are unto thee Afflictions to the Saints are tanquam scalae alae to mount them to God Leave not my soul destitute Ne exinanias make not bare my soul viz. of thy protection Vers 9 Keep mee from the snare c. See Psal 140.5 Vers 10 Let the wicked fall Metaphora a piscibus saith Tremellius as fishes in casting-nets Isa 19.8 Whilest that I withall escape The Righteous is delivered out of trouble and the wicked commeth in his stead Prov. 11.8 It appeareth at length that simple honesty is the best policie and wicked polity the greatest simplicity and most self-destructive PSAL. CXLII WHen hee was in the cave scil Of Engedi 1 Sam. 24. Loquitur in spelâ—â—ca sed prophetat in Christo saith Hilary Vers 1 I cryed unto the Lord with my voice scil Of my heart and more with my mind than mouth for if hee had been heard hee had been taken by the enemy Thus Moses cryed but uttered nothing Exod. 14.15 Egit vocis silentio ut corde clamaret Aug. Thus Christ cryed Heb. 5.7 Vers 2 I poured out my complaint Heb. My mâ—ssiâ—â—tion I shewed before him Plainly and plentifully how my danger increased to a very Crisis as one expresseth it Vers 3 When my spirit was over-whelmed within mee Or covered over with grief as the Greek expoundeth it Then thou knewest my path scil That I neither fretted nor fainted Or thou knewest how to make a way to escape 1 Cor. 10.13 The Lord knoweth how to deliver his 2 Pet. 2.9 Vers 4 I looked on my right hand Not a man would appear for mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misery is friendless for most part See a Tim. 4.16 Nulla fide◠〈…〉 delegit 〈◊〉 Vers 5 I cryed unto thee O Lord I ran to thee as my last refuge in the fail of all outward comforts Zeph. 3.12 they are 〈◊〉 afflicted poor people and being so they trust in the Name of the Lord. Vers 6 〈…〉 Vat. 6 For I am brought very low Exhausted and 〈◊〉 dry 〈…〉 and disabled to help my self any way Vers 7 Bring my 〈◊〉 of prison 〈◊〉 Out of 〈…〉 less straitened than if in prison The Righteous shall compass mee about Heb. Shall Crown mee that is shall incircle mee as wondring at thy goodness in my deliverance or they shall set the Crown on mine head as the Saints do likewise upon Christs head Cant. 3.12 to whom this Psalm may bee fitly applyed all along as abovesaid PSAL. CXLIII VErs 1 Hear my prayer O Lord Hee prayeth once and again for audience De â—ugâ— ab Absolom R. O. 〈◊〉 and would have God to hear him with both ears Thus hee prayed saith the Greek title of this Psalm when his son Absoloâ— was up in arms against him and it may seem so by the next words Vers 2 And enter not into Judgement with thy Servant This is 〈…〉 siqua usquaâ— in sacris literis extat saith Beza an excellent sentence as any is in all the Bible saying the same that St. Paul doth Rom. 3.24 that Justification is by faith alone and not by works David would not bee dealt with in strictness of justice Lord go not to law with mee so some render it Go not into the Judgement-hall so the Chaldee All St. Pauls care was that when hee was sought for by Gods Justice hee might bee found in Christ not having his own righteousness which is of the law c. Phil. 3.9 The best Lamb should bee slaughtered except the Ram had been sacrificed that Isaac might bee saved Woe to the life of man saith an Ancient though never so commendable if it should have Judgement without mercy if there bee not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to moderate that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the severity of utmost right We read of a certain Dutch Divine who being to dye was full of fears and doubts And when some said to him you have been so active and faithfull why should you fear Oh said he the Judgement of man and the Judgement of God are different Sordeâ— in conspectâ— Judicis c. Vers 3 For the enemy hath persecuted my soul Quasi rabiferali percitus hee hath raged unreasonably The utmost of a danger is to bee related before the Lord in prayer and to bee acknowledged after wee are delivered out of it by way of thankfulness Vers 4 Therefore is my spirit over-whelmed God 's dearest Children have their passions against that stoicall apathie A sheep bitten by a Dog is no lesse sensible of the pain thereof than a Swine is though hee make not such an out-cry Vers 5 I remember the dayes of old Wherein I was delivered from the Lion and the bear yea from the hand of all mine enemies and from the hand of Saul Psal 18. title More than this Sacula antiquitus praeterita recolo I run over and ruminate all the ancient monuments of thy mercy to the Patriarches and others sith all that is written was written for our instruction that wee through patience and comfort of the Scriptures might have hope Rom. 15.4 See Psal 77.4 6. Vers 6 I stretch forth my hands unto thee As a poor beggar for an alms Beggery here is not the easiest and poorest trade but the hardest and richest of all other My soul thirsteth after thee And is therefore a fit subject for thy Spirit of Grace and comfort to bee poured upon Isa 44.3 55.1 Vers 7 Hear mee speedily A very patheticall prayer uttered in many words to like purpose as the manner is in extreme danger My spirit faileth I am ready to sink and to swoon This David knew God hath a great care that the Spirit fail not before him and the souls which he hath madâ— Isa 57.16 When Bezoard-stone is beaten wee see that none of it bee lost not so when ordinary spices so here for ordinary spirits God cares not much what becometh of them as hee doth of the choice spirits of his people Vers 8 Cause mee to hear in the morning Manâ— id est nature assoon as may be or at least as is meet make mee to hear of joy and gladness speak comfort to my conscience and help to my afflicted condition Vers 9 Deliver mee O Lord from mine enemies Deliverance from enemieâ— is a fruit of our friendship with God Vers 10 Teach mee to do thy will Orat nunc pro salute 〈…〉 saith Kimchi Now hee prayeth for his souls health and wold bee as well a clivered from his corruptions within as from his enemies without Lord save mee from that noughty man my self said an Ancient Thy Spirit is good The fruit of it is in all goodness and righteousness and truth Ephes 5.9 and it is the Spirit only that quickeneth Job 6. â—3 by purging out the dross that is in us 1 Pet. 1.22 setting us to work Ezek. 36.27 helping our infirmities Rom. 8.26 stirring us up to holy duties partly by immediate motions and partly by the ministry of the word made effectuall 1
the better relish their deliverance as Sampson did his honey-combe which he found by turning aside to see the lion he had escaped Every man was to consider his own share in the publick safety as the people did at Solomons Coronation and to be particularly thankful This would fortifie his faith feed his hope nourish his joy further his obedience Verse 29. Then Esther the Queen c. See chap. 2.15 Mordecai had written thus before now for more authority-sake and to shew her forwardnesse to further so good a work Esther joyneth with him not for a name or out of an humour of foolish forth-put ting but out of an holy zeal for God and a godly jealousie over her people lest they should hereafter slight or slack this service And indeed the Jewes Chronicle called by them Sedar olam Rabbah telleth us that this letter of Esther was not written Anna sequent conâ—igit quod icriptuâ— est Esth 9.29 Sed. Ol. c. 29. till a yeare after Mordecai's first letter when those dayes of Purim haply began to be neglected and intermitted She might therefore well say as Saint Peter did afterwards This second Epistle beloved I now write unto you in both which I stir up your pure mindes by way of remembrance 2 ep 3.1 True grace in the best heart is like unto a dull sea-coalefire which if it be not sometimes righted up will of it self go out though there be fuel enough about it This good Queen was no lesse active in her generation then before had been Miriam Deborah Bathsheba c. and after her were Serena the Empresse Sophia Queen of Bohemia a Hussite Queen Katherine Parre the Doctoresse as her husband merrily called her somtimes and that matchlesse Queen Elizabeth whose Sunny dayes are not to be passed over sleightly saith one without one touch upon that string which so many yeares sounded so sweetly in our eares without one sigh breathed forth in her sacred memory Oh what an happy time of life had that famous light of our Church Mr. William Perkins who was borne in the first yeare of her reign and died in her last yeare And Mordecai the Jew These two joyned together to adde the more force to the Ordinance Wrote with all authority Heb. with all strength viz. of spirit and of speech of affection and expression To confirme the second letter Lest for fear of the friends of such as they had slain the Jewes should be slack in observing this feast of lots Verse 30. And be sent letters to all the Jewes Tremellius readeth it Which letters Mordecai sent to all the Jewes scil as Monitours and Remembrancers To the hundred twenty and seven Provinces Among and above the rest to Judea which was one of that number With words of peace and truth i.e. premising words of prosperity and settlement saith Tremellius or promising them peaceable enjoyment of the true Religion liberty of conscience rightly so called Or praying that they may follow peace with all men and holinesse without which no man shall see the Lord Heb. 12.14 Or he sent letters full of courtesie and truth that is of unfeined courtesie as Vatablus senseth it For there is a cut-throat courtesie such as was that of Joab to Amasa of Judas to our Saviour of Julian the Apostate to Basil when he wrote unto him but not with words of peace and truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 31. To confirme these dayes of Purim That they might by no manner of means be neglected but that renewing their resolutions and their reasons for the same they might remain constant and firme and peremptory in well-doing cleaving to God with full purpose of heart and sitting close unto the Lord without distraction 1 Cor. 7.35 And as they had decreed for themselves Heb. for thâ—in soules for the soule is the man and the greatest thing in the least compasse is a good minde in a mans body The matters of the fastings and their cry Heb. the words of fasting c. that is the vowes they then uttered when they fasted and cried that if God would hear and help them they would not faile to praise him in all best manner Now therefore sith the vowes of god were upon them they should by keeping these dayes offer unto him thanksgiving Aben-Ezra and pay their vowes unto the most High Some think that the fasting and crying here mentioned referreth to those in Zechary chap. 7.5 in remembrance of the desolation of Jerusalem that as they fasted then so they should feast now God having fulfilled his promise there made of turning their fasting into feasting and added Therefore love the truth and peace chap. 8.19 confer Mordecai's words of peace and truth supra verse 30. Verse 32. And the decree of Esther confirmed c. Dux foemina facti Money was coined in the yeare eighty eight in honour of Queen Elizabeth with that Posie inscribed The like may be here said of Queen Esther yea we may adde that in the Gospel spoken concerning another Where ever this history shall be read in all the world this that she hath done shall be spoken of to her eternal commendation And it was written in the book Tremellius rendreth it thus When therefore the Edict of Esther had confirmed these things it was written in this book Lyra and others thus She requested the wise men of that age that they would reckon this History for holy Writ If it be meant of any other publike record which the Jewes then had it is lost as are likewise some other pieces which never were any part of the holy Scriptures for God by his Providence ever took care and course that no one haire of that sacred head should fall to the ground That unsound conceit of Pellican here is by no meanes to be admitted viz. That this latter part of the chapter from verse 25. to the end came from the pen of some other man not guided by the Spirit of God and that because here is no mention made of praising God at this feast or stirring up one another to trust in him For we know that all Scripture is of divine inspiration and it is to be presumed that those things were done at such solemnities though it be not recorded in each particular CHAP. X. Verse 1. And the King Ahashuerus laid a tribute c AN extraordinary tribute to maintain warre against the Grecians who uniting together were then grown potent and formidable To enable himself therefore the better against them Xerxes gathered money the sinews of warre but lost the affections of his subjects the joynts of peace He became hereby ill beloved of all sorts and far a lesse King by striving to be more then he was And hence haply one letter of his name is lost here for the Masurites tell us Drus in loâ— that in the ancient Copies he is written not Ahashuerus but Ahasres without a Vau. And upon the Isles of the sea Judea was an Isle Isa 20.6 but not
