the Papists falsely infer from Matth 5.22 dispossessing a man of his wit and reason and disfiguring his body with fierinesse of the face swelling of the veines stammering of the tongue gnashing of the teeth and many other impotent and unmanly behaviours Hence angry men were counselled in the hear of their fit to look themselves in a glasse where they may see themselves swolne like a toad glowing like a divel c. But Elihues anger was not of this kind A fire it was but the 〈◊〉 of God as holy Zeal is called Cant. 8.6 a most vehement flame as it is there rendred kindled upon the hearth of his heart by the spirit of judgement and of burning Isai 4.4 and such as many waters could not quench for this zeal is the extreme heat of all the affections and the coales thereof are coales of fire Cant. 8.6 only we must see that it burn clear and quick without all smoak of sin wherein though Elihu somewhat faulted yet because he was right for the main all was well taken We are apt to mingle sin with our best actions and so to plow with an Oxe and an Asse But God considers whereof we are made and graciously layes the finger of mercy on the scars of our sinnes as that Limner in the Story Of Elihu the son of Barachel the Buzite Descended he was of good parents Fortes creantur fortibus bonis who gave him a good name signifying He is my God or My God is Jehovah to inmind him of his duty whereunto we have need of all helps that may be His fathers name Barachel signifyeth One whom God hath blessed He had blessed him indeed in so good a son as could not but make him a glad father Prov. 10.1 The Buzite he is called either from his Progenitor Buz the son of Nahor who was the brother of Abraham and had by Milcah Huz his first-born of whom some think Job came and Buz his brother Gen. 22. 21. Tradit in Gen. Or else from his country the City of Buz a City of Idumea Jer. 25.23 Hierom will have this Elihu to be the same with Balaam who whiles young was a Prophet of God and dealt thus divinely with Job but afterwards being corrupted by Balac he became the Divels Spelman This I look upon as a Jewish tradition not much to be credited His pedigree is here more fully described Vt certitudo hâ—st ria ostenderetur saith Mercer That we might not doubt of the truth and certainty of the history so circumstanced as also because Elihu did better then the rest of Jobs friends who proved no better then Satans instruments How he came to make one amongst them we know not It is conceived that hearing of the going of the other three by consent to visit Job he also went to hear their conferences not doubting but that he should thereby very much benefit his understanding But failing in some sort of his expectation and finding both parties out in their discourses he steps forth and takes the boldnesse to interpose as an Arbiter or Moderator blaming both sides and beginning in the six following Chapters that determination of the difference betwixt them which God himself will afterwards finish Mean-while it is well observed by learned Beza Beza â—rafaâ—â— this chap. that Elihu in blaming Job as there was cause doth for the most part interpret Jobs words far otherwise then he meant them and moreover that even in finding fault with those things that were justly to be found fault withal he kept not alwayes that moderation that was meet which is evident to godly men and especially such as are of a more earnest nature and disposition so hard a thing is it even when we do well not to offend on the one side or on the other But if we consider how far Job being thereto driven by the importunity of his Accusers and his most intolerable calamity did range out of the right way and how we are all given even to the uttermost to defend and maintain our credit and estimation especially when we are therein touched by those men who ought least of all others to have done the same We shall confesse that it was very requisite and necessary for Job rather to be censured in this sharp manner as he was then after any milder sort to the end he might the better acknowledg and humble himself before God as alwayes he had done till through the slanderous speeches of his friends he was drawn into these altercations Of the kindred of Ram â— E familia Syra so Tremellius as if Ram were put for Aram. The Chaldee saith it is put for Abraham who was first called Râ—m secondly Abram thirdly Abraham But Elihu was of the family of Nâ—hor rather then of Abraham and Ram seemeth to have been some famous man of that family Because he justified himself rather then God This he did not directly totidem verbis but by consequence and Elihu was kindled