my rest for ever It was so because God was pleased to make it so hee rested in his love hee would seek no further Zeph. 3.17 For I have desired it This alone made the difference as it a so did betwixt Aarons rod and the rest that were laid with it Vers 15 I will abundantly bless her provision Her stock and her store Viâ—tico ejus affatim benedicam Tâ—em so that she shall not want necessaries which yet shee shall hunt for that is labour for as the Hebrew word importeth and know how shee comes by therefore it is added I will satisfie her poor with bread Dainties I will not promise them a sufficiency but not a superfluity poor they may be but not destitute bread they shall have and of that Gods plenty as they say enough to bring them to their Fathers house where is bread enough Let not therefore the poor Israelite fear to bring his offerings or to disfurnish himself for Gods worship c. Vers 16 I will also cloath her Priests c. So that they shall save themselves and those that hear them 1 Tim. 4.16 Thus God answereth his peoples prayers both for temporalls and spiritualls See vers 9. and that with an overplus of comfort they shall shout aloud Vers 17 There will make the horn of David to bud A metaphor from those living creatures quorum ramosa sunt cornua which have snags in their heads as Deer have which are unto them in stead of boughs For horn some read beam of David confer Luk. 1.78 I have ordained a Lamp i. e. A successor cui lampada tradat and that a glorious one at length Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light essentiall Joh. 12.46 Of Ascanius the son of Aeneas and likewise of Tullus Hostilius it is storied that light flames were seen about their heads when they lay in their cradles and that thereby was foresignified that they should bee Kings Vers 18 His enemies will I cloath with shame Shame shall bee the promotion of all such fools as set against Christ and his people yea they shall bee cloathed with it so that it shall bee conspicuous to all men But upon himself shall his Crown flourish His royall Diadem Nezer whereby hee is separated and distinguished from other men Alexander dropt his Diadem once into the water and because hee who fet it out put it on his own head whiles hee swam out with it hee cut off his head Our Edward the fourth hanged one for saying hee would make his Son owner of the Crown though hee only meant his own house having a Crown for the sign in Cheapside PSAL. CXXXIII VErs 1 Behold how good and how pleasant it is This David is thought to have said to the people when after eight years unnaturall war they came together to Hebron to anoint him King over all Israel 2 Sam. 5. Behold bee affected with that happiness of yours which no tongue can utter Accipe quod sentitur antequam discitur as Cyprian saith in another case How good and how pleasant Precious and profitable sweet and delectable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dainty and goodly as Rev. 18.14 Communion of Saints is the next happiness upon earth to communion with God For Brethren Whether by Place Race or Grace which last is the strongest tye and should cause such an harmony of hearts as might resemble that concord and concent that shall bee in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—thenaeus â—â— 3. The Thâ—bans in their armies had a band of men they called The holy Band consisting of such only as were joyned together in the bonds of love as would live and dye together these they made great account of and esteemed the strength of their armies To dwell together Heb. Even together that is even as God dwelleth with them Psal 132. to bee kindly affectioned one to another with brotherly love Rom. 12.10 to bee as those Primitive Christians were Act. 2. of one heart and of one soul The number of two hath by the Heathens been accounted accursed because it was the first that departed from Unity Vers 2 It is like the precious ointment This similitude setteth forth the pleasure and amaenity of it as the other from the dew the profit and commodity Sic miscuit utile dulci. This ointment was most rich as made up of the chiefest spices Exod 30. and very fragrant refreshing the senses not of Aaron only but of all about him â—al 5. so doth Christian unity and amity that fruit of the Spirit far beyond that common friendship so highly extolled by Cicero and other Heathens and is therefore here fitly compared to that Non-such odoriferous ointment Upon the head that ran down upon the beard So the Spirit of grace that oil of gladnesse Psal 45.7 poured out abundantly even to a redundancy upon Christ the head runneth down upon all the members of his body mysticall even to the meanest so that they have grace for grace Vers 3 As the dew of Hermon Moisteneth and maketh fertil the Country of Bashan Hermon is a very high hill ever covered with snow whence ariseth a perpetuall vapour the originall and fountain of dew to all Jury And as the dew that descended The spirituall dew dispensed from God in Sion where hee is sincerely served For there the Lord commanded the blessing A powerfull expression highly commending brotherly love as a complexive blessing and such as accompanieth salvation PSAL. CXXXIV VErs 1 Behold bless yee the Lord This short Psalm the last of the fifteen Graduals is brâ—ve Sacerdotum speculum saith an Expositour a mirrour for Ministers who are first excited by a Behold as by the sounding of a trumpet or the ringing of a Sermon-bell And secondly exhorted to praise God and to pray unto him whereunto if wee adde their teaching of Jacob Gods Judgements whereof Moses mindeth them Deut. 33.10 what more can bee required of Archippus to the fulfilling of his ministry and if hee bee slack hee must bee told of it Col. 4.17 yet with all due respect and reverence to his office 1 Tim. 5.1 And it were fat better if they would rouse up themselves with the wakefull Cock and not keep sleepy centry in the Sanctuary All yee Servants of the Lord Yee Priests and Levites who are Gods Servants but of a more than ordinary alloy servants of noblest imployment about him Such are all faithfull Ministers each of them may say with Paul Act. 27.23 whose I am and whom I serve Which by night stand in the house of the Lord Keeping watch and ward there in your turns Num. 58.1 2 c. 1 Chron. 9.33 The Rabbins say that the High-Priest only sat in the Sanctuary as did Eli 1 Sam. 1. the rest stood as ready prest to do their office Vers 2 Lift up your hands in the Sanctuary Or Lift up holy hands as 1 Tim. 2.8 One readeth it out of the Hebrew Lift up your hands Sanctuary that is ye
Chaldee rendereth it such as was found in Araunah that famous Jebusite 2 Sam. 24.23 with Zech. 9.7 and is a quickening Spirit in every good soul causing them to make riddance as Baruc did Nehem. 3.20 Gen. 29. Ambrose and to take long strides toward heaven as Jacob did toward Padan-Aram for Nescit tarda molimina Spiritus sancti gratia The Spirit of grace knoweth no slow paces Mantuan but is quick of dispatch Up get these Chieftains when once they hear Surge age Summe Pater as one said once to the Bishop of Rome exciting him to make warre upon the Turk And the Priests and the Levites Fit it was that these should be of the first and forwardest at Temple-work whose proper employment is was to teach Jacob Gods judgements and to put incense before him continually Deut 33.10 to wait at the Altar and to be partakers with the Altar 1 Cor 9.13 With all them whose spirit God had raised up Not of Judah and Benjamin onely those best of the Tribes and truest to their Princes and principles but also of Ephraim and Manasseh 1 Chron. 9.3 with Ezek. 37.16 17 21 22. even as many of the Israelites as were acted by Gods Spirit of judgement and of burning Isa 4.4 firing them up to an holy contention in so noble and necessary a businesse and leading them into the land of uprightnesse Psal 143.10 The fruit of this good Spirit is in all goodnesse and righteousnesse and truth Ephes 5.9 the work of it upon the sonnes of God who are led by it Rom. 8.14 is not onely an external invitation by the Word and Sacraments or a meere moral perswasion Cyrus his Proclamation here would have availed but little with this people if God had not moved their hearts but an effectual drawing of the heart whereby operating irresistibly the sinner is converted and whereby cooperating infallibly he persevereth in grace unto the very end John 6.44 This conduct of the holy Spirit we must both earnestly beg with David Psal 14.10 and as carefully observe and obey his motions as ever David did the out-goings of God in the tops of the mulberry trees 1 Chron. 14.15 for these are the sound of his goings and the footsteps of his Anointed Psal 89.51 To build the house of the Lord This was that they aimed at rather then their owne liberty Choice and excellent spirits can easily drowne all self-respects in the glory of God It was the care of those good people in Joels dayes that there might be a meat-offering and a drink-offering unto the Lord their God what-ever became of their owne Carcasses Joel 2.14 And when the daily sacrifice ceased by the tyranny of Antiochus they looked upon it as an abomination of desolation Dan. 9.27 The Jewes at this day are very earnest to be rebuilding the destroyed Temple at Jerusalem out of their blinde zeale but they have neither any Cyrus to encourage them Julian the Apostate once did in spight to the Christians but it came to nothing nor the Spirit of God to excite them to such an unwarrantable work Verse 6. And all they that were about them Both their countrymen the Jewes that thought not good to go themselves or not yet till they should see further there is none so wise as the sluggard Prov. 26.16 and others of the neighbourhood for the Egyptians may lend Jewels to the Israelites dogs may lick Lazarus his ulcers and the earth may help the woman by opening her mouth and swallowing up the stood cast out after her by the Dragon to drown her Rev. 12.16 Strengthened their hands Which else for want of such support would have hung down and their feeble knees buckled under them ere they had come to their countrey neither could they without such supplies have so comfortable carried on the work they went about For if wisdome be a defence or a shadow to those that have seene the Sunne as in the former verse and are scorched with the hear of it so is money too saith Solomon Eccles 7.12 and though Wisdome without wealth is good yet it is better with an inheritance verse 11. which is not only an ornament but an instrument of vertue When men go on Virtute duce comite fortunâ then it is