praised Verse 23. Touching the Almighty we cannot find him out Heb. The Almighty the Nominative Case put absolute q.d. in short as for the Almighty that nomen Majestativum as Tertullian phraseth it we cannot comprehend him any more then we can the main Ocean in a cockel shell And whereas we can say as here that he is excellent in Power and in Judgement and in plenty of Justice August Ista de Deo dicimus quia non invenimus melius quod dicamus We say these things of God because we have nothing better to say of him and must owe the rest unto our thoughts although indeed He is above all name and above all notion In searching after God saith Chrysostom I am like a man digging in a deep Spring I stand here and the water riseth upon me and I stand there and still the water riseth upon me To Thomas Aquinas busie in this search was shewed they say a deep pit in the edge of the sea which empty it and carry away the water as oft as they will it is still filled with other It is a knowledge that passeth knowledge Eph. 3.19 That which in measure is pleasant and profitable being too much enquired into proves unsavoury and unsafe He will not afflict viz. Willingly Lam. 3.33 or canslesly 1 Pet. 1.6 Or He will not answer viz. Every one that questioneth the justice of his proceedings as Job in his heat had done The Seventy render it question-wise will he not answer scil Those that call upon him in truth sith he is excellent in power and in judgmen c Sure he will Verse 24. Men do therefore fear him They do or should do for his excellent greatnesse and goodnesse Psal 130.4 Matth. 10.28 But in case they do not He respecteth not any that are wise of heart That out of a conceit of their owne wisdome stand it out against him and think to reason it out with him as thou hast done Or But he seeth not all wise in heart He findeth not all wise whom he beholdeth here upon earth Stultorum plena sunt omnia and thou also hast dealt very foolishly as God hath seen and will shortly shew thee better then I can do CHAP. XXXVIII Verse 1. Then the Lord answered Job GOD himself taking the word out of Elihu's mouth who had spoken well but wanted Majesty to set it forth became his owne Patron et hujus disputationis sequester and Decider of this long Controversie vindicating his own Authority and teaching that truth in the four following Chapters which Saint Paul briefly comprizeth in these words Rom. 11.33 34. O the depth of the riches both of the wisdome and knowledge of God! How unsearchable are his judgements and his wayes past finding out For who hath knowne the mind of the Lord or who hath been his Counsellor Why then should any one require an account of his proceedings or question his Justice Job had often desired that God would take knowledg of his Cause His friends also had desired the same chap. 11.5 Here therefore He appeareth in person not as out of an Engine devised for that purpose after the manner of some partial Tragedy for the whole narration testifieth that this is a true story of things done indeed Beza and afterwards faithfully recorded Which history is highly to be esteemed as an incomparable Treasure if it were for nothing else yet for the right knowledge of natural Physophy here laid open in these four following Chapters together with the chief and principal end thereof which is that in these visible creatures we may behold the invisible things of God Out of the whirle-wind That is Out of a cloud whence issued a whirle-wind or a storm as a testimony of his heavenly Majesty and to procure attention See the like Deuter. 4.12 1 King 19.11 c. Ezek 1.4 c. Nah. 1.3 Heb. 12.18 God loves to be acquainted with men in the walks of their obedience yet he takes state upon him in his Ordinances and will be trembled at in his word and judgments And said With much more mildness and moderation then Elihu or any of them had used in reprehending Job and yet with such plenty and efficacy of words and arguments Vt facillimè omnes omnium orationes superet That no such Oration can any where else be read Well might Lavater say Hoc postramum colloquium est admodum suave utile this conference of God with Job is very sweet and profitable for it teacheth us among other things how gently God dealeth with his offending servants and how hardly the best are brought to confesse their sins and truly to repent of them Vers 2. Who is this that darkneth counsel Who 's this that talketh thus saith God stepping forth as it were from behind the hangings how now What 's to do here Some Ancients think it meant of Elihu but Job is the man see chap. 42.3 where he takes it to himself and it may be God here pointed to him with a Quis est iste Job That darkneth counsel My Counsel by misconstructions his own by rash and unskilful expressions for which Elihu also rightly blamed him and his other friends took great offence at him who should rather have said as Cruciger did of Luther Eum commodiùs sentire quà m loquitur dum effervescit that he thought not so ill as he spoke in his heat By words without knowledge This is the worst that God chargeth Job with words of folly and ignorance not with malice falshood blasphemy c. Counsel also he attributeth to him though not wisely managed If there be any good in us he noteth and noticeth it passing by our defects and failings as when Sarah called her husband Lord she is much commended for it though there was never another good word in all that sentence Gen. 18.12 1 Pet. 3.6 See on chap. 35. vers 16. Verse 3. Gird up now thy loins like a man As men did use to do when they went to fight 1 King 20.11 Stand to thy ward and see to thy self for I mean to assail thee and to try thy manhood Plato hath observed that the best Fencers are the worst Souldiers Many can brave it afore-hand as that Thrasonical Gaal did Judg. 9.29 who yet cannot look their enemy in the face with blood in their cheeks For I will demand of thee and answer thou me I will be thy opponent sith thou hast challenged me into the schooles as it were and given me my choice and prove thee with hard questions whereunto if thou canst give no good answer see thine own folly and be satisfied Verse 4. Where wast thou when I laid the foundations of the earth q. d. Thou wast no where a meer Non-ens thou wast no companion or counsellour of mine nay not so much as a looker on for thou art but of yesterday Thou understandest not the reason of this fair fabrick much lesse of my dark and deep counsels Declare if thou hast
peace c. when as indeed themselves are flagella Reip. flabella seditionis the only traitors and troublers of Israel with Athaliah they cry out Treason Treason when themselves are the greatest Traitors and Incendiaries of Christendom We may confidently say with the Psalmist The foundations are destroyed but what hath the righteous done Some render the words thus But those purposes or counsels of Saul and his flatterers vers 2. shall be destroyed Saul shall be frustrated of his hope therefore I will not flee into the mountains But what hath the righteous done That is I have done nothing unrighteously against Saul therefore I will not fly c. Vers 4. The Lord is in his holy Temple i. e. in Heaven and there-hence hee both can and will do much for the releef of his poor oppressed Ubi deficit auxilium humanum incipâ—â— divinum Philo. though the righteous can do little for themselves he also knows and will clear their innocency for he sits between the Cherubims whence he is wont to send help Psal 20.3 and hath his Throne in Heaven whence he is wont to strike terrour into the enemies Psal 18.8 c. The Lords Throne is in Heaven This is the same with the former serving to set forth Gods Sufficiency as the following words do his Efficiency Dei solium est nostrum asylum those props of Davids faith answerable to Jachin and Boaz those two brasen Pillars in Salomons Temple His eyes behold his eye-lids try the children of men The eye of God is taken in Scripture saith one either for his knowledge or for his judgement his eye in this Text pointeth out his knowledge his eye-lids his critical descant It is a manner of speech saith another taken from those mens actions who being desirous to look upon a thing more intently do wink with their eyes or close up one of them that they may see the better with the other Vers 5. The Lord trieth the righteous or approveth as Jam. 1.12 he justifieth and accepteth him as appeareth by the opposition here The vulgar rendreth it thus Deus interrogat justum impium sc quiae per interrogatoria veritas dignoseâ—tur The Lord interrogateth the just and the wicked scil that so he may sift out the truth of things But neither doth the Hebrew word so signifie nor doth God need any such help His soul hateth i.e. he can in no wise away with and this is spoken of God after the manner of men for fury hatred and the like affections are not in him If it could be said of Trajan the Emperour that hee neither feared nor hated any man how much more of God And if of the Tribunal at Zant much better of Gods Throne Hic locus odit amat punit conservat honorat Nequitiam pacem crimina jura bonos Vers 6. Upon the wicked he shall rain snares His soul hateth them and as revenge is the next effect of hatred he will exercise horrible Judgements upon them Go on they may in their wicked ways for a time and haply think to out-run Wrath but it shall easily overtake them and inevitably for the first thing that God shall rain upon them is Snares to catch and hold them fast that they may surely suffer the rest that follow Take him and lead him away safely saith Judas concerning Jesus to the Souldiers Mark 14.44 And the same in effect saith God to his Judgements concerning the wicked on whom for that purpose he raineth Snares i.e. he suddenly surpriseth them as by unexpected foul weather Fire and Brimstone Hell from Heaven as once upon Sodom and her Sisters figuring the vengeance of eternal fire Jude 7. Rev. 20.10 Perdic se◠〈◊〉 disperdit c cruciat ita ut nunquam perimar Camero where the Sacrifice is salted with fire Mark 9.49 that is burneth but consumeth not Fire being of a burning but Salt of a preserving nature Tophet is of a most tormenting temper the fuel thereof is fire and much wood the breath of the Lord like a stream of fire doth kindle it Isa 30.33 Utinam ubique de Gehenna differeretur saith a Father O that men would think and talk much of Hell O that they would take a turn in it and taking a view of that formidable fire fed with a river of Brimstone and blown by the breath of the Almighty they would hasten out of their Natural condition as Lot did out of Sodome sith there is the smell of the fire and brimstone already upon them And an horrible tempest Ventus procellosissimus a most terrible blasting Whirlwind such as the Greeks call Prester whereof see Plin. Lib. 2. c. 48. and the Evangelist calleth Euroclydon Act. 27.14 The mariners mischief This shall be the portion of their cup Vel portio part is eorum id est ipsissima eorum portio duplicatur idem sensus duobus verbis saith R. David He seemeth to allude to the custom at Feasts where each had his Cup his demensum or measure of meat and drink Wicked ones shall drink up the cup of Gods Wrath worse than that cup of boyling Lead powred down the drunken Turks throat by the command of the Bashaw though it be brim-full and have eternity to the bottom Psal 75.8 Vers 7. For the righteous Lord loveth righteousness Sc. as a reflection of himself as a peece of his own image This is better than eyes opened limbs restored Psal 146.8 His countenance Heb. Countenances or their faces in mystery of the Holy Trinity Doth behold the upright With singular delight and complacency Vide Vicars in Loc. PSAL. XII VErs 1. Help Lord 'T was high time to call to Heaven for help when Saul cried Go kill me up the Priests of Jehovah the occasion as it is thought of making this Psalm and therein committed the Sin against the Holy Ghost as some grave Divines are of opinion 1 Sam. 22.17 David after many sad thoughts about that slaughter and the occasion of it Doegs malicious information together with the paucity of his fast Friends and the multitude of his sworn Enemies at Court breaks forth abruptly into these words Help Lord help at a dead lift The Arabick version hath it Deliver me by main force as with Weapons of War for the Lord is a Man of War Exod. 15.3 For the godly man ceaseth Heb. The merciful man who having obtained mercy from thee would shew me mercy and defend mine innocency such as these are banished the Court which is now possessed by Parasites and Sycophants For the faithful fail Veraces the true and trusty ones such as a man may safely confide in these are rare Birds See Mic. 7.1 2 3 c. with the Notes there When the Son of Man cometh shall be finde faith in this sence also in the earth Luke 18. Hard and scarce When Varus was slain Augustus complained that now he had none left that would deal plainly and faithfully with him Lewis the Eleventh of France would
