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
come forth and flee from the Land of the North Deliver thy self O Zion that dwellest with the daughter of Babylon Zech. 2.6 7. Arise ye and depart for this is not your rest because it is polluted it shall destroy you even with a sore destruction Mic. 2.10 Look how the Eagle hath much ado to get her young ones out of the nest pricking and beating them with her wings and talons so was it here and neither so could the Lord prevaile with the most of them being as loth to depart as Lot was out of Sodom vel canis ab uncto cerio or a dog from a fat morsel His God be with him And then he needs no better company no greater happinesse for he is sure of a confluence of all comforts of all that heart can wish or need require Tua praesentia Domine Laurentio ipsam craticulam fecit dulcem Aug. saith an Ancient Thy presence sweeteneth all our occurrences This was therefore a good wish of King Cyrus neither did he therein any disservice to himself for God hath promised to blesse those that blesse any of his Gen. 12.3 and not to let a good wish to such go unrewarded 2 Cor. 13.9 Let him go up and build c. As God had charged him verse 2. so doth he them And it is as if he should have said with that Father Unlesse I stir up your hearts as the Lord hath done mine unlesse I lay Gods charge upon you to set strenuously upon this service of his Bern. Vobis erit damnosum mihi periculosum Timeo itaque damnum vestrum timeo damnationem meam si tacuero If now you go not up upon so great encouragement God will surely bemeet with you He is the God The onely true God John 17.3 none like him Mic. 7.18 The Lord your God is God of Gods and Lord of Lords a great God a mighty and a terrible Deut. 10.17 Is it not fit therefore that he have a Temple a place of divine worship which the Heathens deny not to their dunghill-deities Which is in Jerusalem That City of the great King where he kept his Court and afforded his special presence not of grace onely in his Ordinances but of glory also sometimes in his holy Temple 2 Chron. 5.14 as in another heaven Ver. 4. And whosoever remaineth in any place where he sojourneth Heb. Gar-shom A name that Moses gave his eldest sonne borne in his banishment for he said I have beene a stranger in a strange land Exod. 2.22 These poore captives had beene longer so then Moses in Midian and met with more hard measure Psal 137.1 8. But as those who are borne in hell know no other heaven as the Proverb is so fared it not with a few of these loth to be at the paines and run the hazard of a voyage to the holy Land A little with ease is held best Let us who are strangers here haste homeward heaven-ward Some of these poore Jewes had a minde to returne but wanted meanes For these necessitous people the King takes care and course here that they be supplied and set forward on their journey after a godly sort or worthy of God as Saint John phraseth it 3 John 6. who else will require it Let the men of his place Whether Jewes or Proselytes brethren by race grace or place onely Help him wish silver Heb. Give him a lift out of the dust as Jobs friends did him off the dunghill as Joseph did his brethren when he filled their bags 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and returned them their moneys And as all Christians are bound and bid to support or shoar up their weaker brethren 1 Thess 5 14. With silver an with gold These are notable good levers at a dead lift in this present world where money beares the mastery and answereth all things Eccles 10.14 a satisfactory answer it giveth to whatsoever is desired or demanded He that helpeth a man therefore in his necessity with silver and gold is a friend indeed Let a man make God his friend and then saith Eliphaz the Almighty shall be his gold and he shall have plenty of silver Job 22.25 Jacob shall be sure of so much as shall bring him to his journeys end a sufficiency if not a superfluity of all things needful to life and godlinesse And with goods Heb. Recush whence haply our English words Riches and Cash chattels movables gathered substance as the word signifieth which whosoever he was that first called substance was utterly mistaken sith wisdome onely that is godlinesse is durable substance Prov. 8.21 Wealth is but a semblance Proverbs 23.5 1 Corinth 7.31 And he that first called Riches Goods Psal 4.6 was a better husband then Divine But it may be thought the most are such husbands sith the common cry is Who will shew us any good a good booty a good bargaine a good beast c. That one thing necessary that is both Bonum hominis The good of man Micah 6.84 and Totum hominis The whole of man Eccles 12.13 lieth wholly neglected by the most And with beasts Those most serviceable creatures both ad esum ad usum for food and other uses as Sheep Horses Camels Dromedaries swift patient painful Besides the free-will-offering Which the King presumeth all Gods free-hearted people Voluntieres every soul of them Psal 110.3 will be most forward unto See Lev. 5.6 12. and 14.10 21 30. In Psal 1. in so good a work so acceptable a service God straineth upon no man Exod. 25.2 and 35.5 Lex quaerit voluntarios The Law calleth for Volunteires saith Ambrose See Esay 56.6 and 2 Cor. 8.12 and 9.7 and learne to come off roundly and readily in works of Piety and Charity for else all 's lost sith Virtus nolentium nulla est unwilling service is nothing set by That is in Jerusalem This City he so often nameth Psal 137 6. that he may seeme delighted with the very mention of it and to be of the same minde with those pious captives that vowed to preferre Jerusalem that joy of the whole earth before their chief joy to make it ascend above the head of their joy as the Hebrew hath it How then should it chear up our hearts to think of heaven and that we are written among the living in Jerusalem Esay 4.3 fellow-citizens with the Saints and of the houshold of heaven Eph. 2.19 Verse 5. Then rose up the chief of the fathers Those who are therefore crowned and chronicled in the next Chapter Those Magnates Magnites that drew on others by their example Those Viri gregis he-goats before the flocks men of publike places and authority active for Reformation who hearkened to that divine call Jer. 50.8 Remove out of the middest of Babylon and go forth out of the land of the Caldeans and be as the he-goats before the flocks These Nobles arose being rowsed and raised by that Noble Spirit of God Psal 51.12 that Kingly spirit the
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
keep to their oaths Verse 9. Of the God of heaven Heathens have this notion by nature that God is the God of heaven and that there He is as in his place howbeit we must not conceive that God is commensurable by any place sith he filleth all places and is every where all-present totally present wheresoever present but in heaven is his glory most manifested and on earth is he alone to be worshipped Verse 10. That they may pray for the life of the King For God at his pleasure cutteth off the spirits of Princes Psal 76.12 he crops them off with ease as one would do a flower slips them off as one would do a bunch of grapes as he dealt by Alexander the Great Attilas that Terrour of the world and King Henry the second of France who upon the marriage of his sister to the King of Spaine was so puffed up that he called himself by a new title Tres-heureuse Roy the thrice-happy King But to confute him in solemnizing that marriage he was slaine at Tilt by the Captaine of his guard though against his will but not without Gods determinate counsel in the very beginning of his supposed happinesse Prov. 3â— Death is the onely King against whom there is no rising up The mortall sythe is master of the royal Scepter saith one and it moweth downe the Lilies of the Crowne as well as the grasse of the field pray therefore for the life of the King saith this King here let the Priests shout and say Let the King live for ever Nehem. 2.3 〈◊〉 And of his sonnes Some of whom had soone died say some He therefore calleth for prayers for the preservation of the rest Verse 11. Let timber be pulled downe from his house 1. Let his house be pulled down for a penalty The Popish Councel of Tholouse called together against the Albigenses those ancient Protestants made this cruel constitution We decree that that house wherein is found an Heretick be pulled down to the ground 2. Let that timber be set up for a gibbet and let him be hanged thereon Chald. destroyed Compare that of the Apostle 1 Cor. 3.17 If any man destroy the Temple of God which Temple ye are him shall God destroy and let those look to it who turne it into a den of theeves into a brothel-house slaughter-house pest-house of noysome lusts qui podicem ex ore faciunt by their unsavory speeches and moile themselves worse then by tumbling in a jakes Verse 12. And the God that hath caused his name i. e. his Word and true worship Acts 9.15 Psal 138.2 Mic. 4.5 1 Kings 5.3 5. Destroy all Kings and people A dreadful curse and such as God saith Amen to Let all persecutors and Church-robbers look to themselves Gods hand hath ever beene very heavie upon such and their posterity See Prov. 20.25 with the Note Let it be done with speed It hath beene too much retarded and delayed already Let it now be expedited David made haste and delayed not to keep Gods Commandments Psal 119.60 And Austin crieth out Nimis serò te amavi Domine It was a great burden to his good soul that he began no sooner to love God He resolveth therefore to redeeme time and to redouble his diligence not leaving till his soul was turned into a lump of love Morus novissimè omnium germinat tamen parit inter primas The Mulberry-tree buds last but fruits with the first Verse 13. So they did speedily This they did because they durst do no otherwise their obedience was wrung out of them as verjuice is out of a crab or as distilled water is forced out by the heat of the fire Thus some performe duties and yet hate them part with sins and yet love them Shew the malefactour the rack and he will say or do any thing This is to feare God for his Lions as those Mongrels did 2 Kings 17.33 34. tâ—â—â—re-sâ—rvili non â—micali Beda which yet may addere alas left they fall under the lash the correction of the Law for refusing the direction thereof Verse 14. And Artaxerxes This is Xerxes called also Ahashuerosh husband of Esther or as some think Artaxerxes Longimanus the sonne of Xerxes by Esther by whom the Temple finished before might be much beautified and haply enlarged also Verse 15. And this house was finished About fifteene years after that the foundation had beene laid or twenty at most The Jewes therefore either were out in their account John 2.20 Fourty and six years was this Temple in building or else they meant it of Herods Temple which was long in building and beautifying whereby he sought to ingratiate with the Jewes which yet he could never do Verse 16. Kept the dedication with joy So they did at the dedication of the first Temple 2 Chron. 7.10 God had required all his worships to be celebrated with joy Deut. 12.7 and made it a condition of an acceptable service Deut. 26.14 Sacrifices offered with mourning were abomination Hos 9.4 yea accursed by God Deut. 28.47 What a general joy was there at Samaria when Christ was first preached and beleeved on amongst them Acts 8.8 when they first became Gods building 1 Cor. 3.9 a Temple for God to dwell in and walk in 2 Cor. 6.16 The like was at Bern at Geneva at Zurick when the reformed Religion was first received amongst them They caused for joy thereof the day and yeare to be engraven in a pillar in letters of gold for a perpetual memory to all posterity Like as at Heidelberg Anno 1617. in the Calends of November Acts Mon. Vita Parci operib praefix they kept for three dayes space an Evangelical Jubile for joy of the Reformation begun by Luther an hundred years before Verse 17. An hundred bullocks c. This little in comparison of what was done at Solomons dedication 1 Kings 8.63 was highly accepted in heaven as was likewise Noahs sacrifice which yet could not be great because that after a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality 2 Cor. 8.2 which saith Aristotle is not to be measured by the worth of the gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. st Ethic. lib. 4. but by the will of the Giver See the Note on chap. 2.6 Twelve he-goates A fit creature for a sin-offering because nasty unruly c. According to the number of the tribes of Israel All whom wheresoever dispersed they remember in their prayers as we should likewise do all the Israel of God in all places Verse 18. For the service of God According to that Exod. 12.25 Ye shall keep this service where the same word is used that elsewhere serveth to set forth their servile service Gnabhodah their bondage in Egypt God lets them know that they must serve still though another Master and after another manner So Christ calleth upon his to take his yoke upon them Free though
and prayer we can seek of God direction and protection as here we shall speed of both And for our little ones These should be a main part of our care to lay up prayers for them to commend them to Gods safe-keeping forasmuch as puerilitas est periculorum pelagus Little ones are liable to a thousand deaths and dangers And for all our substance Our stock and our store all the goods that we have got and gathered together Our English word Riches answereth to the Hebrew Recush Vers 22. For I was ashamed Heb I blusht and was abasht I knew not how to put on the face to do it neither could I bring my mind to crave a convoy though it might have been of great use to us lest the name of God should thereby be dishonoured and his excellencies questioned It is the ingenuity of Saints to study Gods ends more then their own and to be far more troubled when any thing crosseth him then when themselves are crossed or disappointed Propter te Domine propter te is the good mans Motto Choice and excellent spirits are all for God whatever becometh of themselves Vers 22. Because we had spoken to the King saying They had spoken good of Gods Name and amply set forth his power providence goodnesse and other Attributes being no whit ashamed so to do before Kings as Psal 119.46 so did Chrysostome Basil Latimer Lambert John Colet Dean of Pauls and Founder of the Free-school there He for the bold and faithful discharge of his duty in a Sermon before Hen. the eighth at the siege of Tournay was called to his trial by the Kings Counsellours but the issue proved happy for he gave so great content to the King M. Clark in his Life that he taking a cup of Wine said Deane I drink to you let every one take whom he will for his Confessour you shall be my Doctour Holy Ezra found no lesse favour with this might Monarch whom he had well informed in the manifold excellencies of God as appeareth by this and sundry other preceding passages The hand of our God is upon all them c. To hide them in the hollow of it till the indignation be overpast to hold them by their right hand and so to guide them by his Counsel that he may afterwards take them to his glory Psal 73.23 24. But his power and his wrath Id est His powerful wrath his anger armed with power for vanae sine viribus irae Psal 90.11 Jam. 4 10. But who knoweth the power of thine anger saith Moses even according to thy fear so is thy wrath Let him fear thee never so much he is sure to feel thee more if once he fall into thy fingers into that mighty hand of thine as St. James stileth it before which ten thousand Kings cannot stand Let God-forsakers therefore do as those Elders of Israel did 2 Kings 10.3 4 5. Is against all them that forsake him Such are all they 1. That forsake not their sins Job 20.17 Isa 55.7 2. That know not God Isa 1.3 4. Eph. 4.18 3. That trust to idols or creature-comforts arm of flesh 1 Kings 9.9 Josh 24.20 Jer. 2.13 4. Church-forsakers and Apostates Heb. 10.25 38. God hath against all these and will consume them after that he hath done them good Josh 24.20 Psal 73.27 1 Chron. 28.9 Jon. 2.8 Jer. 17.13 Deut. 31.16 2 Chron. 12.5 and 15.2 and 24.20 Verse 23. So we fasted They put their holy resolution into execution purpose without practise is like Rachel beautiful but barren And besought our God for this And they had it 2 Sam. 1.22 Verse 31. For fasting and prayer are like Jonathans bow and Sauls sword that never turned back or returned empty God is a liberal Rewarder of all such as in this sort diligently seek him Heb. 11.6 2 Chron. 15.2 He will turn their fasting into feasting their prayers into praises Ezek 36.37 Zech. 8.19 They shall have out their prayers either in mony or monies-worth either in the very thing they desired or at least strength to stay themselves upon God with good assurance that his grace shall be sufficient for them and that he will be their shield and their exceeding great reward Verse 24. Then I separated twelve I singled them and set them apart for this great trust vide cui fidas Sherebiah Hoshabiah Heb. With Sherebiah Hoshabiah men of known integrity Vers 18.19 and ten of their brethren with them four and twenty in all a complete company of faithful Trustees Verse 25. And weighed unto them Heb. I scaled it out unto them Cyrus taled it out to Zerubbabel Chap. 1.8 9 c. And his Lords Called Mighty Princes Chap. 7.28 see Isa 10.8 And all Israel there present Heb. There found at that time or that had found in their purses found in their hearts Verse 26. Six hundred and fifty talents of silver That is 243750 pounds sterling An hundred talents That is 37500 pounds sterling Verse 27. Of a thousand drammes 312 pounds and 10 shillings The Hebrew or rather Chaldee word here rendred a Dramme seemes to be taken from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And two vessels of fine Copper Ex orichalco praestante Of some choyce mixt mettle Auro contrâ non caro Verse 28. Ye are holy to the Lord Heb. Ye are holinesse unto the Lord and must sanctifie the holy God in righteousness Esa 5.16 The vessels are holy also Id est set apart to sacred uses and therefore to be kept carefully used respectively The Turks spare and keep better then ordinary Grand Sign Serag those very Asses of theirs that have been used for carriage to Mecha where their Mahomet lyeth buried Neither will they put paper to any base use because that both the Name of God and the Mahometan Law are written upon the like Verse 29. Watch ye with utmost care and solicitude as the word signifieth How much more should we watch and trebble watch as Luk. 12.37 38 43. to keep our vessels bodies in sanctification and honour Not in the lust of concupiscence c especially since Aug. Adversus majora vigilantibus quaedam in cautis minutiora surrepant and Satan worketh strongest on the fancy when the soul is sleepy or a little drowsy Watch ye therefore and keep This lesson had need to be often rung in our ears Verse 30. So took the Priests and the Levites The great charge committed to them and laid upon them did not weaken but waken their heroik spirits Tu non crede malis sed contrà audentior ito Verse 31. And of such as lay in wait by the way Enemies they had not a few when was it otherwise but some that purposely way-laid them M Clarks Lives but were defeated by a gracious providence So were the Manichees who lay in wait for Austin and those that pursued Jewel about the beginning of Q. Maries Raign as he was going from Oxford to London Both