at it It is a blessed thing to have a stomack for God and to be blown up in his Cause as was Moses Exod. 22. Eliah with his Zelando zelavi Phinehas David Christ Job 3.17 the Angel of Ephesus Rev 22. To be all on a light fire with love to God and indignation against all that do him any dishonour by word or deed Jâ—b had uttered some discontented speeches against God which reflected upon his Justice and Goodnesse he had also despaired of a restauration and most earnestly wished for death c. and thereby seemed to justifie himselfe rather then God this good Elihu could not brook Verse 3. Aâ—so against his three friends was his wrath kindled True zeal is of a most masculine dis-ingaged couragious nature like fire it catcheth on every side and is impartial Elihu was a man made â—ll of fire walking among stubâ—le as Châ—ysosâ—om saith of Peter And surely he that is not angry against sin whether in himself or others it is because either he knowes it not or hates it not as he ought He also kept within the bounds of modesty and moderation and expressed himselfe without bitternesse We read of Idacius that he would needs be doing with Sâ—lvianus and Instantius both Priscillianists Sulp. Sever. l. 2. p. 17 1. But by his passionate and intemperate language he not only not converted them but made them worse Because they had found no answer They were gravelled and non-plust Act. Mon. as the Popish Doctors were oft by the Martyrs Philpot Ridley c. yea by those of the weaker sort as Anne Askew Alice Driver c. Speed 11 45. ex Grafton Hollinsâ—cad c. The Prolocutor in Convocation Anno 1553 confessed that those dejected Ministers afterwards Martyrs had the Word on their side but the Prelates in place the possession of the sword and that was their best answer to the others Arguments And yet had condemned Job condemned him for a wicked man as the word signifieth So the Popish
charge thee before God and the Lord Jesus Christ c. 2 Tim. 4.1 So Saint Austin to his hearers Per tremendum Dei judicium vos adjuro I require and charge you by that dreadful day of judgement when that doomes-day book shall be opened c. It is a weaknesse to be hot in a cold matter but it is a wickednesse to be cold in a hot matter He that is earnest in good though he may carry some things indiscreetly yet is he far better then a time-server and a cold friend to the truth like as in falling forward is nothing so much danger as in falling backward Eli was too blame with his Do no more so my sonnes And so was Jehoshaphat with his Let not the King say so And the people in Ahabs time who when they were pressed to expresse whom they were for God or Baal they answered not a word 1 Kings 18.21 And yet how many such cold friends hath the truth now adayes Luke-warm Laodiceans Neuter-passive Christians c When Callidus once declared against Gallus with a faint and languishing voice Oh saith Tully Tu nisi fingeres sic ageres Would'st thou plead on that manner if thou wert in good earnest Mens faint appearing for Gods cause shewes they do but faine their coldnesse probably concludeth they do but counterfeit Mordecai plays the man and chargeth Esther to improve her interest in the King her husband for the Churches deliverance See here how he turneth every stone tradeth every talent leaveth no meanes unused no course unattempted for the Saints safety And this the Spirit of God hath purposely recorded that all may learn to lay out themselvs to the utmost for the publike to be most zealous for the conservation and defence of the Church when it is afflicted and opposed by Persecutours seeing they cannot be saved unlesse she be in safety neither can they have God for their Father unlesse they love and observe this their deare mother Vtinam iterùm autem utinam diligentiùs à cunctis ordinibus haec hodiè considerarentur saith one Cypr. Aut. l. de unit Eccles Oh that these things were duely considered by all sorts now adayes To make supplication unto him Heb. to deprecate displeasure and mischief as 1 Kings 8.28 Zech. 12.10 And to make request before him Ad quaerendum à facie ejus so Pagnine from the Hebrew to seek for good from his face an effectual smile a gracious aspect that they may live in his sight For in the light of the Kings countenance is life and his favour is as a cloud of the latter raine Prov. 16.15 The ancient Persian Kings were most fond of their wives doing them all the honour possible in Court as Partakers of all their fortunes and carried them and their children into their farthest warres by the presence of so dear pledges the more to encourage their mindes in time of battel Now therefore Esther whom