say that he had plenty of all things but of one And being asked of what Of Truth quoth he Aurelian the Emperour was bought and sold by his Counsellours for he might know nothing but as they informed him David complaineth of Saul that he was too too apt to hearken to every claw-back tell-tale 1 Sam. 24.9 26.19 so that he could have no fair dealing Vers 2. They speak vanity every one with his neighbour They speak falsly and fraudulently and therein have an Art as Jer. 9.4 5. such as the Devil hath taught them With flattering lips Blandientibus vel dividentibus The Syriack version hath it with dividing lips such as separate very friends With a double heart do they speak Heb. With an heart and a heart So Horace saith of Ulysses Cursus duplicis per mare Ulyssei The Prophet here meaneth that they had one heart in their body and another in their mouth Od. 6. Animus versutulus 〈◊〉 versatilis being desperate dissemblers such as the French are said to be Those men of Zebulon were none such 1 Chro. 12.33 Vers 3. The Lord shall cut off all flattering lips as a rotten member is cut off from the body Ne pars sincera trahatur or as a barren tree is stocked up that it cumber not the ground There is a wonderful sympathy between Princes and Parasites whose song is Mihiplacet quicquid Regi placet and whose practice is to speak suavia potius quam sana sweet rather than sound things But God will cut off such lips taking notice of the offending member as hee dealt by Doeg Ahitophel Shebna Shemaiah the Nehelamite Jer. 29.32 Hen. Steph. 〈◊〉 polâ—pro Mero and as it were to be wished that Christian Princes would do serving them all as the Thessalians did that City in Greece called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or flattery which they destroyed and pulled down to the ground And the Tongue that speaketh proud things Magnifica bubbles of words blustering speeches breathing out nothing but arrogance and contempt of God and his people These grandilsqui must one day answer for their hard speeches with flames about their ears whatever they meet with in the mean while as did Nestorius Tho. Arundel Stephen Gardiner and others plagued here in their tongues those little Members that had boasted sogreat things Jam. 3. Vers 4. Who have said with our tongues will wee prevail Dictitant enim this was a common word with them And surely the tongue is a desperate weapon made in the form a flaming sword and elsewhere by David compared to a Tuck or Rapier Psal 42. to a rasor also doing deceit Psal 52. The Chalde Paraphrast hath this Text thus Because wee can swear and lie therefore wee shall prevail Our lips are our own Heb. are with us that is wee have the command of our tongues and have words at will wee can speak perswasively and therefore wee doubt not to perswade Saul to any thing against David Socrates in his Apology My Lords said he to the Judges I know not how you have been affected with mine adversaries eloquence while you heard them speak for mine own part I assure you that I whom it toucheth most was almost drawn to beleeve that all they said though against my self was true when they scarcely uttered one word of truth Caim Curio the Roman was ingeniose nequam wittily wicked Paterculâ—â—â— and the Duke of Backingham in his speech to the Londoners for Rich. 3. gained this though slender commendation that no man could deliver so much bad matter in so good words and quaint phrases Who is Lord over us sc to hinder us from speaking what and when we list with finenesse and eloquence though to the slaying of three at once the tale-bearer the tale-hearer and the party traduced R. Samuel Ben. Jochai hath this note upon the Text A slanderous tongue is called Lashon Tabithat because it slayeth three Lingus 〈◊〉 but here it slew four viz. Doeg Saul Nob the City of the Priests and Abner who suffered it so to be 1. Sam. 22. Vers 5. For the oppression of the poor whose very oppression though they complain not hath a voice and God will hear it for he is gracious Exod. 22.27 Hee heard Hagars affliction though she said nothing Gen. 16.11 hee heareth the young Ravens that cry unto him by implication only For the sighing of the needy If it bee but their breathing Lens 3.56 God can feel it but the sighs of his people are effectuall orators Exod. 2.23 24 25. 3.7 and their tears he puts in a bottle Psal 56.9 Now will I arise sc in the nick of time when all seems to be lost Mans extremity is Gods opportunity Cum duplicarenter lateres venit Moses see Isa 33.10 Now Now Now. Saith the Lord Dixit mihi per Prophetiam Isa 22.14 From him that puffeth at him That defyeth him and thinks hee can blow him away at a blast but if God arise onely his enemies shall bee scattered R. David as Thistle-down is by a puff of wind Psa 68.1 Some render the Text Hee will puff at him that is the oppressed will now dare to speak freely who before durst not mute Vers 6. The words of the Lord are pure words free from all insincerity or falshood and not like those of Sauls flatterers vile and vitious All Gods promises are infallible and such as a man may write upon as they say They are yea and Amen 2 Cor. 1.20 that is Truth and assurance God hath hitherto kept promise with nights and dayes that they shall one succeed another Jerem. 33.20 25. therefore much more will he keep promise with his people As silver tryed in a Furnace In a sublimatory or crucible The Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Peters word â— Ep. 1.7 Purified seven times that is sufficiently Alchimie-gold as it will not passe the seventh fire so it doth not comfort the heart as true gold will Vers 7. Thou shalt keep them that is Verba praedicta the forementioned words or promises saith Aben-Ezra Or keep thou them prayerwise and so David puts Gods promises in suit A certain good man having all taken from him and his Wife desiring to know how hee and his Family should live He answered hee would now put his Bond in sute that is he would urge God with his Promises Thou shalt preserve them Heb. Him that is every one of them viz. the poor and needy amongst whom David reckons himself which shews his humility From this Generation So they are called for their multitude in opposition to those few faithful ones vers 1. An evil and adulterous Generation they were a Bastardly brood as Mat. 12.39 Omne tempus feret Clodios Catones non omne feret saith Seneca Vers 8. The wicked walk on every side In circuitu saith the Vulgar the circular Motion is most subtle the Devil walketh the round to do mischief but better render it circumquaque on every
of matter how much rather is this true of Gods Law saith a Learned Writer Nothing may be added to it without marring of it Prov. 30.6 Note this against Jewish Popish and Turkish Traditions and additions as also against Antiscripturists and Anabaptists who at first rejected all Books but the Bible and after that grew so wise as to be religious enough without that also And last of all they came to blaspheme that blessed Book as a dead Letter and a beggerly Element c. when as the Apostle telleth us that all Scripture is pure precious and profitable for Doctrin for reproof c. that the Man of God may be perfect c. 2 Tim. 3.16 17. Here in this and the two following Verses it is easie to observe â— That every of them are in the Hebrew written with ten words 2. That here is a Six-fold commendation of Gods holy Word 1. By the several names thereunto given Law Testimony Statutes c. 2. By the Nature perfect sure right c. 3. By the effects converting the soul making wise the simple c. Converting the Soul This no Doctrin besides can do Plato went thrice to Sicily to convert Dionysius the Tyrant but could not Ambrose saith well of Polemo Integra est Doctrina ac proinde animoâ— redintegrat Jun. De Elia jejunio cap. 12 who of a Drunkard by hearing Xenocrates became a Philosopher Si resipuit à vino fuit semper tamen temulentus sacrilegio if he gave over his Drunkenness yet he continued still drunk with superstition Seneca the Philosopher wrote a Book now lost against superstitions but yet lived and died in them Colebat quod reprehendebat agebat quod arguebat quod culpabat adorabat saith Austin of him he exercised what he condemned and would not leave what he did so utterly dislike But the Word works a transmentation an entire change of the mind and manners a new Creation 2 Cor. 5.17 The testimony of the Lord is sure These words are faithful and true Rev. 22.6 they are all in righteousness neither is there in them any thing perverse or froward Prov. 8.8 Testimonies they are called 1. Because they testifie as a Record to all Ages what the will of the Lord is Joh. 5.39 2. They were given with great contestation and pressing of all men to keep them 3. They will be a witness against all such as do not The Gospel also is called a Testimony 1 Cor. 2.1 2 Thes 1.10 Isa 18.20 Making wise the simple That is the humble teachable and such as are not puffed up with a conceit of their own wisdom 1 Cor. 7.18 the very entrance into Gods word giveth light it giveth understanding to the simple or to the perswadable Psal 119.130 It is reasonable milk 1 Pet. 2.2 Vers 8. The statutes of the Lord are right As being the issue of the most righteous will of God Of humane lawes Demosthenes saith that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the invention of the Gods Much better may wee say the like of this law here commended Right it is because it teacheth men the right way to life non flexuosum quale docet care cautio humana Right also because it speaketh right to every mans case and condition de quolibet in re sua affording a salve for every sore a medicine for every malady so that it may better bee called than was that famous library at Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physick for the soul food and Physick both and of the best sort the best of the best Rejoycing the heart This is the proper work of the Gospel the sweet promises whereof hid in the heart and there mingled with faith make it to over-abound exceedingly with joy and to conceive strong consolation the Martyrs of all ages ges for instance And although it bee the Doctrine of the Crosse yet Leâ—ythos babet in malis it hath cordialls of comfort such as the World can neither give nor take away the Gospel is a precious book every leaf drops myrrhe aâ—â— mercy We should therefore prize it much more than Caesar did his Commentaries Major fuit cura Caesari libellorum quam purpurae for swimming through the waters to escape his enemies hee carried his books in his hand above the waters but lost his robe Now what were his books to Gods The Commandement of the Lord is pure And so differeth from humane lawes which establisheth wickednesse sometimes as those of Lycurgus did some kind of theft adultery c. Humane Doctrines also are mixt with many errours Irenaus justly taxeth Plato for this that hee did lacte gypsum miscere mingle lime with milk stain the pure stream of divine truth with fabulous narrations and fopperies But every word of God is pure Psalm 12.7 18.32 See the Notes Inlightening the eyes Giving both light and sight Act. 26.18 the saving knowledge of God and his will of our selves and of our duties and bringing us out of darknesse into his marvellous light 1 Pet. 2.9 When Christ came preaching the people which sate in darknesse saw a great light Mat. 4.16 And wee have a more sure light of prophecie whereunto wee must take heed as unto a light that shineth in a dark place 2 Pet. 1.19 Whilest the Moon looketh directly upon the Sun she is bright and beautifull but if shee once turn aside and be left to her self she loseth all Her glory and enjoyeth but only a shaddow of light which is her own So whilst men with humility and teachablenesse turn their faces toward Christ revealed in the Gospel and those stars in his right hand the faithfull Ministers to receive illumination and instruction God doth graciously vouchsafe unto them the glorious light of saving knowledge But when they turn their backs upon him and his Oracles and will needs walk by the light of their own tinder-boxes kindling a fire and compassing themselves with sparks Isa 50.11 they are sure to be bewildred and to lye down in sorrow Vers 9. The fear of the Lord is clean That is The Doctrine which teacheth the true fear of God is such as cleanseth the conscience ferreteth out corruption sanctifieth the whole man Joh. 17.17 15.3 Act. 20.32 26.18 Enduring for evor For ever O Lord thy word is establisht in Heaven Psal 119.89 Heaven and Earth shall pass but not one jot or tittle of the law not one hair of that sacred head shall fall to the ground Mat. 5.18 should all the powers on earth make warre against the very paper of the Scriptures they cannot possibly destroy it What God hath written hee hath written and it shall stand inviolable to the Worlds end Antiochus Epiphanes Dioclesian and other Tyrants have attempted to burn up all Bibles but could never effect it Other lawes and Religions are antiquated and altered as all Histories testifie not so this The Judgements of the Lord are true Heb. Truth as comming from a God of Truth and without iniquity just and