well with them as it was with good Josiah Jer. 22.15 16. But Agur would not be poor lest he should be put upon ill courses Prov. 30.9 put to his shifts Poor Hagar when the water was spent in the bottle cast the childe under the shrubs Gen. 21.15 With vessels of silver with gold with goods and with beasts See the Note on Verse 4. These are things that men do not usually so easily part with to others till they needs must Euclio in the Comedian sits abrood upon his heaps and hoards and will not be drawn off Shall Nabal take his bread and his flesh and give it to those he knows not 1 Sam. 25 Misers will as soon part with their blood as their good whence the Chaldees call their money Dam that is blood Many a man shewes himself like the Cornish-chough which will steale a piece of money and hiding it in some hole will never help her self or any other with it afterwards Hermocrates being loth that any man should enjoy his goods after him made himself by his Will heir of his own goods Athenaeus telleth of one that at his death devoured many pieces of Gold and sewed the rest in his coat commanding that they should be all buried with him But these in the text seeme to have beene of the race of those Persians spoken of Isa 13.17 which regarded not silver and as for gold they cared not much for it Or if they were Proselytes to the Church then they had learned with Tyrus now also converted to give over heaping and hoarding of wealth and therewith to feed and cloath Gods poor Saints and so to furnish them for their journey to their Fathers house that they may eat sufficiently and have durable cleathing Isa 23.18 This was Gods work upon their hearts And Quando Christus magister quà m citò discirur quod decetur Augustine Whereunto may be added that Cyrus who set forth this Edict as he was an absolute Sovereigne and so his word went for a law so he was a gracious and courteous Prince it a ut Patris nomen meruerit so that he merited the name and title of Father of his Countrey and might command any thing of them And with precious things Even the very best of the best they had The word signifieth praestantissimum pretiosissimum in quocunque genere fructuum metallorum gemmarum vestium the choycest and chiefest of all kinde of commodities Such as Eleazar gave to Rebecca and her brother Gen. 24. such as Jehosaphat gave his younger son◠2 Chron. 21.3 For the purchase of the pearle of price the wise Merchant makes a thorough sale of all Barnabas parteth with his lands Zacheus with his goods Matthew
or of Instructions upon conviction And therein was found written Perquà m durum est so it might seeme to Ammonites and Moabites sed ita lex scripta est Ulpian p. The Law was perpetual and indispensable a signe of great wrath That the Ammonite and the Moabite Lots by-blowes and the Churches constant enemies Into the Congregation of God i. e. Assemblies of Gods people whether sacred or civil unlesse proselyted Ver. 2. Because they met not the children of Israel A bare omission of observance subjected them to divine vengeance As God requiteth the least courtesie done to his people be it but a cup of cold water so he repayeth the least discourtesie or but neglect of them to whom the glorious Angels are ministring spirits and may not think themselves too good to serve them Heb. 1. ult But hired Baalam against them With the rewards of divination Num. 22.7 the wages of wickednesse Jude 11.2 Pet. 2.15 which he greedily ran after and not so much as roving at God made the world his standing-mark till he had got a sword in his guts Howbeit our God turned the curse into a blessing So he did the Popes curse to Queen Elizabeth Tom. 1 Epist and before her to Luther Quò magis illi furunt eò ampliùs procedo saith He in a certain Epistle the more they rage and ban me the more I proceed and prosper The Pope excommunicated him Scultet Annal. the Emperour proscribed him c. Omnium animi tum erant arrecti quid illa Caesaris pontificis fulmina essent effectura All mens minds were then set an end and stood on tip-toes as it were to see what would be the issue saith mine Author A wonderful work of our God surely and worthy to be chronicled Luther is conveyed out of the way by the Elector of Saxony for ten moneths till he would be hid no longer Mean-while Pope Leo dieth the Emperour Charles the fifth is first called into Spain to suppresse seditions there and afterwards is so busied in his wars with the French King that he hath no leisure to look after Luther After this when the French King was beaten by the Emperour and carried prisoner into Spain he was released and sent home again upon condition that the Emperour and He should root out the Lutheran Heresie as they called it But our God broke their designes and turned this curse also into a blessing For the French King returning home and conceiving that the conditions that he had yeelded unto to get off were unequal entereth into a League with the Pope and the State of Venice against the Emperour The Pope that he might cover his false dealing with the Emperour sends abroad his Bull and therein calleth knave first The Emperour on the otherside complaineth of the Popes malice and double-dealing exhorteth him to peace and concludeth that it were fitter for them to unite against the Lutherans And when he could prevaile nothing by writing he abolisheth his authority throughout all Spain sends his armies against him under the Duke of Burbon claps him up prisoner in Saint Angelo proclaimes open war against the French c. So that Religion got ground and all things fell out rather unto the furtherance of the Gospel Phil. 1.12 Let them curse thy Church Lord but do thou blesse when they arise let them ever be ashamed but let thy servants rejoyce Psal 10 â— 28. and speed the better for their ill wishes So be it Verse 3. Now it came to passe when they had heard the Law And were transformed into the same image therewith by the Spirit of grace who had made their flinty hearts to become fleshy c. We use to say As hard-hearted as a Jew But they that relent not repent not at the hearing of the Word are worse then these Jewes and it may be feared that the Lord hath a purpose to destroy them The Law of the Lord when but read only is perfect converting the soul Psal 19.7 but woe to the irreformable 2 Corinth 4.4 And they separated from Israel all the mixed multitude Vulgus promiscuum the rabble of strangers wherewith this people were haunted and pestered from the very first Exod. 12.38 Num. 11.4 These moved with miracles removed with them out of Egypt but for a mischief to them for they drew them into sinne then as those here did also and were therefore worthily put away as the Law required Verse 4. And before this Before the Commandment came as a Lamp and the Law a Light as Prov. 6.23 causing a Reformation As Toads and Serpents grow in dark and dirty sellars so do sinful disorders in ignorant places and persons Eliashib the Priest The High-Priest but such an one as from whom profanenesse went forth into all the land Jer. 23.15 The sinnes of Teachers are Teachers of sins Having the oversight of the chamber i. e. Of all the chambers of the Temple by vertue of his office and therefore thought belike he might do what he listed with them now in Nehemiah's absence without controul Was allied unto Tobiah A bitter enemy to Gods people but sly and subtile seeking to insinuate by alliances and letters of perswasion such as Cardinal Sadolet wrote to the Genevenses in Calvins absence and Cardinal Lorraine to the Protestant Princes of Germany that he and his brethren the Guises those sworn swordmen of the Devil would embrace the reformed Religion Verse 5. And he had prepared for him a great chamber Called chambers verse 9. for he had laid many chambers into one saith Junius by taking down the partitions and furnishing the same for his friend and ally Tobiah Verse 6. But in all this time was not I at Jerusalem And thence it was that things grew so farre out of order So when Moses was gone into the Mount the people set up the golden Calf they turned aside quickly saith God Exod. 32.8 So were the Corinthians and Galatians so sooâ—â— as Saint Pauls back was but turned upon them Gal. 1.6 Levitate prorsus desultoriâ And so were these Jewes notwithstanding their better purposes promises Covenants yea and beginnings of Reformation See chap. 10.30 And after certaine dayes Heb. At the end of dayes that is at a years end as Vatablus and Genebrard expound it No longer then a year was Nehemiah away from his Government to shew his dutiful respect to his Master the King of Persia and to negotiate for his Nation but all things were out of frame so well had the Devil and his instruments bestirred them But Junius rendereth the text exactis aliquot annis certaine years being past and Lyra thus at the end of his dayes or of his life when he now waxed old he had a desire to go and reforme things amisse at Jerusalem and to die and lay his bones there So likewise Funccius the eighth year after his returne to Artaxerxes which was also the last year of his reigne And indeed one would wonder how in