eager his delights ravishing his hopes longing so his hatred is deadly his anger fierce his grief deep his fear terrible c. Zeal is an extreme heat of all the affections Rom. 12.11 boyling-hot hissing-hot as the Greek importeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 4. Then were assembled unto me It was soon noysed and noticed among the godly party how exceedingly Ezra was troubled they therefore trouble themselves as our Saviour is said to have done John 11.33 and as Paul felt twinges when others were hurt Who is offended saith he and I burn not Sheep when frighted will get together 2 Cor. 11.29 Swine when lugged will grunt together What should Saints do in case of National sins or judgments but assemble and tremble together as here but vow and perform Reformation to the Lord their God as in the next chapter Every one that trembled at the words At the judgements of God whilest they yet hang in the threatnings To such looketh the Lord with speciall intimations of his love Isa 66.2 When as those that tremble not in hearing shall be crushed to pieces in feeling said Mr. Bradford the Martyr That had been carried away But had not learned by the thing that they had suffered were as bad as before if not worse having lost the fruit of their afflictions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is fearful a sad signe of an incorrigible castaway Jer. 6.30 Vntill the Evening-sacrifice This time of the day good people usually took to pray at that together with the sacrifice their prayers might come up for a memorial before God in those pillars of smoke Cant. 3.6 Act. 10.4 See Luk. 1.10 Act. 3.11 Verse 5. I rose up from my heavinesse In affliction sc of spirit wherewith his heart was leavened and sowred as Davids was Psal 73.21 Imbittered as Peters Matth. 26. ult powred out upon him as Jobs chap. 30.16 He did really afflict himself with voluntary sorrowes for the transgressions of his people And having rent c. See ver 3. I fel upon knees This gesture did both evidence encrease the ardency of his affection And spread out my hands With the palmes open toward Heaven in an having craving way as Beggers This was the Jewish manner of praying and it was very becoming Verse 6. And said O my God This was a prayer of faith and founded upon the Covenant that bee-hive of Heavenly honey as One well calleth it I am ashamed and blush Sin is a blushful thing and hales shame at the heeles of it Illum ego periisse dico cui periit pudor Sallust Rev. 3.17 Therefore when a man hath committed a sin he blusheth the blood as it were would cover the sin But he is past grace that is past shame and can blush no more then a sackbut For our iniquities He maketh himself a party because he was one of the same Community with them that had done that evil He also knew himself to have an hand if not upon the great cart-ropes set upon the lesser cords that might draw down divine vengeance upon the Land Hence he includeth himself after the example of Daniel chap. 9.5 Are increased over our heads As an overwhelming flood Psal 38.4 That threateneth to go over our soules too Psal 124.4 and to sink them in the bottomlesse lake that lowermost part of hel imported by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locale as Hebricians Note Psal 9.17 And our trespasse is growen up unto the Heavens So great is our guilt that it is gotten as high as Heaven that is as high as may be For beyond the moveable Heavens Aristotle Natures best Secretary saith there is neither body nor time nor place nor vacuum De Coelo Text. 99. See Revel 18.5 with the Note Mans sinne defileth even the very visible Heavens which must therefore be purged with the fire of the last day Yea it pierceth into the Heavens of Heavens maketh a loud out-cry in gods eares for vengeance Gen. 4.10 18.20 Verse 7. Since the dayes of our Fathers Confession with aggravation is that happy Spunge that wipeth out all the blottes and blurres of our lives for if we confesse our sinnes and therein lay load enough upon our selves as Ezra here Daniel doth c. 9.5 mark how ful in the mouth these good men are out of the abundant hatred of sin in their hearts God is faithful and just to forgive us our sins c. 1 John 1.9 But in confession we must not extenuate or excuse every sin must swel as a toad in our eyes and we must spet it out of our mouthes with utmost indignation shewing the Lord the iniquity of our sin the filthinesse of our leudnesse the abomination of our provocations Rom. 7.13 Thus if we weigh our sinnes in a true balance and put in so many weights as to bring to a just humiliation to a godly sorrow then it will prove a right Apology the same that the Apostle maketh a fruit and sign of sound repentance 2 Cor. 7.11 Chennit Exam. quae magis deprecatione constat quà m depulsione criminum such an Apology as consisteth rather in deprecating then defending We havebeen in a great trespasse unto this day And so there hath bin a concatenation a continued series of our sinnes from one generation to another We are a race of Rebels a seed of serpents c. And for our inquities have we our Kings and our Priests Our National sinnes have produced National plagues which yet we have not improved to a publike or personall reformation Many hands have drawn the cable with greatest violence the leprosy hath over-run the whole body there is as Physicians say of some diseases corruptio totius substantiae a general defection a conjuncture of all persons in all sins and miseries which like cloudes cluster together and no clearing up by repentance And to confusion of face So that we are a scorn to our Enemies and a terrour to our selves in a low and lamentable condition Verse 8. And now for a little space Heb. point or moment of time God let loose his hand for a while and gave them some little liberty to make them instances of his mercy who had been objects of his wrath but nothing would mend them and make them better And to give us a nail that is some settlement some subject of hope and support of faith He seemeth to allude to such nailes as wherewith they fastened their tents to the ground Jael drove one of those Tent-nails thorough Sisera's Temples and laid him safe enough or else to those nailes that driven into pales do fasten them to their nailes That our God may lighten our eyes Id est Chear up our hearts and so clear up our eye-sight which when the spirit is dejected grows dim for want of spirits Profectò oculis animus inhabitat saith Pliny Truly so it is that the heart dwelleth in the eye there it sitteth and sheweth it self pleased or displeased with whatsoever
men See chap. 5.15 Gods holy fear is the ground of all goodnesse and fidelity Hence Jethro in his well-qualified Ruler places the fear of God in the middest of the other graces as the heart in the body for conveying life to all the parts or as a dram of Musk perfuming the whole box of ointment Exod. 18.21 Most sure it is that nothing maketh a man so good a Patriot as the true fear of God On the other side Pietate sublatâ fides tollitur take away Piety and Fidelity is gone as is to be seen in the unrighteous Judge Luk. 18. ver 2. and as Constantius Chlorus father of Constantine the Great did well experience in his Counsellours and Courtiers whence that famous Maxime of his recorded by Eusebius He cannot be faithful to me that is unfaithful to God Religion being the foundation of all true fidelity and loyalty to King and Countrey 1 Pet 2. Hence that close connexion Fear God Honour the King And hence that saying of Bernard If all the World should conspire to make me complot against my Prince yet I would fear God and honour the King Above many This is a singular praise and by every man to be sought after 't was Cicero's posy and practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the best at every good thing to excel and exceed others to be eminent and exemplary taller then the rest by the head and shoulders full of all goodnesse filled with all knowledge Rom. 15.14 able and active in every good word and work That 's a low and unworthy strain in some to labour after no more grace then will keep life soul together that is soul and hell asunder God would have his people to be discontentedly contented with the measures they have received and to be still adding 2 Pet. 1.5 and advancing Philip. 3.14 aspiring to perfection till they come unto the measure of the stature of the fulnes of Christ Eph. 4.13 Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 30.28 Till the Sun be hot The Sun hath one of his names in Hebrew a calefaciendo from heating there is nothing hid from the heat thereof Psal 19.6 The name here given to the Sun signifieth a minister or servant because it is the common servant of the World whereby God ministreth light heat and precious fruits to all people Deut. 4.19 and 33.14 It whirleth about the World with incredible swiftnesse and is up in a morning before most people Therefore till the Sun be risen the Gates must be kept shut to keep out the Enemy who watcheth his opportunity And while they stand by to see it done as it ought to be lest by the treachery or carelesnesse of Under-officers it should either be undone or ill-done Etiam Tractate Junius Let them feel with their hands so some render it whether the Gates are made fast or not And appoint watches Heb. Set thou watches He speaketh to the two Hanani's and bids each of them whose turn it was see to the well-doing of it Hoc tu facias Cyropaed Xenophon saith of Cyrus that when he gave any thing in command he never said Let some one do this but do thou this Verse 4. Now the City was large Heb. Broad in spannes or spaces And great Yet nothing so great as Niniveh was of old or Babylon then or Alcair and Quinsay at this day Of the former Bunting saith that it is threescore miles in compasse Of the Later Paulus Venetus who himself dwelt therein about the year 1260 writeth that it is an hundred miles about being of all the Cities in the World the greatest Jerusalem was a great City and spacious though it fell far short of these And the people were few therein But how exceedingly they multiplyed afterwards appeareth by those many thousands of persons there destroyed and carried away by the Romanes at the last desolation as testifieth Josephus an eye-witnesse quem lege luge For present they were so few that they were not able without help to defend the walles in so large a circuit And the houses were not builded All could not be done in a day But some seiled houses there were Hag. 1. ver 4. and Nehemiah was all his time busie in building the old wast places and raising up the foundations of many generations so that he was worthily called The Repairer of the breach the Restorer of paths to dwell in Esay 58.12 Eusebius saith Nehemiah was twelve years in building the Walls he should have said the City Hierome likewise saith that he came to Jerusalem in the twentieth year of Artaxerxes and made an end of building the Wall and City in the two and thirtieth year so that during the whole twelve years of his Government he was in action Verse 5. And my God put into my heart Seeing how thinly the City was inhabited and casting in his mind what evil might come of it he bethinks himself by a motion from Heaven how to set things to rights that the City might be better peopled and so preserved This to do God put into his heart by his holy Spirit the sweet motions whereof are the sound of his goings the footsteps of his anointed Psal 89.51 We are not sufficient of our selves saith that great Apostle to think any thing as of our selves but our sufficiency is of God 2 Cor. 3.5 Nemo Vir magnus sine aliquo afflatu Divino unquam fuit saith Cicero No man ever grew to be greatly good without a Divine instinct To gather together the Nobles and the Rulers c. That out of them a tenth man might be taken to furnish out the City chap. 11.1 after that they had been first prepared by the hearing of the Law chap. 8.2 That they might be reckoned by their genealogies And so Jerusalem be inhabited again Zach. 12 6. in her own place even in Jerusalem Verse 6. These are the children c. See Ezra 2. ver 1 2 3 c. with the Notes Some small differences there are in Names and Numbers between this Catalogue and that not by the negligence of the Scribes who wrote out this Register as Pellican would have it but by other meanes as is above-noted CHAP. VIII Verse 1. As one man See Ezra 3.1 and remember that Omne simile non est idem this is a distinct History from that Into the street Or open place the meeting-place of the water-gate See chap. 3. ver 26. Right over against this Gate was the Court of the people saith Lyra See Ezra 10. ver 9. And they spake unto Ezra the Scribe The people may Col. 4.17 1 Cor. 3.22 if need be say to Archippus Look to thy ministery c. Whether Paul or Apollo or Cephas All is theirs the gifts and abilities of all good Ministers and they may call for them To bring the Book of the Law of Moses Wherein he was noe lesse able then apt to impart 1 Tim. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He knew
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
lead more weight of that then they receive of this c. Ibid. 990. Also they have dominion See the Note on verse 30. At their pleasure Their will was a law which to argue or debate was high misdemeanour to detrect or disobey present death Verse 38. And because of all this Our sinne and misery We make a sure Covenant See Ezra 10.3 And write it Litera scripta manet And our Princes Levites and Priests seale unto it In the roome and name of all the rest who have sworn and will performe it that we will keep thy righteous judgements CHAP. X. Verse 1. Now those that sealed were Nehemiah the Tirshata HE is first mentioned not as a Priest but as Provost and one that held it an honour to be first in so good a matter As Caesar never said to his souldiers Ite but Venite Go ye but Come along I will lead you And as Abimelech said What ye have seene me do made haste and do accordingly So should all Superiours say to their inferiours Plin. Vita Principis censura est imò cynosura the life of the Prince is the load-star of the people upon which most men fix their eyes and shape their courses Magnates sunt Magnetes Great men draw many by their examples they are as looking-glasses by which others dresse themselves And hence Nehemiah's forwardnesse here to seale first There follow in their order Priests Levites Princes and people solemnly sealing a sure Covenant God had caused them to passe under the rod and now he is bringing them into the bond of the Covenant that he may purge out the rebels from amongst them Ezek. 20.37 38. Verse 28. That had separated themselves In Saint Pauls sense 2 Cor. 6.17 Come out from among them and be ye separate c. from such stand off Stand up from the dead save your selves from this untoward generation shun their sinnes lest ye share in their plagues These holy Separates or Proselytes sealed the Covenant and became free denisons of the Common-wealth of Israel having right to all Gods Ordinances Exod. 12.48 Such were Araunah the Jebusite 2 Sam. 24. Jether the Ismaelite 1 Chron. 7.17 with 2 Sam. 17.25 those Acts 2.10 the Jewes called them Advenas Justitiae Deodate interpreteth this text of such Jewes as were come again out of Babylon to serve the Lord according to his Law Others of such as had separated themselves from their Heathen-wives and children Their wives their sonnes and their daughters These also were then and still may be Covenanters as partakers of the benefit 1 Tim. 6.2 and heirs together of the grace of life 1 Pet. 3.7 Every one having knowledge Of their own misery by sinne and of the great mystery of godlinesse Verse 29. They clave to their brethren Heb. They laid fast hold on them viz. by taking holy of the Covenant to keep the Sabbath from polluting it and chusing the things that please God as Esay 56.4 6. And entred into a curse The more to confirme the oath and to keep their deceitful hearts close to God See Deut. 29.12 21. This is called the oath of God Eccles 8.2 Confer Isa 19.18 and 44.5 2 Chron. 15.12 14. and 34.31 To walk in Gods Law Ex gnomone Canone decalogi to walk accurately and exactly by line and by rule In all the Commandments and Ordinances of the Lord blamelesse Aug. in Exod. Quaesti 55. Luke 1.6 so far as by his grace He should vouchsafe to assist them For lex jubet gratia juvat The bowles of the Candlestick have no oile but what droppeth from the olive-branches David can wish well to the keeping of Gods Commandments diligently Psal 119.4 5. but promise no further then God shall please to enlarge his heart verse 32. Vows and Covenants indefinitely and absolutely made as that of Jephta Judg. 11.31 prove a snare Condition with the Lord for his strength and grace rely not on thine own sufficiency lest it repent thee of thy rashnesse and self-confidence as it befell Peter Consider that thou art but a poor garison-souldier and without supplies of the Spirit of Jesus Christ Phil. 1.19 thou canst do nothing David knew this and therefore called earnestly for help from heaven Psal 51.13 14 15. 119.106 107. Verse 30. And that we would not give our daughters This is the first particular branch of the Covenant that they would make no inter-marriages with the Heathen as knowing the snare that herein Satan laid for their souls In the first sentence against man this cause is expressed Because thou obeyedst the voice of thy wife c. By the rib as by a ladder Satan oft climbs to the heart and corrupts it as Gregory hath it O wives saith another the most sweet poyson the most desired evil in the world c. Make a wise choice therefore The Heathen well saith that every man when he marrieth brings either a good or an evil spirit into his house and so makes it either a heaven or a hell Verse 31. And if the people of the land bring any ware As they might without the Jewes leave and did chap. 13.16 and some of these Jewes forgetting their Covenant bought of them too even the children of Juda in Jerusalem ib. as if they had been of her religion in the tragedy who said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I swore with my tongue but not with my heart But shall they thus escape by iniquity Be not deceived God is not mocked A God of truth and without iniquity just and right is he Deut. 32.4 That we would not buy it of them Lest we should trouble and disquiet that holy Rest and God should sue us upon an Action of wast For the seventh day is the Sabbath of the Lord thy God Exod. 20.11 Jer. 17.21 Or on the holy day Now abrogated Col. 2.16 And that we would leave the seventh yeare That Sabbaticall yeare prefiguring the year of Grace the Kingdome of Christ Qui noxas nexus omnes solveret who giveth his people a generall release Deut. 15.2 and comes not over them againe with an after-reckoning Peccata non redeunt The Land also was to rest from tillage this year Exod. 23.11 And the exaction of every debt For that year at least and the next too if the debter were not able to pay the lender was to expect a recompense from God Deut. 15.6 Verse 32. To charge our selves yearly with the third part of a shekel Beside the Poll-mony the half-shekel required Exod. 38.26 the third part of a shekel was no great sum yet somewhat more then what Saul and his servant presented the Seer with whom they could not but know to be the Judge of Israel 1 Sam. 9.8 These had learned that thankfulness was measured both by God and good men not by the weight but by the will of the Retributor God doth highly accept the small offerings of his weak servants when he seeth them to proceed from great love
enemies as he promiseth to do in many places See Exod. 23.27 Deut. 11.2 5. Jer. 46 c. And as accordingly he did it on the Egyptians Midianites Bapt. Egnat l. 3 Philistines Syrians c. And the like he did for Baldwin King of Jerusalem against the great Calyph for the Hussites against all the force of Germany for the Angrognians against the Popes army that came against them The souldiers told their Captains they were so astonished they could not strike and that the Ministers with their prayers Act. Mon 883. conjured and bewitched them So at the siege of Mountabone whensoever the people of God began to sing a Psalme as they usually did before their sallying forth the enemies coming acquainted with their practice would so quake and tremble Spec. bel sacr 282. crying they come they come as though the wrath of God had been breaking out upon them What was this handful of captives to the whole Persian Empire that they should now become no lesse formidable to them Herodoâ—us then not long after those few Grecians were to this Ahashuerus or Xerxes who having covered the seas with his ships and with a world of men passed over into Greece was afterwards himselfe alone in a small Fisher-boat glad to get back into Asia to save his owne life Verse 3. And all the Rulers of the Provinces helped the Jewes Heb. gave them a lift sc over the brook the brake or whatsoever lay in their way of deliverance This they did out of their respect to the King rather then for any great good will to the Jewes who were generally hated for their Religion and wished out of the world Sit divus modo non sit vivus said that Roman Emperour of his brother whom he maliciously murthered Because the feare of Mordecai fell upon them But much more because God himself over-awed them and dispirited them See the Note on verse 2. How else should he appear to be the God of the spirits of all flesh Exod. 8.11 and that in the thing wherein people deal proudly he is above them How should they come to know themselves to be but men Psal 9.20 and not God and their horses flesh and not spirit c. Isa 31.3 if he did not other whiles make their hearts heartlesse Hos 7.11 their hands feeble Jer. 6.24 Isa 13.7 Ezek. 21.7 their eyes fane Deut. 28.26 their knees knock together as Belshazzars did Dan. 5.6 How else would they ever be brought to bring Presents unto him that ought to be feared Psal 76.7 8. and to say unto him Lord be not thou a terrour to me c. Jer. 17.17 If Mordecai be feared it is because God hath put a Majesty upon him and made him dreadful as Abraham likewise was to Abimelech Gen. 21.22 23. David to Saul 1 Sam. 18.29 the Baptist to Herod our Saviour to the Pharisees Mar. 11.18 Paul and Silas to their Persecutours Acts 16.27 c. And this the Lord still doth that he may dwell upon earth Psal 68.18 scil in his faithful worshippers which wicked men would not suffer if not thus rein'd in and restrain'd And 2ly that praise may wait for him in Zion and unto him may the vow be performed Psal 65.1 Verse 4. For Mordecai was great in the Kings house So great a Favourite as that it was dangerous to displease him and most men coveted his favour It was now in the Court and Kingdome of Persia as it was once at Rome when Sejanus ruled the rost under Tiberius Vt qnisque Sejano intimus ita ad Caesaris amicitiam validus Contra quibus infensus esset meâ—â— sordibus conflictabantur His friends were Caesars friends Tacit. and his enemies were in a very low and lamentable condition And his fame went throughout all the Provinces Auditio ejus the report of him went farre and near Per ora hominum volitabat so the Vulgar Latine He was Claros inter habens nomina clara viros It was every where discoursed that Mordecai was the Kings Darling Kinsman Counsellour that he had saved the Kings life and was therefore promoted to the highest dignity that it were good getting in with him who both could and would reciprocate and remunerate any that should well deserve of him and his people How thankful the Lord Cromwell was to those that had done him any courtesie See Act. and Mon. fol. 1083. How ungrateful Bishop Bonner was to the same Lord Cromwell who had been his great Patron railing at him as the rankest heretick that ever lived c. See in fol. 1087. but this was after his death Leoni mortuo vel mus insultat For this man Mordecai Vir ille insignis though he were but novus homo peregrinis a new-raised man a stranger and one that had brought in a strange alteration of things in the Court and Common-wealth and therefore could not but be much envied and maligned as far as men durst shew themselves against him yet He waxed greater and greater Heb he was going that is growing and greatening See the like Hebraisme Prov. 4.18 Gen. 8.5 For why Difficilimum inter mortales he did gloria invidiam vincere overtop envie and dazzle her eyes with his lustre which saith Sallust is the hardest thing that can be For as the tallest trees are weakest at the tops so doth envy always aim at the highest But maugre malice it self Mordecai was in the number of those few that lived and died with glory gotten by his piety zeal and other vertues neither had his adversaries any thing to complain of him more then his greatnesse Camd. Eliz. fol. 532. as Camden saith of the old Earle of Essex Verse 5. Thus the Jewes smote all their enemies It was the Lords work 1 Sam. â—5 and therefore to do it negligently to keep back their swords from blood had been to incurre that curse Jer. 48.10 as Saul did in sparing Agag Ahab in shewing mercy to Benhadad 1 Kings â—0 4â— whom God had destined to destruction These Jewes as so many Justicers Immedicabile vulnuâ— ense râ—cidendumâ—â—â— were set up by God to do to death these desperate enemies and sith there was no hope of curing to fall to cutting that others might heare and â—eare and do no more so but see and say with the Psalmist Verily there is a reward for the righteous verily there is a God that judgeth in the earth With the strokes of the sword and slaughter and destruction Here then we see what punishments they deserve that are enemies to the Church and sooner or later they shall be sure of For as hard weather rotteth not in the aâ—e so neither do the judgements against Persecutors God himself hath against them and will surely have his penniworths of them his hand that is lifted up in threatning Isa 26.11 will not faile to fall down in punishing and the higher it is lifted the heavier it shall fall Subito tollitur qui