finde them out as cunning as they are and sith they are so fool-hardy as to walk upon iniquities Fire-works let them look to bee blown up and they shall have my prayers to that purpose In thine anger cast down c. It is Prophetical as well as Optative Vers 8. Thou tellest my wanderings Or thou cipherest up my stittings and hast them in numerato ready told up my vagaries whilst hunted up and down like a Partridge and hushed out of every bush so that I have not where to settle Saint Paul was at the same pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he we have no certain abode 1 Corin. 4.11 and so were sundry of the holy Martyrs and Confessors who wandred about in Sheep-skins and Goat-skins c. driven from post to pillar from one Country to another God all the while noting and numbring all their flittings yea all their footings Bottleing up their tears booking down their sighs as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Mal. 3.16 See Mat. 10.30 The Septuagint for my wandrings or flittings have my life to teach us saith one that our life is but a flitting Put thou my tears into thy Bottle Heb. My tear that is every tear of mine let not one of them be lost but kept safe with thee as so much sweet water It is a witty observation of one That God is said in Scripture to have a Bag and a Bottle a Bag for our sins a Bottle for our tears and that wee should help to fill this as we have that There is an allusion here in the Original that cannot bee Englished Are they not in thy Book sc Of Providence where they cannot be blotted out by any time or tyrants Vers 9. When I cry unto thee then shall mine enemies turn back For how should they stand before so mighty a God Of the power of Prayer for the beating back of enemies besides the Scripture Histories are full that famous Victoria Halleâ—â—iatica for instance Vers 10. In God will I praise his word The Jew-Doctours observe that Elohim God is a Name importing Justice and that Jehovah Lord holdeth out mercy according to that Exod 34.6 Jehovah Jehovah Merciful Gracâ—us c. But if God should foem neither to show his Mercy upon us nor his Justice upon our enemies we must nevertheless adhere to his Word or Promise and patiently wait his performance which will be as sure as he is God and Lord. See the Note on vers 4. Vers 11. In God have I put my trust I will not be afraid c. When news came to Luther that both the Emperour and Pope had threatned his ruine he bravely answered Contemptus est à me Romanus favor furor I care for neither of them I know whom I have trusted See vers 4. Vers 12. Sunt tua post quam Vori. Arabâ— Thy Vows are upon me O God I am a Votary ever since I was at Gath there and then I vowed that if the Lord would vouchsafe to bring me out of that brake I would do as became a thankful man every way And now I am Damnatus votorum as the Latine expression is Vow I must and pay to the Lord my God Ecce ego Domine Lord I am ready do thou but set me up an Altar and I will offer a Sacrifice restore me to thy Sanctuary and I will do it exactly in the Ceremonies and Formalities thereof Mean while mine heart and lips shall not be wanting to give thee praise in spirit and truth I will render praises unto thee Vers 13. For thou hast delivered my soul from death Which was the very thing I begged of thee when I was at worst viz. that thou wouldest save my life which then lay at stake I also then solemnly took upon me such and such ingagements which lye upon me as so many debts and I am in pain till I have paid them This if I shall do effectually Wilt not thou deliver my feet from falling Yea I know thou wilt Lord for every former favour of thine is a pledge of a future That I may walk before God in the light of the living Called else-where the Land of the living that is in this present life spending the span of it in thy fear and labouring to be every whit as good as I vowed to be when I was in great distress and danger Pliny in an Epistle of his to one that desired rules from him how to order his life aright I will saith he give you one rule that shall be instead of a thousand Ut tales esse perseveremus sani quales nos futuros esse profitemur infirmi i. e. That you hold out to bee such when well as you promised to bee when weak and sick c. PSAL. LVII ALtaschith i. e. Destroy not David being in an imminent danger of destruction in the Cave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. might send up this short request as it were in a fright before he uttered this insuing prayer Altaschith in such an exigent might well be an effectual prayer as was the Woman of Canaans Lord help me and the sick mans Ah Father or these might now be his words to Abishai or some other of his Servants whose fingers even itched to bee doing with Saul as afterwards they were upon a like occasion 1 Sam. 26.9 Destroy not Saul See thou do it not Michtam of David See Psal 16. title When he fled from Saul in the Cave 1 Sam. 24.1 Or into the Cave for shelter and where when he might have cut Sauls throat he cut his Coat only and was inwardly checked for it nevertheless the Spirit came upon him which was no small comfort as Aben-Ezra here observeth and he said Vers 1. Be merciful unto me O God be merciful q. d. Now or never help at a dead lift Bis pro more rogantium ad corrober andum saith Kimchi Other Jew-Doctors give this reason of the repetition of his petition Be merciful c. lest either I fall into Sauls hands Midr. Tilli or Saul into mine lest desire of revenge prick me on to kill him Or Have mercy on me that I sin not or if I do sin that I may repent For my soul trusteth in thee An excellent argument so it comes from the soul so it be heart-sprung Yea in the shadow of thy wings c. As the little Chicken in danger of the Kite hovereth and covereth under the Hen. Vntil these calamities be over-past For long they will not continue Nubecula est site transibit said Athanasins of the Arrian Persecutions which for present were very sharp So Master Jewel about the beginning of Queen Maries reign perswading many to patience said often Hac non durabunt aetatem this sharp shower will soon over Vers 2. I will cry unto God most high Who can easily over-top Saul as high as he is and all his complices against whom I have this comfort that in the thing wherein they deal proudly
God is above them Exod. 18.11 Vnto God that performeth all things for mee And in mee Isa 26.12 doth not his work to the halves but is both author and finisher of my faith and other affairs Heb. 12.2 Phil. 1.6 Psal 138.8 Here are the two props of Davids prayer First Gods sufficiency he is the Most High Secondly his efficiency he perfectly accomplisheth all things for mee Vers 3. He shall send from Heaven and save mee Rather than fail I shall have an Angel to rescue mee for although the Lord usually worketh by means yet he can work by miracles and will do it if there be a just occasion howsoever his mercy and his truth he will be sure to send and that 's enough He will be seen in the Mount he will repent for his servants when he seâ—th their power is gone Deut. 32.36 when there is dignus vindice nodus an extremity fit for divine power to interpose Vers 4. My soul is among Lions And so is a lively picture of the Church in all ages Would any man take the Churches picture saith Luther then let him paint a silly poor maid sitting in a wood or wilderness compassed about with hungry Lions Wolves Boars and Bears c. Talis est Ecclesia in has vita sicut in historia Danielis pingitur And I lie even among them that are set on fire sc With rage and hellish hatred Others expound it actively of those Ardeliones anlici those Court-Incendiaries who enraged Saul and the Nobles against David as a traitour and Pest See 1 Sam. 24 10. Even the sons of men i. e. Carnall men that being in their pure naturalls have no goodnesse at all in them Whose teeth are spears and arrows Such was Doeg that dead dog and others void of the Spirit which is neque mendax neque mordax Vers 5. Be thou exalted O God above the Heavens That is saith the Chaldee above the Angels And let thy glory be above all the Earth That is above the inhabitants of the earth There are saith Kimchi that think thou either wilt not or else canst not save O let thy power appear for the conviction of all such who now lift up themselves and seem at least to touch the Heaven with one finger Vers 6. They have prepared a net for my steps So that I can hardly keep foot out of snare I dare not lift up one foot till I find sure footing for the other and that 's hard to do See Sauls charge to the Zâ—phites 1 Sam. 23.22 My soul is bowed down I am glad to shrink in my self as fearfull people use to do that I may shun those gins and snares that they have set to maim and mischieve mee They have digged a pit c. They have forced mee into this subterranean cave and behold Saul himself is cast into mine hands in this mine hiding-hole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 7. My heart is fixed O God I am both ready and resolute I doubt not of deliverance and am well prepared to praise God It is fit he should have the fruit of his own planting and that of the best too Otherwise it is no better than the refreshing of him that standeth by a good fire and saith Aha I am warm Vers 8. Awake up my glory He rouseth himself out of his natural drousinesse as Sampson once went forth and shook himself I my self will awake early Or I will awaken the morning as the Cock by his early crowing is said to do Non vigil ales ibi cristati cantibus oris Evocat auroram Ovid. Metam lib. 11. Vers 9. I will praise thee O Lord Among the Nations This was done by Christ calling the Gentiles Psal 18.49 Rom. 15.9 Vers 10. For thy mercy is great c. Gods mercy is ordinarily in the Psalms bounded by his truth that none may either presume him more mercifull than he hath declared himself in his word or else despair of finding mercie gratis according to his promise Vers 11. Be thou exalted c. Versus amaebaeus see vers 5. only that 's in way of prayer this of praise PSAL. LVIII VErs 1. Una ligati ut Gen. 37.7 vel ab â—â—N Mutus quia congregatio ante oratorem eftquasi mutus Aben-Ezra Do yee indeed speak righteousness O Congregation Or O Councell you that are gathered together on a knot under a pretence of doing justice and promoting the publick good by giving faithfull advice to the King Colloquitur Abnerâ— reliquis saith Kimchi David here talketh to Abner and the rest who to please Saul pronounced David a rebel and condemned him absent for an enemy to the State And for as much as there is no greater injury than that which passeth under the name of right he sharply debateth the matter with them whom he knew of old to be very corrupt painting them out in their colours and denouncing Gods heavy judgments against them for their unjust dealings with him The word rendred Congregation is not found elsewhere in that sense It signifieth dumbnesse and is by the Spanish translators rendred O audiencia by Antiphrasis ut lucus quia non lucet Do ye judge uprightly O yee sons of men i.e. O ye carnall profane persons that savour not the things of the Spirit q. d. ye are fit persons to make Counsellors of State Sedes prima vita ima agree not Dignitas in indigno est ornamentum in luto saith Salvian You do much mis-become your places Vers 2. Yea in heart you work wickednesse There the Devill worketh it as in a forge ye are alwaies plotting and plowing mischief and that not so much for fear of Saul or to please him as out of the naughtinesse of your own hearts and all this you know in your consciences to be true Kimchi saith that the word Aph or yea importeth that their hearts were made for a better purpose and therefore their sin was the greater Corruptio optimi pâ—ssima You weigh the violence of your hands in the earth i.e. Your bribes saith Kimchi these ye weigh or poise Manus vesâ—rae â—oncinnant iniquitatem Vul. quasi essent recta as if there were no hurt in them so Demosthenes weighed Harpalus his goblet to the great danger of his Country and his own indeleble infamy The Arabick rendreth it Manus vestra in tenebris immerse sunt your hands are drowned in darknesse you seem to do all according to law and Justice pictured with a pair of balances in her hand when indeed you weigh out wrong for right Trutina justior Prov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. Symb. and do things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by partiality 1 Tim 5.21 by tilting the balance o't'one side Vers 3. The wickedare estranged from the womb q.d. These enemies of mine are old sinners hardened and habituated in wickednesse from the very womb it hath also grown up with them and quite turned away their hearts from God and goodnesse whereunto
