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
body is sick my soul is well Vers 8 The Lord shall preserve thy going one c. Thou shalt have his safe 〈◊〉 publick faith for thy defence in 〈◊〉 enterprizes 〈…〉 and 〈◊〉 together with good success in all thine affairs and actions Prov. 3.6 PSAL. CXXII VErs 1 I was glad when they 〈…〉 The flourish is the chief joy of the good Christian Hence the Evangelicall among the Protestant party Gregory Nazianzon writeth that his Father being an Heathen and often besought by his wife to become a Christian had this verse suggested unto him in a dream and was much wrought upon thereby 〈…〉 Dutch Martyr in Luâ—â—â—ing hearing the sentence of his condemnation to the fire Act. Mon. fol. 807. 〈◊〉 Psalm c. Let us go into the house of the Lord I will go also as Zech. 8.21 said holy David who was much a cheered at his peoples forwardnesse in Gods service and became their Captain Vers 2 Our feet shall stand within thy gates Where the Ark whilâ—om transportative was now fixed this was their great joy so should it bee ours that the true religion is now setled amongst us and that wee are at a certainty Respons ad Staphyl Time was when good Melancthon groaned out Quâ—s fugiamus habemus quâ—s sequamur non intelligimus Wee know whom wee should flye viz. the Papists but whom to follow wee yet know not Vers 3. Jerusalem is builded as a City c. None such for uniformity of buildings or unanimity of Citizens There is no such â—â—â—nesse in all the World as amongst true Christians and this the very Heathens observed and commended As the curtains of the Tabernacle were joyned by loops so were they by love And as they stones of they Temple were so close cemented together that they seemed to bee all but one stone so was it among the primitive Saints Vers 4. Whither the Tribes go up Thrice a year all the Males appeared before the Lord in Sion the females also as many 〈◊〉 would as 〈◊〉 the Virgin Mary c. but they were not bound At which times there was such a generall meeting as no City could shew the like a type of that great Panegyriâ— Heb. 12.22 23. Unto the Testimony of Israel The Ark was so called in regard of the Tables of the Covenant kept therein as two letters of contract betwixt God and men saith Aâ—en-Ezra Exod. 25.16 those two tables are called the Testimony Vers 5. For there are 〈…〉 These are the two chief praises of any place 1 The exercise or Gods sincere service 2 The administration and execution of publick justice Vers 6. Pray for the peace of Jerusalem Peace is a voluminous mercy and must therefore be prayed for peace both of conscience and of Country It is well with Bees when they make a noise in the Haâ—â— but with men when they are at quiet in Church and state Among the Persianâ— her that offered Sacrifice prayed not only for himself but for all his Country men and especially for the King Herodot lib. 1 They shall 〈◊〉 that love 〈◊〉 And out of love pitty and pâ—ay for thee Vers 7. Peace bee wit◠〈…〉 had no sooner admonished others of their duty but himself 〈…〉 Vers 8. For my Brethren and companions sakes David was not all for himself as the maâ—â—â—â— is in thâ—s◠〈…〉 spirit hee did 〈…〉 Vers 〈…〉 Where Davids heart was and wherein 〈…〉 unto him was Gods 〈…〉 â—ee into likeness of 〈◊〉 heavenly 〈◊〉 〈…〉 PSAL. CXXIII VNto thee life I up mine eyes Praying by them rather than by words mine afflictions having swoln my heart too bigge for my mouth See the 〈…〉 Psal 121.1 Vers 2. Behold as the eyes of servants For direction defence maintenance mercy in time of correction help when the service is over-hard c. so do our eyes wait upon the Lord our God viz. for direction and benediction Vers 3. Have mercy upon me O Lord have mercy This is preceâ— fundere calum tundere misericerdiem exterquert as Tertulliâ—n hath it to wring mercy out of Gods holy hands by out utmost importunity For we are exceedingly filled with contempt We are made the very scâ—â— and scorn of our proud imperious enemies This the nature of man is very impatient of and can hardly brook for there is none so mean but holdeth himself worthy of some regard and a reproachful scorn sheweth an utter dis-respect which issueth from the very superfluity of malice Vers 4. Our soul is exceedingly filled with the scorn of those that are at ease And there-hence insolent and unsufferable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulness breedeth forgetfulness yea it maketh men scornful and wrongful to others PSAL. CXXIV VErs 1. If it had not been the Lord c. God may farre better say than our Hen. 8 Cui adhareâ— praest He whose part I take is sure to prevail But Christ hath ever been the Churches Champion and hence she is insuperable The Captain of the Lords Hâ—asts is Captain of our salvation Josh 5.14 Heb. 2.10 Vers 2. When men rose Monsters rather but such as think themselves the only men alive and us the only slaves and Zanies Vers 3. Then had they swallowed