but a copy of his countenance and meerly for a name And what shall we think of Quinâ—us Fabius Maximus who when he heard that his mother and wife whom he loved dearly were slain by the fall of an house and that his younger son a brave hopefull young man died the same time in Vmbria he never changed his countenance though his friends lamented the losse with many tears but went on with the businesses of the Common-wealth as if no such calamity had befallen him was this patience or stupidity whether Patience is a fruit of the Spirit Gal. 5.22 so that Aquinas needed not to have questioned Aquin. 2 2. q. 136. whether a man can have patience sine auxilio gratiae without the help of Gods grace A natural man may for sinister ends bite in his paine as Marius did when his leg was cut off by the Chirurgion he may conceale his grief as Mithridates did for a time but all the while he was in a kind of fever Epialis the Physicians call it wherein men be cold without but hot as fire within And the like we may judg of Philip the second King of Spaine who is said to have born the losse of his invincible Armado that had been three years a rigging with much patience giving and commanding to be given all over Spain thanks to God and the Saints that it was no more grievous This was but a fained and a forced patience Camd. Elis 371. it was rather pertinacy then patience it was an obstinate stiffenesse of mind c. Ye have heard of the patience of Job and what was the ground of it he beheld God in all the Lord hath taken away saith he not a word of the Caldean and Sabean plunderers not a tittle against the divel who had employed them and why Job easily discerned Gods arrowes in Satans hand and Gods hand on the arms of those that had robbed him and wronged him hence Taceo Fero Spero was his motto It is the Lord said Eli when threatned with the losse of all I was dumb saith David because it was thy doing So was Jacob for the same reason 1 Sam. 3.18 Psal 39. Gen. 34.5 in the rape of Dinah his only daughter afterwards married to Job say the Jew-Doctors So was Aaron in the untimely end of his untowardly children Lev. 10.3 So was Mauricius the good Emperour when he saw his wife and children slain before his eyes by the traitor Phocas And so was lastly that noble Lord of Plessis who when he had lost his only son a Gentleman of marvellous great hope in the Low-Countries and shortly after his Lady died of that griefe hee took up those words of David See his life I was silent and said no word because thou Lord hadst done it Blessed be the Name of the Lord As well for taking away as for giving This was a rare bird that would thus sing in winter It is easie to swim in a warm bath and every bird can sing in a warm sun-shine but to blesse God heartily when afflicted most heavily this this is the breathing of an excellent spirit In every thing to give thanks ô quam hoc non est omnìum In this theme of blessing God for afflictions also Basil spendeth all his Sermon which he entitleth Giving of thanks in all things Christianorum propria virtus est saith Hierome it is a vertue proper to true Christians Hicr in Eph. 5. heartily and not hollowly to give God thanks for crosses for it proceeds from the joy of faith and some taste of Gods fatherly care of us in our corrections If good things befall thee blesse God and they shall be increased if evill things blesse God and they shall be removed saith Austin of whom also it is reported that he had alwaies in his mouth Deo gratias Thanks be to God for whatsoever befalleth us Si bona dedâ—rit Dâ—us grattas agiâ— augebuntur c. The Prophet Psalm 89.38 to 52. lamentably complaineth of the Churches miseries and yet concludeth Blessed be the Lord for evermore and this he doth not formally and sightly but earnestly and with much affection Lo this is the guise of those that be gracious But how blank think we was the Divel when hoping to heare Job blaspheme God he heareth him blessing Gods Name in this sort The Lord gave and the Lord hath taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. blessed be the Name of the Lord The Greek and Latine translations insert here another sentence that is not found in the Hebrew verity viz. even as it pleaseth the Lord so come things to passe Our late Common-prayer-book also hath the same words in the form for Burial of the dead Verse 22. In all this Job sinned not The Greek and Latine versions adde here with his lips but I could rather be of Mercers judgement who referreth the former part of this verse to the mind and the later to the mouth shewing that Job neither thought in his heart nor uttered with his mouth any thing unmeet and unworthy of God insomuch that both within and without he carried away the victory and conquest over Satan Bâ—zâ— and so better deserved to be Sainted then our Henry the sixth of whom the Chronicler writeth thus This King in both estates so demeaned himselfe that he modestly carried the one and moderately under-went the other yea such was his deportment that the inconstancy of his state could not alter the constancy of his minde insomuch that one of his successours Dan. hist contin by Trussel King Henry the seventh laboured for that onely vertue to have him canonized for a Saint and had obtained to have done it had not the charges thereof so farre exceeded mediocrity as to cause him to leave it undone God himself hath here canonized crowned and chronicled holy Job for his many good properties before and here for his humility and patience The triall of his faith being much more precious then that of gold that perisheth though it be tried with fire is found to praise and honour and glory 1 Pet. 1.7 It was a saying of Philostratus that one Jupiter set out by Homer the Poet was worth ten set out by Phydias the carver because the former flew abroad through all the world whereas the other never stirred from his pedistal at Athens so one Job thus renowned by Gods owne pen is farre beyond all that have been memorized in humane histories for their aequanimity and constancy In all this that Job suffered acted and uttered he sinned not scil sinningly he was not transformed into sins image he sinned not by cursing God as Satan hoped and would have had it or charged God foolishly or with folly with any thing insolent insulse unsavory he charged him not in the least to have dealt unwisely or unworthily with him and this is here mentioned as Grace Jam. 1.4 almost to a miracle as Patience having her perfect work and proving
There the 〈…〉 or 〈◊〉 as do their cruell creditors and hard task-masters There that is in the state of the dead whether by land or sea the 〈◊〉 or 〈…〉 the miserable captives â—est such as were those poor Christians shut up so close by Barbâ—rusâ—a the Turkish Generall returning toward Constantinople under hatches among the excrements of nature that all the way as he went Turk hist 750. almost every houre some of them were cast dead over-board Such were many of the Martyrs kept fast shut up â—n â—ollards Tower in the Bishop of London cole-house a dark and ugly prison said Mr. Philpot as any is about London but I thank the Lord I am not alone but have six other faithfull companions who in our darknesse do lightsomely sing Psalms and praises to God for his great goodnesse Acts Mon. 1669 1670. but especially for this that I am so near the apprehension of eternall blisse God forgive me mine unthankfulnesse and unworthinesse of so great glory What pitifull hard usage Gods poor prisoners met with in the late troubles at Oxford especially from which death God graciously delivered me when I was in their hands and in the Western parts pag. 38. see Mr. Râ—nas Sermon called Jâ—b in the West where he compareth the enemies cruelty to that of the American Cannâ—bals who when they take a prisoner seed upon him alive and by degrees to the unutterable aggravation of his horrour and torment They hear not the â—ice of the oppressors Their harsh and hard speeches Jude 15. that were as a murthering weapon in the poor prisoners bones Psal 42.10 Send me back to my frogs and toads again where I may pray for you conversion said one of the Martyrs to his raiâ—â—g adversaries Art thou come thou villain how darest thou look me in the face for shame said Sâ—even Gâ—râ—iner to Dr. Tayloâ— the Martyrâ— who told him his own freely Acts Mon. but fairely for the spirit of grace is 〈…〉 Est autem Saranâ— poctus 〈…〉 saith Luthex the divell and his agents are bitter railers fetching their words as farre as hell to breaâ— the hearts of Gods prisoners Psalm 69.20 But besides that they have their cordiall of a good conscience by them 2 Cor. 1.12 in the grâ—ve they heare not the voice of the oppressor nor the barking of these dead dogs any more Verse 19. The small and the great are there In Calvary are sculls of all sizes say the Hebrewes Stat sun cuique dies It is appointed for all once to die Virg. Aeneid lib. 10. be they great or small low or high Mors sceptra liganibus aequat death makes no difference Kings and captives Lords and losels come then under an equall parity death takes away all distinctions William the Conquerours corps lay unburied three dayes his interment was hindred by one that claimed the ground to be his Daniel King Stephen was interred at Fever sham Monastery but since Speed 498. his body for the gain of the lead wherein it was coffined was cast into the river where at length it rested as did likewise the dead corps of Edward the fifth and his brother smothered in Speed 935. the Tower by Richard the third and cast into a place called the black deeps at the Thames mouth The servant is free from his Master Servant is a name of office he is not his own to dispose of but the masters instrument saith Aristotle and wholly his till he please to manumit him if he do not yet death will and by taking away his life give him his liberty his body resteth from all servile offices for a season howsoever and if with good will hee hath done service as to the Lord and not to men he shall receive of the Lord the reward of inheritance even a childs part Colos 4.24 Verse 20. Wherefore is light given to him that is in misery Job hath not done yet though he had said more then enough of this matter but for want of the oyle of joy and gladnesse his doors move not without creaking his lips like rusty hinges open not without murmuring and complaining Good therefore is that counsel given by David Cease from anger and forsake wrath take up in time before it hath wholly leavened and sowred you fret not thy self in any wise to do evill Psal 37.8 Hee shall not chuse but do evil who is sick of the fret David had the sad experience of this when he had carted the Ark and thereupon God had made a breach upon Vzzah David was displeased saith the Text and how untowardly spake hee as if the fault were more in God then in himself though afterwards he came to a sight of his own error 1 Chron. 13.11 with 15.2 And so did Job no doubt when come to himself but here he proceeds to expresse his peevishnesse and impatience yea against God himself though not by name forsan sese cohibens ob bonae mentis reliquias saith Mercer out of his good respect to God which he still retained and calls for a reason why the miserable should be condemned to live since death would be much more welcome to them How apt are men to think there is no reason for that for which they can see no reason Verse 21. Which long for death and it cometh not The bitter in soul long for death those that are in paine or penury are apt to desire to be dispatch'd upon any terms and would freely pardon them they say that would give them their pasport But these for most part consider not the unsupportablenesse of the wrath to come that eternity of extremity in hell that death usually haleth at the heeles of it so that by death whereof they are so desirous they would but leap out of the frying-pan into the fire as Judas did they do as the asse in the fable who desired to die that he might be no more beaten at post mortem factus est tympanum but when he was dead he was made a drum-head of and so was ten times more laid on then ever in his life-time before And dig for it more then for hid treasures Covetousnesse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all-daring saith an Ancient and men for love of wealth will dig to hell light a candle at the divel as they say With such an eagernesse of desire do some that have little reason for it all things reckoned long and labour after death not to bee rid of sin or to bee with Christ as Phil. 1.23 but to bee freed from misery incumbent or impendent Thus Cato having first read Plato's book of the souls immortality laid violent hands on himselfe that hee might not fall into the hands of the conqueror Thus Adrian the Emperour having lain long sick and could get no help by Physicians but was the worse for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he complained at his death would gladly have slaine himselfe if those about him would have suffered