the mercies of the Lord Gods Mercies moved him to promise his faithfulness bindeth him to perform Ethan promiseth to celebrate both were the times never so bad their case never so calamitous I will make known thy faithfulness Which yet I am sometimes moved to make question of Thus the Psalmist insinuateth before he complaineth Vt faclendum docent Rhetores in causis invidiosis wherein he sheweth himself a right Rhetorician Vers 2. For I have said I beleeved therefore have I spoken it I dare say it shall be so because thou hast said it so the Greek here hath it what God saith we may write upon it because all the words of his mouth are in righteousness neither is there any thing froward or perverse in them Prov. 8.8 Mercy shall be built up for ever Till the top-stone be laid and judgement bee brought forth into victory Mat. 12.20 the sure mercies of David fail not Thy faithfulness shalt thou establish in the heavens Or with the very heavens that is so sure as they are established If that Martyr could say The Heavens shall sooner fall than I will forsake the truth I have learned how much more may we say so of Gods unfaileable faithfulness See vers 33. Vers 3. I have made a Covenant with my chosen i.e. With Christ who is Gods elect one Isa 42.1 and in him with all his people Ephes 1.4 I have sworn unto David The Father and Figure of Christ who is frequently called David and is here chiefly to be understood O happy we for whose sake God hath sworn saith Tertullian and O most wretched if we beleeve him not thus swearing Vers 4. Thy Seed will I establish for ever Davids for a long time but Christs for ever and aye And build up thy throne to all generations Christs Kingdom hath no end Isa 9.7 Luke 1.33 This is very comfortable The Jews understanding this promise of Davids Kingdom have oft attempted the restauration of it but in vain and to the ruine of their Nation Vers 5. And the heavens shall praise thy Wonders Heb. Thy Miracle viz. in their circumgyration which sheweth a first mover in their embroidery influences c. yeelding matter and occasion of praise And thus All thy Works praise thee O Lord but thy Saints bless thee Psa 145.10 and so by Heavens here we may understand the Angels of Heaven as they are called Mat. 24 36. as by the Congregation of Saints the Church universal in heaven and earth by whom God is highly praised for the Covenant of Grace Vers 6. For who in the heaven can be compared c Thou farre transcendest the brightest Cherub all whose excellency is but derivative a drop of thine Ocean a spark of thy flame Who among the Sons of the mighty Inter chores Angelorum saith the Chaldee What Angel what Man Vers 7. God is greatly to be feared in the assembly c. Heb. Daunting terrible in the socret of the Saints very much The holy Angels make their addresses unto him with greatest reverence and self-abasements for they know that he humbleth himself to behold things in heaven Psal 113. How much more then should we set our selves to serve him with reverence and godly fear sith our God is a consuming fire Heb. 12.28 29. Vers 8. Who is a strong Lord like unto thee Heb. Who is like thee mighty Jab This is to magnifie God when we get above all Creatures in our conceptions of him Or to thy faithfulness 〈◊〉 out thee those that are round about thee or thou art full of faithfulness Vers 9. Thou 〈◊〉 the raging of the sea That it overwhelm not the earth this work of Gods Power is often celebrated as well it may all things cinfideâ—â—â— Vers 10. Than hast broken Rahab in 〈◊〉 i. e. which is called Rahab for it strengtheâ—â—â—â—de As a 〈◊〉 is slain Or as one deadly wounded as such an one is soon dispatcht so here Vo Halal vulneratum lethaliter designat Then hast 〈◊〉 c. See Isa 25. â—â— with the Note Vers 11. 〈◊〉 heaven is 〈◊〉 thâ—â—earth also in thine Thâ—â—â— madest them by thy Power and thou maintainest them by the Provideâ—â—â— thou doest whatsoever thou wilt in both Psal 115.3 As for the World c. See Psal 24. 〈…〉 Vers 12. Tabor and Hermon That is the West and East of Judea but put here for the West and East of the World Judea was the World of the World as Atheâ—s the Greece of Greece as Solon the Epitome of Athens Vers 13. Thou hast a mighty arm Men should therefore both tremble before God and trust in him 1 Pet. 2.6 Strong is thy hand Even thy left hand q. d. tu polles utraque manu thou hast both hands alike powerful Vers 14. Justice and Judgement are the â—â—bitation or basis of thy 〈◊〉 these are the supporters and pillars Mercy and Truth c. These are the fore-runners or satellites I should much fear Justice and Judgement saith Austin were it not that Mercy and Truth comfort me Grace and Truth came by Jesus Christ Johâ— Vers 15. Blessed is the people that know the joyful sound Jubilatioâ—â—â— the sound of thy Word the free use of thine Ordinances serving thee with cheerfulness and giving thee thanks with exaltation of heaâ—â—â— and rapture of spirit Scias unde gauâ—â— quod verbâ—â— explicate 〈◊〉 possis saith Aâ—stiâ—s Accipa quod seâ—â—â— antequam 〈◊〉 faith Cyprian writing to Donatur concerning the joy of his Conversion They shall walk O Lord in the light of thy 〈◊〉 In the fear of the Lord and in the comforts of the holy Ghost Vers 16. In thy name shall they rejoy 〈◊〉 a day Or every day Bonis semper ferie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Diâ—genes in Plutarch God crowneth the Kalender of good mens lives with many feâ—tivals Vers 17. For thou art the glory of thew strength And hence it is that they are filled to pfull with comfort and do over-abound exceedingly with joy in all their tribulation 2 Cor. 7.4 Vers 18. For the Lord is our defence Heb. our shield the body cannot bee wounded but through the shield And the holy one of 〈◊〉 our King How then can any one cry aloud Mich. 4.9 Vers 19. Then thou spakest in Vision to thy holy one i. e. to Samuel thy Priest and Prophet â— 1 Sam. 16.12 one of those few that lived and dyed with glory I have 〈…〉 upon one 〈◊〉 is migthy I have called David to the Kingdom and qualifie him 〈…〉 chiefly intended here is Christ able to save them to the 〈…〉 to God by him Heb. 7.29 〈…〉 One of them 〈◊〉 or one of singular 〈…〉 of the vulgar Vers 20. 〈…〉 and in 〈…〉 With my holy oyl have I annoynted him How Christ was appointed and annoy 〈…〉 Vers 21. 〈…〉 and carry him thorough all conditions with comfort See Ezra 22 with the Note 〈…〉 i.e. 〈…〉 more strength than the hand Vers 22. The enemy shalt 〈…〉 Or shall profit nothing 〈…〉 at all as
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
man who is thereby ingaged to bless God Vers 10. Beasts i. e. Wild-beasts that are fullest of life and there-hence have their name in the Hebrew tongue And all Cattel Domestick and tame beasts even to the Elephant which is said to turn up the first sprig towards Heaven in token of thankfulness by a naturall instinct when hee comes to feed Creeping things Whether in earth or Sea all these are summoned in by the Psalmist to pay their tribute of praise and to do their homage to the most high Vers 11 King of the earth These are doubly-bound to God as Queen Elizabeth wrot to the French King first as they are men and next as they are so great men Leunclau Annal Turc But this is little considered Tamerlan having overcome Bajazet asked him whether ever hee had given God thanks for making him so great an Emperour who confessed ingenuously hee never thought of it Princes and all Judges of the earth These are thrice called upon because hardly perswaded to pay God his rent as holding themselves too high to do him homage Vers 12 Both young men and maids Souls have no sexes let the choice youths and the compt lasses quâ— totâ— occupantur in sese ornandis saith Kimchi who are much taken up in tricking and trimming themselves leave that folly and give glory to God Vers 13 Let them praise the Name of the Lord Joyn in this harmony of Halelujah His glory is above Being deeper than Earth higher than Heaven Vers 14 Hee also exalteth the horn i. e. Hee graceth them singularly A people near unto him And in that respect happy above all people on the earth Deut. 4.7 33.29 because in Covenant with him and near-allied to him as the word here importeth PSAL. CXLIX VErs 1 Praise yee the Lord See Psal 148.1 Sing unto the Lord a new song A new-Testament-song of a new argument and for new benefits by the comming of Christ whereof this Psalm is propheticall Old things are past all things are become new 2 Cor. 5.16 new Commandements new promises new sacraments new grace new praises new priviledges For the Congregation of the 〈◊〉 His 〈◊〉 whose joyne praises must come before him as the found of many waters this is Heaven upon Earth Vers 2 Let Israel rejoyce in him that made him And new made him Ephes 2.10 and thereby highly advanced him as 1 Sam. 12.6 The Hebrew hath it In his makers to shew the Trinity of persons concurring in the work both of creation and regeneration So Gen. 1 2â— Job 35 1â— Isa 54.5 Eccles 12.1 See Psal 100.3 Bee joyfull in their King i. e. In Christ whose Kingdome is such as should swallow up all discontents and make us everlastingly merry Mic. 4.9 Iâ— Seneca could say to his friend Polybius Fas non est salvo Caesare de fortuna tua queri 〈…〉 salvi tibi sunt tui c. It is not fit for thee to complain of thine hard fortune so long as Cesar is alive and well how much more may it bee said so to Christians so long as Christ is alive and reigneth Vers 3 Let them praise his name in the daunce Or with the pipe tibi is tympanis omni musices organicae genere by all lawfull means possible Vers 4 For the Lord taketh pleasure in his people Psal 35.27 when they are under the Cross especially and thereby meekened This the very Heathen saw Lib. de provid 2 and could say Spectant Diâ— magnos viros cum calamitate aliqua â—ollâ—ctantes Eâ—ce sâ—â—ctaculom ad quod respiciat operi suo intentus Deus saith Seneca of Caâ—â— and other gallant Roman spirits How much more may wee say the like of Gods-looking with singular delight on Abraham Jehova â—ireâ— the Lord seeth Gen. 22.14 Job Stephen Laurence and other faithfull Martyrs suffering couragiously for his truth and â—ealing it with their blood He will beautifie or glorifie the meek with salvation i. e. Not only deliver them Mr. Bolton but dignifie them in the eyes of all Psal 91.15 I will deliver him and glorifie him â—radford and such wee shall look upon likely saith a grave Author with thoughts of extraordinary love and sweetness in the next World through all eternity as Bonner and such with execrable and everlasting detestation Vers 5 Let the Saints bee joyfull in glory i. e. In their glorious estate by Christ notwithstanding their present poverty Let the Brother of low degree rejoyce or gloâ—y in that hee is exalted Jam. 1.9 Let them sing aloud upon their beds How hard soever Act Moâ—â— as Philpot and his fellow-sufferers did when they roused in the straw Jacob had never more sweet intercourse with God than when his head lay upon the hard stone at Bethel Some by beds here understand the Temples and Schools Confer Isa 57. Others render it 〈◊〉 de cubilibus suis They shall sing aloud for their beds that is for their sweet and solid tranquillity Vers 6 Let the high praises or the exaltations of God bee in their mouth Heb. In their throat So Isa 58.1 cry aloud Heb. cry in the throat set up thy note Sic clames ut Stentora vincas And a two-edged sword in their hand Such an invincible power shall the Saints have as whereby they shall subdue all their enemies corporall and spirituall See Heb. 14.12 Rev. 1.16 19.15 there was more than metall and form in Goliahs sword delivered by the Priest to David whose arm was not so much strengthened by it as his faith so is every good Christians by that two-edged sword of the Spirit he may well write upon it as that renouned Talbot in the reign of Henry the sixth did upon his sword Speed in blunt and boisterous language Sum Talbotti this was ingraven upon the one side of the blade and upon the other pro vincere inimicâ—s 〈◊〉 See a Cor. 10.4 5. Vers 7 To execute vengeance upon the Heathen viz. Upon a just calling and not for private revenge yea that souldier can never answer it to God that strikes not more as a Justicer than as an enemy bee his cause never so good But that 's the most noble vengeance that is executed upon mens lusts whilst they thrust the sword of the Spirit into the throats of them and let out their life-blood That 's a good sense that some give of these words viz. that the Saints when they go forth to battel should go with holy songs in their mouths as well as with swords in their hands See Judg. 7.19 20 c. Ussier Brit. â—cles â—mord 2 Chron. 20.21 c. the victoria Hallelujatica was got on this manner here in Britaine under the conduct of Germanus against a mighty army of Pelagian Picte and Saxons This was the course and custome of the 〈◊〉 in 〈◊〉 against their Popish persecutors and the like wee read of the other French Protestants at the siedge of 〈◊〉 that I mention not those gallant
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