Herodotus also witnesseth to have been Xerxes his best beloved is to try what she can do with him for her people who were haply grown too secure upon Esthers preferment as the French Churches also were upon the Queen of Navarres greatnesse and the promise of peace by that match God therefore shortly after shook them up not by shaking his rod only at them as here at these Jewes but by permitting that bloody Massacre Verse 9. And Hatach came and told Esther He acted the part of a faithful messenger so must Ministers those servants of the Churches declare unto the people all the minde of God Acts 20.27 and not steal Gods word every one from his neighbour Jer. 23.30 not deal deceitfully with it but as of sincerity but as of God in the sight of God let them speak in Christ and let them speak out not fearing any colours He that hath my Word let him speak my Word faithfully saith God Jer. 23.28 Aarons Bells were all of gold the Trumpets of the Sanctuary were of pure silver they did not as those inverse Trumpets of Furius Fulvius sound a retreat when they should have sounded an alarm No more must Gods Messengers Whatsoever the Lord saith unto me 1 Cor. 11. Heb. 3.5 that will I speak saith Michaiah Paul as he received what he delivered so he delivered whatsoever he received Moses was faithful in all Gods house c. Verse 10. Again Esther spake unto Hatach Having before found him a fit and faithful messenger she further employeth him so those that minister well do purchase to themselves a good degree and great boldnesse in the faith which is in Christ Jesus 1 Tim. 3.13 when others shall be laid by as broken vessels whereof there is not left a sheard to take fire from the hearth or to take water withal from the pit as the Prophet hath it Esay 30.14 Verse 11. All the Kings servants His Courtiers and Counsellours who haply were as very slaves to him Turk Hist 1153. as now the greatest Lords of the Court are to the great Turk no man having any power over himself much lesse is he Master of the house wherein he dwelleth or of the land which he tilleth but is in danger of being whipped upon the least displeasure of the Tyrant especially if he be not a natural Turk borne Ibid. 361. And the people of the Kings Provinces do know i.e. All both far and near this shewes that the Law here mentioned was no new Law procured by Haman to prevent Jewish Suppliants as Lyra would have it but long since made and known to all the Kings subjects That whosoever whether man or woman Yea though she be his dearest Consort who should cohabit with him and not be sundred for a season but by consent 1 Cor. 7.5 Shall come unto the King The Persians usually hid their King tanquam aliquod sacrum mysterium as some precious businesse and that for two reasons First for State and Authority lest familiarity with their subjects should breed contempt and make them over-cheap Philip the second King of Spaine was of the same minde and practice For after that he had gotten into his hands the Kingdome of Portugal and therewith the wealth of the Indies inclusit se in Curiale he shut up and immured himself in his Court Val. Max. Christ and was seldome seen of any though never so great a man but upon long suit and as a singular favour This made him to be adored as a demi-god Secondly for security and safety lest if all should be suffered to come that would the King should be assassinated and made away as Eglon was by Ehud Ishbosheth by Baanah and Rechab Gedaliah by Ishmael and many Kings of Israel and Emperours of Rome were by their own servants The Turks at this day suffer no stranger to come into the Presence of their Emperour but first they search him that he have no weapon and so clasping him by the armes Turk Hist under colour of doing him honour dissemblingly they
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
of the quick-springs without ever fading or withering psalm 1.3 Jer. 17.8 That is to say he shall have a lively root of faith continually nourished by Gods grace under his safe-guard and favour he shall be strong in all assayes abundant in good works and all manner of blessings Vterque sensus egregius est saith Mercer this also is a good sense but the former I conceive to be the better and more agreeable to the letter of the text Verse 17. His roots are wrapped about the heap c. i. e. they are deeply intrenched and strongly incorporated into the ground wreathed in with the heap as thorns about a hedge The hypocrite seemeth to be notably well rooted not in the world only but in the Church too which we may compare as Plato doth man Intricantuâ— whom he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heavenly plant to a tree inverted with the root above and the branches below Our Saviour speaketh of branches in him seemingly so that bear not fruit John 15.2 These are hypocrites who think themselves to be rooted in Christ and others also think no lesse of them but it proves otherwise for they are fruitlesse as a poll fixed in the earth but not rooted there as a rotten leg cleaves to the body but is no part of it or as wens and ulcers which are taken away without any losse to it How farre an hypocrite may go see the parable of the stony and thorny grounds Matth. 