the word properly signifieth branches or bought of trees which are many thick intertwined and crossing one another In the multitude of my perplexed thoughts within me saith David thy comforts have refreshed my soule Psalm 94.19 The same word is rendred vain thoughts or wavering cogitations Psal 119.113 Such as Davids soule hated Carnall hearts are exchanges and shops of vaine thoughts stewes of uncleane thoughts slaughter-houses of cruell and bloudy thoughts a very forge and mint of false politick undermining thoughts but Eliphaz his thoughts were better busied his top-thoughts those uppermost branches of his soul were concerning God and the things of his kingdome when other men became vain in their imaginations and their foolish heart was darkned he had visions of God In the night-season when dead sleep fell upon others he slept but his heart waked and was free to receive revelations and to contemplate of them or perhaps he was broad awake at that time of night that he might the better converse with God and his own soule Abraham had many such sweet visions Isaac walked out into the fields for the purpose Jacob met with God in this manner both at Bethel and at Penuel Daniel had visions both of the day and of the night so had Paul and other Apostles The Monkes make long relations of revelations and apparitions that they have had So do the Enthusiasts and high-attainers but we are not bound to believe them Matthew Paris reporteth of Gilbert Foliot Bishop of London Anno Dom. 1161. that one night musing of the difference betwixt the King and Becket Arch-bishop of Canterbury he heard a terrible voice saying O Gilberte Foliot dum revolvis tot tot Deus tuus est Ascarot he taking it to be the divel answered boldly Mentiris daemon Deus meus est Deus Sabbaoth Aeneas in Virgil is said to have his visions and conferences with his deceased friends Satan loves to imitate God in what he can that he may deceive with better successe but we have a most sure word of prophesie and yet a more glorious light of the Gospel Heb. 1.2 The promised day-star being risen in our hearts 1 Pet. 1.19 Verse 14. Fear came on me and trembling Feare in the inward man and trembling in the outward And this is Gods method still the more he draweth nigh to any man the more doth rottennesse enter into his bones and he is horribly afraid of Gods judgments with David he trembleth at his word with Josiah that it may be the more efficacious in his soul Let us have grace saith the Apostle whereby we may serve God acceptably with reverence and godly fear For even our God also and not the God of the Jewes only is a consuming fire Heb. 12.28 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Basil Our King will be served like himself served in state and although he alloweth us an humble familiarity yet he expecteth our reverentiall fear acquainted he will be with us in our walks of obedience but yet he takes state upon him in his ordinances and will be trembled at in the addresses we make unto his Majesty he looks we should bring with us a legall faith and a legall repentance as well as an Evangelicall and that wee should work out our salvation with feare and trembling Philip. 2.12 Terrours and humiliations prepare and posture the heart for revelations never is it right till a man lie low at Gods feet putting his mouth in the dust and crying out Isa 28. Speak Lord for thy servant heareth there shall be only fear to make them understand the hearing fear met Eliphaz and made way for the heavenly vision Which made all my bones to shake Heb. the multitude of my bones or the number of my bones how many soever they be and they are as many say the Hebrewes as there are affirmative precepts in the Law These pillars of my body shook sore and threatned a downfall Gelidusque per ima cucurrit Ossa tremor Aeneid 2 Verse 15. Then a spirit passed before my face Some render it a wind as a messenger or fore-runner of God near at hand as 1 Kings 19.11 But better a good Angel in some bodily shape Psal 104.4 Luke 24.37 for else how could he be seen of Eliphaz gliding rather then going as a ship upon the face of the waters The hair of my flesh stood up Horripilatus sum In a fright the heart falleth down the haire standeth up the blood hastening to the heart to relieve it as soldiers do to the castle when all is likely to be lost Dirigui steteruntque comae Verse 16. It stood still As now ready to speak an ambulatory voice is hardly heard The Heavens indeed are walking preachers but then they utter but these three words Lib. 2. de Arca cap. 3. saith Hugo in all Languages Accipe Redde Fuge that is Receive mercies Return duties Fly offences and their just punishments But I could not discern the form thereof Heb. The aspect or countenance Hee was so frighted that his eye could not do its office distinctly to discern the thing that was just before it It is naturall to a man to fear at the sight of an Angel what then will wicked men do at the last day when the Son of man shall bring all his Angels not leaving one behind him in heaven Knowing therefore the terror of the Lord we perswade men and oh that we could perswade them An image was before mine eyes But I could not tell what to make of it It is not the will of God that man should represent him by an image The Jewes after the captivity Deut. 4.15 16 were so farre from idolatry that they would not admit a Carver or Painter into their City The Turks will not endure any image no not upon their coines because of the second Commandment Varro saith he that first brought in Imagery and that is thought to be Ninus King of Babylon superstitionem auxit metum dempsit increased superstition and tooke away feare The wiser heathers held that God was too subtle for sinew or fight to seize upon and the Greeke Painters when they would draw the image of their Jupiter in a Table they were still mending it but never ending it saying that herein they shewed him to be a god for that they might begin to paint but could not perfect him There was silence and I heard a voice It was fit there should be silence and sedatenesse of spirit when a divine voice was to be heard Let all the earth keepe silence before God Hab. 2.20 When the seventh seale was opened there was half an houres silence in heaven Rev. 8.1 What a noise is there in many mens hearts even whiles they are hearing what the Lord God speaketh unto them what bargaining lawing projecting running into another world as men in dreams do so that they can tell no more what the preacher said then the man in the moon can Silence is a good preparative
I am judged I am damned Pet. Sutor de vita Carth. This very much wrought upon the heart of Bruno saith he and occasioned him to found the Carthusian order Waldus a French Merchant was so affected with the death of one that died suddenly in his presence that he thenceforth became a right godly man and the Father of the Waldenses those ancient Protestants in France called also The poor men of Lions But oh the dead lethargy the spirit of fornication that hath so besotted the minds of the most that they can see death and yet not think of it they can look into the dark chamber of the grave and never make the least preparation for it if for present they be somewhat affected and have some good impressions yet they soon vanish as the water circled by a stone cast into it soone returns to its former smoothnesse as chickens run under the wings of the hen whiles the kite is over them or in a storm but soon after get abroad againe amd dust themselves in the Sun As Nebuchadnezzar had seen a vision but it was gone from him so here if men at the house of mourning have â—ome good motions they improve them not to resolutions or draw not forth their resolutions into execution c. Verse 21. Doth not their excellency which is in them go away Journyeth not their excellency with them so Broughton rendreth it By their excellency here some understand the soule called by David his glory A Philosopher said Favorium there was nothing excellent in the world but man nothing in man but his soul The Stoicks affirmed that the body was not a part of a man but the instrument or rather the servant of the soul Hence the Latines call the body Corpus or Corpor as of old they speak quasi cordis puer sive famulus And Plato saith Camer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that that is not the man that is seen of him but the mind of a man that 's the man And in the 19 verse of this chap. man is said to dwell in an house of clay that is the soul to inhabit the body The soul goes away with the name of the whole person the soul indeed is the man in a morall consideration and is therefore elsewhere called the inward man 2 Cor. 4.16 1 Pet. 3.4 and the hidden man of the heart the body compared to it is but as a clay-wall encompassing a treasure a course case to a rich instrument a leathern sheath to an excellent blade Dan. 7.15 or as a mask to a beautiful 〈◊〉 Now at death this excellency of a man departeth returneth to God that gave it Eclesias â— 7 His breath goeth forth he returneth to his earth in that very day his thoughts perish even the most excellent effects of his mind and spirit as the word signifieth Psal 146.4 And as that so all other excellencies go away at death Psal 39.11 and 49.13 even the whole goodlinesse of man Isa 40.6 whether it be the good things of the mind as wisedome science conscience judgment or of the body as beauty and health or of fortune as they call it as favour and applause together with plenty of prosperity No mans glory goeth down with him into the grave Psal 49.16 Where is now the flourishing beauty and gallantry of Caesar saith one his armies and honours his triumphs and trophies where are the rich fools great barnes Nebuchadnezzars great Babel Agrippa's great pomp c Have not all these made their bed in the dark leaving their excellency behind them Are they not many of them gone to their place as a stone to the center or as a foole to the stocks They dye even without wisdome Heb. They die and not with wisedome They die like so many beasts but for their pillow and bolster without any care to lay hold on eternall life 1 Sam. 3.33 they die as a fool dieth Not in wisedome that is in abundance of folly saith Pineda and this is most mens case their wit serves them not in this weighty work of preparing to die they put farre away the thoughts of it and hence they die tempore non suo Eccles 7.17 when it were better for them to do any thing rather then to die To live with dying thoughts is an high point of heavenly wisedome Psal 90.12 Deut. 32.29 How might one such wise Christian chase a thousand foolish and hurtfull lusts 1 Tim. 6.4 which drowne mens soules in perdition and destruction CHAP. V. Verse 1. Call now if there be any that will answer thee THe beginning of this chapter is hard saith Mercer till you come to the seventh or eighth verses and then all is plain and easie That which Eliphaz driveth at here is to drive Job out of all good conceit of his own condition and to perswade him that never any good man suffered such hard and heavy things as he or at least suffered them so untowardly and impatiently Call I pray thee saith he call over the roll look into the records of former Saints and see if thou canst find among them all such another knotty piece as thy self that needed so much hewing and made such a deale of complaining Was there ever the like heard of Call now if there be any one answerable to thee Broughton rendreth it Call now if there be any one that will defend thee that is be thy Patron or advocate in word or in the example of their lives And to which of the Sâ—â—nts wilt thou turn q. d. Thou art alone neither maist thou hope to meet with thy match in the matter or manner of thine afflictions unlesse it be among hypocrites and gracelesse persons as verse 2. The Septuagint read it To which of the Angels wilt thou look And the Popish Commentators think they have here an unanswerable ground for their Doctrine of invocation of Saints and Angels But did not the buzzards take notice of an Irony here and that Eliphaz assureth Job that it would be in vain for him to call to any Saint c Is it not plain or probable at least that he here meaneth the Saints living in this world or if not yet is Gregory the great of no authority with them who acknowledgeth none other to be called upon here meant but God and that the Saints are mentioned to Job in derision as if it were a ridiculous thing to call to them departed out of this life who cannot hear us Verse 2. For wrath killeth the foolish man Such as thou art Job hot and hasty pettish and passionate fretting thy self to do evil and so provoking God to fall soule upon thee as a just object of his wrath to thine utter ruine without repentance Surely with the froward God will show himself froward Psal 18.26 Neither hath ever any one hardened himself against the Lord and prospered Job 9.4 For why he is wise in heart and mighty in strength as it is there every way able to
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
as was Alphonso the wise the Fool rather who feared not to say openly Roderic sanct Hâ—st Hispan p. 4. ch 5. That if he had been of Gods Council at the Creation some things should have been better made and marshalled The wisest men are benighted in many things and what light soever they have it is from the Father of Lights whose judgements are unsearchable and his wayes past finding out what a madness were it therefore for any mortal to prescribe to the Almighty or to define whom when by what means and in what measure he must punish offendors Herein Jobs friends took too much upon them and he gives them the telling of it wishing them to be wise to Sobriety and not to give Laws to God who well knoweth what he hath to do and how to order his earthly kingdom To disallow of his dealings is to reach him knowledge which is greatest sawciness Seeing he judgeth those that are high Excelsos in excâ—lsis the Angels who are so far above us in all manner of excellencies and yet are ignorant of the wisdom of Gods wayes which they know but in part for how little a portion is heard of him Job 26.14 His judgements therefore are rather to be adored than pryed into Mirarioportet non rimari let us rest contented with a learned ignorance Verse 23. One dieth in his full strength Iste moritur There 's one dieth in his very perfections or in the strength of his perfection when he is in the Zenith in the highest degree of earthly felicity And he seemeth to point at some one eminent wicked person well known to them all Confer Eccles 9.2 God is pleased to do wonderful contradictory things in mans reason so that we must needs confess an unsearchableness in his wayes In hoc opere ratio humana talpâ magis caecâ—est saith Brentius In this work of his humane reason is blinder then a Mole Averroes turned Atheist upon it and Aristotle was little better as being accused at Athens and banished into Chaelcis quod de divinitate malè sentiret Being wholly at ease and quiet At ease in body and quiet in minde The common sort ask What should ayle such a man The Irish What such an one meaneth to die Verse 24. His Brests are full of milk and his Bones c. He is well lined within as we say having abundance of good blood and fresh spirits in his body fat and plump and well liking He is enclosed in his own fat Psal 17.10 His back is well larded and his bones are moistened with marrow which Plato saith Plat. in Timâ—â— is not only the sourse and seminary of generation but the very seat of life Now such a state of body as is here described is no defence at all against death saith Job Nay it is a presage and a forerunner of it many times For ultimus sanitatis gradus est morbo proximus say Physicians the highest degree of health is nearest to sickness We many times chop into the earth before we are aware like a man walking in a field covered with Snow who falleth into a pit suddenly Verse 25. And another dieth in the bitterness of his soul Heb. And this dieth with a bitter soul in a sad and sorrowful condition having suffered many a little death all his life long as godly men especially use to do being destitute afflicted Heb. 11. tormented seldom without a cross on their backs and then dieth not only in the sorrows of death but in the sorrows of life which to him hath been a liveless life because a joyless life And never eateth with pleasure Either because he hath but Prisoners pittance which will neither keep him alive nor suffer him to die Or if he sit at a full table yet his body is so ill affected by sickness or his mind with sorrow that he finds no good relish in what he eateth That it is better with any of us see a mercy and be thankful Verse 26 They shall lye down alike in the dust and worms c. Death and Afflictions are common to them both as Eccles 9. How then do ye pronounce me wicked because afflicted and free among the dead free of that company c And the worms shall cover them Who haply were once covered with costliest cloathing The best are but worms-meat why then should we pamper and trick up these Carcasses câ— Verse 27. Behold I know your thoughts sc By your words as it is no hard matter for a wise man to do Prov. 20.5 for otherwise God only knoweth the heart 1 Pet. 1.24 Psal 139.3 it is his royalty But when men discover their thoughts by their discourses looks gestures c. we may say as Job doth here I know your thoughts and that by the wicked wretch described by you my self is intended this I am well aware of though you hover in generals and speak in a third person Lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblig Bartolus writeth of Dr. Gabriel Nelâ— â—hat by the only motion of the Lippes without any utterance he understood any mans thoughts The like some say they can do by looks The Italians have a proverb That a man with his words close and his countenance loose may travel undiscovered all the world over And the devices which you wonderfully imagine against me viz. To take away as it were by violence my Credit and Comfort this is the foulest theft avoid it Verse 28. For ye say Where is the house of the Prince Ye say though not in so many words yet upon the matter Where is this mans Jobs princely pomp and port that but even now was so splendidous A Prince they called Job in a jear Per ironiâ—m antiphrafin Vaâ—ab and by contraries saith Vatablus because he had been rich and should have been liberal and munificent but had not been so The Apostle calleth the Pharisees and Philosophers in like sort Princes of this world 1 Cor. 2.8 And where are the dwelling places The Palaces large and lofty Junius ut sunt pratoria et principum aedes as the houses of Princes use to be Lavater rendreth it Taberâ—â—cillum babitaculâ—t 〈◊〉 The Tabernacle of Tabernacles as Gentlemens houses amongst us are called Places Halls Courts c. Of the Wicked viz. Of Job and his Children the eldest sons especially which was blown down chap. 1.18 As if it might not befal a good man also to have his house plundered burnt his children brained c. They had often in their discourses jerked at Jobs children Verse 29. Have ye not asked them that go by the way The cause of that their rash judgement Job sheweth here to be their ignorance of things known to every ordinary passenger and such as whereof there are many pregnant proofes and Examples every where Some by them that go by the way understand men by experience such as have gone many voyages c. made many observations in their Travels of things