them or they to him and this they misconstrue as done in contempt See Psal 35.19 Or that he was plotting some mischief Prov. 10.10 and 16.30 or pretending to some extraordinary devotion and therefore shutting his eyes that he might be the more reserved to God The Vulgar hath it Why doth thine heart life thee up and as if thou wert thinking of some great things why are thine eyes so set It is for no goodnesse sure Verse 13. That thou turnest thy spirit against God A fowle fault surely but meerly for want of a faire Interpretation It is as if Eliphaz should have said Thy spirit was right when thou bravely barest up under the afflicting hand of God chap. 1. but because patience hath not had her perfect work as appeareth by thine angry expostulations Quid tumet contra Deum Spiritus tuus thy contesting with God and chatting against him and his proceedings therefore I conclude that thou art not perfect and â—utire all is not right Why doth thy spirit swell against God so the Vulgar rendreth it Behold his soul which is listed up is not upright in him that 's certain Hab. 2.4 And lettest such words go dâ—t of thy mouth Contumelious and blasphemous words not fit to he named Bona verba quaeso Eliphaz True it is Job had spoken some things more freely then was fitting and not without a tincture of bitternesse But charity would have made the best of those speeches which you thus odiously aggravate against him and have taught you to use the same equity toward others that you would have others use towards your self That faith and so that love is easily wrought which teacheth men to believe and think well of themselves and worse of others We will make a good exposition if we have but a good disposition Verse 14. What is man that he should be clean Eliphaz hath now done chiding it is but time he should and falls to reasoning wherein neverthelesse he sheweth himself an empty and troublesome Disputer urging again the same Arguments as before chap. 14.17 18 19. and not resting satisfied in a sufficient answer Did Job ever assert himself clean Said he not the clean contrary in many places see chap. 14.4 Only as washed sanctified and justified in the name of the Lord Jesus and by the Spirit of his God 1 Cor. 6.11 he discoursed of his integrity and righteousnesse not denying himself otherwise tainted with Original sin and guilty of actual which he begged pardon for according to the tenour of the Covenant of Grace And therefore Eliphaz might have spared these words and better bestowed his pains in comforting Job and exhorting him to patience The Jesuites have at this day a device in handling Texts of Scripture by their nice distinctions to perplex and obscure the clearest places and for those that are doubtful not at all to distinguish or illustrate them Again in points of controversie they make a great putther about that which we deny not but say little or nothing to the maine businesse Hac que desperant renitescere posse relinquunt Verse 15 Behold he putteth no trust in his Saints Here he proceedeth to prove that which Job never denyed and Bildad also hath the same chap. 25. Lege ejus verba nam non malè huc quadrant saith Lavater Lay his words to these and they will lend light to each other See also the Notes on chap. 4.18 There they are called his servants here his Saints or holy ones these were the old Patriarks say the Septuagint with whom God at sometimes was angry and although he was a God that for gave them yet took he vengeance of their inventions Psal 99.8 Others understand it of the Saints in heaven or the holy Angels And the heavens are not clean in his sight Nor they of heaven be clean in his eyes so Broughton rendreth it The Angels are called angels of heaven Marth 24.36 and Gal. 1.8 Because made with and in the highest heavens and appointed there to inhabite Howbeit in the Apostate Angels and in heaven Gods holy and pure eyes found uncleannesse and delivered them therefore into chaines of darknesse 2 Pet. 2.4 Again to be clean in Gods sight is another manner of matter then to be simply clean like as to be just is one thing and to be just before God another Luke 1.6 Sordat in conspectâ— judicis quodfulget in conceptu operantis Some understand the Text of the visible heavens the purest of all inanimate creatures and therefore Chrysostom speaking of those praying Saints that prayed Peter out of prison Act. 12. saith that they were ipso coelo puriâ—res afflictione facti more pure then the heavens yet are they not pure in the sight of God but have their spots which we count their beauty spoâ—â— Verse 16. How much more abominable and filthy is man And therefore abominable because filthy or stinking and noisome as putrified meat is to the nose and palate Now this is every mans case by nature Psal 14.3 there being never a barrel better herring but all in a pickle though few believe it Kaâ—ol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov Psal 49. ult Tremel Circumcision of old taught them that that which was begotten by that part deserved in like sort as abominable and accursed to be cut off and thrown away by God And what else doth Baptism still teach us See Col. 2.11 12 13. 1 Pet. 3.21 David compareth man to the beasts that perish pecoribus morticiâ—â— to beasts that dye of the Murrain and so become carrion and are good for nothing He lyeth notting in the graves of sin wrapt up in the winding sheet of hardnesse of heart and as a carcass crawleth with worms swarming with noisome lusts such as Gods soul abhorreth This is his nature and for his life He drinketh iniquity like water He is as it were altogether steeped and soaked in sin he sucks it in with delight as an Ox doth water or a drunkard Wine who had as liefe you take away his life as his Liquor and could find in his heart to be drowned in a Butt of Malmsey as George Duke of Clarence was in the Tower of London and as some say by his own Election Sure it is that a draught of sin is the only Merry-go-down to a carnal man he drinks it frequently and abundantly even till he swelleth therewith One observeth here that Eliphaz saith not Man eateth but drinketh iniquity because to eat a man must chew and this taketh up some time and leaveth a liberty to spit out what he liketh not but drink goeth down without delay and we usually drink oftner then we eat So here Verse 17. I will shew thee hear me Here Eliphaz useth a short but a lofty preface calling hard for attention and raising in Job an expectation of no mean matters But Quid dignum tanto feret hic promissor hiatu Horat. This is his Argument That is to be held for true which experience evinceth and
forth God saith Scaliger as by those which set forth our ignorance Our safest Eloquence concerning God is our silence saith learned Hooker But the thunder of his power who can understand Heb. Of his powers that is his powerful thunder which whilst Alladius King of the Latines would by certain Engines that he had made him imitate he justly perished by a Thunderbolt from heaven his house also wherein he had attempted so to do was consumed with fire from heaven as Dionys Halicarn and Orosius testifie Some by thunder here understand Gods astonishing presence and utterance of himself Others his force and grandeur his notable and thundering exploits which shine all the world over and to which if all that have been instanced shall be compared they will appear to be but as a few heat drops to a great showre of raine He that shall go about co declare them Lucret. shall be forced to say with the Poet Clandicat ingenium delirat linguaque mensque CHAP. XXVII Verse 1. Moreover Job continued his Parable and said IT was Zophars turn and Job waited a while as it was fit to see whether he or any other of them would take up the bucklers again against him which when they did not as hearing his high expressions concerning Gods Power and Providence and haply having now a better opinion of him then before he asswageth his grief by defending his innocency and maintaining his opinion in the five following Chapters Here be is said after some râ—spit to eâ—assume his Parable which hath its name in Hebrew from Lâ—rding it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sermo figuratus princâ—patum tenet ac vâ—lut dominatur and bearing sway because allegories and figurative speeches bear away the bell as they say from plainer Discourses are more gladly heard or read sooner understood and better remembred The word rendred continued is in the Original added 〈◊〉 lift up importing either that he spake now with a courage as we say and with a greater Emphasis as having silenced his adversaries or that he uttered himself in an higher stile and his matter were Master-sentences Maxims Axioâ—â—â— Speeches of special precellency and predominancy such as might well challenge a throne in the minds of all men Verse 2. As God Liveth who hath taken away my iudgement Job well knew the Nature and end of an Oath which is to put an end to all strife and controversie among 〈◊〉 Hab. 6.16 For more Authority sake therefore to his ensuing Discourse as taking God to witnesse in a matter of so great moment and that his friends might the better believe him he doubteth not to begin his speech with a private oath for a publick is that which is taken before a Magistrate who upon just cause may exact it which so it be sparingly and warily used is not unlawful as appeareth by the example of Jacob and Laban Boaz and Ruth Jonathan and David scil to help the truuth in pâ—â—essiâ—y and when the other party will not otherwise be satisfied But what 〈…〉 to say that the God whom he so solemnly taketh to witnesse had taken 〈◊〉 his judgment Can the righteous Judge do otherwise then right Or doth not the 〈◊〉 