Prosper thinketh that they were called Judaei because they received jus Dei the Law from God But we can give a better derivation from the Hebrew viz. Jewes i. e. Confessours such as were those above chap. 5.11 And the King granted him all his request Giving him more and greater things then he durst desire So great facility and flexiblenesse found He in this King that he needed onely to aske and give thanks as it is said of Tiberius that he never denied his favourite Sejanus any thing but oft-times prevented his request and avowed that he deserved much more According to the hand of the Lord his God upon him i. e. his sweet and singular providence ever watching over and working for those that are good 2 Chron. 19. ult Such may well sit and sing as one did once Vna est in trepida mihi re medicina Jehovae Cor patrium Os verax omnipotensque Manus Verse 7. And there went up some of the children of Israel And but some for many chose rather to continue in the Land of their captivity though God by his Prophets and the King by his Proclamation had cried out Ho Ho come forth c. Deliver thy selfe O Zion that dwellest with the daughter of Babylon Zech. 2.6 7. See the Note there And the Nethinims See the Note on chap. 2.43 Verse 8. And he came to Jerusalem in the fifth moneth So that they were four moneths in coming and that which upheld them was that they should shortly see the face of God in Zion Psal 84.7 Popish Pilgrims though they have many a weary step and meet with much hardship besides losse of their estates yet satisfie themselves in this We have that we came for viz. the sight of some dumb Idoll What then should not we do or suffer to see God in his Ordinances in holy Assemblies Verse 9. According to the good hand of his God upon him See the Note on verse 6. In all thy wayes acknowledge God and he shall direct thy paths Prov. 3.6 Commit thy way unto the Lord trust also upon Him and he shall bring it to passe Ps 37.5 Holy Ezra had experimented all this as also had Eliezer Gen. 24. and therefore ascribeth his good successe to Gods good providence Verse 10. For Ezra had prepared his heart Which without due preparation would not have beene drawne to any good See 1 Sam. 7.3 Job 11.13 Amos 4.12 An instrument must be tuned ere it can be plaid upon sowre wines need good sweetening To seek the Law of the Lord To dive into the very bosome and bottome of it Qui nucleum vult nucem frangat The Rabbines have a saying that there is a mountaine of sense hanging upon every tittle of Gods Law And to do it His knowledge and practise ran parallel and mutually transfused warmth into one another He was not of those Oratours blamed by Diogenes for that they studied benè dicere non benè facere to speak commendably but not to live accordingly He knew well that his forefathers the High Priests had Pomegranates for savour as well as bells for sound And to teach in Israel He knew the truth of that Hebrew Proverb Lilmod Lelammed Men must therefore learne that they may teach others and not bury their talents lest the canker of their great skill prove a swift witnesse one day against them Verse 11. Even a Scribe of the words of the Commandments This sheweth Ezra was not an ordinary Scribe called a Scribe of the people nor a publike Notary or Kings Secretary such as were called for Esth 3. but Scriba sacer legis peritus interpres a Teacher of the words of the Commandments of the Lord and his Statutes to Israel This is an high and honourable employment Ver. 12. Artaxerxes King of Kings This is a very high stile for any mortal wight yet ambitiously assumed by Monarchs and Emperours It is indeed the proper title of Jesus Christ who hath upon his vesture and upon his thigh a name written King of Kings and Lord of Lords Kings and caytives Socrates Lords and lossels are all his underlings and vassals as those good Emperours Constantine Theodosius and Valentinian usually called themselves This Name of the Lord Christ is said to be written 1. On his Vesture that all may see it and submit to it 2. On his thigh where hangs his sword to shew his absolute and illimited Empire got out of the hands of his enemies with his sword and with his bow Psal 45.5 By me Kings reigne saith He Prov. 8.15 And Nebuchadnezzar is made to know as much Dan. 4.35 who once vain-gloriously vaunted that his Princes were altogether Kings Esay 10.8 Maximilian Emperour of Germany also said of himself that he was a King of Kings but in another sense for every of my subjects quoth He will be a King and say I what I can Joban Manl. loc com p. 586. they will do what they list Of the God of heaven See the Note on chap. 5.11 Verse 13. And of his Priests sc The God of heavens Priests verse 12. and therefore honoured and respected by this great Monarch so was Samuel by Saul Jaddus by great Alexander the Bardes anciently here in Albion by the greatest Commanders Which are minded of their owne free-will He would compel none neither doth Almighty God His people are all Voluntieres Psal 110.3 Esay 56.6 he findes them not so but makes them so Ambros in Ps 1 and accounts that Virtus nolentium nulla est Lex voluntarios quaerit God accepts a free-will offering and commands us to come off roundly and readily in his service Verse 14. And of his seven Counsellours Without whom the King did nothing of moment This King was better affected to his Councel then his father Xerxes had beene of whom it is storied Val. Max. l. 9 c. 5 that in his expedition against Greece he called his Princes together as if he would have beene advised by them but spake to them to this purpose Lest saith he I should seeme to follow mine owne counsel I have assembled you And now do you remember that it becomes you rather to obey then advise To enquire concerning Judah So Saint Paul sent to enquire what was yet lacking in the faith of the Churches According to the Law of thy God Which is not onely recta but regula the rule and rudder Those that walked by this rule Ezra was to cherish and to punish such as did otherwise being custos utrinsque tabulae Which is in thine hand Which thou art singularly skilled in and much exercised about it that thou mayest both observe it thy self and also preserve it from other mens violations Verse 15. Which the King and his Councellours have freely offered This King as he had beene well bred by his Mother Queene Esther so he had likely beene well instructed by Ezra in the knowledge of the God of heaven as he calleth him whose service he thus promoteth So
Children Anashim Venashim c. A Woman is a man cut short by the head 1 Cor. 11.3 Here was a general meeting of all Sexes and Sizes joyned together to cut sins cart-ropes And the people wept very sore They could not wash their hands in innocency they therefore washed them in tears they knew that as the sins of the old World so of this little World needeth a deluge Their sins therefore are as so many Hazaels to them◠their hearts as so many Hadad-rimmens the place they made to become a very Bechi◠they wept with a great weeping and so vented their sins at their eyes as sick people do their ill humours at the pores of their bodies Verse 2. And Shechaniah the son of Jehiel Egregie cordatus homo A prudent and a pious man one that had feeding lips and a healing tongue one that knew how to time a word Esay 〈◊〉 Prov. 25. ◠and to set it upon the wheels Answered and said unto Ezra Such words as were uttered more from the bowels then the brain and thereby proved so effectual We have trespassed against our God His father Jehiel had taken a strange Wife ver 18. 26. so perhaps had he himself or if not yet he might fear wrath because of the same body politike with those sinners against their own souls God he knew might well draw blood of the arm for the cure of the head as Theodoret saith he did when he slew Pharaohs first-born Yet now there is hope in Israel c. Hope that the people will repent and hope that God will have mercy upon their repentance Superest sperare salutem If it were not for hope heart would break God having opened a door of hope let us go holdly to the Throne of grace what should hinder Qui nil sperare potest desperet nihil Cast not away your confidence which hath so great recompense of reward but cast Anchor within the veil and wait for day as Paul did in the Ship-wrack See Esay 50.10 Verse 3. Now therefore let us make a Covenant And so tye our selves thereby to the better abearance that we slip not collar that we detrect not the yoke of Gods obedience Deut. 10.20 Cleaving to God with full purpose of heart will require swearing Broken bones must have strong bands to close them Tottering houses must be crampt with iron barres or they will soon down If the vowes of God be upon us if we be Covenanters it will help against the fickleness of our false hearts which cannot but know that if God shall be All-sufficient to us we must be Altogether his Cant. 2.16 His is a Covenant of mercy even the sure mercies of David ours is a Covenant of obedience to him in every part and point of duty To put away all the Wives This Jewes might do in this and some other cases So did Romanes also with this onely bill of divorce Res tuas tibi habeto Take what is thine own and be packing But Christians may not do thus because of difference in Religion 1 Cor. 7. ver 12. Whatever some late upstarts have printed and practised to the contrary And such as are born of them The children of those strange Wives persisting in their paganisme These children though disinherited yet were not to be altogether deserted but nourished and nurtured also in the fear and admonition of the Lord Eph. 6.4 Proving if perad venture God will give them repentance to the acknowledging of the truth c. 2. Tim. 2.25 According to the counsel of my Lord Termes full of hearty respect and humble submission He calles Ezra My lord as Hannah did Eli with an eye to his dignity and authority both as a Priest and as a Commissioner from the King of Persia At Venice every ordinary Mechanike is called Magnifico At Vicenza in Italy the common title to a common Gentleman is Signor Conte as much as My Lord Earle But Ezra was every way honourable and deserving titles of honour were not worthy of him And of those that tremble at the Commandement of our God A periphrasis of a truly pious person sc such a one as feareth God and keepeth his Commandements And this is the Man alone that is fit to judge of cases of conscience and to comfort the feeble minded Now although the comfort given by Gods Ministers such as Ezra was be ordinarily most effectual as is the blessing of Parents who are in Gods Room yet others also that are consciencious and experienced persons that tremble at the Commandement of God as here may give excellent counsel and comfort in such a case But how like the motion of a Puppet the language of a Parret is the best discourse in this subject of conscience of the not-interessed man And let it be done according to the Law Which though it take no direct and expresse order in this case yet by due deduction and just inference it was determined both here and in Nehemiah chap. 9.2 that those strange Wives should be put away Verse 4. Arise Surge age Summe Pater said Mantuan to the Pope exciting him to take Arms against the Turk to the same sense Shechaniah here to Ezra or rather as Jehovah to Joshuah chap. 7.10 Get thee up why lyest thou here on thy face For this matter belongeth unto thee Who hast both an heart to do it as appeares by thine humiliation and also power in thine hand as witnesseth thy commission We also will be with thee Every man must shew himself forward to further the work of Reformation moving regularly within his own sphere and trading every talent for that end and purpose Be of good courage and do it These were verba non inflantia sed inflammantia And thus may one by his hearty good counsel become an Angel nay a God to another Senarclaeus in an Epistle to Bucer telling how John Diazius the Martyr discoursed unto him the Night before he was butchered by the appointment of his own Brother Alphonsus hath this notable expression Ego verò illius oratione sic incendebar c. I was so inflamed with his words as if I had heard the Holy Ghost himself speaking unto me Verse 5. Then arose Ezra According to the counsel of Shecaniah ver 4. How forcible are right words Job 6.25 One seasonable speech falling upon a prepared heart hath oft a strong and sweet operation as that similitude used by Peter martyr reading upon the first to the Corinthians had upon Galeacius Caracciolus that Noble Italian convert as some speeches of Staupicius had upon Luther who was likewise much confirmed and cheared up by conference with an old Priest at Erford who largely discoursed about justification by faith Life of Luther by Mr. Clark and explained the Articles of the Creed to him And made the chief Priests the Levites and all Israel to swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An oath is a fence and added to a vow or covenant it doth notably conduce as a holy
warily Jerusalem lyeth wast Id est open to the spoyler as the Pope made account this Land was in Henry the eighth his time when he had given it primo ocoupaturo to him that should first invade and seize it Come and let us build c. With forces united with one shoulder Multorum manibus grande levatur onus That we be no more a reproach Quà m multa quà m paucis How much in a little said Tully of Brutus his Laconical Epistle and the like may we say of this pithy and pathetike speech Those that love to hear themselves talk saith a reverend Man upon this Text and with many words to colour their ill meaning may here learn how a simple ttuth plainly told in few words B. Pilkington worketh more in good mens hearts then a painted tale that hath little truth and lesse good meaning in it An honest matter speaketh for it self and needeth no colouring and he that useth most flattering and subtle words maketh wise men mistrust the matter to be ill A few words well placed are much better then a long unsavoury tale Thus he Verse 18. Then I told them of the hand of my God Id est of his gracious providence in prospering me in all As also the Kings words Which were likewise very gracious and comfortable Now he that hath both God and the King on his side what would he have more And they said Let us arise and build So forcible are right words delivered in a mild and moderate manner as here Let us rise say they Let us linger no longer but speedily fall to labour and recover that with our diligence that our Fathers lost by their disobedience So they strengthened their hand for this good work They took courage and went an end with it So much good may one man of place power and zeal do for the Church by â—â—irring up to love and good works It is said of the precious stone Pyrites that it puts not sorth its fiery power till well rubbed and then it is so hot that it burneth ones fingers Verse 19. But when Sanballat the Horonite c. At first these men were sad but now mad with malice Wicked men grow worse and worse in pejus proficiunt but they shal proceed