowledge the true God to be Three in One and One in Three It is he that hath mode us And new made us for we are his workmanship a second time created in Christ Jesus unto good works Eph. 2.10 The word signifieth saith Kimchi Ornate beneficiis afficere donis gratiis cumulaâ—e confer 1 Sam. 12.6 and so is distinguished from Barâ— to create and Jaâ—sar to form William of Malmsbury telleth of a certain Emperor of Germany who coming by chance into a Church on the Sabbath day found there a most mis-shapen Priest penè portentum natura insomuch as the Emperor much scorned and contemned him But when he heard him read those words in the Service For it is beâ— that bath made us and not we our selves the Emperor checkt his own proud thoughts and made in quiry into the quality and conditions of the man and finding upon examination that he was a very learned and devout man he made him Archbishop of Collen which place he discharged with much commendations We are his people and the sheep See Psal 95.7 This is a priviledge proper to the Communion of Saints Vers 4. Enter into his gates c. As sheep into his sheepfolds frequent his publick Ordinances wait at the posts of the gates of Wisdome there as at an heavenly Exchange the Saints present duty and God confers mercy Vers 5. For the Lord is good Though we be evil he giveth us all these good things graâ—â—e and although we provoke him daily to punish us yet his mercy is everlasting like a fountain it runneth after it hath run And as the Sun which shineth after it hath shined See Zach 13.1 Job 1.27 And his truth endureth to all generations Heb. to Generation and Generation He saith not for ever saith an Interpreter because his promises are true but under a condition which perhaps the following Generations will not observe The condition is to the promise as an Oar in a Boat or stern of a Ship which turns it another way PSAL CI. A Psalm of David Wherein he promiseth and pre-ingageth that whenever hee came to the Kingdome he will be a singular example both as a Prince and as a Master of a Family In which respect this Psalm should be often read and ruminated by such that their houses may be as the house of David Zach. 12.8 and as the Palace of George Prince of Anbaâ—â— which was saith Melanctben Ecclesia Academia Curia a Church Act. Mon. fol. 1559. an Academy and a Court. Bishop Ridley read and expounded this Psalm oftentimes to his houshold hiring them with money to learn it and other select Scriptures by heart A good Governour is like that Noble-man who had for his Impress two bundle of ripe Miâ—â—et bound together with this Mâ—tto Servare Servari meâ—â— est for the nature of the Miâ—â—et is both to guard it self from all corruption and also those things that lye near it That is a rare commendation that is given the late Reverend and Religious Dr. Chatterton that he was an house-keeper three and fifty years and yet in all chat time he never kept any of his servants from Church to dress his meat His life by Mr. Clark saying That he desired as much to have his servants know God as himself Vers 1. I will-sing of Mercy and Judgement â— Davids Ditty was composed of discords Mercy and Justice are the brightest stars in the sphere of Majesty the main supports of a Throne Royal How heit there should be a preheminence to Mercy as one well observeth from Micah 6.8 Mercy must be loved and not shewn onely Justice must be done and no more The sword of Justice must be bathed in the oyl of Mercy A well-tempered mixture of both preserveth the Commonwealth Rom. 13.34 Vnto thee O Lord will I sing Acknowledge thee alone the bestower of these graces and thy glory â—s the end These are matters that Philosophers and Politicians mind not Vers 2. I will behave my self wisely I will begin the intended reformation at my self and then set things to rights in my family which while Augustus did not he was worthily blamed by his subjects and told that publick persona must carefully observe Aedibus in prâ—priis quae recta 〈◊〉 prava gerantur Pluâ—â— Cate said that he could pardon all mens faults but his own But Cate the wise wanted the wisdome from above and was therefore short of David who promiseth here so be merry I will sing and yet wise I will behave my self wisely in a perfect way that is in an upright conversation and in a faithful discharge of the great trust committed unto me Oâ— when wilt then come unto me In the performance of thy promise concerning the Kingdom For I am resolved not to â—â—â—evert thee but to wait thy coming Est suspirium 〈…〉 ex abrupto like that of Juâ—â—â— I have waited O Lord for thy salvation Gen. 49 18. Or When wilt thou come viz. to reckon with me For come thou wiles I wilt walk within my house with a perfect heart And although my house â—â— not sâ— with God 1 Sam. 23.5 yet this is all my desire and shall be mine endeavour although be make it not to grow ib. Indesinentes â—mâ—ulabo Kimchi I will walk uncessantly walk in the midst of mine house 〈…〉 2 King 4.35 and this I
