of her Hence the Church is called Jehovali Shannonah the Lord is there Ezek. 48.35 there he hath set him up a Mercy-seat a Throne of Grace and paved his people a new and living way thereunto with the Bloud of his Son so that they may come boldly obtain mercy and finde grace to help in time of need Heb. 4.14 She shall not be moved Or not greatly moved Psal 62.2 in those great commotions abroad the world vers 2 3. This bush may burn but shall not be consumed and that by the blessing of him that dwelt in the bush Deut 33. Exo. 14.23 Begneth have-shugnah Kimchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 built shee is upon a rock Mat. 16.16 and so is every particular Beleever Mat. 7.25 And if at any time they be in distress God shall help her and that right early Heb. When the morning appeareth that is in the nick of time when help shall be most seasonable and best welcome Mourning lasteth but till morning Psal 30.5 the Church is invincible Vers 6. The Heathen raged Among themselves and against the Church Christ mystical as Psal 2.1 2. with great force and fury Quia ab ascenfore suo Damon◠perur gentur as Bernard giveth the reason because the Devil rideth them and spurreth them on The King doms were moved to remove and root out the Church but that will not be because in the thing wherein they deal proudly God is above them See those three sweet similitudes Zech. 12.2 3 6. He uttered his voyce Thunder-struck the enemies and saved his people by a Miracle of his mercy Psal 18.6 7. The earth melted Centra naturam suam quia est arida saith Aben-Ezra against the nature thereof for it is dry By the earth some understand the enemies who had almost filled the whole Land with their multitudes Vers 7. The Lord of Hosts is with us Even the Lord who commandeth far other Hosts and Armies than the enemy hath any and this they shall see by our Spiritual security The God of Jacob is our refuge Heb. Our high tower such as our enemies cannot come at When he calleth him the God of Jacob hee hath respect to the Promises saith Vatablus Gods Power and Goodness are the Churches Jachin and Boaz. Ver. 8. Come behold the Works of the Lord Venite videte God looks that his Works should bee well observed and especially when he hath wrought any great deliverance for his people Of all things hee cannot abide to bee forgotten What desolations he hath made in the earth How he hath dunged his Vineyard with the dead Carcasses of those wild Boars out of the Forrest that had infested it Those four mighty Monarchies had their times and their turns their rise and their ruine but the Church remains for ever Vers 9. He maketh Warres to cease As the Lord putteth the Sword in Commission bathing it in Heaven so he can quiet it and command it up at his pleasure He did so when Sisera was slain and when Sexnacherib The Church hath her Halcyous He breaketh the bow c. No weapon formed against thee shall prosper Isa 54.17 The Spanish Armada was set forth with infinite labour and expence but soon dispersed and defeated He burneth the Chariots Inquibus instrumenta bellica vel victualia pro militibus circumgestant saith Aben-Ezra i. e. their carriages for ammunition and provisions Vers 10. Be still and know c. q. d. As you must come and see vers 8. so come and hear what the Lord saith to those enemies of yours Cessate scitete Be still St and know Ex vestris saltem malis discite learn by what yee have felr that there is no contending with omnipotency I will be exalted asking you no leave c. Vers 11. The Lord of Hosts c. See vers 7. PSAL. XLVII A Psalm for the Sons of Korah Carmen triumphale saith Mollerus a Panegyrical Oration saith Beza written by David when top-full of most ardent zeal and sung by the Korites in that stately solemnity whereat he brought at length the Lords holy Ark into the City of David which gallant History is lively set forth 2 Sam. 6. 1 Chron. 15. And the use that David doth here make of it viz. concerning Christs Kingdom and the benefits thereby concerneth us as much or rather more than that ancient people The Rabbins with one consent say that this Psalm is to be understood De diebus Christi of the days of the Messiah who was prefigured by the Ark and should be the joy of all Nations Vers 1. O clap your hands all yee people As they used to do at their Kings Coronation 2 King 11.12 shew your joy for and interest in Christ your King by manifesting your righteousness and peace and joy in the Holy Ghost Other joys are mixt and dear-bought but this is sincere and gratuitous as the Prophet Isaiah setteth forth elegantly chap. 9.3 5 6 7. Shout unto God with the voyce of triumph Heb. Of shrilling gods praises are to be celebrated with all manner of chearfulness and we are to be vexed at the vile dulness of our hearts that are no more affected and enlarged hereunto seeing all causes of joy are found eminently in God and he is so well worthy to be praised Psal 18.3 Jews and Gentiles are here joyntly called upon joyfully to praise their Redeemer Vers 2. For the Lord most high is tirrible Amiable to his own terrible to his rebels This Son if not kissed will be angry Psal 2. This Lamb for a need can shew himself a Lion as he is the Father of Mercies so the God of Recompences c. and being most high hee can easily overtop and subdue the stoutest of his enemies He is a great King over all the earth As having taken possession by his wonderful Ascension of the universal Kingdom given him by his Father and gathered himselfa Church out of all Mankind which he wonderfully ruleth and defendeth against the rage of Earth and of Hell Vers 3. He shall subdue the people under us This was typified in the Government of the Israelites then ascendent in Davids days but fulfilled when Christ rode abroad on his white Horse the Apostles Conquering and to conquor Rev. 6. Quando Britannorum inaccessa Romanis loca Christo patuerint as Tertullian hath it Christ subdued the Britans and others whom the victorious Romans could never come at The Chaldee hath it he shall kill the people under us sc with the sword of the Spirit the Word when the Law came sin revived and I dyed Rem 7.9 The Hebrew is He shall speak the people under us that is he shall by the preaching of the Gospel powerfully perswade Japhet to dwell in the tents of Shem Gen. 9.27 Tremellius rendreth it Jun. ex Aben-Ezra R. Judah Cogit in caulam populos he gathereth the people into the fold viz. that there may be one Sheep-fold and one Shepherd as Joh. 10.16 Eph. 2.14 And the Nations
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
virtually as ost as we offend WhO crowneth thee with loving kindness c. Incircleth and surroundeth thee with benefits so that which way soever thou turnest thee thou canst not look beside a blessing See the Note on vers 3. Vers 5. Who satisfieth thy mouth Heb. Thy jaws so that thou art top full eating as long as eating is good God alloweth thee an honest affluence of outward comfortsâ— Open thy mouth wide and he will fill it Psal 81.10 So that thy youth is â—eâ—â—ed like the Eagles The Eagle is of all birds the most vegetous and vivacious renewing her youth and health they say at every ten years end by casting her old feathers and getting new till she be an hundred years old Aquisae senectus Proverâ—â— Augustins observeth that when her bill is overgrown that she cannot take in her meat she beateth it against a rock and so exâ—â—it 〈◊〉 roâ—â—â—i she striketh off the combersome part of her bill and thereby recovereth her eating That which hindreth our renovation saith he the Rock Christ taketh away c. See Isa 40.31 Vers 6. The Lord 〈◊〉 c. The words are both plural to shew that God will execute omnimodam justitiam judicium all and all manner of justice and judgement relieving the oppressed and punishing the oppressor to the sull Vers 7. He made known his wayes unto Moses Even right Judgements true Laws good Statutes and Commandements Neh. 9.13 14. The Rabbins by wayes here understand Gods Attributes and Properties Middoth they call them those thirteen proclaimed Exod. 34. after that Moses had prayed Exod. 33. Shew me thy wayes and the next words favour this interpretation Vers 8. The Lord is merciful and gracious These are Moses his very expressions Exod. 34.7 Theodoret calleth him worthily The great Ocean of Divinity c. His acts to the children His miracles in Egypt and all along the wilderness where they sed upon Sacraments Vers 9. He will not always chide His still revenges are terrible Gen. 6.3 with 1 Pet. 3.19 but God being appeased towards the penitent people will not shew his anger so much as in words Isa 57.16 Neither will be keep his anger for ever Much less must we Levit. 19.18 Eph. 4.26 though against his enemies God is expresly said to keep it Nab. 1.2 Vers 10. He hath not dealt with us after our sins Heb. Our errors our involuntary and unavoidable infirmities According to our iniquities Heb. perversly committed for of these evils also the Saints are not free but God beaâ—eth with more than small faults especially if not scandalous Vers 11. For as the heaven is high above the earth How high the third heaven is cannot be conjectured But for the middlemost heaven wherein the Sun Moon and Stars are placed how exceeding high it is may be guessed and gathered in that the Stars whereof those of the first magnitude are said to be every one above a hundred and seven times as big again as the whole earth do yet seem to us but as so many sparks or spangles See Prov. 25.3 Eph. 4.10 So great is his mercy The heavens are exceeding high above the earth but Gods mercy to his is above the heavens Psal 108.4 The original word Gabbar here used is the same with that Gen. 7.20 used for the prevailing of the waters above the mountains Vers 12. As far as the East c. And these we know to be so far asunder that they shall never come together The space also and distance of these two is the greatest that can be imagined Deut. 4.32 Psal 113.3 Isa 45.6 So far hath be removed out transgressions The guilt of them whereby a man stands charged with the fault and is obliged to the punishment due thereunto See Isa 43.25 and 38.17 Mic. 7.19 Ezeck 33.16 Peccata non redeunt Discharges in Justification are not repealed called in again Vers 13. Like as a Father pitieth There is an ocean of love in a fathers heart See Luke 15.20 Gen. 33.2 13 14. and Chap. 4.3 how hardly and with what caution Jacob parted with Benjamin Sozomen maketh mention of a certain