know that he iâ— punished lesse then his iniquities deserved 〈…〉 A Job was at present under a soâ—e temptation and being pressed out of measure above strength he spake unadvisedly with his lips and is afterwards barely told of it by Elihu chap. 34.5 The best faith if long tryed may flag and hang the wing Moses at Meribah David at Gath Elias under the Juniper sufficiently shew that every new man is two men that the flesh eftsoones lusteth against the spirit and that the best may have their outbursts yet so as that the seed of grace still abideth in them and some way shewes it self Job here for instance He complaineth of Gods severity but stormeth not against him He blustreth but he blasphemeth not He holdeth himself hardly dealt with by God and yet whilst he so solemnly sweareth by him he thereby acknowledgeth him a witnesse of his conscience a Patron of Truth a Lover of Right an Avenger of Perjury and lastly the Authour and Arbiter of his life which he resolveth rather to let go then his Innocency He can do nothing against the truth but for the truth 2 Cor 13.8 And the Almighty who hath vexed my soul Heb. Hath imbittered Job should have remembred that bitter potions bring sweet health and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bitternesse would soon be past but he remembred only at present the affliction and the misery the wormwood and the gall Lam. 3.19 Now no affliction but especially soul-affliction for the present seemeth joyous but grievous nevertheless afterward it yeeldeth the peaceable fruit of righteousnesse unto them which are exercised thereby Heb. 12.11 But patient Job wanted patience to wait for that Adeo nihil est in nobis magni quod non queat minui such failings are found in the very best Verse 3 All the while my breath is in me Periphrasis vitae Dum spiritus hos regat aâ—tus Whiles I have an hour to breath I will hold to this Oath of mine neither may you ever hope to dispute me out of mine integrity Life is described by breath which when it faileth the man dyeth 1 Kings 17.17 Psal 146.4 Isai 2.22 Cease ye from man whose breath is in his nostrils every moment ready to puff out What is man saith Nazâ—anzen but soul and soil Eutrop. Ores breath and body a puff of wind the one a pile of dust the other no solidity in either Jovinian the Emperour was choaked with the smoak of charcoal Pope Adrian with a flye getting into his throat as he gaped The Cardinal of Lorrain was lighted to his Lodging and to his long home both at once by a poisoned Torch Defer not saith One sith at the next puffe of breath thou moist blow away thy life And the spirit of God is in my nostrils He seems to allude to Gen. 2.7 or some tradition of the Fathers to like purpose Acts 17.25 God giveth to all life and breath and all things And again verse 28. In him we live and move and have our being Wherefore let every thing that hath breath praise the Lord Psal 150. ult Yea let every breath as some read it praise the Lord. Let it be as the smoak of the Tabernacle as Pillars of Incense ascending up to heaven Chrysost Tam Dei meminisse opus est quam respirare Verse 4 My lips shall not speak wickedness Which I should do should I contrary to that which the Spirit of God witnesseth to my conscience through a fained humility confesse that I have been wicked Let Gods dejected servant take heed left by the temptation of Satan and the misgivings of their own evil hearts of unbelief they be drawn to bely the work of Gods spirit in them and to hold themselves utterly void of grace because not indued with such
hath done them good Josh 24.20 their preservation proveth but a reservation Verse 10. Will he delight himself in the Almighty viz. When trouble cometh upon him as in the former verse No this is Christianorum propria virtus a practise that none can skill of but Gods people saith Hierâ—me to rejoyce in tribulation and then to continue instant in prayer Rom. 12.12 for deliverance with some confidence grounded upon former experience Crâ—â— cuiâ—â— is inuncta est saith Bernard Together with the Crosse they have an unction from the Father annointed they are with that Oyle of gladnesse 1 Pet. 2.14 the Spirit of glory and of God which resteth upon â—heâ— and refresheth them amidst all their sorrowes and sufferings and hence their delight in the Almighty yea though he frown and lay upon them as he did upon Jâ—â— with his own bare hand Not so the hypocrite for why he hateth God an his heart as doth every evil-doer Bernard John 3.20 Est 〈◊〉 talium pâ—na Deus utpot◠〈◊〉 est â—t quid talibus am invisuâ— God is light and therefore hated as a punishment to such inanspicate night-birds He is holinesse but the hypocrite filthinesse as his name also importeth How thâ—n can be delight himself in the Almighty What complacency can there be where is such an â—tter contrariety They that love the Lord haâ—e evil Psal 81 2◠〈◊〉 so doth not any hypocrite leave it he may but not loath it Paâ—t with it he may as Jacob did with Benjamin lest otherwise he should starve or as 〈◊〉 with Michael lest he should lose his head but his heart is glued to it still he hath a months mind to be doing if he durst Finally He is without faith and therefore without joy and peace of conscience And as for his Spider-web of hope a little wind bloweth it down The world hath his heart and so the love of the Father cannot be in him 1 John 2.15 He leaneth upon the Lord and saith Is not the Lord amongst us Mic. 3.11 yet is he rootedin the delights of life Like as the Apricock tree leaneth against the wall but is fast rooted in the earth Will he alwayes â—all upon God Heb. Iâ— every time No nor scarce at any time Indeed as beggâ—rs have learned to 〈◊〉 so have some hypocrites to pray Isai 26.16 They have powred forth charm when thy chastening was upon them When he slew them then they sought him and they returned and enquired after God Psal 78.34 But this was only a prayer of the flesh for â—ase and not of the Spirit for grace They spoke God fair as the Divel did Christ only to be rid of him Thus 〈◊〉 when on the rack roâ—â—ed out a consession and called for a Prayer Joaâ— in danger of death hangs on the hornes of the Altar The Captivated Jews fasted and prayed for seventy years to get off their thaines rather then their sins Zech. 7.5 which Daniel therefore reckoned lost labour chap â— 13. But many wiâ—â—â—d men though in prosperity they have some short-wishes such as was that of â—â—laâ—â—s Numb 23.10 wherewith compare that of David Psal 26.9 and see a difference or perhaps are able by strength of wit and one money to pray handsomely yet in adversity they set their mouthes against heaven 〈…〉 Wolves and howle upward they curse their King and their God and look upward saith Isaiah chap. 8.21 they murmure and mutiny as the Israelites in the wilderness they banne and blaspheme as did that Israelitish womans son Lev. 14.11 and Micahs mother Judg. 17.2 A Parrot may be taught to talk like a man Histories tell us of one at Rome that could repeat the whole Creed but let him be but beaten and he returnes to his own natural harsh voice So an hypocrite while all goes well with him may seem very devout at his Orisons but lay thy hand upon him saith Satan to God concerning Job presuming thereby to prove him an hypocrite and he will curse thee to thy face chap. 2.5 But say he be somewhat better conditioned as they call it and for a while pray to God for ease and help yet he will not pray alwayes he will not persevere in prayer follow on to pray wait upon God for an answer and be content to want it if God see good to deny it He cannot draw nigh to God with a true heart such a heart as is well satisfied if God may be glorified though himself be not gratified in full assurance of faith Heb. 10.22 Which is saith Brentius Orationis medulla the marrow of prayer Hence Saint James calleth it the prayer of faith chap. 5.15 Afflictions cause a Saint to seek out Gods Promise the Promise to seek Faith Faith to seek Prayer and prayer to find God to find him at length For he is a God that hideth himself Isai. 45.15 But what saith faith I will wait upon the Lord that hideth his face from the house of Jacob and I will look for him Isai 8.17 See this exemplified in the woman of Canaan who fetcht Christ out of his retiring room by the force of her faith Mark 7.24 and prayed on though denied She would not be said nay or set down either with silence or sad answers but shewed her self a woman of a well knit resolution such as could credere invisibilia sperare dilaia amare Deum se ostendentem contrarium as Luther speaketh Believe things invisible hope for things deferred and love God when he shewes himself most angry and opposite Now this the hypocrite who is an Infidel cannot skil of He is short spirited and cannot hold out in prayer cannot as our Saviour taught by that Parable Luke 18.1 alwayes pray and not faint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shrink back as sluggards do in work or Cowards in War Oratio est res ardua magni laboris saith Luther Prayer is a hard work and a man must tug at it and stick to it as Jacob did who wrestled and raised dust as the Hebrew word signifieth he held fast and hung on yea he held with his hands when his thigh was lamed Let me go saith God bespeaking his own liberty No thou shalt not saith Jacob until thou blesse me Lo such is the generation of them that seek God in sincerity of them that seek thy face this is Jacob Psal 24.6 One thing have 〈◊〉 desired of the Lord and that I will seâ—k after saith David Psal 27.4 If his suit had not been honest he would never have begun it But being so he will never give it over till he hath prevailed he will pray till he faint and then to it again Psal 119.81 82. Rejoycing in hope patient in tribulation continuing instant in prayer Rom. 12.12 So doth not the hypocrite for want of an inward principle If God come not at a call he is out patience and ready to say with that profane Prince 2 Kings 6.33 Behold this evil is of the Lord and what should I wait