13. See also Heb. 6.4 5. and 16.29 2 Pet. 2.20 21. He may come as far as Kadesh-barnea within eleven dayes journy of the heavenly Canaan and yet fall short of it he may seem to be stedfast and unmoveable as a tree whose roots are wrapped about a rock He seeth the place of stones Mr. Brougthton rendreth it He platteth about the house of stone Others He looketh into the house of stone he looks in at the windowes and so hindreth the light annoying the masters house both below and above who therefore resolves to have him down as it followeth Verse 18. If he destroy him from his place If he stub up this green tree no better surely then the Cyparit of which Pliny writeth that it beareth fruit to no purpose Plin. lib. 10. small berries bitter leaves that it yeilds an ill smell and no pleasant shade or as the box-tree green indeed all the year about but of an offensive smell no fruit and such a seed as all living creatures hate Now if he that is Almighty God destroy him that is the hypocrite as he will do questionlesse totally and speedily swallowing him up what then Then it shall deny him saying I have not seen thee Heb. It shall tell a lie of him c. the place as ashamed to own him shall feign and say We have not seen him we know not what is become of him So Psalm 37.35 26. As they have denyed the Lord that bought them 2 Pet. 2.1 So they shall one day be denied by the places they have bought or builded by the people that once clawed them and cryed them up Verse 19. Behold this is the joy of his way q.d. A goodly joy sure the hypocrites joy is but the hypocrisie of joy a little counterfeit complexion like a slight dash of rain a handful of brush wood or sear thorn under the pot Eccles 7.6 or as weeds that grow on the top of the water floating aloft but touch not the bottome Vt canes solent quando peregre adveaienti Domino adulantur Though it be an exulting joy as the word signifieth a leaping joy such as is that of dogs leaping upon their masters returning home after a journey yet it is not lasting it goes out as snuffe or as a blazing star or at best as the fire of thornes Psalm 118.12 Naz. Yea though for the time it hath been so great that if it had continued but a while it would have overwhelmed them so that their spirits would have expired as some Apostates have professed they have thought themselves in heaven sometimes and have rejoyced accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And out of the earth shall others grow Alii qui alieni erunt ab eo Others who had no relation to him shall succeed him Drus enjoy his estate and eat the sweet of all his labours chap. 27.16 17. Eccles 2.18 and 4.8 Prov. 12.3 A man shall not be established by wickednesse but the root of the righteous shall not be moved See another sense of this and the three foregoing verses verse 16. Verse 20. Behold God will not cast away a perfect man Epilogus sermonis Bildad This is the Epilogue or close of Bildads speech to Job and it hath been the tartnesse of a threatning mixed with the sweetnesse of the promise sowre and sweet we say make the best sawce The strong God will not use or rather abuse his power to the rejecting or reprobating as the Septuagint render it of an upright person but will help him by taking him by the hand as it followeth in the next clause and taking it ill if others do not so too Mercer Isa 51.18 He will never leave them or if sometimes he seem to leave them yet he will not forsake them Heb. 13.5 forsake them he may in regard of vision but not of union desert them for a time as he did Christ himself but not dis-inherite them When they be in the land of their enemies and so may seem quite cast away I will not cast them away neither will I abhor them to destroy them utterly and to break my covenant with them for I am the Lord their God Lev. 26.44 Lo this is the portion of a perfect man As for hypocrites who are semiperfectae virtutis homines as Philo calleth them cakes half-baked Hos 7.8 Christians almost but not altogether Acts 26.29 My God will cast them away because they did not