Merchant who offering himself to be put to death for his two sons who were sentenced to dye Lib. 7. cap. 24. and it being granted that one of the two whom he should chuse should be upon that condition delivered the miserable Father aequali utriusque amore victus equally affected to them both could not yeeld that either of them should dye but remained hovering about both till both were put to death So the Lord pitieth c. So and ten thousand times more than so For he is the Father of all mercies Parentela and the Father of all the Father-beeds in heaven and earth Eph. 3.15 Vers 14. For he knoweth our frame Our evil concupiscence saith the Chaldee Figulinam fragilem constitutionem nostram saith Junius that we are nothing better than a compound of dire and sin He remembreth thâ—â— we are dust Our bodies are for our souls are of a spiritual nature divinae particula aurae and sooner or later to be turned to dust again Vers 15. As for man his dayes are at grass The frailty of mans life intimated in the former verse is here lively painted out under the similitude of grass as likewise in many other Scriptures See Psal 37.2 and 90.5.6 c. As a slower of the field so be flourisheth Take him in all his gaâ—ety his beauty and his bravery he is but as a flower and that not of the garden which hath more shelter and better ordering but of the field and so more subject to heat weather pâ—lling 〈◊〉 or treading down Isa 40.6 7 8. Vers 16. For the wind passeth over it and it is gone Heb. It is not that is it neither continues any longer in being nor returns any more into being So here Job 14.7 8 9 10 11 12. And the place thereof shall know it no more Though whilst it stood and flourished the place of is seemed as it were to know nothing but it the glory and beauty of it drew all eyes to it c. Think the same of men in their flourish soon forgotten as dead men out of mind Psal 31.12 Vers 17. But the mercy of the Lord is from everlasting God is from all eternity and unto all eternity kind to all that fear him in what age of the world soever they live And his righteousness unto childrens children That is his kindness or bounty for so the word Tsedacâ—ah should be taken according to Psal 112.3 9. 2 Cor. 9.9 Vers 18. To such as keep his Covenant For else they shall know Gods breach of promise as it is Numb 14.3 4. Neither shall it benefit them to have been born of godly parents And to those that remember his Commandements That resolve to do them though in many things they fail Qui faciunt praetepta etiamsâ— non perficiant that wish well to that which they can never compass Psal
fool-hardinesse Prov. 29.11 A fool uttereth all his minde ye shall have it presently so near his mouth doth it lie that all will out suddenly but a wise man keepeth it in till afterwards or in an inner râ—m in ulteriori animi recessu as the word may be rendred till he see his time to produce it If it seem good to the King Princes must have silken words given them as the mother of Artaxerxes haply Esther told one The rule of old was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 short or sweet Let the King and Haman come this day to the banquet She knew that the King loved Hamans company and especially at a banquet It was policie in Rebecca to provide such savoury meat as the old man loved so here Be wise as Serpents David is commended for his prudent and thereby prosperous deporting himselfe in Sauls house 1 Sam. 18. God gave Solomon politick wisdom exceeding much Who is a faithful and a wise servant Mat. 24. Jam. 3.13 saith our Saviour c And who is a wise man and endued with knowledge saith St. James amongst you Let him shew out of a good conversation his works with meeknesse of wisdom But if it were policy in Esther to invite Haman whom she hated was it likewise Piety did she not dissemble R. Solomon saith She invited Haman alone with the King that other Courtiers might envie him and so undermine him But that 's but a sorry excuse neither doth Lyra's allegation of her good intention much mend the matter They answer better who say that she invited him that she might aneâ—â—e him to his face and some off all matter of his excuse or escape Hereby also she would shew saith Lavater that she accursed him not out of wrath or revenge but that she was drawen to it and as it were driven by meer necessity Verse 5. Then the King said Cause Haman to make haste Heb. Accelerate or hasten Haman sc to an ill bargain as it proved the very next day Look how thunder commonly happens when the sky seemeth most clear so Haman saw himself inveloped with a storme in one of the fairest dayes of his fortune Philosophers say that before a snow the weather will be warmish when the winde lies the great rain falls and the aire is most quiet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dic. when suddenly there will be an earthquake So the King and Haman 〈…〉 Who but the King and Haman So Tiberius called Sejâ—â— My Sejâ—â— Partaker of all my cares and counsels 〈◊〉 and made him his Colleague in the Empire But he soon cast him from supreme honour to extreme ignominy so that the same Senatour who accompanied him to the Senate conducted him to prison they which sacrificed unto him as to their god which kneeled down to him to adore him scoffed at him and loaded him with contempt and concumelies So Caesar Borgia that restlesse Ambitionist who emulating Julius Caesar would needs be aut Caesar aut nullus was shortly after Caesar nullus being slain in the Kingdom of Navarre Verse 6. And the King said unto Esther at the banquet of wine Which seemeth to have been after the other banquet of dainties and sweet-meats during which they drank water Only the King had aurum potabile a golden water prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inter pocula which he and his eldest sonne alone might drink and none else might taste of it on paine of death At this latter Banquet they drank wine freely one to another and inter poculorum laetitiam as Josephus hath it when his heart was now merry within him after he had drunk wine abundantly as the Latine hath it the King said unto Esther What is thy Petition to the halfe of the Kingdome The Promise the King reneweth as supposing that Esther durst not propose her request because of the greatnesse of the matter and assuring her that she should have it though never so great And saith not the God of heaven as much to his servants and suppliants Esay 45.11 Jer. 33.3 Why then stand they off in a sinful shamefacednesse and improve not to the utmost this divine indulgence this precious priviledge why say they not with Luther who well understood the latitude of this royal Charter Fiat mea voluntas Let my will be done my will I say because the same with thine Lord why do they not grow upon God and work upon his Promise which is so exceeding broad Psal 119 96. as David did 1 Chro. 17.23 24 25 he goes over it again and yet still encroacheth verse 26. he presseth and oppresseth it till he hath expressed the sweetnesse out of it and so we have all good leave to do Esay 66.11 even to suck and be satisfied by those full-strutting breasts of divine consolation But what mean those foule great babies the Papists to pray the Virgin Mary to exhibit unto them the breasts of her grace Gab. Biel. c And what frontlesse blasphemers are they to say that God the Father hath shared his Kingdome with her keeping his Justice to himself and giving his Mercy to her to dispose of And this say they that they may not seem to be mad without reason was prefigured by Ahashnerus his saying to Esther I will grant thy request to the half of my Kingdom Verse 7. My Petition and my request is She bespeaketh the King in his own very words and so must we if we mean to speed in heaven Take unto you words and say Gen. 38.25 Take away all iniquity and give good c. Produce Gods own words in prayer and say as she did to Judah Whose are these He loves to be set upon in his own words to be pressed with his Promise to be sued upon his bond This David knew and therefore cries Psal 86.11 Vnite my heart to feare thy name it is as if he should say Ezek. 11.19 Thou hast promised Lord to give me one heart behold I finde mine heart divided my thoughts dissipated and my self disabled for duty for Anima dispersa fit minor Vnite it I beseech thee c. This is the way to make our prayers to be nigh the Lord day and night as Solomon phraseth it 1 Kings 8.59 Verse 8. If I have found favour in the sight of the King As she had not so much by her beauty and bravery wherein Vasht perhaps might easily have compared with her but by the finger of God who tameth to his Elect the fiercest creatures as he did the Lions to Daniel and other savage beasts to the Martyrs whom they would not meddle with and turneth the Kings heart as the rivers of water into what channel soever he pleaseth to put it Prov. 21.1 as the Plowman doth the water-course with his paddle or the Gardiner with his hand And if it please the King See verse 4. and submit to God James 4.7 And I will do to morrow as the King hath said She