unto the Lord our God who dwelleth on high who humbleth himself to behold the things that are in heaven and in the earth He raiseth up the poor out of the dust 2 Chron 16.9 c. The eyes of the Lord run to and fro through the whole earth to shew himself strong Rom. 1.18 c. His wrath is revealed from heaven against all ungodliness and unrighteousness of men Job had frequently acknowledged and celebrated the power and providence of God his judgements upon the wicked his fatherly chastisements upon himself deeply detesting all such thoughts and speeches as he is here wrongfully made the Author of And behold the height of the Stars Heb. The head of the stars those that are the very highest and at the top of the visible heaven the eighth heaven beyond which some of the Ancients acknowledged not any other Aristotle saith That beyond the aspectable and moveable heavens Decoel Text. 99. there is neither body nor time nor place nor vacuum But the scripture teacheth us That there is beyond the Stars how high set soever a third heaven a heaven of heavens the Throne of God and habitation of the Blessed The starry sky is but as the brick-wall encompassing this lofty Palace the glorious and glittering rough-cast thereof How high they are Vt vix â—ò noster possit aspectus pertingere so high that our eyes can hardly reach them Mercer It is a wonder that we can look up to so admirable a height and that the very eye is not tyred in the way Now God is far far above the stars omnium supremus altissimorum altissâ—mus The high and lofty One that inhabiteth Eternity Propterea quod tantum Chaos sit inâ—er nos et Deâ—â—â— Vat. Isa 57.17 dwelleth in light inaccessible 1 Tim. 6.16 such as whereof no natural knowledge can be had nor any help by humane Arts Geometry Opticks c. How then can he see from such a distance what is here done on earth saith the Atheist who thinks to hide himself from God because he hath hidden God from himself Hear him else in the next verse See also Ezek. 8.12 and 9.9 Verse 13. And thou sayest How doth God know A bruitish question Psal 94.7 8. and never of Jobs making There are a fort of such miscreants as believe nothing but what they see with their bodily eyes and indeed for a finite creature to believe the infinite Attributes of God he is not able to do it throughly without supernatural grace which therefore must be begged of God Jam. 1.5 that he would give us the spirit of wisdom and revelation in the knowledge of him the eyes of our understanding being enlightened c. Ephes 1.17 18. For want whereof the wicked blinded with sin ask such senseless and blasphemous questions as this in the text and those like this Psal 10.11 Zeph. 1.12 See the Note there Plin. 1.2 c. 7. It is a ridiculous thing saith Pliny to think that the highest Majesty taketh care of humane affaires a service doubtless far below him and unworthy of his greatness Can he judge through the dark cloud Can he discern through such a dark medium Sicut pueri vultum obvelant putantes sese tum non conspici Lavat Men cannot see God and therefore some fools are apt to think that neither can he see them But that Job was far from any such thought see chap. 21.16.22 To blame therefore was Eliphaz to charge him with such a wickedness and all because he had said that in this life bad men oft prosper and better men suffer which yet is verum tanquam ex tripode very true and not at all derogatory to the divine providence Verse 14. Thick clouds are a covering to him He lyeth close hid among the clouds and seeth nothing But be the clouds never so thick Christ's eyes are a flaming fire Rev. 1.14 And the School of Nature teacheth That the fiery eye needeth no outward light but seech extra-mittendo by sending out a ray c. He will freely blot out the sins of his people as a cloud and their transgressions as a thick cloud Esa 44.22 43.25 but the clouds cannot hinder him from sight of their sins for he is All-eye and darkness and light are both alike to him Psal 139.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A cloud may come between the body of the Sun and us and the whole Hemisphere may be masked and over-cast as we call it but nothing can keep God from eying and ordering all things And he walke h in the circuit of heaven Where it seemeth thou thinkest he only manageth matters and beareth rule and not below So indeed the Peripateticks thought and taught Agreeably whereunto Lysippus made Alexanders picture looking up to heaven with this Posie Juppiter asserui terram mihi tu assere coelum With which picture Alexander was so delighted Plin. l. 6. c. 16. that he proclaimed that none should take his picture but Lysippus Augustus also heard with delight Divisum imperium cum Jove Caesar habet Virgil. vita And the Great Turk vexed at his great loss in the last Assault of Scodra most horribly blasphemed against God saying Turk Hist fol 423. That it were enough for him to have care of heavenly things and not to cross him in his worldly actions The Atheist here taketh it for granted That God hath enough to do to walk from place to place in Heaven as Princes do in their Progress and to order those heavenly bodies how they shall affect these lower bodies by their light heat and influence c. Fain they would confine him to that circuit or circle the heavens are supposed to be sphaerical and circular that he might meddle no further Fain they would perswade themselves and others That God hath cast off the care of earthly business and committed all to Fate and Fortune that many might live far more comfortable if they were less consciencious that it dothing concerneth God whether men do or not do this or that c. Such dust-heapâ—s as these may be easily found in every corner for all places are full of them and so is hell too As for Job the Counsel of these wicked ones was far from him chap. 21.16 he was the worse to think of them whatever Eliphaz by mistake of his meaning at the least thought of him Verse 15. Hast thou marked the old way Heb. The way of old Broughton rendreth it the way of the old world of those ungodly ones before the Flood Hereby it appeareth say our Learned Annotatours that Job lived before the deliverance out of Egypt because he mentioneth the Creation and the Flood but not that deliverance which had he knowne it would have affoâ—ded him an excellent Argument to prove that godly men might be in great afflict on as the Israelites were in Egypt and his friends a plausible argument that God useth to destroy wicked men for their sin as
in changeable colours as often changed as moved Gods name is I am Exod. 3.14 And if Pilate could say What I have written I have written nothing shall be altered how much more may the Lord who is the same yesterday to day and for ever His Decrees are immutable his power irresistible Some think that Job complaineth here of Gods absolute power and little lesse then tyrannical exercised against him an innocent person If so Job was surely much to blame sith Gods absolute power is never sundred from his Justice and it must be taken for an undoubted truth that his judgments are sometimes secret but alwayes just And what his soul desireth even that he doth Id est Cupit ac facit statim ejus voluntas est executio that is He desireth and doth it forthwith his will is present execution It is his pleasure to lay load of afflictions upon me but wherefore it is I know not But Job should have known that as God is a most free Agent so his wil is not only recta but regula neither may any man here presume to reprehend what he cannot comprehend Verse 14. For he performeth the thing that is appointed for me He hath performed all my necessaries so Vatablus rendreth it 't is the same word that was used for appointed or necessary food ver 12. Voluntas Dei necessitas rei God hath decreed thus to deal with me and therein I must rest satisfied And many such things are with him I know not but that there may be many more sufferings yet decreed to come upon me in his secret counsel Fiat voluntâ—â— Domini Godly people though they know not many times what the Lord will do and how he wil deal with them yet they always know that he is a merciful father to them and wil order all for the best This should content them and keep them from chatting against God and from nourishing hard conceits of him or heavy conceits of themselves as if wicked because afflicted Verse 15. Therefore am I troubled at his presence At the consideration of his formidable Power and Majesty I am troubled and terrified troubled at my present calamities and afraid of fiercer This verse then seemeth to be a correction of that wish of his above verse 3. and not unlike that ch 13.21 Withdraw thine hand far from me and let not thine dread make me afraid Then call then and I will answer c. When I consider I am afraid of him I have alwayes imagined that as it were weakness to fear a man so it were madness not to be afraid of God Let me be accounted timorous rather then temerarious Verse 16 For God maketh my heart soft Methinks I feel it fall asunder in my bosome like drops of water and dissolved with manifold afflictions so that I am hardly able to hear up any longer I am almost done as we use to speak and my heart faileth me How should it do otherwise when God with-draweth from his the supplies of his Spirit Phil 1.19 that Spirit of power of love and of a sound mind 2 Tim. 1.7 Dr. Preston Acts 20.22 saith that great Apostle And now behold I go bound in the Spirit up to Jerusalem c. Whereupon One gives this good Note The Spirit hemmeth us about comprehendeth and keepeth us When a man 's own strength would fall loose this supernatural strength stayeth and strengtheneth it Hence that of David Psal 138.3 In the day when I cryed unto thee thou answeredst me and strengthenedst me with strength in my soul So Psal 27.14 Be of good courage and he shall strengthen thy heart which else will melt as did the hearts of the men of Jericho Josh 2.11 like metal melted with fire or like ice thawed into water and spilt upon the ground which cannot be taken up again And this is the soft heart Job here complaineth of God had dispirited him and The Almighty troubleth him sc With the thoughts of his Almightinesse See Psal 39.11 Tot malis ingruentibus Jun. and with so many miseries growing upon him Now it is not amisse for Gods people thus to be melted and troubled otherwhiles for by this meanes shall the iniquity of Jacob be purged and this is all the fruit to take away his sin Isai 37.9 Verse 17. Because I was not cut off before the darknesse i.e. The afflictions that now are upon me It is a mercy to some to dye betime as Josiah and those righteous ones Isai 57.1 who were taken away from the evil to come when Gods glory was to passe by he put Moses into the hole of the rock so he sometimes doth his servants till the glory of his Justice hath passed upon others Neither hath he covered the darkness from my face i.e. He hath neither prevented my troubles by death as I wished he would have done chap. 3. Nor yet will he put an end to them by the same means for Mors erumnaruns requies Chancers Motto Death is a rest from trouble To the tossed soul it is as Mount Ararat was to Noah where the Ark rested as Michal was to David a means 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 servitude CHAP. XXIV Verse 1. Why seeing times are not hidden from the Almighty HEB. Why are not times hidden from the Almighty q.d. Who could think any otherwise that had not been at the Sanctuary Ps 73.17 and there heard Wo to the wicked it shall go ill with him for the reward of his hands shall be sooner or later given unto him Isai 3.11 The Jew-Doctors conclude but falsly from this Text that Job denyed the Divine Providence And the Vulgar Latine to salve the matter and save Job from the imputation of Epicurisme takes the boldnesse to leave out the Interrogative Why and rendreth it thus The times are not hidden from the Almighty lest by making it a question Job should affirm that times and events are hidden from God or at least should wish and desire that they were so Vatablus thinketh that Job here putteth on the person of one that denyeth Gods Providence or at least doubteth of it as if he should say Ye my friends say that nothing is hidden from God and I now demand of you how the times and those things which are done in time can be otherwise then hid from him when as we see wicked men so to take their swinge in sin and yet for ought we see to escape unpunished It should seem by his winking at wicked practises that he takes no care how things are carried in this present world Brent as certainly he would do were he diligens mundi Oeconomus an t rerum humanarum conscius This indeed might stagger a David or a Jeremy in a passion as Psal 73.2 c. Jer. 12.1 and make a Diagoras or an Averroes turn Atheist But Job was better instructed in
Matth. 24.45 Not as he in the Emblem who gave straw to the dog and a bone to the Asse The good Word of God is well applyed is profitable to all things as is here hinted scil to help the powerlesse to save the strengthlesse to counsel the ignorant and to set forth things as they are that there may be no manner of mistake but then it must be wisely handled and the help of Gods holy Spirit must be implored verse 4. that it may be a Word of reconciliation a savour of life unto life 2 Cor. 2.16 and 5.19 and whatsoever else is said in commendation of it Psal 19.7 8 9 10. Mercer interpreting this verse and the two following Hâ—c de Deo accipio saith he These things I understand concerning God and it is as if Job had said to Bildad O how bravely helpest thou him that is weak and pleadest for him that is forlorn as if God wanted thy patronage and defence No question but thou art a man fit to advise him and to set him in a course that he cannot otherwise hit on This is a good sense also But what meant Brentius to bring in Job blaspheming here as thus Quem juvas impotentem salvas brachium invalidi Cui consulis insipienti c. Whom helpest thou O God the impotent savest thou the arm of the strengthlesse Whom counsellest thou the ignorant c. q.d. Surely thou shouldst do so by promise and it would well become thee to do so by me But alasse thou dost nothing less and hence it is that I still stick in the bryers c. Upon this gloss wee may write as the Canonists do sometimes Palea or Hoc non credo Verse 3. How hast thou counselled him that hath no wisdom q.d. Thou lookest upon me as a fool and an Atheist but this thou dost with far greater folly for I am not the man thou takest me for but can say as much for God as thy self and more too and if I were such as thou wouldst make of me I might so continue for any help I should have by thy counsel The like hereunto we may say to the Papists and other Seducers who pretend to tender our good to counsel us for the best and to wish our salvation And how hast thou plentifully declared the thing as it is Heb. the Essence or the Reason or the naked truth q.d. What ado hast thou kept to tell me no mere then I knew before wherein thou hast fairly lost thy labour and missed of thy design if ever thou intendest to counsel and comfort me Very wisely hast thou done it I must needs say for thee Verse 4. To whom hast thou uttered words And as thou thinkest words weighty and worthy of all acceptation when in truth there is no such matter Bubbles of words they are and big swolne fancies sed cui bono What tack is there in them and to what good purpose are they Melancthon makes mention of a certain good man Manl. loc com 536. who reading Aristotles Discourse concerning the Rainbow conceited thereupon many strange speculations and wrote to a friend that he had far outdone Aristotle in that matter But coming afterwards to the University and disputing there upon that Subject he was found to be utterly out in those fancies of his which indeed were no better then a sublime dotage And whose spirit came from thee Or Came out of thee Was it by Gods Spirit that thou spakest or thine owne rather For there is a spirit in man but the Inspiration or the Almighty giveth them understanding Job 32.8 Job would not have Bildad think and term his discourses to be divine Inspirations or such admirable pieces Scult Ann. pag. 238 rare sayings being but vulgar and ordinary businesses Muncer the arch Anabaptist wrote a Book against Luther wherein he boasteth much of the Spirit and of Prophetical Light accusing Luther for unspiritual and one that savoured nothing but carnal things The Antinomians use to call upon their hearers to mark it may be they shall hear that which they have not heard before whenas the thing they deliver after so promising a preface is either false or what is taught ordinarily by others Some read the words thus Whose Spirit admired thee for the spirit goeth as it were out of it self after those things it admireth The Hebrewes expound it thus Whose Spirit hast thou quickned or confirmed by these thy words Who is the wiser or the better for them Quam animam per hac fecisti What soul hast thou gained to God by thy Doctrine Confer Gen. 12.5 the souls which they had made that is brought to the true fear and service of God Verse 5 Dead things are formed form under the waters Here Jobs tongue like a silver bell begins to found out the great things of God far better then Bildad had done Abbots beginning at the bottom and declaring that nothing is bred or brought forth whether animate or inanimate fish or other things in all the vast and deep Ocean but it is by his decree and power The Septuagint or Vulgar for dead and lifeless things render Giants and understand thereby Whales those huge Sea Monsters formed under the waters And the Inhabitants thereof That is saith One other fishes in general which are in the Seas where those Whales are For there is that Leviathan and there are creeping things that is smaller fishes innumerable And in particular certaine little fishes that are noted alwayes to swimme with the Whales as Guides of their way that they may not unawares coming into muddy places be miered there Aristotle calleth them Muscles Pliny Musticets Verse 6. Hell and destruction are before him Here beginneth a Magnifical and stately description of the Majesty of God and 1. from his Omniscience 2. From his Omnipotence For the first Hell and destruction are before him Not the grave only but the neathermost hell that most abstruse part of the Universe and most remote from heaven Gods Court. Of hel we know nothing save only what the Scripture saith of it in general that there is an hell and that the pains of it are endlesse easelesse and remedilesse c. but God only knoweth who are in hell and who is yet to be hereafter hurled into it It is the Saints happinesse that to them there is no such condemnation Rom. 8.1 that over them this second death hath no power Rev. 20.6 That if hell had already swallowed them up as they sometimes when deserted feel themselves to be in the very suburbs of it it could no better hold them then the whales stomack could do Jonas Luke 22.31 Satan hath desired to have thâ—e scil to hell but that he shall never have for they are the Redeemed of the Lord saved from the wrath to come and may triumphingly sing Death where a thy sting Hell where 's thy victory c. And destruction hath no covering that is Hell the place of destruction the Palace of
shall overflow the Land again as that then it shall some would gather from this Text. Verse 11. The Pillars of heaven tremble i.e. the Angels say some who tremble out of conscience of their own comparative imperfections The best of Saints on earth say others according to Gal. 2.9 Rev. 3.12 Prov. 9.1 2. who tremble at Gods Word Isai 66.2 and have many concussions by afflictions But better understand the Firmament of heaven Hag. 26 7. Matth. 24.29 The Powers of heaven shall be shaken they shall quake with the loud check of his Thunder claps Or the high and mighty mountaines whereon the heavens seeme to rest as on so many pillars shaken by Earth-quakes and sometimes with great astonishment removed out of their places And are astonished at his reproof As all the beasts of the field are at the roaring of the Lion Lavat Vt quis a gravi magnae potâ—statâ— vire objurgatus iremit â—â—hementer solicitus est as a slave chidden by a Prince trembleth and is aghast Verse 12. He divideth the sea with his power i.e. With his strong winds causing tempests see the like Isai 51.15 so that it lyeth as it were in ridges the top of one wave far from another Jer. 31.35 That was a strange thing that is reported to have fallen out at London the last week On Munday Aug. 14 1654. Sever. Proceed of State affirm p. 4033. by reason of the great winds the Tide was so low in the Thames that boyes waded over it from the one side to the other the old Watermen affirming they never saw it so before And by his understanding he smiteth through the proud Heb. Pride or Rahab which is oft put for Egypt as Psal 87.4 and 89.10 Isai 51.9 whence some would have Pharaoh meant others the Divel others the Whale dashing against a Rock or driven to shore where he is taken others the proud waves of the sea He hath the sea in as great awe as a Giant hath a Pigmee as chap 38.11 disabled by God to stir more as a man mortally wounded is to fight longer An instance hereof we have in the history of Jonas and another in the Gospel Mat. 8. and 14. As God is powerful enough to raise stormes so he is wise enough to lay them again Psal 107.25 29. Verse 13. By his Spirit he hath garnished the heavens Spiritu ejus coeli sunt ipsa pulâ—â—â—cudo By his Spirit the heavens are beauty it self so Vatablus rendreth it That Three â—â— One and One in Three wrought in the Creation see Psal 33.6 Adoravit decoravit pulchrcfecit Hins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Word of Jehovah were the heavens made and all the hoste of them by the breath of his mouth Here Jehovah his Word and his Spirit are noted to be the Maker of the world so Gen. 1. The Heathens had some blind notions hereof as appeareth by Plutark who reporteth that in Thebe a Town of Egypt they worshipped a God whom they acknowledged to be immortal but how painted they him Plut. de Ifid Ofirid Var. dere rust lib. 2. c. 1. In the likenesse of a man blowing an egg out of his mouth to signifie that he made the round world by the Spirit of his mouth Upon the heavens especially God hath bestowed a great deal of skill and workmanship as appeareth Heb. 11 10. and Psal 8.3 where heaven is called The work of Gods fingers a curious divine work a Metaphor from them that make Tapestry Garnished it is with Stars as a Palace is with stately Pictures besides the inward beauty which is unconceivable There is something of a Saphir in the Hebrew word here rendred Garnished and Revel 21. search is made through all the bowels of the earth to find out all the precious Treasures that could be had Gold Pearles and precious Stones of all sorts and what can these serve to only to shadow out the glory of the walls of the new Jerusalem and the gates and to pave the streets of the City See also Isai 54.11 12. His hand 〈◊〉 formed the crooked Serpent Enixe est peperit hath â—â—oughâ— forth as by birth hath formed the most deformed and dreadâ—â—â— Creature in the earth Or those flaming Dragons flying in the Aire Meteors â— mean Or the Constellation in heaven called the Dragon betwixt the two Beares and not far from the North-Pole Est hos sane maximum maxime conspicuum in coelo fidus c. Or lastly those Sea-Dragons the Whales which Mercer thinketh most likely to be here meant and compareth Isai 27.1 Psal 104.26 Job 40.20 Neither need we wonder saith he that the beginning of the verse is of heaven and the end of the sea for Job would shew and set forth two admirable works of God in two extremes of the world viz. in heaven above and in the waters under the earth his Power and Wisdome shineth every where in the Creatures neither can a 〈◊〉 easily sook besides a miracle Job therefore insisteth not long upon particulars but as one lost in the labyrinth of Admiration at so great things he 〈◊〉 shuts up Verse 14. Lo these are parts of his wayes Or rather Particles of his Works Extrema sunt viarum ejus so the Tiguâ—â—es translate it these are the ends extremities or utmost parts of them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Paul calleth it that which may be known of God par 〈◊〉 treaturaruâ— Rom. 1.19 20 as the Sun may bee seen in the water after a soft but in roâ—â— as the Schooles speak in the Cirele where in it runs we are not able to behold him so something of God may be seen in his Works in his Word his back parts we may see and live as Moses Exod. 33. Quam exigultatem Piscat Parvaâ—â— stillam Vulg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a. Sept. Paucuâ—â— de pâ—nco pusillum parum admilum Merc. His truth in the Temple as 〈…〉 But how little a portion is heard of him Heb. What a 〈◊〉 or shâ—â— of a word or thing is heard of him As when one heareth the latter end only of a 〈◊〉 that which the eccho resoundeth and no more it is 〈◊〉 a 〈…〉 cannot know we are as narrow mouthed vessels Ye are not able to 〈◊〉 what I have to say to you saith Christ to his Apostles John 16.12 And to the people hâ— spâ—ke as they were able to hear Mark 4.33 and not as he was able to have spoken Lequimur de Deo non quantum debemus sed quantum possumus saith Gratian the Emperor We speak of God Iâ— Epist ad Ambros not so much as we should but so much as we can We prophecy but in part and what wonder sith we know but in part 1 Cor. 13. In humane things the wisest men have professed that the greatest part of what they knew was the least of that they knew not how much more in things divine By no expressions do we so fully set