hearken unto him Hos 9.15 Neither will he help the evil doers Heb. He will not lay hold upon the hand viz. to help them or he will not take by the hand the evil-doers that make a trade of sin Non porriget manum malignis Vulg. he will have no communion or commerce with such he will not strike hands or joyn hands with them but wash his hands of them for ever shake them off with a Discedite Depart ye be packing so should we See Dâ—vids both practice Psal 26.4 5 and prayer verse 9. Gather not my soul with sinners c. It was once the prayer of a good Gentlewoman when she was to die being in much trouble of conscience O Lord let me not go to hell where the wicked are for Lord thou knowest I never loved their company here Verse 21. Till he fill thy mouth with laughing c. Here he applies the promise of the divine help to Job and that which is here spoken debent reliquâ— fideles ad se transferre saith Lavater every true believer must
the worst of things but give a favourable interpretation CHAP. XXXVI Verse 1. Elihu also proceeded and said HEB. And Elihu added viz. This his fourth Oration not unlike the former made in behalf and for defence of Gods Justice which he here further asserteth against Job who had seemed to cast some slur upon it by arguments drawn from his wondrous works the Meteors especially and all to prevail with Job to submit to Gods justice Ex abundanti quae sequuntur adjicit and to implore his mercy Verse 2. Suffer me a little and I will shew thee He promiseth brevity and thereby wooeth attention brevity and perspicuity are to great graces of speech and do very much win upon intelligent hearers who love to hear much in few and cannot away with tedious prolixities When a great Trifler had made an empty discourse in the presence of Aristotle and then cryed him mercy for troubling him so long You have not troubled me at all said He for I scarce hearkned to any one word you said all this while That I have yet to speak on Gods behalf Heb. That there are yet words for God His zeal for Gods glory drew from him this following speech wherein insignis est Elihu magnificus Elihu excelleth himself and appeareth to be no worse an Orator then was M. Crassus among the Romans Cic. de Orat. l. 1. who had this commendation given him Quod cum aliquid accuratiùs dixisset semper ferè contigit ut nunquam dixisse meliùs putaretur That when ever he spake it was judged to be the very best that ever he spake Verse 3. I will fetch my knowledg from afar Even from heaven as one taught of God I will discourse of ancient things for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fetch my reasons from the wonderful and sublime works of God De arduis atque admirandis Dei operibus those real demonstrations of his Deity Est autem planè hic Elihu mirus egregius saith Mercer And he is not a little wronged by that French Paraphrast who saith of him That he knew well how to begin a discourse but knew not how to end it and that seeing well that his tediousnesse might make him troublesome he awakened his languishing Auditours by this artificial preface And will ascribe righteousnesse to my Maker This is both the maine proposition of the ensuing Oration and the main end of mans creation viz. to glorifie his Maker Rom. 11. ult Rev. 4.11 Verse 4. For truly my words shall not be false I shall deal truly and plainly with thee my Discourse shall be simple and solid having no better ornament but that of Truth which is like our first parents most beautiful when naked 't was sin covered them 't is treachery hides this Aperta veritas clausos etiam oculos ferit saith One. He that is perfect in knowledge is with thee Integer sententiis Vâ—â—abl meaning himself who fully understood the businesse betwixt them and would faithfully deliver it There are that hold God to be hereby meant A pious sense but not so proper Verse 5. Behold God is mighty and despiseth not any Much lesse oppresseth he any one in a good Cause or tyrannically abuseth his power to the crushing of an Innocent He is equally good as great neither was Job well advised in seeming to sunder these two excellencies in God the one from the other sith whatsoever is in God is God neither ought we to think of him otherwise then of one not to be thought of as of one whose Wisdom is his Justice whose Justice is his Power whose Power is his Mercy and all Himself He is mighty in strength and wisdom Or He is mighty the strength of the heart He was so to David Psal 138.3 Validus est virtâ— animi Trem In the day when I cryed thou answeredst me and strengthnedst me with strength in my soul At the sack of Ziglag in the fail of all outward comforts