and were but of late time And know nothing Neque experti sumus saith Tremellius the greatest part of our knowledg is but the least part of our ignorance how can we know much when our abode here is so short our experience so little Ars long vita brevis said Hippocrates life is short and art is long Themistocles though he lived an hundred and seven years yet at his death complained saying Now I am to die when I begin to be wise Solon said that though old yet he thought not himself too old to learn and Julian the Lawyer was wont to say that when he had one foot in the grave yet he would have the other in the School Because our dayes upon earth are a shadow Fluxa instabilis ipsa ultro abiens saith Junius unsubstantial unsetled uncertain there is no hold nor tack in it Psalm 102.11 1 Chron. 29.15 What is man but a dream of a shadow saith Pindarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsillah umbra ipsius â— a shadow of smoke saith Sophocles a shadow of a shadow saith Aeschylus He is therefore not a man but a shadow of man as Lamechs second wives name was Zillah a shadow of a wife and as Menander calleth a false friend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shadow of a friend he hath not so much as shadow of reason or true understanding who by spending the span by wasting the shadow of this short life after the wayes of his own heart bereaveth himself of a room in that city of pearls and loseth the comforts of that life which lasteth for ever Verse 10. Shall they not teach thee and tell thee They that is the forefathers verse 8. these though dead and gone yet by their records and monuments by their Apopthegmes and Oracles for the words of dying men are living oracles do still teach us and tell us their minds as if they were yet living Heb. 11.4 Luke 16.29 Books are mute matters silent voices The way to be wise said an Heathen is to converse with the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Histories are faithful Counsellors and by the reading of them many young men have attained to more understanding then their elders as Augustus Theodosius Macaâ—ius who was sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oldyouth for his wisedom and gravity above his years gotten by reading and prayer as saith Nicephorus And utter words out of their hearts Discourses digged out of their own hearts things new and old è cordibus non è codicibus thrown out of that good treasure they were egregiè cordati homines hearty-good men and their speeches were heart-sprung dipt in their hearts and there recalled ad limam priusquam ad lingâ—am weighed before uttered They spake not as thou dost Job rashly and at random but judiciously solidly oraculously consult them therefore and as they speake from their own heart so let them speak to thine With the ancient is wisedom and in length of dayes understanding chap. 12.12 Verse 11. Can the rush grow up without mire Jam subjungit quod illi exploratum habuerant perspectum sed eleganti similitudine saith Mercer That is here Bildad setteth forth what the fathers had observed taught and told them and this he doth by three elegant similitudes which was a way of teaching usual among the ancients ut quod per simplex praeceptum teneri non possit per similitudines teneretur Hieron in cap. 19. Matth. that that which could not be remembred by simple precepts might be retained by similitudes drawn from natural things which are as shadows to us of spiritual And first from the rush which hath its name from drinking because it lives in liquor it loves and delights in a moorish soyle Can the rush or bul-rush Exod. 2.3 Isai 18.2 grow up Heb. peirk and pride it self bear the head aloft shoot up amain without mire or moisture such as are the fennes chap. 40.21 The meaning hereof is saith Ferus Look how the rush and flag grow not but in miry places remove them to dry and firm ground and they soon wither So the wicked hypocrite in prosperity maketh a great shew of piety but in adversity he loseth that very shew and by his impatiency maketh the hollownesse of his heart appear to all men and herein Bildad aimed at the making of Jobs case odious whom he now held for an hypocrite Can the flag Or grasse of the meadow Gen. 41.2 it hath its name from brotherhood because many piles of grass or sedg grow from one and the same root Sic mala quaedam olitores Germanitatis vocant but not without water See 1 Kings 18.5 Verse 12. Whilst it is yet in his greennesse c. And so withereth not through age as being but in its shooting up And not cut downe Or cropt off either by the hands of men or teeth of beasts It withereth for want of water without store whereof it cannot live The Hypocrite is a sensuallist Judg. 18.19 Job 21.11 Hos 4.11 he liveth in such miry places as cannot be healed by the waters of the Sanctuary Ezek. 47.11 He saith as the Vine and the Olive in Jothams parable I cannot leave my wine my fat and sweet sins take away my liquor you take away my life He serveth not the Lord Jesus Christ whatever he pretendeth but his own belly Rom. 16. He followeth Christ for the loaves only Before any other herb That is of lesse shew but better rooting these retain their verdure and look on as it were to see the rush wither so David did by Doeg Psalm 52.5 6 8. Ver. 13. So are the paths of all that forget God To remember God is as necessary as to draw breath saith Chrysostome This the wicked man doth not Psalm 9.17 He will neither have God in his head Psalm 10.4 nor heart Psalm 14.1 nor words Psalm 12.2 nor wayes Tit. 1.16 What wonder then though his paths wither though his life health wealth power perish sith he is in such a posture of distance from and defiance with the fountaine of living waters the Father of all mercy and consolation by whose favour such flourish for a time sed exoriuntur ut exurantur And the hypocrites hope shall perish Every wicked man is an hypocrite and if there were nothing else to evince it yet his very hope and groundlesse confidence in the mercies of God without warrant of a promise would undoubtedly prove it Praesumendo sperai sperando perit saith an Ancient he presumptuously hopeth and by hoping perisheth he layes his own shadow for a bridg and so must need fall into the brook Trust thou in the Lord and do good saith David Psalm 37.3 But this man though he cannot tell of one tear for sin nor one hour spent in the practice of mortification yet he affirmeth deeply of going to heaven and is ready to rap yea bounce at heaver-gate with Lord Lord open unto us Psal 125.5 But what saith the
and served every day with whole and wholsome meats ere himself sat down to dinner Neither were these any losers by their liberality The flowers hurt not their own fruit though they yeeld honey to the painful Bee The Sun loseth not light though it lend it to the Moon But as the Moon the fuller she is of light the further she gets from the Sun And as the Sun moveth slowest when he is highest in the Zodiack so are those farthest off from bounty for the most part who abound most in plenty Your fattest men have the least blood and your richest men do the least good Whereas those that are rich in this world should be rich in good works ready to distribute 1 Tim. 6.17 willing to communicate to widowes and fatherlesse especially sith those are Gods own Clyents Verse 18. For from my youth he was brought up with me c. i. e. Ever since I could do any thing it hath been my delight to be doing good to the poor Orphans whom I have tenderly bred as a father useth to breed his children Non est vnlgare Dei donum saith Mercer This is no ordinary mercy for men to be of a merciful disposition and melting hearted toward the poor and necessitous as some are naturally and from the womb Such are said to have been Artaxerxes Longimanus Titus the Emperour Otho the third Steven King of Hungary Oswald King of England c. and I have guided her from my mothers womb Ductavi illam meaning the widow or the Orphan to whom I have been a manly guide and that of a child little See the Note aforegoing Suttons Hospitals and many more monuments of Charity in this kind are worthily alledged by some of our divines to prove that for their time and ability Protestants have equalled and exceeded Papists in this way of good works Jobs desire of doing good appeared betimes as if it had been born with him like as Plutach writeth of Coriolanus that he was so natural and expert a Souldier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might seem to have been born with his arms upon his back and his weapons in his hands Verse 19 If I have seen any perish for want of cloathing Job was ad omnem humanitatem effectus atque assuefactus This liberal man devised liberal things and as he dealt his bread to the hungry so when he saw the naked he covered him he hid not himself from his own flesh Isai 58.7 Giles of Brussels and Mr. Wâ—seheart the Scot are famous among the Martyrs for their charity in this kind And so is Mr. Fax the Martyrologer of whom it is reported that as he gave away his horse at one time to a poor man when he had no mony to give him So at another having bestowed his wives money in a petticoat and meeting by the way home with a poor woman that wanted cloathing he freely gave it her telling his wife that he had sent it to heaven before her The poor mans belly is surely the best Cubberd and his back the best Wardrobe Vhi non pereunt sed parturiunt where they rot not as those moth-eaten ones in Saint James chap. 5.2 but remain for ever Great Alex ander believed this far better then most amongst us for when he had given away all almost and his friends asked him where it was he pointed to the poor and said In scrinâ—is in my chests and when he was further asked what he kept for himself he answered Spem majorum meliorum the hope of greater and better things And another of his name viz. Pope Alexander the fifth was so liberal to the poor that he left nothing to himselfe so that he would merrily say that he was a rich Bishop a poor Cardinal and a beggarly Pope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was wont to be said Pauperibus sus dat gratis nec munera curat Curia Papalis quod modo percipimus Heidfold But this distich must be read backwards saith mine Author thus Percipimus modo quod Papalis c. This Pope Alexander then was a rare bird at Rome Or any poor without covering Whether he craved it of me or not if I did but see it the poor creature was sure of it The liberal man preventeth the poor and needy In Psal 103. Psal 41.1 Praeoccupat vocem petituri so Augustine expounds that Text. He stayes not till he is asked a good turn but ministreth to the uses not only to the necessities of the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostles word is in the Original Rom. 12.13 So did Dr. Taylor Martyr when he visited the Alms-house in his Parish once a fortnight to see what they lacked and to supply them And so did Mr. Fox when unasked he gave the poor woman the petticoat as abovesaid Verse 20. If his loynes have not blessed me As being warm-cloathed by me not with a suit of words as those great benefactors Jam. 2.15 16. who were much in mouth mercy which indeed is good cheap But a little handful of Jobs wool is much better then a mouthful of such aiery courtesies and would open more mouthes to blesse men who now adayes for most part will be but a friends at a sneeze the most you can get of them is God blesse you These have as many flouts and curses as Job had well wishes and God thereby had praises according to that of our Saviour Matth. 5.16 And if he were not warmed with the fleece of my sheep His sheep were his owne else his charity had been unwarrantable Honour the Lord with thy substance Prov. 3.9 but see it be thine and not anothers He that hath a bountiful eye shall be blessed for he giveth of his bread to the poor Prov. 22.9 specially if he have spared it out of his own belly to give to the hungry if it were the bread of his own aâ—mense or allowance as some interpret it Verse 21. If I have lift up my hand against the fatherlesse That is against any that are destitute of humane helps and defences Such to ill treat and oppresse is easie for great ones See Gen. 50 15 16. c. But where the true fear of God is no such thing will be done The Tigurines render Si minitatus sum Orphano c. If I have lifted up my hand in threatning first and then let it fall in striking and punishing the fatherless or friendless When I saw my help in the gate i.e. When by my greatnesse and grace with the people I might have born out my worst miscarriages when I might have had more then enow that would have defended yea applauded me as the Senate of Rome did Nerâ— even for his most malapert misdemeanors and most horrid outâ—ages Verse 22. Then let mine arm fall from the shoulder-blade That unworthy arm of mine as Cranmer cryed out of that unworthy right hand of his which he therefore burnt first so injuriously lifted up against