the precious from the vile and make men the same within as without Vers 120 My flesh trembleth Horripilatur Job 4.15 In the Saints is a mixture of contrary passions fear and great joy as was in those holy women Mat. 28.8 and the one makes way for the other Vers 121 I have done Judgement and Justice I have lived in all good conscience before God untill this day Act. 23.1 my cause is right and my carriage righteous But Innocency is no target against detraction and deadly practice therefore Leave mee not to mine oppressours Or traducers for they will soon exceed their commission Zach. 1.15 Vers 122 Bee surety for thy servant for good Obi vadimonium appear for mee and non-suit all accusations against mee Or undertake for mee that I shall keep thy lawes as I have said and sworne to do Sis fide jussor meus Some observe that this is the only verse throughout the whole Psalm wherein the word is not mentioned under the name of Law Judgements Statutes or the like tearms And they make this Note upon it where the Law faileth there Christ is a surety of a better Testament There are that render the words thus Dulcify or delight thy servant in good Oblects servum tuâ—m â—uscul that is make him joyfull and comfortable in the pursuit and practice of that which is good Vers 123 Mine eyes fail for thy salvation Not my bodily eyes only but the eyes of my faith See vers 81.82 And for the word of thy Righteousness That is for thy faithfull promises which many times bear a long date Vers 124. Deal with thy servant according to thy mercy i.e. Shew mee so much mercy as to teach mee thy Statutes Cathedram in caelis habet qui corda dâ—cet Divine learning is of Gods free favour If common skill then this much more commeth forth from the Lord of Hâ—asts who is wonderfull in counsel and excellent in working Isa 28.19 Vers 125 I am thy servant give mee understanding I have voluntarily hired my self unto thee chosen the things that please thee and take hold of the Covenant loving to bee thy servant Isa 56.4 6. Now this is all the wages I crave of thee Give mee understanding c. This David speaketh saith one in a reall and heavenly complement with his Maker That I may know thy Testimonies Work done in the dark must bee undone again David therefore would fully know his Masters mind that he might acceptably do it Vers 126 It is time for thee Lord to work For else what will become of thy great name and of thy poor people This the Psalmist speaketh not as prescribing God a time but as in minding him of his own glory and of his peoples necessity For they have made void thy Law They would if they could as out Antinomians dogmaticall and practicall our aweless lawless Belialists untameable untractable Vers 127 Therefore I love thy Commandements I like them the better because they sleight them and prize that way the more that they persecute I kindle my self from their coldness and whilst they greedily grasp after gold and fine gold I lay hold upon eternall life 1 Tim. 6.10 11 12. Vers 128 Therefore I esteem all thy Precepts concerning all things to â—ee right Therefore from the same ground again as before by an holy Antipâ—ristasis I esteem c Rectiâ—icavi I have declared them to bee right in every part and point against those that wrangle and wrâ—st them to a wrong sense I esteem every parcell of Truth precious and arm an utter enemy to every Hetoâ—odoxie The many All 's in this verse used not unlike that in 〈◊〉 chap. â—4 30 sheweth the integrity and â—â—â—â—ersality of his obedience All is 〈◊〉 word but of large extent I hate every false way Whether in point of opinion or practice all sinfull deviations and prevarications Hatred is ever against the whole kind of a thing Rhet. lib. 2. saith Aristotle Vers 129 Thy Testimonies are wonderfull As comprehending high and hidden mysteries such as are far above the reach of humane reason such as the very Angels admire and adore A man must have more than common faith to subject his reason to them But all men are Socinians by nature they will beleeve Gods word no further than they can see reason which while men make the rule of their faith as did the wise Grecians the rationall Romans they stumble at the preaching of the Cross as foolishness and dis-beleeve the riches of Christ which are unsearchable Therefore doth my soul keep them Though I cannot comprehend them yet I am comprehended by them and though I cannoâ— do them as I would yet I am doing at them as I can I admire what I cannot attain to Vers 130 The entrance of they Words giveth light So soon as men are over the threshold of thy house sese lux quaedam inâ—uâ—rrabilis conspiciendam offert a marvellous light shineth about themâ— So little cause is there that any should accuse Gods word of darknesse and hardnesse or give way to negligence and carelesness of the Scriptures because they are wonderfull Lex Lux the Law is a Light Prov. 6.23 and the Gospel a great Light