out yet God layeth noâ— folly to them He punisheth not the wrong-dealers according to their deserts as Elihu interprets Job and here refuteth him as one that accused God of injustice because he heareth not the cryes of the oppressed But this is meerly their own fault faith Elihu because they cry not to God with truth and devotion They ask and miss because they ask amiss For God never faileth to be with his afflicted Psal 91. to preserve the simple as David found by experience Psal 116. to hear those that call upon him in truth Psal 145. c. he requireth nothing of them but lawful petitions and honest hearts and then they are sure to have out their prayers either in money or moneys worth either the same thing they ask or a better They cry out by reason of the arm of the mighty Magnatum Such as was Pompey of whom the Romans cryed out Nostrâ miseria 〈◊〉 â—o Magnus We rue by thy greatnesse and are ruined The greater any man is unlesse gratious also the more he thinks he may oppress the meaner sort They eate up my people Videri possuâ—â— magnates nonâ— alio loco habeâ— tenuas quam minutos piscicâ— los quos confeâ—tim pleno oâ— pro deliciis esâ— tent Merl. as they eate bread Psal 14. as so many Canibals and as the bigger fishes devour the lesser they lay load upon them without mercy or measure they beat them with a strong arm and make them cry aloud filling the air with their complaints as nature teacheth even bruit beasts to do when they are hurt It was not patience but pertinacy an obstinate stiffeness of mind that made some Heathens as Mithridates Marius Epicurus c. forbear crying when grievously tormented Verse 10. But none saith Where is God my maker Heb. My makers to note the Trinity say some others think that he speaks of God in the plural number only for honours sake They call not upon God as their Creator they praise him not as their Preserver and Benefactor saith Elihu in this and the next verse but express a gâ—eat deal of pride and vanity verse 12 13. and thence it is that their prayers are unanswered and themselves unrelieved The oppressed should not only make moan and fill the air vagis clamoribus with bruitish out-cryes the fruit of the flesh for ease rather than of the spirit for grace but beg help of God by faithful prayer Qui nos fecit idem ille est quâ— nos fovet coâ—â—servat ae sustentat c. Brent Englands Elizabeth and say Where is God my maker as Elisha once said Where is the Lord God of Eliah Did he not make me and will he not maintain me built he not the earthly house of this tottering Tabernacle and is not he bound to repairs will he cast off the care of his own handywork Is he not my Master as well as my Maker and shall other Lords besides him have Dominion over me and do with me at their pleasure Lord look upon the wounds of thy hands said Q Eliz. whiles she was a Prisoner at Woodstock and had like to have been burnt in her bed one night and despise not the work of thine hands Thou hast written me down in thy book of Preservation with thine own hand Oh read thine own hand-writing and save me c. Who giveth songs in the night As the oppressed pray not and therefore are not eased they are deservedly miserable that might but will not make themselves happy by asking so they praise not God for former deliverances by day and night conferred upon them Thou hast compassed me about saith David with songs of deliverance Psal 32.7 that is Thou hast given me plentiful matter of praising thy name So here Qui dat Psalmorum argumentum de nâ—cte as Tremellius translateth it who giveth cause to praise him with Psalms by night as David did Psal 119.62 and as Paul and Silas Act. 16.25 and as Mr. Philpot and his fellows did in the Bishop of London's Coal-house In the night-season it is Act. and Mon. that God giveth his beloved sleep and keepeth them and theirs then in safety Or if he hold them waking he filleth them with many sweet meditations their reines at that time especially instructing them Psal 16.7 shineth upon them by his Moon and Stars which praise God in their courses and twinkle as it were at us to do the like and inmindeth them by the melody made by the Nightingale which singeth for fifteen nights and dayes together without intermission Plin. l 10. c. 29â— Luscinia diciuâ— quia ante lucepâ— canit Nec quantum lusciniae dormiunt Proverb In Enâ—hir if Pliny may be believed putting a thorn to her brest to keep her waking for that purpose Hereupon Epictetus hath this savoury saying Si luscinia essem facerem quod luscinia Cum antem homo rationalis sim quiâ— faciam Laudabo Deum nec cessabo unquam Vos verò ut idem faciatis hortor that is if I were a Nightingale I would do as the Nightingale doth But since I am a man endued with reason sith God hath taught me more than the fowles of heaven as Elihu hath it in the next verse what shall I do I will uncessantly praise God and I exhort you to do the like But this is not done saith Elihu here or very slenderly and hence it is that men complain of their many and mighty oppressions without remedy from God who seeth that his favours and benefits would be even lost and spilt upon them according to that of the Philosopher Ingratâ— quicquid donatur deperditur All is cast away that is conferred upon an ungrateful person Verse 11. Who teacheth us more then the beasts of the earth This many wretched people never consider and are therefore heavily but worthily vexed by oppressours ut vexatio det intellectum that smart may make wit and that they may not bellow as beasts do when they feel pain but flie to God by well-prepared prayer not so much for ease as for the use of what they suffer Now blessed is the man whom God chasteneth and withal teacheth him out of his Law that he may give him rest from the dayes of adversity Psal 94.12 13. Hereunto not only Reason is required the Mercy here mentioned and celebrated but Religion also which is the true Philosophers stone that makes golden afflictions 1 Pet. 1.7 and as Moses his hand turneth a Serpent into a Rod. The truth is Religion is the highest reason neither is any thing more irrational than irreligion 2 Thess 3.2 and this also God alone teacheth For Cathedram habet in coelo qui corda docet saith Austin And again Quando Christus Magister quà m citò discitur quod docetur It is God above who teacheth the heart and this if he once undertake it is soon dispatcht All this if sinful men would well weight and be thankful for as they ought God would surely help
it of his Victory over Goliah whom he ran upon and cut off his head after that he had hurled at him with as good a force Perinde ac si fundae sustunicis non lapillum sed Deum ipsuminâ—uisset ac implicuisset saith one as if he had got not a stone but God himself into the bought of his sling And by my God have I leapt over a wall That is I have stormed a walled Town or Fort with very little ado being no less valiant and venturous than Alexander the Great was among the Indians but upon farre better grounds because in the strength of God 2 Sam. 3. as at the Fort of Zion Vers 30. As for God his way is perfect All his Dispensations toward his Children his actions and directions his providences and promises are most trusty and true having neither vice vanity insincerity nor deceit in them The Word of the Lord is tried This is a famous sentence and was much in the mouthes of Gods people See Prov. 30.5 with the Note there Vers 31. For who is God save the Lord Fictitios Deos vanas spes prosternit saith Vatablus Here he striketh down to the ground all false gods and all vain hopes Contemno minutulos istos Deosmodo Jovem mihi propitium habeam said an Heathen David might much better say I care not for those petty Deities so I may have Jehovah to favour me Vers 32. It is God that girdeth mee with strength It is a Metaphor saith Vataeblus either from a Souldiers belt which buckleth his armour close to him and maketh him more steddy or else from the reines themselves in which the Scripture sometimes placeth strength and vigour God did all for David and hath here the glory of all his valour and victories And maketh my way perfect i.e. Compleateth and prospereth all my designs and enterprises For want hereof many attempt much but effect little or nothing Antiochus King of Syria was called Magnus for undertaking much and performing little Guicciardâ—n saith of Charles the eighth in his expedition to Naples that he came into the field like thunder and lightning but went out like a snuffe more than a man at first and lesse than a woman at last Vers 33. Hee maketh my feet like Hindes feet Heb. Hee matcheth my feet like Hindes feet that is not only swift if I have occasion by flight to provide for my self or to pursue mine enemies flying before mee but also steddy if I come into any dangerous places Asahel was swift of foot as a wild Roe 2 Sam. 2.18 Josephus faith of him that hee contended with horses in running Saul and Jonathan are said to be swifter than Eagles 2 Sam. 1.23 Achilles was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Homer The Hind when pursued by the woolf runs most swiftly witnesse the Poet Quem tu cervus uti vallis in altera Visum parte lupum graminis immemor Horat. lib. 1. Od. 1â— lib. 1. Od. 23. sublimi fugies mollis anhelitu Vit as hinnuleo me similis Chloe c. And gain But they that wait upon the Lord have a promise that they shall not only nin as Hindes but mount up as Eagles they shall run and not bee weary and they shall walk and not faint Isa 40.31 Hee setteth mee upon my high places Where having by flight or fight escaped Securus post quam Evaâ—â— a illis R. David I am secured yea hee hath advanced me and brought me to this high honour Vers 34. Hee teacheth mine hands to warre David ascribeth all his military skill and successe to God so did not other great Warriors Alexander Scipio Fabius c. but sacrificed to their own nets and were ready to say as Sesostris King of Aegypt did when hee had conquered any Country hee was wont to set up pillars with these words ingraven upon them This Country I got by mine own strength and vallour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodot 1. â— So that a bow of steel c Which is more flexible and stronger than a bow of Iron whence is that Job 20.24 Vers 35. Thou hast also given mee c. i.e. Thou hast preserved and setled me See the Note on Psal 5.12 And thy gentlenesse bath made mee great Or Thy meeknesse hath multiplied mee i.e. Thou hast so farr stooped to my meannesse as to advance mee to this heighth of honour Or by thy humbling mee thou hast magnified mee according to 1 Pet. 5.6 Prov. 15.33 Vers 36. Thou hast enlarged my steps under mee Or Thou hast widened my passage and made roomth for mee when the wicked mans strong passages are streightened Job 18.7 his pase impeded And my feet did not slip Heb. Mine anckles or my heeles Sep. my footsteps Vers 37. I have pursued mine enemies and overtaken them c. Of David we may say as one did of Julius Caesar you may perceive him to have been an excellent souldier by his very language for hee wrote with the same spirit hee fought 1.10 ad filiuâ— In eo tanta vis id acumen ea concitatio saith Quintilian concerning Caesars Commentaries ut illum eodem