David encouraged himself in the Lord his God 1 Sam. 30.6 A Christian is never without his cordial Vna est in trepida mihi re medicina Jehovae Cor patrium os verax omnipotensque manus Verse 6. He preserveth not the life of the wicked He is no such friend to them though he be good to the godly he greatly careth not what becomes of them Their life they hold of him and many good things besides for he is the Saviour or Preserver of all men but especially of them that believe But he suffereth not the wicked to live as the Hebrew here hath it he withdraweth them not from the hand of Justice he bindeth not them up in the bundle of life he reckoneth them not among the living in Jerusalem among the first born whose names are written in heaven he many times slayeth them with his owne hand and cutteth them short in righteousnesse Or if not so yet their preservation is but a reservation c. But giveth right to the poor Or To the afflicted For poverty is an affliction and subjecteth a man to many injuries Zeph. 3.12 they are an afflicted and poor people but trusting in the name of the Lord they shall be relieved and righted not so soon perhaps as themselves would nor yet so long hence as their Oppressours would In the Mount will the Lord be seen who as he seldome comes at our times so he never failes his owne time Meane while this comfort they have Verse 7. He with draweth not his eyes from the righteous He is so lost in love as I may say toward such that he cannot like to look beside them he beholdeth them when afflicted with singular care and complacency Then if ever The eyes of the Lord are upon the righteous and his ears open to their cry Psal 34.15 then they may have any thing of God their being no time like that for hearing of prayers Zach. 13.9 Times of affliction are times of supplication Psal 50.15 and 91.15 They are Mollissima fandi tempora Jer. 51.19 20 21. Then our hearts are largest then Gods ears are openest Neither his eares only but his eyes too are busied about his suffering servants as the Gold-smiths are about the Gold cast into the furnace that no grain thereof be lost He sits downe by the fire saith Malachi and tends it as a Refiner and Purifier of silver chap. 3.3 He refines them but not as silver Isai 48.10 that is Not exactly and to the utmost lest they should be consumed in that fiery tryal he seeth to it that the choice spirits of his people fail not before him Isai 57.16 as they would do if he should bring upon them an evil an only evil Ezek. 7.5 and not in the midst of judgement remember mercy But with Kings are they on the throne i.e. He raiseth them to highest honors as he did Joseph whose fetters God in one houre changed into a chain of Gold his stocks into a Chariot his Jaile into a
that I break not forth into outward act God will not hear i. e. so hear as to impute it or to account it a sin Pharisaice Vers 19. But verily God hath heard mee As I well perceive by his answer full and enlarged as the cloud that riseth out of the earth in thin and insensible vapours falleth down in great and abundant showers Vers 20. Blessed be God c. This is the conclusion of Davids syllogism in this and the two former verses and herein his Logick is better than Aristotles PSAL. LXVII VErs 1. God be mercifull unto us sc In sending his son and calling his elect both among Jews and Gentiles to the participation of that gift Joh. 4.10 that Benefit 1 Tim. 6.2 And blesse us Specially with all spirituall blessings in heavenly things in Christ Jesus Ephes 1.3 And cause his face to shine upon us Giving us the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4.6 who is the brightnesse or glittering refulgency of his Fathers glory and the expresse image of his person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serenâ— suo vulâ—â— nos irrad et Beza Heb. 1.3 the day-spring from on high Luk. 1 78. In this prayer the Psalmist plainly alludeth to that blessing pronounced upon the people by the High-Priest Numb â— and sheweth that all commeth from Christ the true Aaron the High-Priest of the new Covenant Vers 2. That thy way may be known Thy way of worship that way that is called holy the Gospel Act. 19.23 18.25 26. the way of salvation Act. 16.17 Thy saving health That is thy Christ Luk. 1.30 32. Vers 3. Let the people praise thee O God Enlarge the bounds of thy Church and bring in the Hallelujahs of the Gentiles also Let them praise Thee that pronown Thee is emphaticall and exclusive and not their Gods of gold and silver Let them turn to God from Idols to serve the living and true God 1 Thes 1.9 Vers 4. O Let the Nations be glad c. As they cannot but