Mat. 4.16 See 2 Pet. 1.19 It giveth under standing to the simple And maketh them subtle Prov. 1.4 so they bee but docible The very first rudâ—ments of religion make wise the rude so they bee not refractary Vers 131 I opened my mouth and panted Heb. And Sâ—â—ped in the air as one that laboureth for life Oh the sighs and the groans that I uncessantly breathed forth As one that â—unneth himself out of breath Sitio propter lâ—gem sicut dâ—acones proptet pluviam Job 29. out of zeal to thy law Oh the strong affections kindled on the harth of my heart for I longed for thy Commandements The Septuagint render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a most vehement desire impatient of delays Vers 132 Look thou upon mee c. Face about towards mee and give mee a glimpse at least of thy grace for full fruition I expect not in this present life Brevis hora parva mora As thou usest to do unto those c. Common mercies satisfie not a Saint hee must have peculiar favours spirituall blessings in heavenly things even the sure mercies of David Hee pleads for a childs part Vers 133 Order my steps in thy word Let mee walk as in a â—â—ame walk by rule exactly accurately Ephes 5.15 Here hee prayeth that hee may keep the affirmative Precepts saith Aben. Ezra as in the next words the negative And let not any iniquity have dominion over mee Let it not reigne though it doth rebell let it bee like those beasts in Daniel whose dominion was taken away yet their lives were prolonged for a season and a time chap. 7.12 Vers 134 Deliver mee from the oppression of man Homo hominâ— lupus David besides his corruptions within met with oppressions and persecutions
see and worship the Maker of them which because the blind Ethnicks did not they were damned Rom. 1.19 Oh the what will become of us who see much more of God by so clear a light in that moltenooking-glass Job 37.18 Or the Moon walking in brightness Heb. Bright or precious that is illightened with the precious light of the Sun as when she is at Full and shineth like the finest Gold and was therefore idolized by the Heathens under the names of Phebe Diana c. Of this Idolatry Job here purgeth himself as he had done before of that other of Covetousness Verse 27. And my heart hath been secretly â—ticed sc By the Devil who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saith Synesius a great promoter of Idolatry and probably had tempted good Job to this sin also but was bravely repulsed If I have done this secretly saith he that is contrary to my open profession of sincere Religion See Deut. 27.10 Or my mouth hath kissed my hand An action of Idolaters who kissed their Idols that were present 1 King 19.18 Hos 13.2 as the Papists now do their Mawmets even to the wearing of hardest marble and to those which were further from them they held out their hand and afterwards did put it to their mouth as an acknowledgement that they had their life and breath from them saith Dâ—â—date as a signe of subjection saith Piscator from Gen. 41.40 Psal 2.12 Kiss the Sun sc Plut. in Caton Uticens with a kiss of homage such as wherewith Samuel kissed Saul 1 Sam. 10.1 And Plutarch saith that not to all but to some special Commanders in chief and Captains General it was granted among the Romans That the hand should be kissed before them by way of honour and this was called In Cantic â—erm 4. adorare quasi applicare manum ados That saying of Bernard is worthy the inserting Qui in se non in Domino gloriatur manum suam ofculatur He that glories in himself and not in the Lord kisseth his own hand and is interpretativè an Idolater Verse 28. This also were an iniquity to be punished by the Judge No less than Adultery but rather more This also is iniquitas judiciaria a God-provoking Land-desolating sin a wickedness with a witness a capital crime see verse 11. and take notice how these soule sins swell in Jobs eyes as so many toads and how full in the mouth he is in speaking of them For I should have denyed the God that is above Far above any of these deastri gentium even the most high God Gen. 14.18.22 I should rob the Master to give to the servant ascribe that to the creature which is due only to the Creator this he will by no meanes endure For be the gods of the Heathens good-fellows saith One the true God is a jealous God and will not share his Glory with another Verse 29. If I rejoyced at the destruction of him that hated me If I rejoyced at his ruine or fed my thoughts with his fall Flesh and blood would have taught him so to do there being nothing more natural to us than revenge as we see in little ones Heathens commended it for manhood and held it out as sweeter than life it self At vindict a bonum vitâ jucundius ipsâ Arist Rhet. c. 1. lib. 9. Howbeit some Heathens professed against it as Seneca Immans verbum est ultio saith he Revenge is unmanly both word and thing And Qui ulciscitur excusatius pecat he that avengeth himself sinneth though he hath