old age upon his son Rehoboam upon Ephraim Hos 13.1 see the Note there upon out Edward 2 and Henry 6. Some render it He hath loosed my Bow string in reference to chap. 29.20 So that I cannot now shoot at those that slight me Job was disarmed and disabled to do as he desired as Philip King of France was in the battle between him and Edw. Dan. Hist f 237 3. King of England at the instant whereof there fell such a piercing showr of rain as dissolved the strings of his Archers and made their Bowe unuseful And afflicted me When a tree is felled each man pulleth off a branch saith the Great Proverb When a dog is worried every Curr will fall on him and have a fling at him When a Deer is wounded the whole Herd will set against him and thrust him out of their company So when God hath afflicted Job every base beggerly fellow sate heavy upon his skirts This was an addition to his affliction They have also let loose the Bridle upon me Those Insolents having pulled their heads out of the halter lay the raines in the neck and run riot yea Effraenare in â—â—inâ—ecti sunt Jun. they run at tilt against me as it were beyond all reason and measure without fear shame or manners For Vpon me some read Before me q.d. Now they dare do any thing even in my presence who formerly stood in aw of me Verse 12. Vpon the right hand rise the youth Brought on readeth The Springals The Hebrew hath it The blossom or the young birds the youngsters Vix puberes Such as are scarce out of the shel the boyes scoffed and abused Job The lawless rout riding without raines took a licentious boldnesse to despise and despite him because he was ever most severe against their unruly practises They push away my feet They trip up my heeles as we phrase it and lay me along Vide admirandam humanae sortis varietatem faith Brentius here i.e. See the strange turnes of humane condition Job was wont to have the chief Seats in the Temple and Salutations in the Market-place now he cannot have a room my where to stand in but every paltry boy is pushing him down May it not be said of Job as it was of that Emperour that he was fortunae pila lusus But he saw God in all And they raise up against me the waie of their destruction Allegoria â—astrâ—nsi Job borroweth this expression from the Camp as he doth many more from other things whensoever he speaketh of his great afflictions and the contempt that was cast upon him Vpon me they tread the paths of their unhappinesse so Beza that is they make a path in which they may practise that their malapert boldnesse in doing mischiefe They beat their paths by running up and downe therein to undo me so Vatablus They cast upon me the causes of their waâ— so Broughton Verse 13. They marre my path That is all my studies and endeavours they obstruct all passages whereby I might hope for help as if they were resolved upon my ruine They set forward my calamity See Zach. 1.15 see the Note there Or they count it profitable to them to vex me So great is there malice against me And though it do them no good yet if they may do me hurt they have enough They have no helper Neither need they any to animate them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or egg them on to mischief who of themselves are over forward though but small and young as Vajezatha Hamans youngest son was See the Note on Esth 9.9 Verse 14. They came upon me as a wide breaking in of waters Quasi irruptione latâ in vedunt me As Souldiers when they have made a breach in a wall come tumbling in upon the Town and sack and ransack it yea raze it and harrasse it so have these dealt with me They rolled themselves upon me Labouring wholly to suppresse me Gen. 43.28 Taking occasion by this my downfal which they ought rather to have lamented and pitied they unmercifully fell upon me as if themselves had lived out of the reach of Gods rod. Verse 15. Terrors are turned upon me I am horribly afraid of thy judgements as David expresseth it and this was it that pointed and put a sting into all other sufferings for a wounded conscience who can bear If the shoulder be galled the burden wil be very tedious and irksom Be not thou a terror unto me Lord saith Jâ—â—â— and then I care not much what else soever befalleth me But why were these terrours so troublesome They pursue my soul as the wind Brentius rendreth 〈…〉 my liberality or They take away from me all the chearfulnesse 〈…〉 of my mind whereby heretofore I suffered so many calamities and shrank not for the joy of the Lord was my strength and therâ— nothing 〈◊〉 amisse to me Thou hath strengthned 〈◊〉 with strength in my soul Ps al. 38.3 and uphold me with thy noble spirit Psal 5â— 12 The Chaldee hath it Kingly Spirit and it is the same word in the Original that is here rendred Animaem meam nobilem incâ—tam Vat. My soul It is my Princess or my Nobility for so the soul is the more noble part David calleth it his Glory Psal 16.9 and his Darling Psal 22.21 Some of the Jew-Doctors make it the same with welfare in the words following but that 's not likely And my welfare passeth away as a cloud i.e. Totally as before irresistibly like the wind Job aboundeth with similitudes â—â—rorum vim simiâ—â— a vent illustrat satutem à se abcunt in similitudine nubis Merl. which do notably illustrate He would say I am utterly deprived of all means of avoiding this misery Verse 16. And now my soul is powred out upon me Now that I am under these inward terrors I am become strengthlesse even weak as water my soul doth melt away for grief as Psal 42.4 and I am as an hollow tree wherein there is not any heart of Oak I am utterly dispirited The dares of affliction have taken hold upon me And so hard hold that I despair of ever getting loose whiles alive Verse 17. My bones are pierced in me in the night season Sleep is the Nurse of Natura and the sweet parenthesis of mens griefs and cares But Job had so many aches and ailements in his body over and above the terrours and troubles of his mind that rest he could take none at all in the night season when all creatures are wont to be at quiet For why the very marrow of his bones raged through intolerable paine as if it had been run through with a Tuck Nay niâ—â—e And my sinewes or My Pulses take no rest Heb. Sleep not My sinewes or arteries are rackt with the Cramp and my pulses by the force of a Feaver beat excessively Vatabl. and pant without intermission Qui tamen minui deberent quiâ— calâ—â— retrabitur in
light-bolts which differ from lightning in form only and not in matter and for the effects thereof Naturalists tell us strange things as that by them the money hath been melted without hurting the purse the Sword hath been broken within the scabbard the wine hath been exhausted within the barrel the bones broke within the flesh c. How various and marvellous the nature generation matter form effects of the thunder and thunder-bolt are not only Seneca Pliny and other Meteorologists testifie but daily experience sealeth to the truth of it Great things doth he which we cannot comprehend As being above the reach of our shallow capacity Or which we will not know so the Hebrew hath it such is our oscitancy or obstinacy that we will not take knowledge of Gods works of wonder though they do even run into our senses This he construeth for an high contempt as a skilful Artificer would do when he hath set forth a curious piece to publick view and none will take notice of it God seemeth to have made the Meteors in such great variety that therein he might shew his own skill and their imperfection Verse 6. For he saith to the snow Be thou on the earth He commandeth it and it is done for together with his word there goeth forth a power Dixisse Dei est fecisse Psal 147. God giveth snow like wooll Many wonders there are in snow as that it should be made in the lowest part of the air and not above where it is coldest that it should snow upon the earth but never upon the sea as Pliny saith that snow should lye continually not only upon the Alps but upon mouth Aetna where fire flames out that no snow falleth in Egypt but in Tartaria a hot Countrey sometime it snoweth in the heat of Summer that it serves for a cover to preserve the earths heat though it self be cold that being white it should sometimes bring forth red worms c. Likewise to the small rain and to the great rain of his strength Not a drop of rain whether it come leasurely or hastily but falleth by a divine decree chap. 28.26 see the Note there The Chaldee Paraphrast understandeth here the Summer and Winter-rains God sheweth his strength in a thing so weak and diffluent of it self that thereby he may overturn and break in pieces the proudest of mens spirits for whom also if they repent not he hath a more terrible rain Psal 11.6 overflowing with fire and brimstone Ezek. 35.22 Verse 7. He sealeth up the hand of every man i.e. He by his great showres sendeth men home for shelter glad to intermit their work till better weather See Exod. 9.19 The Hebrews call rain Sagrir Prov. 27.15 from shutting up because it keeps men at home from travelling or working abroad Vide Joan 〈◊〉 Indag Chiromancie findeth here no footing whatever some have doated as if God had set certain signes and notes in mens hands of what should hereafter befal them and this text is alleaged for proof but absurdly That all men may know his work i.e. That they may take notice of Gods handy-work in ordering the seasons and have time to think on their domestick affairs Verse 8. Then the beasts go into dens In rainy and snowy weather the very wild beasts as lively and lusty as they are whence also they have their name in the Original are glad to take harbour and there to hold them till the storm be over Verse 9. Out of the South cometh the whirl-wind Which is a wonderful wind indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greeks call it as they do a like wind at sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Marriners mischief the Latines Vorter because it turnes up trees by the roots houses by the foundation Job 1. And Turbo as breeding great trouble for which cause also Pope Vrban was called Turban It suddenly ariseth and as suddenly ceaseth but doth much mischief and especially in strait and narrow places In allusion whereunto the Apostle would not have people to be wherried and whirled about with every wind of Doctrine Eph. 4.14 as unstable souls use to be Illebius for instance who of a Protestant first turned Antinomian and afterwards a Papist So the old Illuminates boasting at first of a certain Angelical purity fell suddenly to the very counterpoint of justifying beastiality For prevention of this pernicious lightnesse Spec. Europ It is good saith the Apostle that the heart be established with grace Hebr. 13.9 That men be sound in the faith well principled bottomed and ballasted And cold out of the North Heb. Out of the scattered winds North-winds scatter the clouds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Odyss clear the Skie and so bring on faire cold weather By Mezeriâ— here some understand certain Stars toward the North-Pole Arcturus the Vulgar Latine rendreth it Verse 10. By the breath of God frost is given Frost is the excesse of cold by the blowing of the coldest winds which are here called The breath of God these congeal the waters and turn them into ice contracting them into a narrower room Hence it is that as any Countrey is more Northerly so it is colder the sea also is frozen and unpassable And the breadth of the waters is straightned This the same again in other words though some understand it of hail when the broad-flowing water in the clouds by the force of the cold is narrowed up into hail All this is of the Lord. Fides non in ordinem operis feâ— in authorem oculos suos dirigit saith Brentius upon the Text Faith seeth God in all Verse 11. Also by watering he wearieth the thick clouds That is by showring down of much rain he disburdeneth and dissipateth them seeme they never so thick and large These seeme to be troubled and tired â—ut when as they are watering the earth they are wasted and drawn dry by the heat of the Sun He scattereth his bright cloud Heb. The cloud of his light that is the cloud by dissolving whereof he restoreth light and fair weather or the cloud which was covered over with lightning before chap 36.30 Verse 12 And it is turned round about by his counsel Vertit Dominus revertit The Lord turneth and returneth letteth out and bringeth back the clouds as it were by a rope at his own pleasure a Metaphor from Mariners who skilfully manage the ropes of the Ship to best advantage In like sort the clouds are by Gods cunning turned about in a circuit as Beza rendreth it that is in a round compasse or circle they are not carried up and down the aire by and wandring and inconstant motion but they are as it were by certain Engines so he maketh the Metaphor of Almighty God turned about at his own pleasure when and where he thinketh good to use them for he best knoweth where is most need of raine snow c. and therefore he by his wisdome driveth them hither and thither for the fulfilling
c. See the Note on Job 35.6 7 8. Vers 3. Best to the Saints The family of faith were by a speciality the object of Davids bounty Socrates seeing a certain man giving alms to all hee met were they good or bad said male pere as qui ex Gratiis cum sint Virgines facias scorta David the better to perswade with God to preserve him safe to the Kingdome promiseth two things first that he will cherish and countenance the godly party secondly that he will cashier and cast out all kind of Idolatry and maintain to his utmost the sincere service of God vers 4. And to the excellent Or Noble glorious wonderfull magnificent The Saints are Princes in all lands Psal 45.16 of an excellent Spirit Prov. 17.27 More excellent than their Neighbours dwell they wheresoever Prov. 12.26 They are stiled the glory Isa 4.5 a Crown of glory Isa 62.3 a royall Diadem ibid. a Kingdome of Priests Exod. 19.6 higher than the Kings of the earth Psal 89.27 greater than the four famous Monarchies Dan. 7.18 worthies of whom the World is not worthy Heb. 11.38 fitter to be set as stars in Heaven And surely as stars though seen sometimes in a puddle or stinking ditch though they reflect there yet have they their situation in Heaven So the Saints though here in a low condition yet are they fixed in the Region of happinesse In whom is all my delight Heb. Cheptsibam So the Church is called Gods Cheptsibah Isa 62.5 Next to communion with God the communion of Saints is most delectable It is the very being bound up in the bundle of life which was the blessing of Abigail upon David Ipse aspectus viri boni delectat saith Senecae the very sight of a good man morally good delighteth what then of a Saint Ezra 10.3 This the Heathen Persecutors knew and therefore banished and confined the Christians to Isles and Mines where they could not one come at another as Cyprian observeth Vers 4. Their sorrows shall be multiplied Many sorrows shall be to those wicked Idolaters Vide Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 32.10 some of their own Creating by their superstitions and will-worships others from a jealous and just God others from the Devill who acteth and agitateth them beateth and whippeth them as at this day he doth the poor Indians who worship Devills in most terrible figure beleeving that they are permitted of God to punish or spare them at their pleasure And some they shall besure of from mee whenever I come to the Kingdome Some after the Chaldee read it their Idols are multiplied The old Heathens had thirty thousand in Hesiods dayes In China there are said to be at this day no fewer than an hundred thousand Idols which they use to whip if they come not at a call to help them Before a sick man they put the Devills picture that hee may learn to know him in another World It is storied of one King of England that he bestowed as much upon a Crosse as the revenues of his Kingdome came to in a year and take him for his friend That hasten after another God Or that endow another God Superstition is not only painfull but chargeable Idolaters lavish out of the bag and spare for no cost witnesse the Papists vowed presents and memories as they call them hanged up in honour of their he-Saints and she-Saints the Lady of Loretto especially But it was the Serpents grammar that first taught men to decline God in the plurall number Eritis sicut Dii as Damianus observeth from Gen. 3.5 and hence that innumerable rabble The Jesuites boast of their Ignatii Apotheosis and Cardinall Bembus is not ashamed to say of his St. Francis quod in deorum numerum ab Ecclesia Romana sit relatus Hist Venet Is not this abominable Idolatry 1 Pet. 4.3 Their drink offerings of blood Many Heathens sacrifised to their Idols that is to Devils with mans blood Euseb de praep Evangil against all laws of humanity and piety Thus they sacrifised to Bellâ—na the Sister of Mars as also with blood let out of their own armes The Priests of Baal who perhaps was Mars cut and launced themselves 1 King 18. So do the Mahometan Priests at this day as the Papists whip themselves c. the old Idolaters offered their Children in sacrifice to Moloch or Saturn David abhorreth the thought of such inhumanities Neque deos illegitimos nec illegitiâ—â—â— colans saith he I 'le have no such doings Nor take up their names into my lips But spit them out of my mouth with utmost detestation 〈◊〉 ad 〈◊〉 according to the law Exod. 23.13 It repented Austin that ever hee had used the word Fortune that Heathen Goddesse And Ab sit ut de ore Christianâ— sonet Jupiter omnipatens c. saith Hierâ—me Let no Christian mouth say Jupiter omnipotent or swear Mehercule Mecaster The Primitive Christians would not call their dayes of the week dies Martis Mercurii c. as Trismegist had named them but the first second third c day of the week All occasions or semblances of Idolatry should be shunned it is not safe being at Satans Messe though our spoon bee never so long saith One. See Hof 3.16 17. Zach. 13.2 Deut. 12.2 Vers 5. The Lord is the Portion of mine inheritance Therefore I have neither need nor mind to run a madding after dumb Idols for hee is Good originall universall all-sufficient and satisfactory proportionable and fitting to my soul so that having Him I am abundantly provided for And of my cup A phrase taken from those shares that every one had assigned unto him at feasts Gen. 43.34 1 Sam. 1.4 9.23 q. d. Thou art my meat and my drink Lord and I am very well content with my condition bee it better or worse That which gives quiet in any portion is first The favour and presence of God secondly that t is from the hand of a Father thirdly that it comes to us in the covenant of grace fourthly that t is the purchase of Christs blood fifthly that t is an answer of prayers and a blessing from above on honest indeavours Thou maintainest my lot Upholdest mee in a good condition who should otherwise soon lose and forgoe it were it in mine own keeping And here the Psalmist useth four severall words all to the same sense ad corroborandum saith R. David Vers 6. The lines are fallen In allusion to those lines wherewith they measured Land when they parted it See Deut. 32.9 Psal 105.11 78.55 Act. 26.18 Epes 1.11 David having God for his portion could say with Jacob I have all things Gen. 33.11 Paul also saith the same Phil. 4.18 and further telleth us that having nothing he set possessed all things for why he had got the divine art of contentation vers 12. and so could bee either on the top of Jacobs Ladder or at the bottome hee could sing either Placentia or Lachrymae abound or be