bee upon their sound conversion Act. 8.8 there being no such joy as the joy of faith and that a mans name is written in Heaven Beatus Ludâ—vicus would be called Ludovicus de Pissiaco rather than take greater titles because there he became a Christian For thou shalt judge the people righteously c. Not rigorously keeping thy Church in safety amidst the greatest ruines of the World and collisions of Empires And 〈◊〉 the Nations upon earth Selah Heb. Thou shalt gâ—â—â—ly lead them as 〈◊〉 Shepheard doth his flock or a Father his child Lord hasten it Vers 5. Versus 〈◊〉 See Vers 3. Vers 6. Then shall the earth yeeld her increase Omnia opera â—â—stra eram prospera All shall go well with us and we shall abound with blessings of both â—â—es The Gospel is a cornucopia and they that receive it shall have all that heart can with or need require all creatures shall conspire to make them happy The earth which was cursed for mans sin and hath lain bed-ridden as it were ever since shall put forth her utmost strength for good peoples use God will hear the Heavens and the Heavens shall hear the earth c. Hos 2.21 22. when once mens hearts bear fruit to the Lord Mat. 13.19 23. Heb. 6.7 Hierom interpreteth these words of the Virgin Mary bringing forth the child Jesus Others thus Then shall the earth bring forth innumerable servants of God Vers 7. In more Nevochim God shall blesse us God is thrice named here and in the former verse to note the Trinity of persons as Kamban wrote and had therefore his book burnt by the Jews in France And whereas it is thrice here said God shall bless us it importeth that the blessings here meant are more than terrene and bodily blessings PSAL. LXVIII A Psalm or song of David Made at that time when having overcome his enemies he brought arcam in arcem the Ark of God into the Tower of Sion conferre vers 1. with Numb 10.35 Herein also he treateth of the greatest secrets of Christs Kingdome and prophesieth of things to come as Act. 2.30 31. witnesse the Apostle Ephes 4.8 Vers 1. Let God arise He need do no more that his enemies may be scattered though never so close united eâ—iamsi catapbractus incedat Satan as Luther speaketh digitum sunns tantum moveat dissipabuntur hostes Let the Lord but stirre his finger only let him but look unto the host of the Egyptians through the pillar of fire and they shall be troubled as Exod. 14.24 funduntur fugantur cum primum se exferit Deus as those Philistines 2 Sam. 5. Let them also that hate him flee before him Athanasius telleth us that evill spirits may be put to flight by this Psalm and that Anthony the Hermite fought against the Devill with this verse and worsted him This may be done also as well with other texts of Scripture Golloq Mens Luther encountred the Devill with that sentence Thou hast put all things under his feet Another Dutch Divine with this The Sbn of God came to dissolve the works of the Devil Cramerus A third with those words The seed of the woman shall break the Serpents head As the rocks repel the boisterous waves câ—nantia frangere frangunt so doth Christ the Rock the stone cut out of the mountains without hands Dan. 2.45 all his Churches enemies Vers 2. As 〈◊〉 is driven away c. Smoak at first sight seemeth formidable but soon vanisheth and the higher it ascendeth the sooner it is dissipated so here Guicciardine saith of Charles the eighth of France that he came into the field like thunder and lightening but went out like a snuff more than a man at fist and lesse than a woman at last Semblably Gods enemies As wax melteth before the fire c. Wax is a more solid substance than smoak but held to the fire it quickly dissolveth The Psalmist both prayeth and prophesieth here that the downfall of the Churches enemies may be praeceps presentissimum sad and suddain as is elegantly set forth by these â—wo similitudes Vers 3. But let the Righteous be glad When he seeth the vengeance Psal 58.10 See the Note there whilst this wise King scattereth the wicked and bringeth the wheel over them Prov. 20.26 Let them rejoyce before God Heb. At the presence of God from which the wicked must flee vers 1. See Isa 33.14 Yea let them exceedingly rejoyce Heb. Rejoyce with gladness over-abound exceedingly with joy as St. Paul 〈◊〉 2 Cor. 7.4 Joy is the just mans portion which the wicked may not meddle with Hos 9.12 Vers 4. Sing unto God sing praises 〈…〉 not in a custumers 〈…〉 help hereunto was this Psalm 〈…〉 Excell him that rideth upon the Heavens Exalt him so as when a 〈◊〉 is made up unto a great height Beza rendreth it Sternite 〈…〉 Cast upon pave the way for him
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