upon poor mens skins and wringing the sponges of poor people into their own purses David compareth them to Canibals Sir Richard Berkley his Sum. Bon. 1â—3 Psal 14.4 to greedy Lions here another saith they are like the fish Polypus that lying in wait for other fishes upon the Rock assimulateth to the Rock and taketh them in his Net which hee hath naturally behind his head and can spread at his pleasure before they find themselves in danger Vers 10. He croucheth or crusheth and humbleth himself Lyon-like Job 38. 40. Scipsum aegrum attritum fingit R. David He can few the Foxes skin to the Lions hide for a need and to compass his design As proud as he is yet in subtlety he can abase himself and with glavering speeches and fawning behaviour indirectly indeavor the overthrow of the innocent and distressed To which purpose he can put himself to pain feign himself sick and in a dying condition as those do that stand for the Popedome counterfeit and pretend humility but all is Hypocrisie That the poor may fall by his strong ones whether teeth or pawes per impia decreta saith R. Obadiah by his wicked decrees by the hands of his Privado's desperate Assassinates saith another Expositor Vers 11. Hee hath said in his heart God hath forgotten that is he knoweth it not regardeth it not To learn is nothing else but to remember said Socrates and what a man hath utterly forgotten it is all one as if he had never known it 2 Pet. 1.9 hee hath forgotten that hee was purged from his old sins that is hee was never purged See vers 4. Vers 12. Arise O Lord surge age summe Pater said Mantuan to the Pope stirring him up against the Turks may wee better say to the Almighty God against his peoples enemies O God lift up thine hand lift it up on high that it may fall down the more heavily In the first verse of this Psalm the Prophet complained that God stood a farre off and hid himself in time of trouble Here hee is intreated to arise to come neer to put forth his hand for his peoples help c. Vers 13. Wherefore doth the Wicked contemn God q.d. It is time for thee Lord to arise and bestir thy self for otherwise what will become of thy great name The Saints cannot endure that God should be slighted Hee hath said in his heart Vers 3.4 This sticks in Davids stomack and draws this prayer from him who was now blessedly blown up with an holy zeal for God as was also good Zuinglius when hee said In aliis mansuetus ero in Blasphemiis in Christum non ita In other matters I can be mild and patient but not so in case of Blasphemy against Christ Vers 14. Thou hast seen it For thou art All-eye whatever the wicked conceiteth to the contrary making thee a God of clouts as they say or an Heathen-Idoll which is nothing in the World To requite it with thine hand reponendo in manu tua by taking it in thy hand so some render it sc ut propius intnearis certius consideres dijudices vindices Aben-Ezra-Relinquit in te â—onus saum R. Solomon that thou mayest take a more neer and narrow view of it and duely punish it The poor committeth himself unto thee Heb. leaveth relinquit scipsum currit ad te he relinquisheth himself and runneth unto thee Now whosoever committeth himself and his affaires to God shall bee sure to find him a faithfull Depositarie Thou art the helper of the father lesse The Worlds Refuge as the Grand Signiour is called The poor mans King as James 5. of Scotland In God the Fatherless findeth mercy Hos 14.3 And these Arguments David useth in his prayer not to move God to hear and help but to work upon his own heart thereby and to perswade himself to more Faith Love Obedience Humility Thankfullness whereby wee are the better fitted for mercy When a man in a Ship plucks a Rock it seemeth as if he pluckt the Rock nearer the ship when as indeed the ship is pluck'd nearer the Rock So is it in this case wee seem to perswade God by our Arguments when as indeed the change is not wrought in him but only in our selves our Arguments are curarum nostrarum levamenta fiducia impetrandi augmenta the cure of our cares and props to our faith of obtaining Vers 15. Break thou the arme of the Wicked that arm that hath been lifted up against the godly see Psal 3.8 58.7 Seek out his wickednesse that thou finde none ad alios vel inficiendos vel infestandos Ezech. 23.48 Or leave no sin of his unpunished The Franciscans to prove that Francis the founder of their order was without sin foolishly alledge this Text Queretur peccatum illâ—us non inven etur wherein according to the sense of the Psalmist what do they else but wish that God would trace him quite thorow the course and trade of his iniquities even to the uttermost end of them and punish him accordingly which is done no doubt long since Vers 16. The Lord is King for ever and ever Therefore he will doubtlesse do whatsoever hath been before desired and much more than wee can ask or think Many Kings have been long-lived as was Antaxerxes Mnemon who reigned 62. years Augustus Caesar 56. Q Elizabeth 44 c. but died at length to the great grief of their subjects and servants who are ready to with as once the Romans did concerning Augustus that eithet they had never been or never dyed But God is the King immortall invisible c. The Heathen are perished out of his Land the enemies whether Jews or Gentiles are rid out of his Church for that is Gods Land by a specialty his peculiar Portion Vers 17. Lord thou hast heard the desire of the humble The whole life of a good Christian is an holy desire saith Austin And the desires of the Righteous shall be satisfied Prov. 10.24 because they are framed by the Holy Spirit according to the will of God Rom. 8.27 and they have the mind of Christ 1. Cor. 2.16 who knoweth the mind of the Spirit Rom. 8.27 though their desires be not uttered v. 26. Thou wilt prepare their heart In removendis ab illo mundi negotiis saith R. David and by putting them into a praying frame and so fitting them for mercy Where God giveth a praying heart 't is sure that hee will shew a pittying heart If hee prepare the heart hee will also bend his ear like as when wee bid our Children ask us for this or that wee mean to give it them and as when wee open a purse as wide as wee can pull it 't is a sign wee intend to fill it top-full Thou wilt cause thine ear to hear even whilst they are preparing and before they can speak many times Isa 65.24 or whilest they are praying as Dan. 9.20 Act. 4.31 or not long after they
all the dayes of my life this was the height of his ambition this was Davids delight To behold the beauty of the Lord Heb. The delight amenity or pleasantnesse of Jehovah hoc est cultum Dei ordinatum saith Kimchi those ceremoniall services which were their Gospell and Christ in figure Heb. 8.5 whom David desired to contemplate And to enquire in his Temple Heb. Early to enquire that is earnestly what that good and holy and acceptable will of God is Here it was that David used to seek satisfaction and resolution of his doubts and scruples when at any time he was gravelled Psal 73.16 17. Some render it ut lustrem Templum ejus Ver. 5. For in time of trouble hee shall hide mee This protection hee boldly promiseth himself as a fruit of his faith fostered by the use of the ordinances He knew that the only way to bee safe was to get under Gods wing Psal 91. to take sanctuary there to bee hid under Gods Altar for upon all the glory there is a defence Isa 4.5 Joash was preserved six years in the sanctuarie where hee was hid The Sanctuary is called Gods hidden place Ezek. 7.22 and his Saints his hidden ones Psal 83.4 In his Pavilion The Hebrew Succoh is written with a little Samech to shew say the Masorites Quod tabernaculum exile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est asylum tutissimum that a little pavilion or cottage where God is shall be sufficient to safeguard the Saints In the secret of his tabernacle I shall bee as safe as if I were shut up in his holy Ark. Hee shall set mee upon a Rock Out of mine enemies reach Vers 6. And now shall mine head bee lifted up See Psal 3.4 and take notice how clear David was upon his prayer of the possession of the promise that hee should both get the better of his enemies and injoy the publick ordinances Sacrifices of joy Heb. Of loud shouting hoc est sacrificia cum canticis saith R. Solomon Sacrifices with triumph alarm or jubilation to the Lord not with prophane triumphings as the manner of the World is as if by mine own strength or prudence I had gotten the victory So at the battel of Agincourt when our Henry the fifth had beaten the French the honour of the day was by the Kings command Speed Daniel ascribed only to God Hee would not suffer his broken Crown or bruised armour to be born before him in shew or any ballads to be set forth or sung in his honour c. Vers 7. Hear O Lord when I cry This was his form of prayer or to this effect when hee was in any distresse or danger As a good souldier of Jesus Christ hee had weapons not only defensive the shield of Faith helmet of Hope breast-plate of Righteousnesse c. as Ephes 6. but also offensive viz. the darts of Prayer as here and the sword of the Spirit the Word of God as in the next Vers 8. When thou saidst Seek yee my face c. Or My heart said unto thee or for thee and in thy stead Let my face seek thy face c. Or concerning Thee said my heart that is I have constantly considered of those