in up quick As the great Fish do the little ones as hungry Lions Gualth praef in Marc. R. Obad. Gaon in Psal 124. or Wolves raven up their prey Ptâ—lâ—mam Lathurus King of Aegypt slew thirty thousand Jews and compelled the living to seed upon the dead Adrian the Emperour made a Decree that hee who had not slain a Jew should himself be slain When their wrath was kindled against us Heb. in the flagrancies or 〈◊〉 of their anger Vers 4. Then the waters 〈…〉 us At once the red Sea did the Aegyptians or as the general deluge did the old world The stream 〈…〉 Neither could we have withstood it by any Art or industry Vers 5. Then the proud waters c. The same again to note the greatness both of the danger and of the deliverance And it may teach us not lightly to pass over Gods great blessings but to make the most of them Vers 6. Blessed be the Lord c. 〈…〉 thanks be to God was much in Austins mouth and should be 〈…〉 deliverance How was God blessed 〈…〉 As a prey to the 〈◊〉 Who meant to have made 〈…〉 and had already devoured us in their hopes but God 〈◊〉 them Vers 7. Our soul is 〈◊〉 c. 〈…〉 God 's opportunity See 〈…〉 The 〈…〉 c. God 〈…〉 net is broken Vers 8. 〈…〉 〈…〉 of infinite might and mercy and say as those good souls at Ebon-ezra Hitherto God hath helped us he hath and therefore he will c. PSAL. CXXV VErs 1 They that trust in the Lord shall bee as Mount Zion Great is the stability of a beleevers felicity Winds and storms move not a Mountain an Earthquake may but not easily remove it That mysticall Mount Sion the Church immota manet is unmoveable so is every
his Majesty and resisting his fatherly visitation Verse 6. If thou wert pure and upright If thou didst lift up pure hands to God in prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. c. Pura Deus ment est purâ vuâ—t mente vocari Et puras jussit pâ—â—dus haberâ— preces The fountain of goodnesse will not be laden at with foul hearts and hands Jer 4.14 Jam. 4.8 Isai 1.15 16. Joh. 9.31 1 Tim. 2.8 〈◊〉 an heathen Philosopher being at sea in a great storm and perceiving many wicked wretches with him in the ship calling upon the gods Silete inquit ne Dii vos hic navigare sentâ—ant Hold your tongues said he pray not lest the gods take notice that you are here and we all perish for your sakes There are that take these words for Reformation as the former verse for Humiliation those two parts of true repentance if thou wert pure and upright as a right penitentiary would be if thou wouldst break off thy sins by repentance and especially thine hypocrisie which hath brought this punishment upon thee from the Lord. If thou wouldst not only repent for thy sins but also from thy sins and frame to lead a new life which is Optima aptissima poenitentia saith Luther the best and soundest repentance Surely now he would awake for thee Thou shouldst undoubtedly find speedy and unmiscarrying returns of thy prayers and all good acceptance of thy services he will hear thee for deliverance so the Septuagint render it he will up and do it he will arise and have mercy upon Zion Psalm 102.13 for now that she prayeth and purgeth her self from all filthinesse of flesh and spirit the time to favour her yea the set time is come I am come for thy words saith the Angel to Daniel chap. 10.12 And make the habitation of thy righteousnesse prosperous i. e. He will blesse thy well ordered family and whatsoever thou dost therein shall prosper Psalm 1.3 Thy children and servants shall live together in peace and all good agreement thy stock also and thy store shall be increased He shall restore it to or repair it for thee as the Septuagint here render it peace plenty and prosperity shal be heaped upon thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. this is the import of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some of the Hebrews by habitation of righteousness here understand the soul in which dwelleth righteousness Others of them take it for the body the habitation of the soul wherein righteousnesse is seated But these senses are far fetcht Verse 7. Though thy beginning was small yet thy later end should greatly increase Thy late losses God will recompence with interest and the felicity which the prepareth for thee shall be far greater then that the losse whereof thou dost now regret for he will enrich thee to admiration thy later end shall be ineffable so the Septuagint have it such as none shall be able to utter or describe See chap. 40.10 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The day of small things is not to be despised Zech. 4.10 Every former mercy is a pledg of a future and to him that hath shall be given God delighteth to help his people with a little help at first to crumble his mercies to us as one phraseth it to give us his blessings by retail to maintain trading and communion between him and us So the cloud emptieth not is self at a sudden burst but dissolveth upon the earth drop after drop Verse 8. For enquire I pray thee Bildad speaks fair as Eliphaz had done whom he all along imitateth Above majori discit arare minor Of the former age The generations afore-going the Kadmonim as the Jews called their Ancestors and used this saying concerning them Cor priscorum fuit sicus porta c. the heart of our progenitors was as the gate of the porch of the Temple Rara datur longo prudentia temporis usu Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rheto. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seris venit usus ab annis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diod. Sic. ample and beautiful but the heart of their posterity is as the eye of a needle narrow and of no receipt in comparison Of witnesses Aristotle witnesseth that the more ancient they are the more creditable because lesse corrupt Nihil mihi antiquius say the Latines Nothing is more ancient to me that is more highly reputed And New things are nothing say the Greeks Siculus maketh mention of an Egyptian Priest who said to Solon one of the Greek Sages you Grecians are very boyes ye are but of yesterday as it is in the next verse neither is there an old man that is a man versed in ancient histories or acquainted with antiquities to be found amongst you all Much of the ancient Divinity was traditional till Moses set pen to paper the mind of God was either immediately revealed or handed down and transmitted from father to son from generation to generation Hence Bildad here bids Job enquire of the former ages and thereto refers him for further information so doth Moses the Israelites Deut. 4.20 and 32.7 Antiquity so it be right is of no smal authority that 's a received rule Quod antiquissimum verissimum that is truest which is ancientest as we prefer the newest Philosophy so the ancientest Divinity The Papists boast much of Antiquity as the Gibeonites did of old shooes and mouldy bread but when they come to prove it they go no higher then to about a thousand years ago They scornfully look upon us as Novellers and ask where our religion was before Luther We answer them that our religion was alwaies in the bible where their religion never was This is the old commandment saith St. John which was from the beginning 1 John 2.7 Anâ— prepare thy self to the search of their fathers Or fit thy self fix thy mind upon it as Psam 100.1 We must not think to find truth but upon a serious search Prov. 2.3 Anaxagoras complained omnia esse ciâ— cumfusa tenebris that all things were full of darknesse Empedocles that the inlets of the senses were very narrow Democritus that Truth lay hid as it were in a deep pit that could hardly be fathomed St. Paul cryes out O the depth How unsearchable are Gods judgments and his wayes past finding out Prepare therefore to this search after God and pray as that poor man did that cryed after Christ and when he was asked what wouldst thou have Lord said he that mine eyes might be opened Verse 9. For we are but of yesterday Heb. We are yesterday that is yesterdays off-spring upstarts mushrooms novices of very small standing in the would And yet they were old men chap. 15.10 Eliphaz is esteemed to be an hundred and fifty Bildad and hundred and forty Zophar an hundred and twenty years old and yet in comparison of he fathers before the flood they were but of yesterday they had lived but a very little while
or as a ship tossed in the Sea without an Anchor which presently dasheth on the Rocks or falleth upon the Quick-sands Saul for instance who being in distress and forsaken of God ran first to the Witch and then to the Swords point Save me from all them that persecute me Where the Prince is a Persecutor as in the Primitive times and here in the Marian days many will be very active against Gods people O sancta simplicitas said John Husse Martyr when at the stake he observed a plain Country-fellow busier than the rest in fetching Faggots Vers 2. Lest he tear my Soul like a Lion i. e. put me to a cruel and tormentful death exercising against me both cruelty and also craft by taking me at such a time as there is none to deliver me Vers 3. O Lord my God See on Vers 1. If I have done this i.e. This treachery and treason whereof Saul doth causelesly suspect me and wherewith his pick-thank Partisans unjustly charge me As for Sedition saith Latimer for ought that I know methinks I should not need Christ if I might so say But where malice beareth mastery Serm. 3. before K. Ed. 6. the doing of any thing or of nothing is alike dangerous If there be iniquity in my hands Heb. in the palms of my hands where it may bee concealed If I have secretly acted against my Soveraign Vers 4. If I have rewarded evil c. If I have broke the conditions of our reconciliation or betrayed my trust Yea I have delivered him that c. This was true Christianity to overcome evil with good Matth. 