animo dixisse appareat quo bellavit Vers 38. I have wounded them that they were not able to rise Much lesse to resist And herein hee was a type of Christ all whose foes shall bee his footstool Psal 110.1 Vers 39. Thou bast girded mee with strength c. See vers 32. It is God that weakeneth or strengtheneth either party Ezek. 30.24 and rendreth their weapons vain or prosperous Isa 54. ult Jer. 50.9 Thou hast subdued under me c. David ascribeth all to God and useth wonderfull variety of expressions in setting forth his benefits Vers 40. Thou hast given mee the necks of mine enemies sc to chop them off at my pleasure or to cut the throats Vers 41. They cryed Through grief and impatiency clamore incondito as beasts when in durance fill the air with loud out-cryes Even unto the Lord As nature prompteth men in an extremity to look up for help but because it is but the prayer of the flesh for ease and not of the Spirit for grace and a good use of calamities and not but in extreme despaire of help elsewhere therefore God hears them not In Samuel it is They looked but there was none to save them q. d. If they could have made any other shift God should never have heard of them Therefore Sero inquit Nero. Vers 42. Then did I beat them as small as the dust When God once withdraws his protection and help from a people it is an easie matter to tread them down and beat them in pieces Lay hold upon him therefore as the Church did and hang on Say as Jer. 14.21 Do not abhorre us for thy names sake for as Bodin said well of obtaining so for retaining religion and civil rights Non disputationibus sed rogationibus agendum prayer is most prevalent If once our shaddow depart c. woe
greatnesse before Absolens disturbed mee and drove mee out though he could not but be sensible of such a losse we know what miserable moans Cicere made when fent into banishment how impatient Cato and many others were in like case so that they became their own deathsmen but after Thee Lord and the enjoyment of thy publick ordinances from which I am now alasse hunted and hindred After that Gods holy Spirit hath once touched a soul it will never be quier untill it stands pointed God-ward Vers 2. My Soul thirsteth for God More than ever it did once for the waâ—er of the Well of Bethelem and that because he is the living God the fountain of living waters that only can cooll and quench my desires Jer. 2.13 17.13 so as I shall never thirst again Joh. 4.14 whereas of all things else we may say Quo plus sunt pota plus sitiuntur aqua The Rabbines note here Ovid. Kimchi Aben-Ezra that David saith not so hungreth but so thirsteth my soul because men are more impatient of thirst than of hunger they can go diverse dayes without meat Curt ex Diodoro but not without drink Alexander lost a great part of his army marching through the Wildernesse of the Susitans by want of water When shall I come and appear before God Heb. And see the face of God viz. in his Tabernacle Eheu igitur quando tandem mibi miserrimo dabitur ut te in aede tua conspiciam These earnest pantings inquietations and unsatisfiable desires after God and his ordinances are sure signes of true grace But woe to our worship-scorners c. Vers 3. My tears have been my meat day and night Hunters say the Hart sheddeth tears or something like tears when he is pursued and not able to escape Hereunto David might allude Sure it is that as Hinds by calving so men by weeping cast out their sorrowes Job 39.3 Expletur lachrymis egeriturque dolor And Act. and Mon. 1457. Affert solatium lugentibus suspiriorum societ as saith Basil sighs are an ease of sorrow Of Mr. Bradford the Martyr it is reported that in the midst of dinner he used oft to muse having his hat over his eyes from whence came commonly plenty of tears dropping on his trencher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The better any are So Psal 80.5 the more inclined to weeping as David than Jonathan 1 Sam. 20. Here we have him telling us that his tears were his meat or his bread as Gregory readeth it and he giveth this reason that like as the more bread wee eat the dryer we are and the more thirsty so the more tears of godly sorrow we let fall the more we thirst after that living fountain springing from above Davids greatest grief was that he was banished from the Sanctuary and next to that the reproachfull blasphemy of his enemies hitting him in the teeth with his God as if not able or not willing to relieve him now in his necessity and bitterly upbraiding him with his hopes as altogether vain Whiles they continually say unto mee Where is thy God Violenti certe impetus saith Vatablus here these were violent shocks indeed and such as wherewith Davids faith might have been utterly overthrown had it not been the better rooted and withall upheld by the speciall power of the Spirit of grace Other of Gods suffering Saints have met with the like measure At Orleance in France as the bloody Papists murthered the Protestants they cryed out where is now your God what is become of all your prayers and Psalms now Let your God that you called upon save you if he can Mr. Clarks Gen. Martyrol P. 316. Others sang in scorn Judge and revenge my cause O Lord Others Have mercy on us Lord c. The Queen Mother of Scotland having received aid from France forced the Protestants for a while to retire to the High-Lands whereupon she scoffingly said where is now John Knox his God My God is now stronger than his yea even in Fife but her braggs lasted not long for within a few dayes Mr. Knox his life by Mr. Clark six hundred Protestants beat above four thousand French and Scots c. Gods Servants fare the better for the insolencies of their enemies who when they say where is now their God might as well say betwixt the space of the new and old Moon where is now the Moon when as it is never nearer the Sun than at that time Vers 4. When I remember these things viz. My present pressures compared with my former happiness Cic. de Fin. 1. 2. Sen. deben 1.4 c. 22. Miserum sanè est fuisse felicem The Epicures held but I beleeve they did not beleeve themselves therein that a man might be cheerful amidst the most exquisite torments Ex prâ—teritarum upluptatum recordatione by the remembrance of his former pleasures and delights David found this here but a slight and sorry comfort though he better knew how than any of them to make the best of it and his delights had been farre more solid and cordial I pour out my soul See Job 30.16 with the Note For I had gone with a multitude Heb. A thick croud or throng of good peole frequâ—â—ting the publick Ordinances and David in the head of them One rendreth it In umbra vel umbrella sicut mos est Orientalium ambulare umbrellis contra ardorem solis accommodatis I went with them to the house of God Lente Itabam I went with a gentle pace Gressâ—â— grallatorio He speaketh saith Vatablus of the order observed by the faithful when they went to the Sanctuary viz. in comely equipage singing praise to God Kimchi in 〈◊〉 Radiâ— and confessing his goodness Vers 5. Why art thou â—ast down O my soul Here David seemeth to be Homo divisus in duas partes saith Vatablus a man divided into two parts as indee devery new man is two men and what is to be seen in the Shulamite but as it were the company of two Armies Cant. 6.13 David chideth David out of his dumps So did Alice Benden the Martyr rehearsing these very words when she had been kept in the Bishops prison all alone nine weeks with bread and water and received comfort by them in the midst of her miseries Act. Monâ— 1797. And why art thou disquieted in me A good mans work lieth most within doors he hath more ado with himself than with all the world besides he prayeth oft with that Ancient Libera me Domine à malo homine meip so Deliver me Lord from that naughty man my self How oft do we punish our selves by our passions as the Lion that beateth himself with his own tail Grief is like Lead to the soul heavie and cold sinking it downward taking off the wheels of it and disabling it for duty like as a Limb that is out of joynt can do nothing without deformity and pain Keep up thy spirit therefore and watch against
directeâ—h his speech not to Solomon who never took upon him the name of God as did Sosostris King of Aegypt Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caligula and some other proud Princes but to Christ Heb. 1.8 who is God blessed for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so called by an excellency only as the Angels are Psal 8.9 with Heb 2. not by Office and Title only as Magistrates are godsâ— Ps 82.16 nor Catachrestically and Ironically so called as the Heathen gods nor a diminutive god inferiour to the Father as Arrius held but God by nature every way Co-essential Co-eternal and Co-equal with the Father and the Holy Chost Joh. 1.1 Phil. 2.6 1 Joh. 5.20 Hold this last for it is the Rock Mat. 16.16 it is of the very foundation so that if we beleeve it not there is no heaven to be had 1 Joh. 5.20 As for his Kingly Office here described it belongeth to him as Mediator and what is here spoken of him is to be understood of his whole person for so is he Head of the Church and King of Israel for ever The scepter of thy Kingdom c. Thy government is not with rigour but with righteousness thou camest rightly by it casting out Satan the Usurper Mat. 12.29 Heb. 2.14 and dost most righteously administer it Deut. 4.8 Vers 7. Haec verè heroica est nemesis Thou lovest right eousness and hatest wickedness Salomon did so for a great while may Nero's first five years were such that Trajan was wont to say that none ever attained to the perfection of them but Christ continually neither can hee do otherwise See Matth. 3.10 11 12. Joh. 5.30 Matth. 