words of thine Seek yee my face and therefore I come confidently unto thee See Deut. 4.19 Upon which Commandement involving a promise David seems to ground this speech of his R. Solomon hath it thus Thou hast said to my heart Seek yee my face that is Thou hast told mee by thy Spirit that all Israel should seek thy face and as for mee I will surely seek thy face My heart said unto thee c. My heart moved and inspired by thy Spirit working in mee a gracious compliance ecchoed out as it were Thy face c. See the like Jer. 3.22 Return yee backsliding Children and I will heal your backslidings behold we come unto thee for thou art the Lord our God Every godly person hath the duplicate of Gods law in his heart and is willingly cast into the mould of his word Rom. 6.27 Vers 9. Hide not thy face farre from mee For then it will bee to no purpose for mee to seek it eclipse not thy favour with-hold not thy succour but meet mee yea prevent mee with thy loving kindnesse Tantum velis Deus tibi preoccurret saith an Ancient Put not thy Servant away in anger Thy Servant I am though a sinfull servant and such as provoketh thee to displeasure neverthelesse reject mee not as thou hast done Saul and sundry others for their misdoings So 2 Sam. 24.16 take away the iniquity of thy servant and to prove himself so hee addeth For I have done foolishly As some godly learned think hereby intimating that if hee deserved not to be called Gods servant in regard of his late sin yet in regard of his latter service of confession God puts away many in anger for their supposed goodnesse but not any at all for their confessed badnesse Thou hast been my help leave mee not c. It is a good note that one giveth upon these words The godly many times have such earnest affections in prayer that they can hardly content themselves with any words to expresse their minds with-all Vers 10. When my Father and my Mother forsake mee Or For my Father and my Mother do forsake mee that is they are not able to help mee but thou c. 1 Sam. 22.1 3 There is an Ocean of love in a Parents heart toward their even untoward Children as was in David toward Absolom after all his unnaturall miscarriages insomuch as Joab upbraideth him with it 2 Sam. 19.6 But all the mercies of all the Fathers and Mothers in the World put together make not the tythe of Gods mercy toward his Children Isa 41.15 Then the Lord will take mee up Heb. will gather mee that is take mee into his care and keeping In the Civill law we find provision made for outcasts and friendlesse persons some Hospitalls to entertain them some liberties to comfort and compensate their trouble T is sure that in God the forlorn and fatherlesse find mercy Hos 14.3 See 1 Sam. 22.2 3. Joh. 9.35 Jer. 30.17 In the Israelites marching thorow the Wildernesse at the fourth alarm arose the standard of Dan Asher and Nephthali and to these was committed the care of gathering together the lame feeble and sick and to look that nothing was left behind whence they were called the gathering hoast Josh 6.9 Unto this some think David here alludeth Vers 11. Teach mee thy way O Lord and lead mae c. Deus non deserit sues duns cos docet ac ducit God shews that hee forsaketh not his whatever other friends do so long as hee teacheth and leadeth them See Psal 25.4 5. with the Notes In a plain path Heb. In a way of plainnesse wherein I may escape mine enemies ambushes Because of mine enemies Or Because of mine observers so it may bee read Propter
shark for ease rather than sue for pardon as the Prodigall first joyned himself to a Citizen then ate husks c. before he would resolve to return Satan had first seduced David and then gagg'd him as it were that he might keep silence But then God took him and set him upon the rack where he roared till he resolved to confesse And the like befell Bilney Bainbam Whittle and many other of the Martyrs who having first yeelded could never be at rest within themselves till they had publickly confessed their fault and retracted their subscriptions to those Popish Articles My bones waxed old i.e. My strength wasted and wore away I was in a pittifull plight per febrim for san saith an expositour by a feaver possibly the fruit of his inward affliction So bitter and burdensome is sin cloaked and close kept Through my rearing all the day long Like a wild beast Jun. belluinos potius quam humanos gensitus querimonias fudi I rather roared to the enfeebling of my body than repented to the easing of my conscience I cryed out for pain but prayed not for pardon As a Lyon in a snare roareth as a bird in a gin fluttereth so it fareth with Hypocrites under Gods hand and with better men too sometimes and for a season but especially in pangs of conscience they bellow like bulls in a net or swine when a sticking they beat the air with many brutish roarings and ragings which avail them no more than if an Ox should break out of the slaughter-house after the deadly blow given him the sting of conscience still remaineth Vers 4. For day and night thy hand was heavy upon mee See what God can do when once he taketh a man to do Day and night hee had sinned against God therefore day and night he suffereth and glad he may be that he so scapeth and is not forced to undergo an eternity of extremity Some think that this Psalm and the sixth were made much about a time when David was newly recovered of some grievous fit of sicknesse It may be meant only of his inward terrours or chiefly at least his body suffering by Sympathy as having shared in his sin My moisture is turned into the drought of Summer My naturall radicall moisture that oyl that maintaineth the lamp of life is dryed up and become like a lump of clay the vigour also and verdure of my soul is quelled and consumed with the fire of thy fierce wrath God will bring his best people to this if they put him to it that they shall find it to be the greatest folly in the World to buy the sweetest sin at so dear a rate Selah I speak it feelingly Vat. O quantum tormentum c. O aridum exhaustuns me prae mastitia c. O my pittifull condition Vers 5. I acknowledged my sin unto thee Though it were long first yet thou broughtest mee to it The soul is ready to hang her comforts on every hedge to shift and shark in every by-corner for comfort rather than to repair to the right fountain Let should have escaped to the Mountaines at first but he would needs to Zoar which yet was soon too hot to hold him David should have acknowledged his sin ere this time he should speedily have cast up the poyson he had swallowed down before it got to the vitalls but he had no mind to it till he had tasted of the whip and then he agnized his sin unto the Lord he put himself into the hands of justice in hope of mercy The properties or conditions of sound Confession are these say the Schoolmen in this Tetrastich Sit simplex humilis confessio pura fidelis Atque frequens nuda discreta lubens verecunda Integra secreta lachrymabilis accelerata Fortis accusans se punire parata And mine iniquity have I not hid In confession wee must shew the Lord the iniquity of our sin the filthinesse of our leudnesse the abomination of our provocations Rom. 7.13 Wee must bring out our sins as they took the Vessells of the Sanctuary Ezra 8.34 by number and by weight laying open how many transgressions are wrap'd up in our sins and their circumstances See for this Levit. 16.21 I said I will confesse c. i.e. I resolved and purposed so to do but 〈◊〉 that could be done thou forgavest c. Gods ear was in Davids heart before his confession could be in his tongue So at another time he did but conceive a purpose to build God an house and God rewarded it with the building and establishing of Davids house 2 Sam. 7. And thou forgavest the iniquity of my sin The sting and stain of it the criminall and penall part ofit Vel peccatum peccati Utiâ—ur duobus vocabulis ad aggravandum peccatum suum Kimchi As we say terra pulveris or 〈◊〉 luti the worst thing that was in it not the fire only but the filth that was in it reserving still to thy self a power of fatherly corrections and medicinall miseries But the iniquity of sin is wiped off by the spunge of true confession Homo agnoscit Deus ignoscit Man no sooner acknowledgeth the debt but God crosseth the Book It is therefore good counsell that a Father giveth Fac confitendo propitium quem tacendo non facis nescium Confesse and find mercy sith by a senselesse silence thou canst not keep thy sins from Gods knowledge of them Let out that bad blood by opening a vein that good health may enter Per misereremti tollitur ira Dei Wot you what said Henry the eighth to the Duke of Suffolk concerning Stepâ—en Gardiner when he had confessed his Popery for which he should have been the morrow after sent to the Tower he hath confessed himself as guilty in this matter as his man Act. Mon. fol. 1177. and hath with much sorrow and pensivenesse sued for my pardon And you know what my nature and custome hath been in such cases evermore to pardon them that will not dissemble but confesse their fault c. Selah q. d. I speak it joyfully there being no such matter of mirth in all the World as the sweet sense of forgivenesse of sin O singularem inquit David hic Dei erga homines peccata sua agnoscentes gratiam benevolentiam Vers 6. For this shall every one that is godly pray unto thee For this that thou hast so graciously done for mee the godly shall gladly perform these two duties the prayer of faith and the obedience of faith As I have been an example to them of sin which is now my grief so I shall be to them of good and that 's my comfort Where note first That every godly man is a praying man God hath no dumb children in his house Secondly That such will be making use of Gods dealing with others for their own instruction and comfort For this Thirdly That they will observe the fittest times to