as great a Master then as afterwards and David oft complaineth of it Vers 4. Give them according to their deeds God loveth to retaliate and David out of a publick and prophetick spirit not from private revenge or troubled affectious taketh thus upon him to imprecate And according to the wickednesse of their endeavours They were therefore old habituated irreclaimable sinners whom he thus cursed And against such this and such like imprecations are still in force Give them after the works of their hands Because they regard not the works of thine hands Vers 5. Par pari saith Aben-Ezra here Vers 5. Because they regard not the works of the Lord that is saith Kimchi the worship of God they care not for but follow the vanities of the World Or the works of God in heaven and earth the consideration whereof is a part of Gods worship Or they regard not the works of the Lord that is the first making nor The operation of his hands that is the present disposing of his Creatures either by way of mercy or judgement whereof these brutish persons make no observation at all Psa 92.5 6 7. Isa 5.12 particularly they neither regard my present affliction Amos 6.6 nor beleeve my future exaltation to the Throne as God hath promised mee but oppose it all they can and would gladly prevent it which yet they cannot but will bee found fighters against God Hee shall destroy them and not build them up Destroy them in this World and not build them up in the World to come say the Rabbines Or as others he shall break them down as men do old rotten ruinous houses Jun. and never more repair or rebuild them Non potest Deus non perdere judicuis suis qui non crudiuntur documentis They that will not be ruled shall bee ruined See 1 Sam. 2.25 Vers 6. Blessed bee the Lord because hee hath beard c. God will one day turn the prayers of his people into praises David Vers 1. had said Bee not silent to mee here Blessed bee God for hee hath answered mee So Jehosaphat had his Bacah soon turned into Berachah 2 Chron. 20.18 19. See Davids Syllogism and mark his Conclusion Psal 66.18 19 20. not according to the rules of Logick but better Vers 7. The Lord is my strength and my shield So that I am furnished and harnessed within and without See Psal 18.2 My heart trusted in him and I am helped Faith substantiateth things not yet seen Heb. 11.1 it altereth the Tenses saith One and putteth the future into the present tense as here My heart greatly rejoyceth c. Inwardly I am glad warmed at heart and outwardly chearfull even unto singing And what will David sing See his Ditty in the next words Vers 8. The Lord is their strength Not mine only as vers 7. but the strength of all and every one of the holy Community of true Christians partakers of Christs unction of his Spirit Vers 9. Save thy people The Church must share in our prayers And blesse thine inheritance Which cannot but be dear to thee Feed them also For they are but ill-favouredly fed by Saul Lift them up Over all their enemies as Psal 27.6 PSAL. XXIX VErs 1. Give unto the Lord Verbo confessione saith Kimchi By word and confession as Josh 7.19 Jer. 13.16 acknowledge him the King immortal invisible c. and your selves his Vassals as did those three best Emperours Constantine Theodosius and Valentinian Cedite colite step back stoop humble and tremble before this dread Soveraign of the World bear an awefull respect to the divine Majesty the High thunderer the great Wonder-worker unlesse you will come short of brute beasts and dumb Creatures O yee Mighty Heb. Yee sons of the Mighty Grandees and Potentates who are readiest to rob God of his glory and being tumour'd up by their worldly wealth and greatnesse to deem or rather dream themselves demy Gods such as may do what they list as not accountable to any mortall The Septuagint render it O yee Sons of Ramms These Bel-weathers should not cast their noses into the air and carry their crest the higher because the shepheard hath bestowed a bell upon them more than upon the rest of the flock Give unto the Lord Give give give This sheweth how unwilling such are usually to give God his right or to suffer a word of exhortation to this purpose Glory and strength By ascribing all to him casting down your Crowns at his feet setting up his sincere service where-ever ye have to do c. Vers 2. Nominatissimam celeberrimam Jun. Give unto the Lord the glory due unto his name Which yet you cannot do for his name is above all praise Psal 148.13 but you must aim at it The Rabbines observe that Gods holy name is mentioned eighteen severall times in this Psalm that great men especially may give him the honour of his name that they may stand in awe and not sin that they may bring presents to Him who ought to be feared and those also the very best of the best sith He is a great King and standeth much upon his seniority Mal. 1.14 Worship the Lord in the beauty of Holiness Or In his glorious Sanctuary therefore glorious because there they might see Gods face and hear his voice in his ordinances Away therefore with your superstitions and will-worships and bring your gifts to his beautifull Sanctuarie for no where else will he receive them Send a Lamb to this Ruler of the earth Isa 16.1 as an homage-penny Vers 3. The voice of the Lord is upon the waters Thunder is here called and fitly the voice of the Lord being brought as one instance of those many other glorious works of his in nature because it comes from him alone Naturall causes there are assigned of it The ancient Romans said Deus tonat Deus fulgurat for which now Tonat fulgurat but we must not stick in them as Epicurus and his Hoggs would have us The best Philosophy in this behalf is to hear God Almighty by his thunder speaking unto us from Heaven as if hee were present and to see him in his lightenings as if he cast his eyes upon us to behold what we had been doing This voice of the Lord is fitly instanced as an evidence of the divine power and Majesty because it is so dreadfull even to the greatest Atheists as it was to Caius Caligula that potent Emperour Sueton. ready to run into a mouse-hole in a time of thunder The God of glory thundereth And men quake before him as worms at such a time wriggle into the corners of the earth And yet your dive-dappers duck not at this rattle in the air though they do at a farre smaller matter So many tremble not at Gods terrible threats that yet are afraid of a penall statute The Lord is upon many waters viz. When he thundreth De aquis pendulis loquitur saith Vatablus He speaketh of the
must be as I am not only humbled but humble low but lowly Vers 3. O magnify the Lord with mee As not sufficient to do so great a work himself he calleth in the help of others We read of a Monster rather than a man who lying on his death bed not only himself swore as fast and as furiously as hee could but desperately desired the standers by to help him with oaths Boltons Assize-serm and to swear for him I knew the man saith mine Author And should not wee much more call upon others to joyn their forces with ours in magnifying the Lord Birds when they come to a full heap of corn will chirp and call in for their fellows Charity is no churl goodnesse is diffusive And let us exalt his name together And so begin Heaven afore-hand Aben-Ezra glosseth thus Quasi diceret Nos omnes simul ad laudandum Deum sumus imbecilles we are all too weak for this work though we should all do our utmost at it Vers 4. I sought the Lord Even when I was in the enemies hands and playing my pranks as a mad man amongst them I prayed secretly and inwardly I sent up some ejaculations as Nehem. 2.4 and was heard though unworthy And delivered mee out of all my fears Which were not a few 1 Sam. 21.13 besides his inward terrours upon his unwarrantable practices to save his life Sense fights sore against faith when it is upon its own dunghill in a sensible danger I mean to the great disturbance of the conscience afterwards George Marsh afterwards a Martyr in Queen Maryes dayes being examined before the Earl of Derby kept himself close in the Sacrament of the Altar as they called it But afterward thus he writeth to a friend I departed much more troubled in my spirit than before because I had not with more boldnesse confessed Christ but in such sort as mine adversaries thereby thought they should prevail against mee whereat I was much grieved for hitherto I went about as much as in mee lay to rid my self out of their hands if by any means without open denying of Christ and his word that could be done c. Thus He but no rest he had in his mind Act. Monâ— fol. 1419. till hee had better declared himself though to the losse of his life A man had better offend all the World than his own conscience David not without much ado recovered his peace for which he here heartily blesseth God Vers 5. They looked unto him and were lightened They that is my servants and fellow-souldiers who accompanied mee first to Nob 1 Sam. 21.2 4. Mat. 12.3 4. and afterwards to Gath as it is probable these being in the same danger looked likewise unto God by faith hope and prayer and were lightened that is comforted cheared directed yea delivered together with David Or They flowed together viz. to God as Rivers roll to the Sea or malefactors run to the sanctuary Isa 2.2 60.5 And their faces were not ashamed i.e. They were not repulsed disappointed made to hide their heads as Rev. 6.15 16. Vers 6. This peer man cried Meaning himself to whom it seemeth he pointed the finger or laid his hand on his heart when he said This poor man Hic vilis et evium Pastor saith Theoderèt this mean Shepherd not long since but rather This miserable sinner who whilome rashly ran such an hazard and so unworthily deported himself in the presence of King Achish this poor Soul I say cried but silently and secretly as Moses did at the red Sea as Nehemiah did in the presence of the King of Persia And the Lord Who might better be called the poor mans King than was James 4. King of Scotland Heard him and delivered him out of all his troubles And the like he will do for all that in like case being poor in spirit make their humble addresses unto him It is good to communicate unto others our experiences See the like done Psal 116.6 Rom. 8.2 1 Tim. 1.15 Vers 7. The Angel of the Lord encampeth round about c. Not one Guardian-Angel only as some have hence conceited nor Michael the Arch-Angel only that Angel of the Covenant Jesus Christ as Augustine expoundeth this Text but an Host of created Angels those ministring Spirits sent forth to minister for them who shall be heirs of Salvation Heb. 1.14 For although Christ the Captain of our Salvation needeth not their help for the safe-guard of his people yet for our comfort he maketh use of the holy Angels who meet us still as they did Jacob at Mahanaim where they made a lane for him as the Guard doth for their Prince as the word importeth Gen. 32.1 they minister many blessings to us though invisibly stand at our right hands Luke 1.11 as ready to releeve us as the Devils are to mischief us Sicut hostes sunt in circuitu Kimchi Zech. 3.1 yea they pitch Camp round about us as here Oh the dignity and safety of a Saint in this respect fight in battel-array against our enemies Dan. 10.20 the Heathens speak much of their Castor and Pollux fighting for them and Hâ—siod telleth of thirty thousand demy-gods that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keepers of Mankind and convey them at death as they did Lazarus through the enemies Country the air into Abrahams bosome Luke 16. Vers 8. O taste and see c. Viz. with the mouth of your minde and with the eyes of your faith perceive and experiment the goodness of God in chusing and using such Instruments as the Angels and otherwise in the manifold expressions of his love to us wherein if we take not comfort the fault is meerly in our selves we being like him who hath pleasant and nourishing meat but will not make use of it The Saints taste how good the Lord is and thence long after him Optima demonstratio est à sensibus as he that feels Fire hot or as he that tasteth Hony sweet yee need not use arguments to perswade him to beleeve it So here let a man but once taste that the Lord is good and he will thenceforth as a new born Babe desire the sincere Milk of the Word 1 Pet. 2.2 3. neither will he take any more content in the Worlds tastless fooleries than in the white of an Egge or a dry chip D. 4. dom Gustato spiritu desipit omnis caro saith Gerson All flesh is savourless to him that hath tasted of the Spirit Paul after his Rapture looked with scorn and pity on all the Worlds glittering Poverty His mouth doth not water after homely provisions who hath lately tasted of delicate sustenance O let us get Spiritual senses habitually bitually exercised to discern good and evil Heb. 5. ult It is the Spirit that quickneth the flesh profiteth nothing saith our Saviour to the Jews q.d. yee accept not my words because yee have not the Spirit yee have but flesh that is a common knowledge no sound
God whereby he was sealed to the day of redemption Ephes 4.30 and is therefore at a losse for comfort he had vilipended that patent of his pardon which God had passed under his hand and seal God therefore calleth for it home again into the pardon-office as it were that he may know the worth by the want A man may sin away not only the sense and comfort of his pardon but the evidence and knowledge of it as that place of Peter seemeth to imply 2 Pet. 1.9 Mountebanks who wound their flesh to try conclusions upon their own bodies how soveraign the salve is D. Sibbes Souls confl do oft feel the smart of their presumption by long and desperate wounds So God will let his Davids see what it is to make wounds in their consciences to try the preciousnesse of his balsam such may go mourning to their graves And though with much ado they get assurance of pardon yet their consciences will be still trembling till God at length speak further peace even as the waters of the Sea after a storm are not presently still but move and tremble a good while after the storm is over And upholdest moe with thy free Spirit Heb. firmly sustain mee with thy noble or Princely Spirit that may make mee steddy and ready to come off roundly in thy service Sin against conscience disableth for duty taketh away freedom to it and stability in it David therefore prayes God to fix his quick-silver to ballance his lightnesse to settle and fill that vain and empty heart of his with something that may stay and stablish it that may also free and enlarge it for where the Spirit of God is there is liberty 2 Cor. 3.17 that he might yeeld prompt and present obedience to God in all things and with all might be apt and able to teach transgressors as he promiseth to do in the next words Vers 13. Then will I teach transgressors thy wayes Instruunts nos Patres tum docentes tum labentes saith Augustine Two wayes the Saints teach us First By their Doctrin Secondly By their Falles and Failings David had taught men this last way to his cost that it is triste mortalitatis privilegium licere aliquando peccare Now he promiseth by his example and instruction to teach transgressours those that are in the very bonds and hands of the Devill Gods wayes of mercy to the penitent and that they must either turn to God or burn for even in Hell And sinners shall be converted unto thee They shall give not the half but the whole turn and it shall appear by them The turning of a sinner from evill to good is like the turning of a Bell from one side to another you cannot turn it but it will make a sound and report its own motion Vers 14. Deliver mee from blood-guiltinesse O God Heb. From bloods in every drop whereof is a tongue crying for vengeance Besides if Davids adultery was a sin of infirmity he was preocoupated as Gal. 6.1 yet his murthering of Uriah and many others that fell together with him was a sin of presumption a deliberate prepensed evill done in cold blood and therefore lay very heavy upon his conscience Howbeit he gat pardon of this great sin also so that it never troubled him on his death-bed as some other did though not so great where of he had not so throughly repented 1 King 2. Thou God of my salvation By making choice of this so fit an Attribute he flirreth up himself to take better hold And my tongue shall sing aloud of thy Righteousness That is of thy faithfullnesse in performing thy promise of pardon to the penitent As Aarons golden bells sounded so should our tongues sound Gods praises and sing them aloud shrill them out Vers 15. O Lord open thou my lips Which now I find stopt and sealed up as it were with the sin that doth so easily beset mee so that whereas I promised before to sing aloud of thy Righteousnesse this I shall never be able to do without thy speciall furtherance nisi verba suppedites tanquam pracas unlesse thou please to supply mee both with affections and expressions as well as with matter of praise And my mouth shall shew forth thy praise David had not been dumb till now all the while he lay in his sin but all he did was but lip-labour and therefore lost-labour Daniel confesseth the like of himself and his people chap. 9.13 All this evill is come upon us yet made we not our prayer before the Lord â—ur God that we might turn from our iniquities and understand thy truth Prayed they had but because they turned not frons their iniquities they got nothing by their prayers or praises God is a Fountain and if he meet with a fit pipe as is an ordinance rightly performed there he usually conveyeth his grace but if he meet with a foul pipe and obstructed there he doth not conferre a blessing The Pharisees were not a button the better for all their long prayers because rotten ar heart Vers 16. For thou desiâ—â—st not sacrifice This is the reason why David restipulateth Praise if God will pardon his great sin vers 14. viz. because he well understood that God preferred praise before all sacrifices whatsoever provided that iâ— came from a broken spirit Vers 17. rightly humbled for sin and thankfully accepting of pardon See Psal 50.14 15 23. Thou delightest not in burnt-offering viz. Comparatively and indeed not at all without a contrite heart Una Deiest purum gratissinsa victima pectus Nazianz. Much lesse then doth God respect the sacrifice of the Masse that hath no footing or warrant in the word A certain Sorbonist finding it written at the end of St. Pauls Epistles Missa est c. bragg'd he had found the Masse in his Bible Bee-hive cap. 3â— fol. 93 94. Buxtorf And another reading Joh. 1.44 Invenimus Messiam made the same conclusion Some of them as Bellarmine for one would fain ground it upon Mal. 1.11 Others fetch the name Missa from the Hebrew Mass for tribute which comes from Masas to melt because it many times melteth away mens estates Rect è quidem saith Rivet per Missam scilicet pietas omnis liquefacta est dissoluta Vers 17. The sacrifices of God area broken spirit i.e. Such an heart as lyeth low and heareth all that God saith such a sacrifice or service as is laid on the low altar of a contrite heart which sanctifieth the Sacrifice Mr. Abbas such a person as with a self-condemning self-crucifying and sin-mortifying heart humbly and yet beleevingly maketh out for mercy and pardon in the blood of Christ this this is the man that God expects accepts and makes great account of A broken and a contrite heart O God thou wilt not despise This is great comfort to those that droop under sense of sin and fear of wrath being at next door to despair Bring but a broken heart
knowing it the most that they are able to do They present it therefore to God as that Grecian did his small gift to Augustus saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I had a better thing I could well beteem it thee That I may daily perform my vows Which till they be paid a true-hearted Votary is in pain for he accounteth them due debts to God PSAL. LXII APsalm of David Who being well assured that his prayers in the former Psalm were heard and should be answered breaketh forth into this triumphant profession of his faith Lo here the happy fruit of faithful and fervent prayer Vers 1. Truly my soul waiteth upon God Waiting is nothing else but Hope and Trust lengthened and hereof David giveth us an excellent example in his own person Idque tantâ tamque vegetâ cum magnitudine animi cul ipsa quoque sententiae vocâ—s respondent and that with so good a courage set forth in suitable expressions that he who hath this Psalm by heart and hath laid it to his heart cannot but be transformed into the same Image from glory to glory even as by the Spirit of the Lord 2 Cor. 3.18 From him cometh my salvation Take it in the full extent not only as it signifieth the privative part of mans happiness but the positive part also and preservation therein Vers 2. He only is my rock c. See Psal 18.2 3. I shall not be greatly moved Non labascam multo lapsu Vatabl. Tehom Nabi bah for the Lord putteth under his hand I shall not be moved greatly or into the great abysse as Aben-Ezra hath it into Hell as other Rabbines sense it I shall not be tempted above that I am able as 1 Cor. 10.13 persecuted I may be but not relinquished cast down but not cast off 2 Cor. 4.9 shaken but for my better settlement at last Vers 3. How long will yee imagine mischief against a man What though I am but a man and in your eyes a mean despicable creature yet know yee that the Lord hath set apart him that is godly for himself Psal 4.3 where David bespeaketh his enemies with like sharpness as here for their malice and madness against him The Hebrew word rendred imagine is found only here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irrnitis the Septuagint and Vulgar Latine render it How long will ye rush against a man Austin Quousque apponitis super hominem sc Onera opprobria how long lay you load of injuries and indignities upon me Yee shall be slain all of you Or Will yee be murthered Will yee run upon the Pikes Are you ambitious of your own ruine As a bowing wall shall yee be Born down by the weight of your own wickedness As a bulging wall standeth not long and as a rotten Hedge if but trod on breaketh under a man so shall yee be suddenly destroyed and with little ado Thus he threatneth his enemies the proudest of them being himself gotten upon the rock that was higher than he Psal 61.2 Vers 4. They only consult to cast him down from his excellency Or yet they consult q. d. Notwithstanding all that I can say or that God will do to them they will on in their evil devises and indeavours against me there is no reclaming of them Deus quos destruit dement at They delight in lyes Not only he that maketh a Lye but he that loveth and delighteth in it when made by another shall bee shut out of Heaven Revel 22.15 See Rom. 1. â—lt They bless with their mouthes Heb. With his month that is every one doth so neither is there ever a better of these glavering companions dissembling scrubs Vers 5. My soul wait thou only upon God They trust not God at all that is not alone He that stands with one foot on a Rock and another foot upon a Quick sand will sink and perish as certainly as he that standeth with both feet on a Quick-sand David knew this and therefore calleth earn and earnestly upon his Soul for his business lay most within doors to trust only upon God See vers 1. For my expectation is from him If he will not help me none else shall but it is he that saith Look unto me and be saved for I am God and there is none else Isa 45.22 Vers 6. He only is c. Versus amaebaeus see vers 2. I shall not be moved Before it was I shall not be greatly moved now upon further exercise of his trust it is I shall not be moved Ita in lucta crescit lux fidei sides fit firmior faith is made stronger by trials Vers 7. In God is my salvation and my glory c. By these many Adjuncts and Attributions David helpeth his faith and quelleth the Commotions of his head-strong affections See Psal 18.2 Vers 8. Trust in him at all times As well in the fail of outward comforts as in the abundance of them trust him without a pawn trust in a killing God as Job did Pour out your hearts before him sc In prayer 1 Sam. 1.11 first rent your hearts ut effundatur peccatum saith Kimchi and then your them out as water Larn. 2.19 not as Oyl which sticks to the sides of the Vessel that held it but as water that will out every drop make a plain and full confession of all your sins in prayer lest God say to you of your sins as Samuel did to Jesse of his sons Are these all See the practice hereof in those penitent Israelites 1 Sam. 7.6 and give not over the practice of Mortification till you feel your hearts fall asunder in your bosoms like drops of water If iniquity be harboured there prayer is obstructed and if it do break out it will have the scent and savour of that iniquity upon it God is a refuge for us A safe and sure refuge not as men who are a lye vers 9. and were never true to those that trusted them Vers 9. Surely men of low degree are vanity Man is a depending Creature and like the Vine must have somewhat to lean upon apt he is to leave God and cleave to the Creature to make either Men or Means his refuge David therefore dehorteth from both in this and the next verse shewing that men of what degree soever are in no wise to be confided in The word rendred Vanity denoteth a vain light thing such as is the breath of ones mouth or a bubble on the water Men of high degree are a lye There is no more truth nor assurance in them than in a false tale also they frustrate mens hopes as a barren Fruit-tree Habbak 3.17 They are altogether lighter c. Put all Mankind into one bundle into one balance and vanity into the other and it will weigh them down Vt ascendant ipsi pra vanitate simul Vers 10. Trust not in oppression c. In the fail of Persons some may think that Things may be trusted to as Wealth Wit Power