no further for their madness shall appear to all men And Geshem the Arabian Lieutenant of Arabia for the King of Persia He also joyns himself to the two former to hinder the work in hand Such opposition met Luther with when he began to reform The Pope excommunicated him the Emperour proscribed him Henry King of England and Lewis King of Hungary wrote against him but the work went on neverthelesse because it was of God They laughed us to scorn and despised us As a company of Fools that could never effect what we attempted So Erasmus and Sr. Tho. Moor thought to have mockt the Lutherans out of their Religion Notum est Erasmi dicterium Qualem a se decimuÌ„ Capito fore sperat c. This the Scripture calleth Cruel mocking and ranketh it with bloody persecution Indeed the favourablest persecution saith One. of any good cause Hâ—b 11 36. is the lash of lewd tongues whether by bitter taunts or scurrilous invectives which it is as impossible to avoyd as necessary to contemn c. Bravely contemn saith another Worthy all contumelies and contempts for thy conscience taking them as crowns and confirmations of thy conformity to Christ And said what is this thing that ye do Scoffingly they said it like as Pilat said to our Saviour What 's truth Oh how easie is it to wagge a wicked tongue Nibil tà m volucre quà m maledictum nibil faciliùs emittitur Cic. One while they charge this people with folly another while with treachery If to accuse a man onely were sufficient to make him guilty none should be innocent Will ye rebel against the King This was ever saith Lipsius Vnicum crimen eorum qui crimine vacabant The onely and ordinary charge laid upon the most innocent In Tacit. Elias is a Troubler Jeremy a Traytour Paul a Pest Luther a Trumpet of rebellion all the Orthodox Antimagistratical To colour the massacre of Paris and to excuse it to the World there was coyn stamped in the forepart whereof together with the Kings picture was this inscription Virtus in Rebelles Valour against the Rebels and on the other side Pietas excitavit Justitiam Piety hath excited Justice Verse 20. Then answered I them and said unto them He would not honour them so farre as to tell them of the Kings licence but shapes them a sharp answer Camd. Elis Fol. 163. and shakes them up as having nothing there to do This was true Christian courage this was right and much better then rayling for rayling for that were but lutum luto purgare to wash off one dirt with another The God of heaven Who doeth whatsoever he pleaseth in Heaven and earth who looketh and laugheth at your malice He will prosper us He will break his Heavens and come down amongst us and give good successe O the force of an heroick faith Though sense sayes It will not be Reason it cannot be yet Faith gets above and sayes It shall be God will prosper us It eates its way thorough the Alpes of whatsoever difficulties But you have no portion Nothing to do here neither ought you to interpose in aliena republica as busy braggers and quarellers meddle where you have command Nor right Sc. Of interest or any good desert Nor memoriall Or enrollement there as free denisons therefore we neither accept you as Friends nor fear you as Enemies c. CHAP. III. Verse 1. Then Eliashib the high Priest rose up HE was first as fit he should for example sake Ministers must be patternes of piety they have many eyes upon them and every thing in their practise should be worthy imitation This Eliashib was grand-child to Joshuae chap. 12.10 With his brethren the Priests Who were before fearful or forgetful Plut. till inminded and excited by Nehemiahs who as a Lyon became Captain to this Host of Harts and atchievd great matters So strong and so sweet an operation hath a seasonable exhortation when it falleth on a prepared heart and it set on by God And they built the Sheep-gate And reason it was saith an interpreter that as they were Shepherds to the people so they should build the Sheep-gate which was at the East-end of the City where the Temple was where the Sheep came in that were offered in sacrifice B. Pilkington and whereof they had their parts according to the Law This Gate may well be compared to Christ Jesus who sought the lost Sheep and was sacrificed as a Lamb and is the Gate whereby onely we enter and his Shepherds must be the builders of it and bring the people into the fold They sanctified it Id est beautified it and then consecrated it by their prayers and devotions
was their sixth moneth answering most what Beda to our August This saith one answered both unto the six dayes of Gods working to make the World after which a rest followed and to the everlasting rest in Heaven after six ages of the World spent in toil and labour In fifty and two dayes A very short time for the dispatch of so great a work But nescit tarda molimina Spiritus Sancti gratia God was much seen herein and the Enemies courage much quailed Verse 16. But what meant Josephus to say that the wall was in building two yeares and three moneths It appeareth hereby and by many other passages in his Jewish antiquities that he had not much read or at least minded the holy Scriptures Of this short time spent in building the Wall Daniel seemeth to prophecie saith an Interpreter when he saith Dan. 9.25 that it should be built again in angustiis temporum in the straits of time neither held we so much strange at it sith the hands at it were many and those were motitantes nimble and chearful and the Princes were present to prick them on and they repaired onely and built upon the old foundation And lastly the very Enemies were convinced that the work was wrought of God ver 16. what marvel therefore that it went so on end Verse 16. When all our Enemies heard thereof So famous a matter could not be concealed from them who listened with the lest care and readily received these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greeks call galling reports Saw these things For they ran to the sight of it as to a miracle they looked also upon it with an evil and envious eye like as the Papists do upon the Reformation They were much cast down in their own eyes They were crest-faln and dejected from the high-tops of their proud hopes and designes See what biles and ulcers the Antichristian rout are vexed with and how they are scorched with the Sun-shine of the Gospel Rev. 16.2 11. What mone Babels Merchants make to see her ruine and the rise of the new Jerusalem chap. 18. ver 11. Envy is vitium Diabolicum the Devils disease saith Austin and those that are troubled with it In Psal 139. can never want wo. For they perceived that this work was wrought of God with such incredible swiftnesse was it carried on and accomplished that they could not but say among the Heathen The Lord hath done great things for them God is with them of a truth Verse 17. Moreover in those dayes the Nobles of Judah Heb. The White ones either because they went in white garments as Joseph Mordecai c. or because they were illustrious and famous for wisedome and vertue But in these Nobles of Judah was nomen inane crimen immane Here was sedes primà vita ima dignitas in indigno hoc est ornamentum in luto white garments they might have but withal sooty souls and black manners Sent many Letters unto Tobiah Heb. Multiplyed their Letters or Packets walking to Tobiah with whom thereby they held correspondency as at this day they do with the Turkish Visiers and Basha's of state giving them continual intelligence of the affairs of Christendom and advising most of that mischief which the Turk puts in execution against us Verse 18. For there were many in Judah sworn unto him Besides that intercourse of Letters afore-mentioned Tobiah had his pensioners among the Jews who were his sworn servants and had taken oath or as the Hebrew hath it they were Lords of an oath to him In the year 1583. Girald Earle of Desmond's men had barbarously vowed to forswear God before they would forsake him Camb. Elisab Fol. 258. I know not what these Jews had sworn to Tobiah to be true to him likely and to prosecute his designes but those of them at this day living are great Swearers they were so in St. James his time chap. 9.12 but they keep no oath unlesse they swear upon their own Torah or Book of the Law Weemse brought out of their Synagogues Because he was the son-in-law of Shechaniah One of those corrupt Nobles ver 17. and Meshullam was another who also helped to build the Wall chap. 3.4 and seemed forward but now shewes himself in his colours Thou mayest be the Fore-horse in the teem saith One a Ring-leader of good exercises as Joash 2 Chron. 24.4 5 6. Thou mayest flock after zealous Preachers as those did after John Baptist Matth. 3. Yea stand out in persecution and not shrink in the wetting as the thorny ground did not and yet be no better than a very painted hypocrite Verse 19. Also they reported his good deeds before me Heb. His goodnesses as if he had been another Phocion who was surnamed the good But this was but in their opinion onely who had little enough goodnesse and skill to judge of it Or if there were any good in him yet Sunt bona mista malis and of him might be said as once of Sfortza Duke of Millain Folieta Galeazo that he was a very Monster made up and compact of Vertue and Vice CHAP. VII Verse 1. When the Wall was built FOR better defence of the City Moenia à munienda urbe dicuntur And I had set up the doors We may not take this expression for a vain-glorious haec ego feci such as was that of Nebuchadnezzar Dan. 4.30 boasting as if he and not Ninus had built Babel when he enlarged it onely and built the Palace Or that of Augustus Vrbem ego lateritiam inveni marmoream reliqui We read of one Lampadius a Noble man in Rome Am. Marcellini who per omnia Civitatis membra through all parts of the City where other great men had bestowed cost in building he would set up his own Name not as a Repairer of the work neither but as the chief builder Trajan the Emperour also is said to have been sick of this disease and was therefore called by way of jeare Wallweed But good Nehemiah was none such he was humiliter sublimis sublimiter humilis Herba paâ—ietina as Cyprian phraseth it that is humbly lofty and loftily humble humble in heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet high in worth and works as Nazianzen saith of Athanasius And the Levites were appointed Viz. to their several services in the Temple as David had distributed them after that they had been otherwise imployed about the building Verse 2. That I gave my brother Hanani Of whom see chap. 1.2 Ezra 10. ver 20. And Hananiah the Ruler of the palace The second person next to the Governour commanding in his Name within his Court. Charge over Jerusalem Thus he that is faithful in a little shall be made Master of much Matth. 25.31 For he was a faithful man Heb. A man of Truth Faithfulnesse or Firmenesse a sure man and such as one might safely confide in And feared God No wonder therefore though faithful to
Turks likewise at this day precisely observe their Fasts and will not so much as taste a cup of water Turk Hist 777. or wash their mouthes with water all the day long before the stars appear in the sky be the days never so long and hot The Hollanders and French fast but had need saith one to send for those mourning women Jer. 19.17 by their cunning to teach them to mourn The English are not sick soon enough saith another and they are well too soon this is true of their mindes as well as of their bodies Currat ergo poenitentia ne praecurrat sententia and let our Fasts be either from morning till evening Judg. 20.26 2 Sam. 3.35 Or from evening till evening Levit. 