mortis delicias quaesivit solaced himself with singing such light Sonnets as this Vovamus mea Lesbia atque omemus Rumoresque senum severiorum Omnes unius aestimemus assis And by thy wrath are we troubled Consternati sumus Symmachus Aquila transtulerant acceleravimus Death stings us and sticks us the motion and mention of it is terrible to us through sense of sin and fear of wrath Heb. 2.15 Vers 8. Thou hast set our iniquities before thee As a Judge doth the misdeeds of a Malefactor together with the proofs and evidences Our secret sins Which we either never took notice of or had utterly forgotten the sins of our youth some render it but not so well those sins which we had hoped to have secreted such was our hypocrisie In the light of thy countenance This light thou hast made use of for the discovery of our inmost evils those that lye most up in the heart of the Country as it were as the murmurings and misbeleef of our hearts c. these thy pure eyes more clear and radiant than the Sun it self have plainly discerned Nature teacheth us that the fiery eye needeth no outward light but seeth extramittendo by sending out a ray c. Vers 9. For all our days are passed away Heb. Do turn away the face See vers 3. We spend our years as a tale that is told The grace whereof is brevity q. d. dicto citins Some render it as a thought that ariseth and passeth To this sence the Greek Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chaldee hath it Ut flatus oris in Hyeme as the breath of ones mouth in Winter See Jam. 4.14 Vers 10. The days of our years are threescore c. So Solon in Laertius saith the term of mans life is seventy years this few exceed and fewer attain to To the same sense speaketh Macrobius also Lib. 1. Som. cap. 6 saying Septies deni anni à Physicis creditur meta vivendi hoc vitae humanae perfectum spacium terminatur c. The Fathers lived longer but as mens wickedness increased so their days decreased and now their lives are daily shortned the Generations dispatcht away that the World may the sooner come to an end If Moses and Aaron of old and Johannes de temporibus and some few others of latter time live longer even to an hundred or more these are singular examples and it is of the generality that the Psalmist here speaketh And if by reason of strength D. Maior c. One readeth it thus And if by fortitude fourscore years even their latitude is labour and sorrow that is this inlarging of the time bringeth nothing but labour and misery because now the body is diseased c. For it is soon cut off As a Web or as Grass And we flee away As a Bird upon the wing or as an hour of the day Qui nescit quo vita modo volat audiat horas Quam sit vita fugax nos docet iste sonus I am not eternity said Epictetus but a man that is a small part of the whole as the hour is of the day Enchirid. I must therefore come and go away as the hour doth Vers 11. Who knoweth the power of thine anger None doth sith it is such as no man can either avoyd or abide and such is mens stupidity that few will beleeve tiâ—l they feel it no though their lives be so short and uncertain Even according to thy fear so is thy wrath Ira tua non est minor timore nostro let a man fear thee never so much he is sure to feel thee much more if once he fall into thy fingers Vers 12. So teach us to number our days The Philosopher affirms that man is therefore the wisest of Creatures Bâ—uâ—a non numerant because he alone can number But in this Divine Arithmetick of numbring our days to the which all other is not to be compared no though we could as Archimedes boasted number the Stars of Heaven or the Sands by the Sea shore God himself must be our Teacher or wee shall never do it to purpose R. Solomon observeth that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred So here if taken as numeral letters maketh Seventy and they yeers of our life are seventy out of which say other Rabbines if we deduct the time of Childe-hood and Youth which is vanity the time of sleep repose repast and recreation which is more than the one half and the time of affliction and grief which we enjoy not what a poor pittance will life be reduced unto That we may apply our hearts Heb. That we may cause them to come for naturally they hang off and make strange Vnto Wisdom To the true fear of God and mortification of sin which is the sling of death and makes it a trap-door to hell This is hard to do but must bee done or men are undone for ever To live with dying thoughts is the way to dye with living comforts Vers 13. Let it repent thee Or comfort thou thy servants Vers 14. O satisfie us early As thou didst our Fathers with Manna Vers 15. Make us glad according Let us have a proportion at least Vers 16. Let thy work appear Thy proper work which is to shew mercy for to do Justice is thy work thy strange work Isa 28.21 And thy glory unto their children That they at least may enter into the Land of Canaan according to Numb 14.31 Vers 17. And let the beauty of the Lord c. i.e. The bounty the Italian rendreth it La Giocondita jucunditas Domini sit innos And establish thou the work c. Thus we had all need to pray for Nullius est felix conatus et utilis unquam Consiliam si non detque juvetque Deus PSAL. XCI VErs 1. He that dwelleth in the secret place c. The safety of a Saint is in this whole Psalm Quo nihil neque solidius neque splendidius dici potest set forth to the life Verbis vivis animatis sententiis spiritus fâ—rvore flagrantissimis Shall abide under the shadow of the Almighty Under the pleasant and assured defence of God he shall lodge under the shadow of Shaddai and there sing away care and fear Vers 2. I will say of the Lord I dare say it is so as I have said said the Psalmist whom the Jews make to be Moses and I will presently make proof of it in my self Non verbis solum praedicans sed exemplis Some conceive that the Beleever having heard the former Proposition vers 1. is here brought in professing his faith and saying to the Psalmist Behold I dwell in the secret place of the most High and shall I abide under the shadow of the Almighty The Answer follows Vers 3. surely he shall deliver thee from the snare of the Fowler i. e. Of the Devil and his Emissaries 2 Tim. 2.26 who by force and fraud seek to
penned by David for private use but for publick Assemblies to be sung by the Congregation on the Sabbath and such like times It may very well be that they began their morning Sacrifice with this Psalm as the Latine Church also afterwards did their Mattens or Morning Service Let us make a joyful noyse With a clear and loud voyce as of a Trumpet singing with grace in our hearts unto the Lord. Vers 2. Let us come before his presence Heb. Prevent his face be there with the first Let us go speedily I will go also Zech. 8.21 Let praise wait for God in Sion Psal 65.1 Rabbi Gaon Praveniamus ante diem judicii Let us make haste saith he to do it before the Day of Judgement and lest we be taken with our task undone Others let us anticipate his face that is prepare our hearts at home before we come into the publick or let us give thanks for mercies already received that we may make way for more With Psalmes Oratione prorsà vorsâ Vers 3. For the Lord is a great God Understand it of Christ as the Apostle also doth Heb. 3. 4. 1 Cor. 10. Above all Gods Whether reputed so or deputed as Kings Vers 4. In his hand are the deep places Heb Searching that is much searched aster but sound to be unsearchable A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vo'ucris volan in altum R. Solom The strength of the hills Heb. The heights such as will sport a bird to get to the top of them Depths and heights are his Vers 5. The Sea is his c. Canutus confuted his Flatterers who told him that all things in his Dominions were at his beck and check by laying his command on the Sea Hen. Huntingâ—on to come up no higher into his Land but it obeyed him not And his hands formed the dry land Worship him therefore Rev. 4. Vers 6. O come let us worship and fall down With our whole bodies prostrate on the ground Kimchi our hands and feet stretcht out The Jews gesture of adoration at this day is the bowing forward of their bodies for kneeling they use none no more do the Graecians neither stir they their Bonnets in their Synagogues to any man Spec. Eur. but remain still covered The Lord our Maeker Who hath not only created us but advanced us as hee did Moses and Aaron 1 Sam. 12.6 Vers 7. The people of his pasture Whom he turns not out into Commons and Fallows but feeds among Lillies Cant. 2.16 And the sheep of his hand His Cades brought up at hand eating of his meat and drinking of his cup and lying in his bosome as Uriahs Ewe-Lamb did 2 Sam. 12.3 To day if ye will hear his voyce i.e. Whiles the day of grace lasteth which is not long 2 Cor. 6.2 Qui paenitenti veniam spofpondit peccanti crastinum non promisit saith Gregory Vers 8. Harden not your hearts by unbeleef and the deceitfulness of sin Heb. 3.12 13. which gradually obfirmeth the heart against God As in the provocation As your fathers did at Massah and Meribah be not you as good at resisting the Holy Ghost us they were Act. 7.51 Vers 9. When your Fathers tempted mee The times all along the wildernesse Num. 14 2â— though They saw my works Both mercies and judgements Psal 98.8 yet they were refractory and unmalleable Vers 10. Was I grieved Litigavi vel cum taedio pertuli That do erre in their hearts Wandering though not so wide as to misse of Hell They have not known viz. practically and savingly Vers 11. Vnto whom I sware When put past all patience Patientia lasa fit furor If they enter c. This God sweareth cum reticentia to shew how greatly hee was incensed PSAL. XCVI VErs 1. O sing unto the Lord a new song For this new mercy of the Ark now brought into Jerusalem from the house of Obed-Edom I Chron. 16.23 but especially of Christ typified by the Ark who should bee preached unto the Gentiles beleeved on in the World received up to glory I Tim. 3 16â— Sing unto the Lord all the earth Which they could not do aright till they had heard beleeved and were sealed Ephes 1.13 Unbeleevers can have no true notion of God but as of an enemy and therefore all their verball praises are but a black sanct is suitable to such Saints Vers 2. Sing unto the Lord c. David was at this time full of affection and exultation of Sprit insomuch as Michal mocked him for it 1 Chron. 