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
unto the lord the glory c. It was hard for the Heathens to forgo their superstitions Tully resolved he would never do it c. therefore they are here so pressed to it See â—ev 14.6 7. With the Notes there One Expositor geiveth this note here Ternarius numerus est sacer â—b mysterium Triadis ideo enim co scriptura gaudet The Scripture oft presseth or expresieth things thrice over in reference to the mystery of the holy Trinity Bring an offering Reasonable service Geneb Rom. 12.1 spirituall sacrifices acceptable by Jesus Christ 1 Pet. 2.5 Vers 9. O worship the Lord c. Supplicate proni fall flat on your faces See Psal 95.6 In the beauty of holinesse i.e. In his courts as verse 8. or in holy beauty as some render it that is in true faith and with good affections Fear before him Rejoyce before him with trembling Psal 2. Vers 10. Say among the Heathen Proclamate undique praecones c. Make proclamation every where that now the Lord Christ reigneth and that there shall bee a generall Jubilee The World also shall be established There is no true stability but where Christ reigneth he will settle peace and good order which the Devil that turbulent spirit and his agents desire to disturb and to set all on an hurry-comb Vers 11. Let the Heavens rejoyce c. Let there be a general joy for the general renovation by the comming of Christ Rom. 8.22 after which the whole creation groaneth also Basil and others by Heaven Earth c. understand Angels men of all sorts an Islanders seamen fieldmen woodlanders c. Vel est similâ—tudo ad denotandam in mundo pacem saith Kimchi Or it is a similitude to note peace all over the World And surely when Christ came there was an universal aut pax aut paectio saith Florus peace or truce under the government of Augustus Let the Sea roar Heb. Thunder Externo fragore bombo testetur internam animi laetitiam let it testify its joy perstrependo reboando by roaring its utmost Vers 12. Let the field be joyfull c. And so give check to the hardnesse of mans heart not at all affected with those benefit by Christ wherein they are far more concerned than these insensible creatures which yet have lain bed-ridden as it were ever since mans fall and earnestly wait for the manifestation of the Sons of God Rom. 8.19 Vers 13. Before the Lord for he commeth for he commeth Certainly suddainly happily c. for this is the summe of all the good news in the World that Christ commeth and commeth that is saith Basil once to shew the World how they shall be saved and a second time to judge the World for neglecting so great salvation c. PSAL. XCVII VErs 1. The Lord reigneth This is matter of greatest joy to the Righteous Gandeo quod Christus Dominus est alâ—oqui totus desperassem I am glad that Christ is Lord of all for otherwise I should utterly have been out of hope saith Miconâ—us in an Epistle to Calvin upon the view of the Churches enemies Let the multitude of Isles be glad As more happy herein than any of those called the Fortunate Islands Turk Hist or than Cyprus anciently called Macaria that is The blessed Isle for her abundance of commodities Vers 2. Clouds and darknesse are round about him As once at the delivering of the Law so now in the publishing Gospel he is no lesse terrible having vengeance in store for the disobedient 2 Cor. 10.6 It is a savour of death to unbeleevers Christ came to send fire on the earth Luk. 12.49 Righteousnesse and judgement c. Mercy Christ hath for the penitent judgement for the rebellious who seek to dethrone him Woe to those Gospel-sinners Vers 3. A fire goeth before him For even our God is a consuming fire Heb. 12.29 and not the God of the Jews only as shall well appear at the last day 2 Thes 1.8 See the Note on verse 2. Vers 4. His Lightenings enlightened the World His Apostles those fulmina Ecclesinstica shall spread Gospel-light and amaze people the Lord working with them and confirming their word with signes following Mar. 16.20 Vers 5. The hills melted like wax Nothing shall be so stout and steady as to be able to stand before them Before the Lord Adon Dominator The Maker and Master of all the rightfull Proprietary and Paramount The Latine translation hath it All the earth is before the face of the Lord. Vers 6. The Heavens declare his Righteousnesse As so many Catholick Preachers Psal 19.1 50.4.6 By Heavens some understand Angels concurring with men to glorifie God Others the heavenly bodies pleading Gods cause against Atheists and Idolaters They that worshipped the Sun were Atheists by night and they that worshipped the Moon were Atheists by day as Cyrill wittily Vers 7. Confounded be all they that serve graven images Those Instruments of Idolatry and lurking-places of Devils diabolicae inspirationis instineâ—us participes Such and their Servants we may lawfully pray against That boast themselves of Idols As did that Idolatrous Micah Judg. 17. Nebuchadnezzar Dan. 3. Julian called therefore Idolian the Papists at this day See D. Rainolds de Idololatria Romana Worship him all ye Gods i. e. All ye Angels saith the Greek and Arabick and the Apostle saith the same Hob. 1.6 proving Christ to be God-man This Psalm saith Beza is highly to be prized of all Christs as containing a most divine Epitome of all Gospel-mysteries Vers 8. Sion heard and was glad Heard what the downfull of the Devills Kingdom and the erecting of Christs scepter this was good news to the Church and her Children Bern was the first Town that after the Reformation burnt their images Zurich followed on an Ashwensday which they observe and celebrate every year to this day with all mirth playes and pastimes Act. Mon. as an Ashwednesday of Gods own making Vers 9. For thou Lord art high above all the earth Declared now to be so with power as Rom. 1.4 and the World convinced of singularr sottishnesse in fancying other divinities Thou art exalted far above all gods Far above all principality and power and might and dominion and every name that is named not only in this World but also in that which is to come Ephes 1.21 Here then we have the superexaltation of Christs person and the Apostle manifestly alludeth to it Ephesians 4.10 Phil. 2.9 Vers 10. Ye that love the Lord As having tasted of Christs sweetnesse being justified by his merit and sanctified by his Spirit 1 Pet. 2.4 1 Cor. 6.11 carried after him with strength of Desire Psal 42.1 and Delight Psal 73.25 Such as these only are Christs true subjects others will pretend to him but they are but Hangbies unlesse the love of Christ constrain them to hate evill to hate it as Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.9 Sin seemeth to have its
meeting with many molestations satanical and secular and left sometimes to themselves by God as was good Hezekiah for their tryal and exercise The Sea is not so calm in summer but hath its commotions the mountain so firm but may bee moved with an Earth-quake Doggs in a chafe bark sometimes at their own masters So do men in their passions let fly at their best friends When the taste is vitiated it mistastes When there is a suffusion in the eye as in case of the jawndise it apprehends colours like it self So here Abraham felt the motion of trepidation meek Moses was over-angry at Meribah so was Job Jonas Jeremy c. Ira comes of Ire say Grammarians because an angry man goes out of himself off from his reason and when pacified hee is said redire ad se to return to himself All men are Lyars Prophets and all Samuel hath deluded mee I doubt in promising mee the Kingdome which I shall never come to see 1 Sam. 27.1 Some make the meaning to bee thus what can I hope for seeing every man betrayeth mee and that I can trust no body The truth is that every man is a lyar either by imposture and so in purpose or by impotency and so in the event deceiving those that rely on him Psal 62.9 Vers 12. What shall I render unto the Lord This hee speaketh as one in an extasy Amor Dei est ecstaticus or in a deep demurre what to do best for so good a God Such self-deliberations are very usefull and acceptable and thereunto are requisite 1 Recognition of Gods favours 2 Estimation 3 Retribution as here Vers 13. I will take the cup of salvation Caliceâ— salutâ—â— vel omnis salutis Vatab. Trem. as in the drink-offerings or as at the feast after the peace-offerings see 1 Chron. 16.3 wherein the feast-maker was wont to take a festival great cup and in lifting it up to declare the occasion of that feast and then in testimony of thankfulness to drink thereof to the guests that they in order might pledge him This was called a cup of salvation or a health-cup but not in the Drunkards sense Vatab To this the Apostle seemeth to allude 1 Cor. 10.17 when hee calleth the sacramentall cup the cup of blessing Heirom rendreth it calicum Jesu accipium And call upon the name of the Lord Pray unto him and so praise him Or I will proclaim and preach his praises as 1 Pet. 2. â— Vers 14. I will pay my vows This word pay importeth that vows lawfully made are due debt and debt till paid is a disquieting thing to an honest mind Rom. 13.8 The Saints in distresse especially used to make their Prayers with vows Hence prayer is in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a service with vows Mr. Philpot Martyr â—cts Men. first comming into Smithfield to suffer kneeled down and said I will pay my vows in thee O Smithfield Vers 15. Precious in the sight of the Lord Rara chara God doth not often suffer his Saints to bee slain Psal 37.32 33. Or if hee do hee will make inquisition for every drop of that precious blood Psal 9.12 See Psal 72.14 with the Note This David delivereth here as a truth that hee had experimented Vers 16. O Lord truly I am thy servant I am thy servant Euge O Jehovah c. by a real and an heavenly complement thus hee insinuateth and therefore promiseth praise to God vers 17. and safety to himself according to that Psal 119.94 I am thine save me And the Son of thine handmaid That is of Ruth say the Rabbines or rather of his immediate mother Quia religiosiâ—r patre Geneâ—r a good woman and haply better than his Father as Monoahs wife had a stronger faith than himself and Priscilla is named before her husband Aquila And the Son of they handmaid Not born abroad and bought or brought into thy family but tuus quasi vernaculus et a ventre ad serviendum dispositus born and bred up to thy service of a child little Thou hast loosed my bonds Of affliction of corruption and made me Christs freeman brought me into the glorious liberty of thine own Children Vers 17. I will offer to thee c. I will perform to thee not ceremonial service only but Moral and spiritual such as thou shall accept through Christ Col. 3.17 And wil call c. see vers 13. Vers 18. I will pay See vers 14. Now Vows were to bee paid without either diminution or delays Deut. 23.21 23. And herein Jacob who is by the Hebrews called Votorum Pater the Father of vows was too short for it was long ere hee went up to Bethel In the presence of all his people For good example sake This also was Prince-like Ezek. 46.10 the Kings seat in the Sanctuary was open that all might see him there 2 King 11.14 and 23.3 Vers 19. In the Courts of the Lords house In coetu sacro in the great Congregation Psal 22.25 and 66.13 where there is a more powerful lively and effectual working of the Spirit Psal 89.7 Heb. 4.1 1 Cor. 14.24 PSAL. CXVII VErs 1. O praise the Lord all yee Nations viz. For Christ that gift Joh. 4 10. that benefit 1 Tim. 6.2 that desire of all Nations Hag. 2.7 that good tidings of great joy to all people Luk. 2.10 who are by him received into the glory of God Kimchi Rom. 15.7 11. where the Apostle thus applyeth this Scripture and the Jew-Doctors confesse that this short and sweet Psalm is to bee understood de beneficiis Messiae of Christ and his benefits Praise him all yee people Laudationibus commendate eum so Tremel rendreth it praise him with a force and as it were with a violence with all your might ye cannot possibly over-do Vers 2. For his merciful kindnesse is great Invaluit hath prevailed over us breaking through all obstacles and impediments whether within us or without us eating its way through all rocks and remoraes and though wee would put it back yet it will overcome us his grace is irresistible neither can it ever bee taken away And the truth of the Lord As his mercy alone moved him to make promise so his Truth bindeth him to perform the same See 2 Sam. 7.18 21. The word of promise bindeth God and therefore it may seem to bee stronger than God If his merciful kindnesse prevail over us as vers 1. his truth prevaileth over him The Jew doctors observe that the word Emeth here used for truth consisteth of Aleph the first letter of the Alphabet Midrach â—illine Mâ—â— the middlemost letter thereof and Tan the last to shew that as God is Alpha and Omega so the truth of God is the All in all of our comfort Grace and Truth came by Jesus Christ this is the sum of all the good news in the World PSAL. CXVIII VErs 1. O give thanks c. See Psal 106.1 Vers 2. Let Israel now say All
apprehension and which it behoveth mee mirari pâ—tius quam rimari to admire rather than to pry into Arcana Dei sunt Arca Dei The Bethshemites payed dear for peeping into the Ark. Phaeton is feigned by the Poets to have perished by taking upon him to rule the chariot of the Sun and Bellerophon by seeking to flye up to Heaven upon his Pegasus to see what Jupiter did there Terret ambustus Phaeton avaras Spes exemplum grave praebet ales Pegasus terrenum equitem gravaâ—us Bellerophâ—ntem Horat. lib. 4. Od. 11. Vers 2 Surely I have behaved Heb. If I have not c. a deep asseveration Si non compâ—sui sedavi such as hath the force of an oath And quieted my self Heb. Stilled or made silent my soul chiding it when distempered or noisefull as the Mother doth her weanling As a child that is weaned of his Mother Who neither thinketh great things of himself nor seeketh great things for himself but is lowly and fellowly Mat. 18.1 innocent and ignoscent taking what his Mother giveth him and resting in her love My soul is even as a weaned child Who will not bee drawn to such again though never so fair and full-strutting a breast So nor David the worlds dugs Vers 3 Let Israel hope See Psal 130.7 PSAL. CXXXII VErs 1 Lord Remember David Origen holdeth Solomon to have been pen-man of all these Songs of degrees as hath been before noted But as that is not â—â—â—â—ly see the titles of Psal 122. 124. 131. so diverse interpreters conceive this 〈◊〉 bee his because much of it is the same with that prayer hee made at the dedication of the Temple 2 Chron. 6.16 41 42. Here then hee prayeth God to remember David that is not his merits and suffrages as the Monks would have it but the promises made unto him for the which Solomon praised God as well as for the performance to himself 2 Chron. 6.10 and his singular sollicitude about the house and worship of God Ita ut doâ—mire non potuit Kimchi which was so great as that it affected yea afflicted his spirit whence it followeth here and all his afflictions for which it is 2 Chron. 6.42 the mercies or kindness of David Vers 2. How he sware unto the Lord Out of the abundance of his affection 1 Chron. 29.3 See Psal 119.106 he solemnly took God to witness and this he did say the Rabbines at that time when he saw the punishing Angel and was terrified And vowed to the mighty God of Jacob Jacob is mentioned say the Hebrews Quia primò vovit Kimchi Aben-Ezra because he first vowed to God Gen. 28.20 whence he is called Pater votorum the Father of vows Vers 3. Surely I will not come into the tabernacle of my house i. e. Of my New-built house 1 Chro. 15.1 2 Sam. 1.2 Those in Malachi were not so well-minded chap. 1.4 Vers 4. I will not give sleep to mine eyes viz. With any good content or more than needs must Vers 5. Until I finde out a place for the Lord The Jew-Doctors tell us that as the earth is in the middle of the world so is Judea in the middle of the earth Jerusalem in the middle of Judea the Temple in the middle of Jerusalem and the Ark in the middle of the Temple An habitation Heb. Habitations haply because the Temple consisted of three parts or partitions Vers 6. Lo we heard of it at Ephratae At Bethlehem Ephrata Davids Birth-place there we heard of it long since by our Progenitours Of it that is or the Ark saith Chrysostom Dicit â—am in famin i. e. divinam praesentiam R. Arama of Gods resting-place saith Austin of the place where Christ should be born saith Hierom where the Temple should be set saith Aben-Ezra where the Sbechinah or divine presence should reside say other Rabbines We found it in the fields of the wood At Jerusalem say some or at Kiriathâ—earim as others will have it The Chaldee interpreteth it of the wood of Libanus the place saith he where the Patriarchs worshipped Vers 7. We will go into his Tabernacles We will cheerfully and unanimously frequent his publick worships in the place he hath pitched upon called his gates and his Courts Psal 100.4 saying as vers 8 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow God was the old rule among the very Heathens We will worship at his footstool i.e. At his Ark where hee uttered Oracles and wrought miracles c. which yet was but his footstool to lift his people heaven-ward Christ-ward who was the truth of that type the Ark the Mercy-seat Vers 8. Arise O Lord into thy rest The place of thy rest for the Ark was transportative till setled in Solomons Temple so till we come to Heaven wee are in continual motion Thou and the Ark of thy strength The Ark in the Temple was the chiefest evidence of Gods presence and the most principal type of Christ in whom the fulnese of the Godhead dwelleth bodily The word is Aron which is put for a Coffin Coffer or Chest Gen. 50.20 2 King 12.9 This sheweth that all the Counsels of God all the love and favour of God all that God accounteth precious are treasured up in Christ Col. 2.3 1.13 Isa 42.1 Heb. 10.12 Vers 9. Let thy Priests be cloathed with righteousness i. e. With Salvation as vers 16. No surer sign of Gods gracious presence with a people than a powerful Ministery cloathed with inward purity and holiness represented by the holy Garments And let thy Saints shout for joy i. e. Those that are converted by such a Ministery let those that are justified by faith have peace with God and joy unspeakable full of glory Vers 10. For thy servant Davids sake For thy Covenants sake made with him and for thy Christs sake who is oft called David as Hos 3. ult so for the Lords sake Dan. 9.17 Turn not away the face of thine anointed Of thy Christ defer not his coming or deny not my request as 1 King 2.16 17 20. Vers 11. The Lord hath sworn in truth The Eternity of Israel cannot lye 1 Sam. 15.29 yet tendring our infirmity he sweareth and sealeth to us Of the fruit of thy body David was excellent at making the utmost of a Promise at pressing and oppressing it till he had exprest the sweetness out of it Isa 66.11 See how hee improveth Gods Promise and worketh upon it 1 Chron. 17.23 24 25 26. Solomon had learned to do the like Vers 12 If thy Children will keep my Covenant Although Gods Covenant is free yet is it delivered under certain conditions on our part to bee observed which are as an Oar in a Boat or Stern in a Ship turning it this way or that c. For ever more For a long season and Christ for all eternity Vers 13 For the Lord hath chosen Zion Hee chose it for his love and loved it for his choice Vers 14 This is