some colour for his sin Socrates is famous for forgiving of injuries and Julius Caesar when he had Pompey's head presented to him Non mihi places vindicta sed victoria wept and said I sought not revenge but victory Both Law and Gospel forbids revenge and Job who lived before both obeyed both as here appeareth Enemies he had but he hated them not That of Solomon was his practise Rejoyce not when thine enemy falleth and let not thine heart be glad when be stumbleth c. Prov. 24.17 18. See the Note there Or lift up my self when evil found him Sin will find men out sooner or later Nomesis semper à tergo and they called her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because unavoidable Men may shuffle from side to side as Balaams Ass did but there 's no escaping this punishing Angel God will pursue wicked men to destroy them till such time as they throw the Traytors head over the wall Now good Job had put over his enemies to God that he might order them which also he did and therein did himself no disservice But how did Job deport himself toward them in this case Did he lift up himself and insult Did he bestir himself as Broughton here elegantly translateth and was he well apaid Nothing less Verse 30. Neither have I suffered my mouth to sin Heb. My palat which is one of the nine instruments of speech I have not so much as broken out into any passionate word against him but when I was raging ripe I refrained and forbore boisterous and blustering expressions whereby some would have vented their choler in such a case Nothing is more easie and ordinary than to curse an enemy by prayer at least to turn him over to God to be punished as David did Nabal and it was soon done But Job out of private revenge durst not do this whatever David did out of a zeal of Gods glory which wicked men sought to deface By wishing a Curse to his Soul Heb. By asking his life by a Curse Job knew that cursing men are cursed men Psal 109.18 If the Prophets cursed their enemies at any time as Elisha did the Children at Bethel and David oft in the Psalmes it was not livore vindictae sed zelo justitiae not out of a vindictive spirit Gâ—rram but by the instinct of Gods holy spirit and out of zeal for Gods glory Our rule is Bless them that persecute you bless and curse not Rom. 12.14 Render not evil for evil or rayling for rayling but contrariwise bless knowing that we are thereunto called that we should inherit a blessing 1 Pet. 3.9 Epiphanius and Chrysostom falling out about Origens writings wished a curse to one another and it fell out accordingly the one died ere he came home and the other was unbishoped Verse 31. If the men of my tabernacle said not Contubernales sive domestici those of my family and familiarity A man is to take heed of the iniquity of his heels that is of his followers and attendants at the heels as some sense that text Psal 49. 5. for these will be apt enough to put a man upon courses of revenge as they dealt by David 1 Sam. 24.4 and 26.8 2 Sam. 16.9 and by the son of David Luke 9.54 And thus Isidor Cajetan and others interprete these words as if they were added to the former vers 29 30. further to commend Jobs love to those that hated
him For although he were put on by his domesticks who seeing their Master despitefully used would have torn those his enemies in pieces yet he was not moved thereby but contained and kept them in from such violence Beza thus paraphraseth this text And yet I protest that I wanted not setters on even amongst mine own houshold servants who still perswaded me to requite those injuries which I received with most bitter revenge nay their minds were so incensed that they cryed out That they should never be satisfied on them no not though they had eaten them up quick Oh that we had of his flesh So barbarous and bruitish is revenge See Psal 27.2 Erasmus telleth of a Frier Augustine of Antwerp that he openly in the Pulpit wished that Luther were there that he might bite out his throat with his teeth Epist lib. 16. ad obtrectat I can hardly forbear with these nailes of mine to be thy death said Frier Brusierd to Bilney the Martyr At the town of Barre in France the Italians in hatred of Lutheranisâ—e Acts Mon. fol 914. Ibid. 1951. brake forth into such fury that they ript up a living child took out his Liver being as yet red hot and eat it as meat Christiern King of Denmark pulled the dead body of his Enemy Steven the Swedish General out of the grave Val. Max christian 138. inusitataqus rabie dentibus adpetiit and like a mad dog tore it with his teeth The Jewes in Trajans time having one Andrew for their Captain cut in pieces about Cyrent many Greeks and Romans eating their flesh besmearing themselves with their blood and clothing themselves with their skins The like they did also about Cyprus and in Egypt Xiphil in Dist. to the slaughtering of above four hundred thousand people Tacitus noteth of the Jewes in general that they are very kind among