15.29 and thence this heap of holy expressions to the same purpose Out of the abundance of the heart the mouth speaketh Shew forth his salvation Evangelize Preach the Gospel of salvation by Christ see Psal 40.10 2 Sam. 18.18 Isa 61.1 where the same word is used Form day to day Other news delights us only at first hearing but the good news of our redemption is sweet from day to day ac si in eodem die redemptio fuisset operata saith Kimchi here as if it were done but to day Tam recens mihi nunc Christus est saith Luther ac si hac horâ fudisset sanguinem Christ is now as fresh unto mee as if he had shed his blood but this very hour Vers 3. Declare his glory Hob. Sâ—pher it up in the particulars that God be no loser by you His wonders among all people There is a world of wonders in the work of mans redemption by Christ and all other mercies meet in this as the lines in the center streams in the fountain Vers 4. For the Lord is great Vere magnus est Christianorum Deus said Calocerius an Heathen he is omni laude major merito mituendus saith David here and elsewhere often Sound out therefore and send abroad his worthy praises the others may hear and fear Vers 5. For all the Gods c. Deunculi deastri Those petty Gods those dunghill-deities of the Heathens are nullities indeed they are Devils and those Idolls were their receptacles and as it were their bodies from whence in some places they gave oracles but were silenced at Christs comming in the flesh to the great amazement of their superstitious worshipers But the Lord made the Heavens With singular artifice Heb. 11.10 Clem. Aleâ— Paid l. 1. c. â—â— using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every engine of wisdome Vers 6. Honour and Majesty are before him These are his Harbingers and they go often coupled as Psal 21.45.111.145 Job 40. c. By the former seemeth to be meant outward port and splendour by the latter inward reverence and respect following thereupon Strength and beauty are in his sanctuary Gods glory shineth more in his Church than in all the World besides Vers 7. Give unto the Lord See Psal 29.1 2. One rendreth it Tribuite ponderose unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onus pondus portate to shew that our praises of God should bee ponderous and substantiall Vers 8. Give
both the vision and fruition of thy great goodness which thou hast laid up for them that fear thee Psal 31.19 giving them a taste thereof aforehand as a few grapes of that promised Canaan Of thy Nation i.e. By this name Gods elect are here and elsewhere stiled and therefore the Jews have no reason to reproach us as they do by it calling us Goi and Maâ—zer goi bastard heathens Vers 6. We have sinned with our Fathers Adding to their heap and making up their measure Mal. 23.32 People think the example of their Fathers a sufficient excuse Jerom once but not well desired leave of Austin to erre with seven Fathers whom hee found of his opinion I will follow my forefathers saith Cicero although I fall together with them See Jer. 44.17 But so would not these good souls as neither Jeremy chap. 3.25 nor Daniel chap. 9.5 whose confession suting and symbolizing with this together with that we read vers 47. maketh some think that this Psalm was penned for the peoples use then when they were captives in Babylon We have committed iniquity c. Sin must bee confessed with utmost aggravation I le hear how full in the mouth these are against themselves laying on load whilst their sins swell as so many toads in their eyes Vers 7. Our Fathers understood not i.e. They weighed them not improved them not but as the dull earth is surrounded by the heavens yet perceiveth it not so were these with miracles and mercies yet understood them not Even at the red Sea Not only whiles they were on the bank they feared to enter but also even when they were passing and walking over that dry land made for them by a miracle they did still continue their murmurings and muâ—inings Vers 8. Nevertheless be saved them for his Names sake Here he comes in with a Non-obstante So Isa 57.17 Now if God will save for his Names sake wheat people is there whom he may not save That be might make his power to be known The Lord hath other things to look unto than presently to punish his people when they most deserve it Vers 9. He rebuked the red sea also Ingentia beneficia flagitia supplicia as appeareth in the subsequent verses So be led them through the depths Inter duas aquarum congeries betwixt two mountains of waters which stood on each hand of them as a wall and made a lane Every main affliction is our red sea which while it threatneth to swallow us up preserveth us Vers 10. And be saved them c. From Pharaoh that perfect enemy of theirs that pursued them with a deadly design but was happily prevented Vers 11. And the waters covered their enemies The preservation of the Church is ever accompanied with the destruction of its enemies that the mercy may appear the greater Not one of them was left Left alive to carry the news Vers 12. Then they beleeved his words Then for a flash whilst the memory of the mercy was fresh and warm but ere they were three dayes elder they murmured again It proved not so much as a nine dayes wonderment they were soon at old ward They sang his praise Exod. 15. A tempory faith and joy Vers 13. They soon forgat his works Heb. They made baste they forgat This is an aggravating circumstance See Gal. 1.6 Exod. 32.8 Deut. 9.16 They waited not for his counsel For the performance of what he had purposed and promised they were short-spirited and impatient Vers 14. But lusted exceedingly Heb. Lusted a lust See Num. 11. they had a sufficiency but must have superfluities as belly-gods not want but wantonness set them a lusting and that in the wilderness where they knew that in an ordinary way it was not to be had And templed God Whom they should have trusted rather sith he waiteth to be gracious and being a God of judgement knoweth best when to deal forth his favours Isa 30.18 and 49 8. Vers 15. Aug. And he gave them their request Deus saepe dat iralus quod negat propitius Munera magna quidem misit sed misit in bamo Martial Quales they had but to choake them as afterwards a King but to vex them c. But sont leaneness into their soul i.e. Into their bodies such a loathing as caused leanness Num 11.20 a plague upon their bodies a curse upon their souls Many men eat that on earth which they digest in hell It is dangerous seeding on sins murthering-morsels Vers 16. They envied Moses also Korah and his complices did and because the people punished them not they are all accused as guilty of that conspiracy and looked upon as a rabble of rebels against heaven And Aaron the Saint of the Lord Separated to the Priesthood The Rabbins tell us that they had chosen Dathan instead of Moses and Abiram for Aaron Vers 17. The earth opened and swallowed up Dathan c. Korah is not here mentioned haply for his sons sakes who were famous Prophets and Musick-masters in Davids dayes As for On the son of Peleth one of the chief conspirators the Rabbins say that by the good counsel of his wise he repented and so escaped Vers 18. And a fire was kindled in their company It is both a just presage and desert of ruine not to be warned Let seditious persons and Schismaticks take heed for even our God also is a consuming fire Heb. 12. ult The flame burnt up the wicked And among the rest Korah as some conceive Dathan and Abâ—ram are stigmatized for their stubbornness Num. 26.9 as was afterwards Abaz 2 Chron. 28.22 and before them all Cain Gen. 4.15 and Lamech 23 24. Vers 19. They made a Calf in Horch i. e. In the Country near to that mountain where they at same time saw visible tokens of Gods dreadful presence Well might Aaron say of this people that they were wholly set upon wickedness Exod. 3â— 22 This peece of Idolatry they had learned belike of the Egyptians who worshipped Apis in such a shape so catching is sin Lege Lactâ—nt 〈◊〉 1. de muab Scrip. cap. 15. and so dangerous is ill company Vers 20. Tous they change their glory i.e. Their God Rom. 1.23 the Creator for a contemptible creature Of an Oâ—e that eateth grass Tunâ— stercora egerit multam inquinatâ—r as R. Solomon here glosseth They pretended not to worship the Calf but God in the Calf as did also Jehu a King 10.16.29 2 Chron. 11.15 and as the Idolatrous Papiste do at this day See Exod. 32.5 yet the text here saith They worshipped the moâ—en Imago they changed their glory into the siâ—ilitude of an Oxe And although some of the Rabbins would excuse this gross Idolatry of their fore-fathers yet others more wise bewail us and say that there is an ounce of this golden Calf in all their present sufferings Vers 21. They forget God their Saviour This is often mentioned as the Mother of all the mis-rule amongst them
form'd to a pitcht battel against him and this was truly terrible for who saith Moses knoweth the power of his wrath sith the apprehension and approach of it was so terrible to an upright-hearted Job to an heroicall Luther upon whom Gods terrors were so heavy for a time In epist ad Melanc ut nec calor nec sanguis nec sensus nec vox superesset that neither heat nor blood nor sense nor voice remained but his body seemed dead as Justus Jonas an eye-witnesse reporteth agreeable whereunto is that memorable speech of Luther Nihil est tentatio vel universi mundi totius inferri in unum conflata c. The temptation and terrour of all the world nay of all hell put together is nothing to that wherein God setteth himself in battle-array against a poore soule In which case that is excellent counsel that one giveth in these words When thy sins and Gods wrath meeting in thy conscience make thee deadly sick as Isai 33. then powre forth thy soul in confession and as it will ease thee as vomiting useth to do so also it will move God to pity and to give thee cordials and comforts to restore thee Verse 5. Doth the wilde ass bray when he hath grasse q. d. Sure they doe not As if these creatures wilde or tame want necessary food you give them leave to fill the aire with their out-cryes yea you supply their wants but for me ye will do neither such is your tendernesse and love toward me Nay ye condemne me for that which is naturally common to all creatures Ye must needs think I am not without aylement that make such great lamentations unlesse ye conceit that I am fallen below the stirrup of reason nay of sense It is easie for you who want neither grasse nor fodder or mixt meat as the word signifieth who lie at rack and manger as it were and have all that heart can wish or need require it is easie I say for you to rest contented and to forbeare complaints But why am I so severely censured for impatient who am stript of all and have nothing left me praeter coelum coenum as he said but only aire to breath in and a dung-hill to sit on not to speak of my inward troubles c. Verse 6. Can that which is unsavory be eaten without salt Or can that which is unsavory for want of salt be eaten Hunger will downe with unsavory or unpleasant food though salt or sawce be wanting but when meat is putrified for want of