5.44 c. Rom. 12.17 c. O quam hoc non est emnium O how few can skill of this Elisha made the Syrians a Feast who came to make him a Grave David spared Saul and delivered him not without the hazard of his own life Bradford conducted Bourn from the Pulpit at Pauls Cross where hee had cried up Popery at the coming in of Queen Mary safe to his Lodging A certain Gentleman said unto him Ah Bradford Bradford thou savest him that will help to burn thee I give thee his life if it were not for thee I would run him thorow with my sword And it proved as the Gentleman had Prophesied There he sits I mean my Lord of Bath Mr. Bourn said Bradford in his third Examination before Stephen Gardiner which desired me himself for the Passion of Christ I would speak to the people Upon whose words I coming into the Pulpit I had like to have been slain with a Dagger which was hurled at him I think for it touched my sleeve He then prayed me I would not leave him and I promised that as long as I lived I would take hurt before him that day And so went I out of the Pulpit and intreated with the people and at length brought him my self into an house Besides this in the afternoon I preached in Bow Church and there going up into the Pulpit one willed me not to reprove the people For quoth hee you shall never come down alive if you do it And yet in that Sermon I did reprove their Fact and called it Sedition at least twenty times For all which my doing I have received this recompence Prison for a year and half and more and Death now which you my Lord of Bath among the rest go about Acts and Mon. fol. 146◠Let all men bee judge where Conscience is Thus Master Bradford like another David in his own defence Vers 5. Let the enemy persecute my Soul and take it Thus he cleareth himself by an holy imprecation The Spanish Bible hath for Shiggaion Davidis in the Title Purgatio Davidis as the same Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both Sin and Purification from sin Psal 51. taking God to witness of his innocency and good Conscience and wishing evil to himself if it were otherwise This he did from a good cause in a good manner and for a good end And not as many prophane ones do now adays who taxed though never so truly with some evil they have done seek to justifie themselves by appealing to God and calling for his Curse upon them if guilty who therefore striketh such impudent imprecatours immediately as Anne Averies and others See Mr. Clarks Mirrour And tread down my life Heb. My lives so usually called saith an Interpreter for the many faculties and operations that are in life the many years degrees estates thereof And lay mine honour in the dust Selah Let him brand me for a most treacherous ignominious wretch and let me lye buried in a bog of indeleble infamy Vers 6. Arise O Lord in thine anger Here David repeateth and re-inforceth his Suit filling his mouth with Arguments for that purpose such as he well knew would be of avail Lift up thy self c. Wherein they deal proudly be thou above them to controle and over-top them And awake for me Sometimes God seemeth to be asleep we must awake him to forget we must in-mind him to have lost his mercy we must finde it for him Where is thy zeal and thy strength c. Isa 53. To the Judgment that thou hast commanded That is promised viz. that thou wilt command deliverances out of Zion Or which thou hast commanded to men in case of wrong done to releeve the oppressed and wilt no◠thou for me great Judge much more do it Vers 7. So shall the Congregation of the people compass thee about As people love to flock to Assizes or such places of Judicature where Sentence is passed upon Great ones that have offended Or thus then shall the publick sincere Service of God be set up and people shall fly to it as the Doves do to their windows For their sakes therefore return thou on high Seat thy self upon thy Tribunal and do justice q. d. Thou hast seemed to come down from the Bench as it were and to have no care of Judgement but go up once again and declare thy power Reverteid est ostende manum tuam esse altam return that is shew that thou hast an high hand saith R. Solomon Vers 8. The Lord shall judge the people The Aethiopian Judges leave the chief Seat ever empty as acknowledging that God is the chief Judge According to my righteousness viz. In this particular Crime whereof I am accused great is the confidence of a good Conscience toward God Such only can abide by the everlasting burnings Vers 9. O let the wickedness c. Put a stop to their rage and rancour But establish the just The overthrow of the one will be a strengthening to the other as it was betwixt the House of Saul and David 2 Sam. 3.1 But who are just The righteous God trieth the hearts and reins i. e. The thoughts and affections or lusts of people Gogitarlonum cupiditatum Junius and accordingly esteemeth of them for Mens cujusque is est quisque and God judgeth of a man according
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