themselves but contra oâ—uts alies hostile adium against all others they bear hostile hatred Home homini 〈◊〉 We cannot be satisfied But with his heart blood It is as easie to quench the fire of Aetna Planeè inexplebile est vindictae desiderium Mercer as the thoughts fired by revenge See Psal 124.3 14.4 Verse 32. The stranger did not lodge in the street Job was so far from liking and commending those enraged stomacks of his servants that he would not suffer strangers to lodge abroad in the night season Gregory noteth here that he speaketh first of his pacifick disposition toward his enemies and then of his hospitality because saith he the heart must first be freed from malice and wrath and then charity is to be exercised that we might be accepted Abraham neither set up an Altar to God nor shewed himself forward to entertain strangers till Lot and he were reconciled Hospitality is commended to our practise both by the Prophet Isaiah chap. 58.7 by St. Paul Rom. 12.13 Heb. 13.2 and by St. Peter 1 Epist 4.9 Of Cranmer Tremellius testifieth that he was home 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec minù 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humane and hospitable Epist 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the example of Abraham and Lot whom Synesius therefore calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-entertainers Julian the Apostate reckoneth the hospitality of the Primitive Christians Chrys in Joan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hinc tot olim Xenodochia among those three things that caused their Religion to be so generally embraced Of the Waldenses also those ancient Protestants in Germany it is reported that they could travel from Colen to Millain in Italy and every night lodge with Hosts of their own profession who would bid them heartily welcome But I opened my doors to the Traveller I bid the weary wayfaring man welcome to my house Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicebatur Ad viam vel versus viam and kept a good table for such Mensares sacra est per quam Deus honoratur praeses amicitiae hospitii Job was known to be a good house-keeper and was much resorted to he set open his gate in the high-way so Beza after Mercer rendreth this text It was his will That that part of his house which bounded upon the high-way-side should alwayes lye open to harbour Passengers Verse 33. If I covered my transgression as Adam A transgressour then Job yieldeth himself the lives of the best alive are fuller of sins than the firmament is of stars or the furnace of sparks But he did not Adam-like or after the manner of men cover or conceale them extenuate or excuse them denying them as Cain did Gen. 4.9 and Gehezi 2 King 5.25 and Ananias Act. 5.8 or at least dealing with them as the unjust Steward did who for an hundred set down fifty Adam went about to hide his sin alledging non causam pro causa that for the cause of his flight that was not the true cause thereof viz. the voice of God his fear thereupon his nakedness c. thus sin and shifting came into the world together Secondly when that would not do but that he was driven from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then he seeks to excuse it by accusing God and transferring the blame upon him for giving him a woman to tempt him Gen. 3.12 The like hereunto do they that plead Predestination or Constellations or natural inclination c. that put God to his proofs as they did Jer. 2.35 Job was none such but made it his daily practise to acknowledge his iniquities against himself Psal 32.5 and with utmost aggravation from all the circumstances laying open how many transgressions were wrapt up in each sin as it is Levit. 16.21 lest as Samuel once said to Jesse Are here all thy sons so God should say to Job Are these all thy sins and there being but one only covered that one should prove destructive to his soul as that bastard Abimelech did to all his brethren But now that he freely and fully confesseth his offences he is sure to find mercy Prov. 28.18 No man was ever kept out of heaven for his confessed badness many are for their supposed goodness By hiding â—inâ— iniquity in my bosom As silly men think to do 1 From God who is all-eye and every man before God is all-window so that he needs not a window in his bosom as the Heathen Momus wisht for God to look in at Job 34.22 2 From the world which yet they cannot alwayes do for God that descryeth will also discover all sooner or later else how should that be fulfilled The name of the wicked 〈◊〉 Broughton rendreth it By hiding mine iniquity of self-love So Kimchi also readeth it Tremellius to the same sense Ex dilectione mei And surely it is this sinful self-love that closeth up mens lips and keepeth them from pouring out their souls as water before the Lord. Some deal with their souls as others do with their bodies when their beauty is decayed they desire to hide it from themselves