Pet. 1.2 2 Thes 2.13 And lastly sanctifying the offering up both of our selves and of our services to God as the Altar sanctifieth the gift Rom. 15.16 Cyrill gathereth from this Text that the good Spirit is God Per viam planam aequam because none is good but God Into the land of uprightness Or On â—even ground as Isa 26.7 10. Psal 26.12 〈◊〉 the right land i. e. Heaven Vers 11 Quicken mee O Lord Who am no better than a living carcass a walking sepulcher of my self Bring my soul out of trouble I can bring it in but thou only canst bring it out Vers 12 Cut off mine enemies Because not so much mine as thine and those also implacable and irrecoverable Elsewhere hee saith Slay them not lest my people forget See the Note there For I am thy Servant See Psal 116.16 with the Note PSAL. CXLIV A Psalm of David The Greek addeth Against Goliah And the Chaldee for the hurtfull sword vers 10. hath Goliahs sword Blessed bee the Lord my strength See Psal 18.1 and observe how this Psalm suiteth with that Which teacheth my hands Used to the hook and harp and not to the sword and spear but God hath apted and abled them to feats of armes and war-like exploits It is God that giveth skill and success saith Solomon Prov. 8. wisdome and ability saith Daniel chap. 2. And as in the spirituall warfare so here our weapons are mighty through God 2 Cor. 10.4 who promiseth that no weapon formed against his people shall prosper Isa 54.17 Vers Genebr 2 My goodness and my fortress See Psal 18.2 with the Notes His epithet is elogiis eblanditur Deum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thucyd saith an Interpreter Who subdueth my people under mee This is the work of God and not of King-craft to make men good subjects who are naturally discontented at the present government bee it never so good and apt to rebell Vers 3 Lord what is man What am I that thou shouldest do all this for mee or what is the strongest man alive when such a Giant as Goliah so suddenly and easily is slain by mee That thou makest account of him Tantus tantillos tales saith a Father Vers 4 Man is like to vanity See Psal 39.6 62.9 Adam Abelo compar est Adam is Abels mate His dayes are as a shadow Which is a meer privation and hath no subsistence at all Vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 Bow thy Heavens O Lord Come to my help suddainly and seasonably as it were out of an Engine Touch the Mountains These high and haughty enemies of mine do thou but lightly routh them and it shall suffice they shall soon burn and bee turned into smoke as the mountains that are thunder-struck Vers 6 Cast forth lightening and scatter them All this was done according to Davids desire Psal 18.13 14. God sometimes answereth his suitors ad cardinem desâ—dâ—riâ— and saith unto them Bee it unto you even as yee will This is a wonderfull condescension Vers 7 Sâ—â—d thine hand from above Heb. Hands both hands all thy whole power for I need it Vers 8 Whose mouth speaketh vanity They keep touch no further than will serve their own turns And 〈…〉 No though they give their hands upon it that they will keep 〈◊〉 Multis annis 〈◊〉 traâ—saâ—â—is Nulla fides est in pactis Vers 9 I will sing a new song Upon the receipt of any new mercy like as in a lottery at every new prize drawn the trumpet soundeth Vers 10 It is hee that giveth salvation or victory to kings Ferdinand Balth. Exâ—â—â— Val. Max. Christian p. 516. King of Arragon sending his son against the Florentines thus bespake him Victoria mihi crede non hominum disciâ—â—â—â—is aut industria camparatus sed Dei O. M. 〈…〉 arbitrio Deâ—â— igitur inprimis cole in cum confide a qua tum victorias 〈…〉 quaeque provenire dubiâ— procul est c. Beleeve mee son victories are not gotten by art or industry but given of God Who delivereth David his servant All Kings are Gods servants for the common good of mankinde saith Plutarch but David by a specialty Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the hurtfull sword Of Goliah saith the Chaldee and of all his other enemies for as it was said of Queen Elizabeth hee swam to the Crown thorough a Sea of sorrows and might rather marvell that hee was than muse that hee should not bee were it not that Gods holy hand had protected him beyond expectation Vers 11 Rid mee and deliver mee Hee repeateth his former petition vers 7.8 for an utter riddance of those ill members that stood in the way of Israels welfare and broke off Davids new song or Psalmody vers 9. Vers 12 That our sons may bee as plants c. As young plants fair and flourishing That our Daughters may bee as corner stones c. Tall and trim comely of person and costly-arrayed resembling the polished-pillars at Palace-gates Tremellius rendreth the last words of this verse 〈◊〉 structura Templi may bee the building of the Temple that is may bee such living stones as may bee used to the building and polishing of Gods Church that wee may altogether grow up to an holy Temple in the Lord Ephes 2.21 4 12 13. For indeed what can better preserve Jacob from confusion or his face from waxing pale than to see his Children the work of Gods hands framed and fitted for Gods building This maketh religious parents to â—anctifie Gods name as here even to sanctifie the holy one and with singular incouragement from the God of Israel Isa 29.22 23. Vers 13 That our garners Heb. Our coâ—â—ers i. e. that every corner of our houses may bee filled with precious and pleasant riches That our sheep Faetosae multiparae mille cuplantes myriadificantes Vers 14 Nor going out viz. To incounter the enemy or to bee led into captivity No complaining No out cries but Harvest-homes Vers 15 Happy is the people That hath such a confluence of outward comforts In Hezekiahs dayes only it was so say the Rabbines peace plenty and posterity The Syriack rendreth it question-wise Is not the people happy that is in such a case No not except they have God to boot as if they have they are happy howsoever Deut. 33.29 â—â— vita carnis anima est ita beatitude hominis Deus saith Austin PSAL. CXLVI DAvids Psalm of praise Heb. Davids praise or hymn well worthy saith learned Beza to bee made use of by all men for a rule and pattern of praising God Perfectum illiâ—s rationalis culms exemplum Beza Kimchi R. Arama It is one of those Psalms that are artificially made up after the order of the Alphabet and so highly prized by the Rabbines that they doubt not to promise Heaven to him who shall thrice every day pray over this Psalm corde ore opere Vers 1 I will extoll thee O God my King
taste and therefore it is that my words relish not with you Blessed is the man c. See Psal 2.12 with the Notes Vers 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O fear the Lord yee his Saints Yee that having tasted of Gods sweetness are separated from the World with its lusts and can live with a little Fear the Lord and then you shall not need to fear want of any thing for he is All-sufficient to those who are altogether his and with-draw not from him by mistrust or misdoing For there is no want to them that fear him Habent omnia qui habent habentem omnia David when captive among the Philistines wanted not Paul had nothing and yet possessed all things Contrarily the wicked in the fulness of his sufficiency is in straights Job 20 22. Vers 10. The young Lions do lack and suffer hunger And yet they will have it if it be to be had H c est sceleratorum imago saith Beza Lion-like wicked oppressors rich Cormorants as the Septuagint render it who live on the spoil of poor people and are never satisfied do yet perish with famine as Eliphaz saith of the old Lion Job 4.11 and come ost to great poverty so that they pine away Donec mis◠tabeseant Beza and miserably perish But they that seek the Lord That content with his blessing alone seek not their nourishment any other way but from his hand and will rather lye in the dust than rise by evil Principles these have an autarkie a self-sufficiency such as godliness is never without 1 Tim. 6.6 Some Rabbins say Aben-Ezra Loc. that the servants of Achish had almost famished David under pretence haply of reducing him to his right mind but God sustained him by Miracle as he did Elias 1 King 17. Shall not want any good thing Want they may this or that which they may think would be good for them but God knoweth it to be otherwise or else they should be sure of it Of good nothing followeth of it self but good but if by accident any evil followeth yet it is turned into good to such as seek the Lord in sincerity Vers 11. Come yee children hearken unto me Yee that are little and low in your own eyes as seeing your want of holy Learning I will teach you the fear of the Lord That best Trade whereby you shall be sure to be kept from want for by humility and the fear of the Lord are riches and honour and life Prov. 22.4 He then who shall teach this fear should be honoured and respected as a Father The Jews at this day account a mans Master or Tutor worthy of more respect than his Father for he hath given him only his being Leo Modena◠the other his wel-being Vers 12. What man is he that desireth life This is Davids Doctrin and to draw company about him he proclaimeth and promiseth that which he well knew every man coveteth happy life many days and a comfortable enjoyment of all Now who is it that would have these saith he Austine bringeth in all sorts saying Ego ego I would and I would But as all men desire health but few take a right course to get it and keep it so all would be happy but few hearken to this wholsome counsel for the compassing of true happiness Vers 13. Keep thy tongue from evil c. This is an hard saying think the most who will therefore rather venture it than yeeld to be so tied up The Tongue is an unruly member and can hardly be hampered But who would not temper his tongue and bind it to the good abearance for true blessedness Who would not rather bite it off and spit it out as that ancient Martyr did his into the face of the Tyrant who solicited him to deny Christ than miss of Heaven Ficinus after his Tracts De sanitate tuenda of keeping good health and another of recovering health and a third of prolonging life because all will not do wisely addeth a fourth Of laying hold on eternal life which cannot be done but by mortifying this earthly member a loose and lewd tongue For by thy words thou shalt be justified and by thy words thou shalt be condemned saith the Judge himself Mat. 12.37 Compare Gen. 49.21 with Deut. 33.23 and it will appear that good words ingratiate with God and Men. Vers 14. Depart from evil and do good For negative goodness helpeth not A man must so abstain from evil as that he do good or he doth nothing It is said of Ithacius that the hatred of the Priscillian Heresie was the best that could bee said of him this was but a slender commendation Seek peace and pursue it As Hunters do the prey If it fly from thee make after it it will pay thee for thy pains It is said of Frederick the Third Emperour that by putting up many injuries he reigned quietly fifty and three years and five months He had need be patient that would be at peace Vt habeas quietum tempus Val. Max. Christian 30 Augustin perde aliquid was a Proverb at Carthage not unlike that of ours Do any thing for a quiet life Concedamus de jure ut careamus lite And if in this pursute of peace thou meet with many rubs and remoraes yet be not discouraged considering what follows in the two next verses Vers 15. The eyes of the Lord are upon the righteous He seeth and weigheth the wrongs they sustain for peace sake and they shall be no losers thereby provided that their pursute of peace proceed from the filiall fear of God which David here professeth to teach Vers 11. Gods eyes are intent his ears attent to these righteous ones Palà m clà m as Aben-Ezra here openly secretly he will right them and recompense them Should not God see as well as hear saith another his children should want many things Wee apprehend not all our own wants and so cannot pray for relief of all Hee of his own accord without any monitor is wont to aid us And his ears are open to their cry Heb. Are to their cry Or as St. Peter hath it His ears are into their prayers 1 Pet. 3◠to shew that though their prayers are so faint and feeble that they cannot enter into the ears of the Lord of Hoasts yet that he will bow down and incline his ears unto nay into their prayers their breathings Lam. 3.56 Vers 16. The face of the Lord is against them that do evill Let not such dream of a long and happy life as Vers 12. This they are apt to do but shall be carried from a fooles Paradise to a true prison For that people may not imagin God to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so made up of mercy as to forget his judgements the Wicked are here affured that the face of the Lord is against them that he beholdeth them from Heaven with a terrible countenance that he
sure These words are faithfull and true Rev. 22.6 from the one end of the Bible to the other Some render it thus Thy most excellent Word is Truth This most excellent word Kimchi interpreteth to bee particularly that in the head or preface to the Decalogue Hear O Israel Jehova thy God Jehova is One. Theodoret will have it to be that promise made to Abraham that in his seed all Nations of the earth should bee blessed Some read it every chapter of thy Word is Truth Vers 161 Princes have persecuted mee without a cause And Quae venit indignè poena dolenda venit But better without a cause than for evill doing 1 Pet. 4. David suffered by these Potentates because hee was small and despised vers 141. as a little dog is worried by the bigger as the lesser fishes are devoured by the greater But my heart standeth in awe of thy Word The fear of God driveth out the fear of the creature Isa 8.12 13. Vers 162 I rejoyce at thy Word Libenter omnibus omnes opes concesserim c. Epist lib. 9. I would gladly leave all the wealth in the World to others said Tully so that I might without disturbance live and dye in the study of learning What marvell then that David was so taken with heavenly learning As one that findeth great spoil Which as it commeth oft unexpectedly and is therefore the better welcome so the profit is usually very great as was at the sack of Constantinople and the pleasure besides the honour is no lesse than the profit because gotten from an enemy George Fransperg a Generall in the Imperiall Army Hâ—st of the Counc of Trent p. 43â— under the conduct of Charles Burbon that sacked Rome in the time of Pope Clement the seventh caused an halter to be carried near his colours saying that with that hee would hang the Pope the better to incourage his souldiers who were almost all Lutherans whom hee promised to lead to Rome shewing them the great opportunity they had to inrich themselves with the spoils of that City Vers 163 I hate and abhor lying Utitur atrâ—ci verbo abominatus sum I hate it as I hate hell it self and yet lying was Davids sin after a speciall manner See vers 29. with the Note But thy Law do I love All hatred comes from love of they contrary Yee that love the Lord hate evill Psal 97.10 Vers 164 Seven times a day do I praise thee Septies id est sâ—pissime very oft in the day whensoever God setteth mee up an Altar I am ready with my sacrifice Mahometans pray constantly five times a day those of Morocco six times Papists foolishly and superstitiously allege this text for their seven Canonicall houres as they call them The Jews pronounce an hundred benedictions ever day Leo Modena Vers 165 Great peace have they which love thy Law The fruit of Righteousness shall bee peace Isa 32.17 even the peace of God the joy of faith a heaped-up happiness And nothing shall offend them Heb. They shall have no stumbling-block non pereunt quicquid accidat Though they fall they shall arise for the Lord putteth under his hand Psal 37. Vers 166 Lord I have hoped for thy salvation This saying hee borrowed from good old Jacob Gen. 49.18 And done thy Commandements Done them as I could done them to divine acceptation through Christ and hence I have hoped 1 Job 3.3 Every man that hath this hope in him purifieth himself as God is pure Vers 167 My soul hath kept thy Testimonies scil As well as mortality will afford And I love them exceedingly I delight in the Law of God after the inward man Rom. 7.22 I trust I have a good conscience in all things willing to live honestly Heb. 13.18 Vers 168 I have kept thy Precepts All thy Laws are in my sight like as all my wayes are in thy sight I desire to approve my self to thee in the discharge of every part and point of my duty in all my wayes I acknowledge thee Pro 3.6 Here note that all along this 21 Octonarie the Psalmist propoundeth himself for a Pattern of piety Vers 169 Let my cry come near before thee O Lord That is as some will have it Let this whole preceding Psalm and all the petitions whereof wee have here a repetition therein contained bee highly accepted in Heaven Vers 170 Let my supplication c. The same again neither is this Battologie but fervency in begging audience Vers Semper 〈◊〉 171 My lips shall utter praise Eructabunt labia mea hymnum A Metaphor either from a fountain casting out waters vel a ructu qui cibum copiosum sequitur Vers 172 My Tongue shall speak True goodnesse is diffusive charity is no churl Vers 173 Let thy hand help mee To do what I have promised For I have chosen thy Precepts Refusing Satans cut throat kindnesse Vers 174. I have longed for thy Salvation So do all men but then David will take a right course for it so will not all And thy Law is my delight This the most men mind not Vers 175 Let thy Judgements help mee scil To Heaven together with Gods Word there goeth forth a power Vers 176 I have gone astray c. And of my self shall never return Seek thy Servant Do all the offices of a good Shepheard for mee Luk. 15. For I do not forget The root of the matter is still in mee I am recallable and ready to hear thy voice Job 10.3 PSAL. CXX A Song of degrees A most excellent Song Tremellius rendreth it and so indeed this and the fourteen following are both for the matter and for the form or manner of expression which is wondrous short and sweet as the very Epigrammes of the Holy Ghost himself wherein each verse may well stand for an oracle And in this sense Adam Hammahalah or a man of degrees is put for an eminent or excellent man 1 Chron. 17.17 Others understand it otherwise wherein they have good leave to abound in their own sense sith sine periculâ— hic erratur an errour here is not dangerous Vers 1 In my distresse I cryed unto the Lord Oration 〈…〉 est ut avis siâ—â— alis Distress addeth wings to our devotions Our Saviour being in an agony prayed more earnestly Luk. 22.44 So do all his members and especially when they lyâ— under the lash of a lying tongue as here vers 2. Being defamed wee pray saith Paul 1. Cor 4.15 And 〈…〉 The effectuall fervent prayer of a righteous man availeth much Jam. 5.16 Zâ—ch 13.9 Hee that prayeth ardently speedeth assuredly Psal 91.15 and the unmiscarrying return of prayer should bee carefully observed and thankfully improved Psal 66. ult Vers 2. Deliver my soul O Lord from lying lips This was Davids distresse and it lay heavy upon his spirit so it did upon Jobs and Jeremies chap. 20.10 the scourge of tongues hee felt as sharp as Scorpions Of the mischief of an
evil tongue See James 3. Psal 52. Psal 12.3 with the Notes Vers 3 What shall hee given unto thee c That is as Austin senseth it wâ—at remedy is there for thee q. d. None at all Contra sycophantarum morfum non est remedium saith Seneca But others better what gain gettest thou what profit makest thou of thy lying and slandering Hurt thou mayest another but not help thy self Thou art not like the Maid whom Avicâ—â— speaketh of who feeding her self with poyson was her self healthy yet infected others with her venomous breath But rather like the traitour of whom Augustus said I like the treason but hate the traitour The slander is oft applauded when the slanderer is abhorred Or what shall bee done unto thee Heb. Added Nihil prater plagas durissâ—â—â— aâ— as vers 4. Thou false tongue This he seemeth to say to Dâ—â—g who is here called a false fellow and a Lyar though he spake but the truth against the Lord Priests because not for any love to the Truth nor for respect to Justice nor for the bettering either of Saul or the Priests but only to prejudice these and to incense the other Vers 4 Sharp Arrows of the mighty Arrows sharp and shot with a force A false tongue is likened to a sharp razour Psal 52.4 to a sharp sword Psal 57.5 to sharp arrows Prov. 25.18 here it hath sharp for sharp as God loveth to retaliate and he is the Giant or mighty one here that shooteth these sharpest shaâ—ts that inflicteth most exquisite punishments on such as once on Dives whose tongue smoaked for it Quia lingua plus peccaverat as saith a Father because hee had so offended with his tongue With coals of Juniper Which being a â—at kind of wood of gummy or salty matter Flamma redardescit quae modo nulla â—â—it Theophrast Plin. maketh a very scorching fire and quick coals such as last long some say a month and more and smell sweet loc upon these coals will God broyl lying lips and a deceitful tongue pleasing himself and others in that execution Vers 5. Wo is â—e that I sojourn in Mesech that is in Muscoviâ— say some in Hetruria say others in Cappadocia rather Magâ—gs Country Ezek 38. any where out of the bosome of the true Church or as some sense it in the Church but among Israelites worse than any Israelites oâ— Pagans That dwell in the 〈◊〉 of Kâ—dar With Câ—darens or Saâ—acâ—â— as they were afterwards called Among these David was in danger Ne cum lupi◠〈◊〉 tandeâ— ipse 〈◊〉 Guilt or grief a good man is sure to get by being in bad company which maketh him cry O that I had the wings of a Dove c. or if that Oh will not set him at liberty then he taketh up this Waâ— is me to express his misery Piâ— vâ—re est 〈…〉 si dici 〈…〉 vitiis alienis tribulari 〈…〉 saith Austin It is hard and happy not to comply with ill company Vers 6. My soul hath long dwelt with him that hateth peace With Saul that implacable tyrant and with other 〈…〉 The very society of such oe they 〈…〉 to a good soul 〈…〉 Toads and other 〈…〉 it to a Saint to 〈…〉 Death-bed and 〈…〉 the wicked for thou 〈…〉 Vers 7 I am for 〈…〉 But it is not peace but paâ—â—y that many men mind 〈…〉 But when I speak they are for Warre They cry the alarm being 〈…〉 like they live in the fire of contention Scorpion-like that are always putting forth the sting Their spirits lye like that haven Act. 27.12 〈…〉 South-west and North-west two opposite points neither will they be otherwise but the more they are sought to the worse they are This is the guise of graceless persons PSAL. CXXI A Song of degrees Or of ascensions in singing whereof there should be ascensions in our hearts See Psal 120.1 Vers 1. I will life up 〈◊〉 unto the hills Not to your 〈◊〉 Psal 11.1 human helps and carnal combinations Jer. 3.23 much less to those mountains In quibus gentes idela sua cellâ—â—â— wherein the Heathens set and serve their Idols Deut. 12.2 but to Sion and Mâ—riah where Gods Sanctuary is Psal 87.1 or rather to heaven Psal 18.8 with 2 Sam. 22.8 where God himself is and so it followeth Vers 2. My help cometh from the Lord To whom therefore alone I must look for help Bodin theat Naturae 413. Sursuâ— corda sursuâ— etiam capita Nauralists tell us that of those twenty eight Muscles whereby the head is moved twelve lift up the head behind and two only before let it downward to teach us to contemplate Heaven more and Earth less Columb de re 〈◊〉 l. 5. c 9. Others advertise us that it is one main end why God hath set in mans eye a fifth Muscle whereas other Creatures have but four one to turn downward another to hold forwards a third to turn the eye to the right hand a fourth to the left hand but no unreasonable Creature can turn the eye upward as Man can that he may look up to God Which made heaven and earth And will rather unmake both again than his people shall want seasonable help Vers 3. He will not suffer thy foot to be moved Not greatly moved Psal 62.2 an utter prâ—lapsion He that keepeth thee will not sâ—umber And if King Philip could say that he could sleep securely because his friend Antipater watched by him may not we be much more confident who have God to keep us Vers 4. Behold he that keepeth c. He repeateth that sweetest promise that we may roll it as sugar under our tongues that wee may suck and bee satisfied Isa 66.11 and setteth it forth with a Behold q. d. mark it and knâ—w than it for thy 〈◊〉 Job 5.27 Shall neither sâ—umber nor 〈◊〉 Shall not fetch one winâ—â— of sleep 〈…〉 wee slumber before wee sleep but God shall do neither His seven eyes Zâ—ch 3.9 aâ—â—ever open yea they 〈◊〉 and 〈◊〉 through the whole earth Zech. 4.10 scil 〈…〉 Howbeit hee looketh with speciall care and complacency on the godly Isa 66.2 Vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 4.7 5 The Lord is thy 〈◊〉 His peace within thee and his poâ—eâ— without thee shall safeguard thee to his heavenly Kingdome The Lord is thy shade upon thy right hand To 〈◊〉 and shield thee from all annoyances as the pillar of cloud did the Israeliâ—â—s in the wildernesse as the 〈◊〉 that Paris overmatcht by Meâ—â—laâ— in a duell 〈…〉 in a cloud and carried off Vers 6 The 〈…〉 So choice and 〈◊〉 is God of his children that 〈…〉 or pinching cold by 〈…〉 and all 〈…〉 of the 〈…〉 the Moon as the 〈…〉 day nor the Moon by 〈…〉 Pope and 〈…〉 Vers 7. 〈…〉 punishment from the hurt it not form the smart thereof Hee shall preserve thy soul Which is oft untoucht when the body is in durance A sick servant of Christ being asked how hee did answered my