salt and full or maggots it will hardly be eaten unlesse it be in extreme famine it is as if he should say a man doth with no good will feed upon unsavory or loathsome meats how then can I use such moderation as you desire I should my evils being extreme sweetned with no kind of comfort nor seasoned with any thing that is any way toothsome or wholesome that I speake not of your tastelesse and insulse speeches which are no small vexation to me Verse 7. The things that my soul refused to touch c. I suffer such torments even in my very soule as the very thought of them would heretofore have affrighted me Thus Mr. Dioâ—ate Others take soule here for the appetite and so make this the sense Those things which I exceedingly loathed and would once have thought scorn to have touched are now my sorrowful meat I am forced with an heavy heart to feed upon them for want of better and they go down the worse because you vex me with your hard words who have little need of such choke-peares and will not allow me the liberty of a needfull lamentation which yet I must needsly take lest heart should breake and say as before chap. 3. though with some more respect to God the object of my present prayer Verse 8. O that â— might have my request How heartily begs Job for death as a medicine of all his maladies and miseries as that which would bring him mâ—lâ—rum ademptioâ—em â—â—â—orum adeptiâ—nem freedome from all evil fruition of all good By the force of his faith he lookes upon death as the best physician that would cure him of all infirmities inward and outward and of all at once and for ever Job might likely be of the same mind that Chaâ—cer was who took for his English motto Farewell Physick and for his Latine one Mors arumnarum requies death will be a sweet rest from all my labours the same â—o a believer death is that mount Ararat was to Noah where his ark rested after long tossing or as Michel was to David a meanes to shift him out of the way when Saul sent to slay him or as the fall of the house was to Samson an end of all his sorrowes and sufferings hence it is that he rejoyceth under hope and with stretcht out neck looks and longs for deaths coming as dearly as ever Siseâ—a's mother did out of a window for the coming of her son laden with spoiles from the battel As when death is come indeed he welcometh it as Jael did the fame Sisena but much in one heartily with Turn in my Lord turn in to mee Judg. 4.18 and further bespeaketh it as Jacob did his brother Esau at their interview Surely I have seen thy face as the face of God who hath made thee to meet me with kisses in stead of frowns and hath sent thee to guard me safe home to my fathers house And that God would grant me the thing that I long for Or have long looked for Heb. my hope or my expectation as that which will put a period to my miseries and possesse me of heavens happinesse as that which will be a postern to let out temporall life but a street-door to let in eternal Verse 9. That â—t would please God to destroy me That is to dispatch me out of this world and fend me to a beâ—ter A dissolution would be far more acceptable to Job then that restitution which Eliphâ—z seemed to promise him chap. 5.24 It s as if Job should say Take you the world amongst you sith you like it so well I have move then enough of it I am neither fond of life nor afraid of death but the cleane contrary I had rather die then dine and crave no greater favour then to have more weight laid upon me that I may die out of hand Feri Domine feri â—nam à peceatis 〈…〉 Luther once said strike Lord strike deepe for thou hast pardoned my sins and wilt save my soule That he would let loose his hand That now seemeth tied or hound behind him Manus ligata videâ—uâ— quando parcit saith Vatablus God had chained up Satan and strictly charged him not to take away Jobs life but this is it that Job would fain have done Mortality he would account no small mercy he desired nothing more then to be dissolved and to be with Christ he might do it because he knew that his
Redeemer lived c. So might Simeon because he had seen Gods salvation and so might Paul who had fought a good fight and kept the faith But how could Plato say in the eighth of his lawes The communion of the soule with the body is not better then the dissolution as I would say if I were to speak in earnest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato His master Socrates when to die was nothing so confident for he shut up his last speech with these words as both Plato himself and Cicero tell us Tempâ—â— est jam hinc abireâ— It is now high time for us to go hence for me to die and for you to live longer and whether of these two is the better the gods immortall know hominem quidem arbirâ—or sciro neminem it is above the knowledge I believe of any man living Thus he but Job was better perswaded otherwise he would have been better advised then thus earnestly to have desired death And cut me off Avidè me absumat quasi ex morte mea ingens lucrum reportaturâ—â— Let him greedily cut the 〈◊〉 so the word signifieth even as if he were to have some great gain Piâ—eda or get some rich booty by my blood Verse 10. Thou should I 〈◊〉 have comfort yea I would harden my self in sorrow c. I would take hard on and beaâ— what befalleth me as well as I could by head and shoulders had I but hopes of an end by death as having this for my comfort I have not concealed the words of the Holy One. I have boldly professed the true Religion Ps 40.10 116.10 119.43 not â—â—ared to preach the truth sincerely to others for Gods glory and their good however you may judge of me I never rejected the word of God but have highly honoured it so that my desire of death is not desperate as you may conceive but an effect of good assurance that by death heaven advanceth forward that happy term when all my miseries shall end at once and hence it is that I am so greedy after the grave Verse 11. What is my strength that I should hope q. d. Thou hast told me O Eliphaz that if I frame to a patient and peaceable behaviour under Gods chastisement I shall go to my grave in a good old age c. but alasse it is now past time of day with me for that matter my breath is corrupt my dayes are extinct the graves are ready for me chap. 17.1 Were I as young and lusty as ever I have been some such things as ye have promised me might be hoped for but alasse the map of age is figured on my forehead the calenders of death appeare in the furrowes of my face besides my many sores and sicknesses which if they continue but a while will certainly make an end of mee And what is mine end i.e. The later part of my life what is that else but trouble and sorrow see this elegantly set forth by Solomon Eccles 12.2 3 4 c. That I should prolong my life That I should desire my life to be prolonged or eeked out to that De re râ—st lib. 1. cap. 1. Rather let it be my â—are with Varro ut sarcinas colligam antequà m proficiscar è vita to be ready for death which seemeth so ready for mee Verse 12. Is my strength the strength of stones Or Is my flesh of brasse Is it made of marble or of the hardest metal as it is said of one in Homer that hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of brazen bowles and of Julius Scaliger that he had a golden soule in an iron body he was a very Iron sides but so was not Job he had neither a body of brasse nor sinewes of iron to stand out against so many stormes and beare so many batteries he felt what he endured and could not long endure what he felt As for the damned in hell they are by the power of God upheld for ever that they may suffer his fierce wrath for ever which else they could never do And as for those desperate Assasines Baltasar Gerardus the Burgundian who slew the Prince of Orange Anno Dom. 1584. and Ravilliac Ferale illud prodigium as one calleth him that hideous helâ—hound who slew Henry the fourth of France in the midst of his preparations and endured thereupon most exquisite torments this they did out of stupidity of sense not solidity of faith and from a wretchlesse desperation not a confident resolution Verse 13. Is not my help in me Have I not something within wherewith to sustaine me amidst all my sorrowes viz. the testimony of my conscience that in simplicity and godly sincerity I have had my conversation in the world 2 Cor. 1.12 â—o this is my rejoycing this is my cordial c. Innuit innocentiam suam aâ— vita integritatem saith Drusius he meaneth the innocency and integrity of his heart and this was the help Job knew he had in store this was the wisedome or right reason he speaketh of in the following words and is wisedome or vertue driven quite from me no no that holdeth out and abideth when all things else in the world passe away and vanishâ— as the word Tushijah importeth Job had a subsistence still for his life consisted not in the abundance which he had possessed but was now bereft of The world calleth wealth substance but God giveth that name to Wisedome only The world he setteth forth by a word that betokeneth change for its mutability Prov. 3.8 and the things thereof he calleth Non-entia Prov. 23.5 Wilt thou set thine eyes saith he upon that which is not and which hath no price but what opinion setteth upon it Grace being a particle of the divine nature is unloosable unperishable Virtus post funera venit Verse 14. To him that is afflicted Heb. melted viz. in the furnace of affliction which melteth mens hearts and maketh them malleable as fire doth the hardest metals Psal 22.15 Josh 7.5 Pity should le shewed from his friend By a sweet tender melting frame of spirit such as was that of the Church Psal 102.13 and that of Paul 2 Cor. 11.29 Who is weakâ— and I am not weak sc by way of sympathy who is offended and I burne not when others are hurt I feele twinges as the tongue complaineth for the hurt of the toe and as the heart condoleth with the heele and there is a fellow-feeling amongst all the members so there is likewise iâ— the mysticall body From his friend who is made for the day of adversity Prov. 17.17 and should shew â—ove at all times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et cum fortuna statque cadisque fides and especially in evil times but poor Job bewaileth the want of such faithfull friends David also complaineth to God his onely fast friend of those that would be the causes but not the companions of his calamity that would fawn upon him in his flourish but forsake him in his misery