12.18 19 20. Therefore God thy God hath anoynted i.e. For which purpose God hath anoynted thee his Messiah or Christ Psal 2.2 With the oyl of gladness Quia totus mundus in unctione Christi ejus missione letabitur saith Kimchi so called because the whole World should bee cheared up by the Unction and Mislion of Messiah he received the Spirit without measure that of his fulness we might all receive and grace for grace righteousness and peace and joy in the Holy Ghost Above thy fellows i.e. Exreliquorum regum numero eximendus above all earthly Potentates Beza the best whereof as David â—o sish had their faults and flaws or rather above thy Saints thy fellow-brethren by grace and Co-heirs of glory they have Plenitudinem V asis but thou Fontis neither only art thou anointed Pre consortibus above thy fellows but Pro consortibus for those thy fellows as some render it Dioscor l. 1. c. 67. l. 3. c. 82 lib l. 12 Lib. 1. Antidot and it is very comfortable Vers 8. All thy garments smell of myrrbe aloes and cassia Things not only of good savour but of great price Myrrbe some take to be Musk Aloes Amber Cassia a kind of Ginnamon which in Galeas time was very rare and hard to bee found except in the store-houses of great Princes And Pliny reporteth that a pound of Cinnamon was worth a thousand Denarii that is an hundred and fifty Crowns of our 〈◊〉 This description then of Christs cloathing doth allegorically set forth the sweetness and pleasure that the Father findeth in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 3.17 and that we also finde whilst he is made unto us of God Wisdom Righteousness Sanctification and Redemption 1 Cor. 1.30 Confer 2 Cor. 2.14 and that out of his Ivory palaces i.e. his heavenly habitation from which he beholdeth us and raineth down righteousness upon us Whereby they have made thee glad i.e. Servi sodales tui thy fellow friends and servants who stand and hear the Bridegroom and rejoyce greatly by reason of his voyce Joh. 3.29 yea make him glad by their ready obedience setting the Crown upon his head and adorning him as it were with all his bravery in the day of his espousals Cant. 3.11 and making him say How fair how pleasant art thou O love for delights Cant. 7.6 Vers 9 Kings daughters were among thine honourable women Thy Ladies of honour attending upon thy royal Consort for after the description of Christ the Bridegroom followeth another of the Queen his Bride and of the royal Nuptials Or Kings daughters are in thy preciousnesses that is in thy comliness that thou hast put upon them Ezek. 16.14 for all the Churches bravery is borrowed and all her Daughters i.e. Members are adorned not with their own proper attire Sed regio mundo ornatu out of the King Christs Wardrobe this is the righteousness of the Saints Rev. 19.8 viz. imputed and imparted Upon thy right band Which is a place of Dignity and Safety As Christ is at the Fathers right hand so the Church is at Christs right hand where as his wife she shineth with her Husbands beams This is very comfortable Did stand the Queen Heb. Augusta the wife adjutorium illi exacts respondens as Gen. 2.18 saith 〈◊〉 that hee was happy in his wife a Lady of excellent vertue who drew evenly with him in all the courses of honour that appertained to her side Daniels hist and seemed a peece so just cut for him as answered him rightly in every joynt Vers 10. Hearken O Daughter and consider incline thine ear The Prophets or rather Christs Counsell to the Church and each Member thereof wholly to deny ungodlinesse and wordly lusts and to live soberly Tit. 3.12 righteously and godly in this present World to leave all and to cleave to Christ This because it is soon said but not so soon done He presseth in many words all to one purpose Hearken see incline thine ear Self-denyall is a most difficult duty and yet so necessary that if it be not done we shall be undone Forget also thine own people c. All evill opinions must be unlearned and all evill practices abandoned and all our love transferred and transfused upon Christ or we cannot be a fit Spouse for him Christs Spouse must as Deut. 21.11 12 13. shave her head pare her nails and bewail her Father and Mother that is her naturall inbred evills and corruptions Vers 11. So shall the King greatly desire thy beauty If thou deny thy self and forgo all others to please him alone he shall set his whole heart upon thee and be ravished with thy love as Prov. 5.19 How could that Persian Ladies Husband do lesse than love her who having been at Cyrus his wedding and asked how she liked the Bridegroom Like him said she I know not how I like him for I looked upon no man there but mine own Husband Aspasia Milesia was very dear to Cyrus because she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fair and withall Wise Aelian For he is thy Lord And therefore not to be slighted by thee for his great love as many of the Persian Monarchs were Ahashuerosh for instance but reverenced and obeyed as Augustus was by his wife Livia Vers 12. And the
are unto thee Afflictions to the Saints are tanquam scalae alae to mount them to God Leave not my soul destitute Ne exinanias make not bare my soul viz. of thy protection Vers 9 Keep mee from the snare c. See Psal 140.5 Vers 10 Let the wicked fall Metaphora a piscibus saith Tremellius as fishes in casting-nets Isa 19.8 Whilest that I withall escape The Righteous is delivered out of trouble and the wicked commeth in his stead Prov. 11.8 It appeareth at length that simple honesty is the best policie and wicked polity the greatest simplicity and most self-destructive PSAL. CXLII WHen hee was in the cave scil Of Engedi 1 Sam. 24. Loquitur in spelâ—â—ca sed prophetat in Christo saith Hilary Vers 1 I cryed unto the Lord with my voice scil Of my heart and more with my mind than mouth for if hee had been heard hee had been taken by the enemy Thus Moses cryed but uttered nothing Exod. 14.15 Egit vocis silentio ut corde clamaret Aug. Thus Christ cryed Heb. 5.7 Vers 2 I poured out my complaint Heb. My mâ—ssiâ—â—tion I shewed before him Plainly and plentifully how my danger increased to a very Crisis as one expresseth it Vers 3 When my spirit was over-whelmed within mee Or covered over with grief as the Greek expoundeth it Then thou knewest my path scil That I neither fretted nor fainted Or thou knewest how to make a way to escape 1 Cor. 10.13 The Lord knoweth how to deliver his 2 Pet. 2.9 Vers 4 I looked on my right hand Not a man would appear for mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misery is friendless for most part See a Tim. 4.16 Nulla fide◠〈…〉 delegit 〈◊〉 Vers 5 I cryed unto thee O Lord I ran to thee as my last refuge in the fail of all outward comforts Zeph. 3.12 they are 〈◊〉 afflicted poor people and being so they trust in the Name of the Lord. Vers 6 〈…〉 Vat. 6 For I am brought very low Exhausted and 〈◊〉 dry 〈…〉 and disabled to help my self any way Vers 7 Bring my 〈◊〉 of prison 〈◊〉 Out of 〈…〉 less straitened than if in prison The Righteous shall compass mee about Heb. Shall Crown mee that is shall incircle mee as wondring at thy goodness in my deliverance or they shall set the Crown on mine head as the Saints do likewise upon Christs head Cant. 3.12 to whom this Psalm may bee fitly applyed all along as abovesaid PSAL. CXLIII VErs 1 Hear my prayer O Lord Hee prayeth once and again for audience De â—ugâ— ab Absolom R. O. 〈◊〉 and would have God to hear him with both ears Thus hee prayed saith the Greek title of this Psalm when his son Absoloâ— was up in arms against him and it may seem so by the next words Vers 2 And enter not into Judgement with thy Servant This is 〈…〉 siqua usquaâ— in sacris literis extat saith Beza an excellent sentence as any is in all the Bible saying the same that St. Paul doth Rom. 3.24 that Justification is by faith alone and not by works David would not bee dealt with in strictness of justice Lord go not to law with mee so some render it Go not into the Judgement-hall so the Chaldee All St. Pauls care was that when hee was sought for by Gods Justice hee might bee found in Christ not having his own righteousness which is of the law c. Phil. 3.9 The best Lamb should bee slaughtered except the Ram had been sacrificed that Isaac might bee saved Woe to the life of man saith an Ancient though never so commendable if it should have Judgement without mercy if there bee not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to moderate that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the severity of utmost right We read of a certain Dutch Divine who being to dye was full of fears and doubts And when some said to him you have been so active and faithfull why should you fear Oh said he the Judgement of man and the Judgement of God are different Sordeâ— in conspectâ— Judicis c. Vers 3 For the enemy hath persecuted my soul Quasi rabiferali percitus hee hath raged unreasonably The utmost of a danger is to bee related before the Lord in prayer and to bee acknowledged after wee are delivered out of it by way of thankfulness Vers 4 Therefore is my spirit over-whelmed God 's dearest Children have their passions against that stoicall apathie A sheep bitten by a Dog is no lesse sensible of the pain thereof than a Swine is though hee make not such an out-cry Vers 5 I remember the dayes of old Wherein I was delivered from the Lion and the bear yea from the hand of all mine enemies and from the hand of Saul Psal 18. title More than this Sacula antiquitus praeterita recolo I run over and ruminate all the ancient monuments of thy mercy to the Patriarches and others sith all that is written was written for our instruction that wee through patience and comfort of the Scriptures might have hope Rom. 15.4 See Psal 77.4 6. Vers 6 I stretch forth my hands unto thee As a poor beggar for an alms Beggery here is not the easiest and poorest trade but the hardest and richest of all other My soul thirsteth after thee And is therefore a fit subject for thy Spirit of Grace and comfort to bee poured upon Isa 44.3 55.1 Vers 7 Hear mee speedily A very patheticall prayer uttered in many words to like purpose as the manner is in extreme danger My spirit faileth I am ready to sink and to swoon This David knew God hath a great care that the Spirit fail not before him and the souls which he hath madâ— Isa 57.16 When Bezoard-stone is beaten wee see that none of it bee lost not so when ordinary spices so here for ordinary spirits God cares not much what becometh of them as hee doth of the choice spirits of his people Vers 8 Cause mee to hear in the morning Manâ— id est nature assoon as may be or at least as is meet make mee to hear of joy and gladness speak comfort to my conscience and help to my afflicted condition Vers 9 Deliver mee O Lord from mine enemies Deliverance from enemieâ— is a fruit of our friendship with God Vers 10 Teach mee to do thy will Orat nunc pro salute 〈…〉 saith Kimchi Now hee prayeth for his souls health and wold bee as well a clivered from his corruptions within as from his enemies without Lord save mee from that noughty man my self said an Ancient Thy Spirit is good The fruit of it is in all goodness and righteousness and truth Ephes 5.9 and it is the Spirit only that quickeneth Job 6. â—3 by purging out the dross that is in us 1 Pet. 1.22 setting us to work Ezek. 36.27 helping our infirmities Rom. 8.26 stirring us up to holy duties partly by immediate motions and partly by the ministry of the word made effectuall 1