23.32 or longer as here And Acts 9.9 As the hand and wrath of God doth more or lesse threaten us Uâ—quedum stollae in coelo appareant or lie upon us There is an old Canon that defineth their continuance Till starres appear in the sky I also and my maids will fast She her self would be in the head of them as Queen Elizabeth also told her souldiers at Tilbury Camp for their comfort and as Cesar used to say to his souldiers Go we and not Go ye and as Joshua said Non ite sed ea mus Josh 14.15 I and my house will serve Jehovah Esthers maids must fast and pray or they are no maids for her And so will I go unto the King It is said of Achilles that he was Styge armatus But he that fasteth prayeth believeth Est coelo Christo Deo armatus armed with an undaunted resolution to obey God whatever come of it Which is not according to the Law She slights not the Law but waves it to obey Gods Law and save her people And if I perish I perish This she speaketh not rashly or desperately Better do worthily and perish for a Kingdom then unworthily and perish with a Kingdom as prodigal of her life but as sacrificing the same to God and his cause thorough the obedience of faith and saying as that Martyr Can I die but once for Christ See the like phrase Gen. 43.14 with the Note there Verse 17. So Mardecai went his way and did according c. As he had put her upon a dangerous but as the cause stood necessary exploit Nature will venture its own particular good for the general as heavy things will ascend to keep out vacuity and preserve the Universe so he is ruled by her though a woman and once his pupil when he perceived her counsel was good Abraham must hear Sarah and David Abigail and Apollos Priscilla when they speak reason It is foretold of a man in Christ that a little childe shall lead him Esa 11.6 CHAP. V. Verse 1. Now it came to passe on the third day THat is Seder Olam on the fifteenth day of the moneth Nissan as the Hebrew Annals say Cum adhuc ferverent popularium suorum preces whiles the prayers of her Countreymen like those of Cornelius Acts 10.4 were come up for a memorial before God she takes her opportunity and speeds accordingly she knew that sweet passage Psalme 145.18 The Lord is nigh to all that call upon him to all that call upon him in truth He will fulfil the desire of them that feare him he will also heare their cry and will save them c. Joh. Manl. loc Com. 142. This she could afterwards seale to and say This poor soul cried and the Lord heard her and saved her out of all her troubles Psal 34.6 Luthers widow confessed that she never understood many of Davids Psalmes till she was in deep affliction That Esther put on her royal apparel She knew that Hanc homines decorant quam vestimenta decôrant People are usually regarded as they are habited good cloaths conduce much to the setting forth of beauty to the best Like a right daughter of Sarah she knew that the outward adorning I Pet. 3.3 5. by plaiting the haire wearing of gold and putting on of apparel would not at all commend her to God in obedience to whom she had wanzed her face with fasting and trusted that he would put upon her his comelinesse But considering that the King her husband looked much at such things she laid aside her fasting-weeds and put on her best Ind uit se regno so the Original runs she clothed her self in rich and royal aray as Queen Mary of England did on her Coronation day her head was so laden with precious stones that she could hardly hold it up saith the Story and all things else were according Whether Esther came to the King leaning upon one maid and having another to hold up her traine as Josephus hath it is uncertain 'T is likely she left her Attendants without lest she should draw them into danger and contented her self when she went in to the King with those faithful companions Faith Hope and Charity who brought her off also with safety according to Prov. 18.10 and 14.26 And stood in the inner Court of the Kings house A bold adventure questionlesse but the fruit of the prayer of faith this was it that put spirit and metal into her What if she were Queen so had Vasthi been and yet discarded for her disobedience Besides how could she tell either what the Kings minde toward her was he had not seen her of a moneth and if Haman knew her to be a Jewesse what would not he suggest against her Or what was the minde of God till he had signified it by the event It was therefore an heroical courage in Esther proceeding from her saith which when it is driven to work alone without sense then God thinks it lieth upon his credit to shew mercy Over against the Kings house Where she might see him and be seen by him This she did Nec temerè Lib. 12.3 1 Kings 10.18 nec timidè which saith one is the Christians Motto And the King sat upon his Royal Throne Royal indeed as Athenaeus describeth it But yet short of Solomons much more of the Lord Christs supported and surrounded with an innumerable company of Angels It should be our earnest desire to see this King of glory upon his Throne to see him and enjoy him Austin wished that he might have seen three things 1. Romam in flore 2. Paulum in ore 3. Christum in corpore Rome in the flourish Paul in the Pulpit Christ in the flesh Venerable Bede cometh after and correcting this last wish saith Imo verò Christum in solio sedentem Let me see Christ upon his Throne-royal rather Esay saw him so ch 6.1 and took far more delight therein then the merry Greeks did or could do at their Olympick games celebrated at the same time in the one thousand five hundred and fourtieth yeare after the Flood as the divine Chronologer computeth it Bucholc 541. Verse 2. And it was so God the great Heart-disposer so
they not tell him this before sith they knew as well as Haman that Mordecai was of the seed of the Jewes and therefore advised him to prepare such a huge Gallowes Surely he that had so flattered himself deserved to be so flattered and undone by others he that had given so evil counsel to the King against the Jewes deserved by such evil counsellours to be cast into straits and have no hand to help him out they lead him to his bane and there leave him as familiars do their witches when they have once brought them into fetters But shalt surely fall before him Thus is Haman judged of all condemned by all and this with so great assurance of such an event as if they had seen it Vtique coram eo concides Thou shalt surely fall before him and that irrecoverably as Eli fell and as those idolaters are threatened Amos 8.14 The Hebrew is falling thou shalt fall viz. to the lowest and utmost ebbe of disgrace and misery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 14. And while they were yet talking with him But could not yield him one word of comfort He hoped haply that they would have found out for him some good occasion some mean of supplanting Mordecai now his Corival and Counter-factionist and of incensing the King against him that he might build upon his ruines But the hope of unjust men shall perish Prov. 11.7 Etiam spes valentissimo perit so some render it and themselves with it As Haman had not one to speak for him when the King frowned upon him so here he hath not one to speak to his heart or to shoare him up now that he is upon the fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.19 Those that before took crafty counsel against Gods people and consulted against his hidden ones Psal 83.3 are now at their wits end as seeing themselves taken as wilde beasts in a snare in their own craftinesse yea they are mad for the sight of their eyes which that day they should see Deut. 28.34 Came the Kings Chamberlaines and hasted to bring Haman Heb. and hurried and headlonged in a turbulent manner for it may be the King and Queen tarried for him Could he have been any way excused he had no such minde to have gone For his stomack was full and what if he should meet Mordecai the new Favourite there and see him set above him But now it is no time to consult further with friends or cast perils by himself Lib. 1 l. c. 6. Harbonah hasteneth him having first taken notice of the lofty Gallowes and as Josephus saith asked of one of the servants of the house what it meant and for whom it was prepared See chap. 7.9 Vnto the banquet that Esther had prepared That fatal feast Vbi manducaret quod apud inferos digereret Auâ—gust where his meat in his bowels was turned it became the gall of aspes within him Job 20.14 why then should any Saint envy the wicked man his fed bits his murthering morsels is not his meat sawced his drink spiced with the bitter wrath of God Adoniah's feast ended in horrour the eares of his guests were filled because their bellies had prepared deceit Job 15.35 with the sound of those trumpets which at once proclaim Solomons triumph and their confusion Ever after the meale is ended comes the reckoning but at this banquet of Esther it came before chap. 7.2 And Haman sped not so well as Caesar Borgia's Nobles whom he invited to a feast and after they had well dâ—ned he cut off their heads CHAP. VII Verse 1. So the King and Haman came to the banquet HEb to drink for multorum vivere est bibere and profane persons have a Proverb Bibere sudare est vita Cardiaci Such are your chamber-Champions whose teeth in a temperate aire do beat in their heads at a cup of cold sack and sugar Grâ—g Posthuâ— Belshazzars feast-dayes were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he was quaffing in the bowles of the Sanctuary to the honour of Shac or Bacchus Little did either he or Haman think that in the fulnesse of their sufficiency they should be in such straits and that every hand of the troublesome should come upon him that when they were about to fill their bellies God should cast the fury of his wrath upon them and raine it upon them whiles they were drinking Job 20.22 23. But this is the portion of a wicked man from God and the heritage appointed unto him by God verse 29. Why then should any Saint be sick of the fret at the prosperity of the ungodly surely as fishes are taken in an evil net and as birds are caught in a snare so are such snared in an evil time when it falleth suddenly upon them Eccles 9.12 Of Esthers invitation Haman might have said as he did of the gifts one sent him Munera magna quidem mittit sed mittit in hamo Martial But he knew not yet what evil was toward him though I doubt not but his conscience if not altogether dead and dedolent began by this time to stare him in the face his friends having already read his destiny Verse 2. And the King said again unto Esther He was very desirous to know what her suit was and with thought thereof as it may seem could not rest the night before He pursueth his desires not a little edged by her delayes neither was he of those lusks who Remque aliquam exoptant intabescúntque relictâ His love to Esther made him ask again What is thy petition and what is thy request c He presseth her to speak out so doth God his Suppliants Hitherto ye have asked nothing ask that your joy may be full Pray that ye may joy ye are not straitened in me but in your own bowels as if no water come by the conduit it is not because there is none in the spring but because the pipes are broken See the Note on chapter 5.6 Verse 3. Then Esther the Queen c. See chapter 5.7 8. As Abigail her family and the woman of Abel the City so doth Estheâ— by her wisdom and humility deliver herself and her people ducem sequens lucem fidei as one saith of her Let my life be given me at my Petition Heb. my soule See how discreetly she marshalleth her words setting these two great requests in the head of her petition which is simplex non fucata plain and downright Truth is like our first Parents most beautiful when naked Our words in prayer must be neque lecta neque neglecta neither curious nor carelesse but as the words of Petitioners plain and full and direct to the point Esther reckoneth her selfe here among the rest of her poor Countreymen free among the dead free of that company and begs for her life and theirs together because hers was even bound â—p in theirs Mortis habet vices quae trabitur vitâ genuitibus to live after their death would
with the blood of soules In prosperity be makes men lay their hearts too near it in adversity to lay it too neer their hearts Upon Job he tried both these stratagems And from walking up and down in it A great Peripatetike he is and he walks the rounds for he is yet a prisoner at large only he hath his fetters upon his heeles Jude 6 and in them he friâ—keth up and down and fetcheth a circuit to spy faults and to take advantages Mr. Broughtoâ— readâ—â—th it from searching to and fro in the earth c. Non dormit aâ— semper-vigil ille synagâ—gâ— sun Episcâ—pus saith one Amama he is vigilant and diligent restlesss and unquiet 〈…〉 whom one calleth the divels Patriarch could settle no where but ran up and down as a fugitive and a vagabond Gen. 4. It is said Matth. 12.45 that this unclean spirit walketh in dry places seeking rest and finding none Not but that dry and wet are all one with him but it importeth his restlessnesse See the like Jer. 17.5 to run to and fro is the condition and curse of those that are once departed from God Take heed brâ—threâ— saith the Apostle lest there be in any of 〈…〉 evil heart of unbelief in departing from the living God and wandring after worldly vanities Take heed of giving way to wilful distractions in holy duties Mens hearts are oft so divided and dissipated Heb. 3.12 that if after any duty they should put this question that God doth here to Satan Whence comest that 〈…〉 From compassing the earth c. Verse 8. Hast then considered my servant Job Job then was in Gods account a considerable person and 〈…〉 one as whose praise was not of men but of God Such 〈◊〉 all godly people but especially those that are eminent tall Christians full of 〈◊〉 filled with all knowledge as those Romans chap. 15.14 men of choice spirits as 〈◊〉 that walk up and down the world as so many conquerors 1 John 5.4 then are clothed with the Sun and tread upon the Moon Rev. 12.1 These are men of mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking after A man would have gone us farre to have soon Luther as he in the story did to see Livy or as the Queene of Sheba did to see Solâ—mon A man would fetch such golden sentences as those he uttered 〈◊〉 knees from Râ—me or Jerusalem saith a Reverend man that writeth his life The tongâ—ue of the just is at choice silveâ— but the heart of the wicked is little worth Mr. Sam. Claâ—â— Prov. 10.20 Hence Antiochus is called a vile person Deâ— 11.21 though a great Potentate And the Prophet tells Jorâ—m that wicked King of Israel that but for Jehoshaphats sake a better man he would not have looked toward him nor have seen him 2 King 3.14 Job was a man of weight and great worth as were those precious sons of Zion Lam. 4.2 Didst thou not therefore make a stand at his door saith God Seest thou not how he stands as a standard-bearer shines as a great light shewes forth in his whole practise such a power of godlinesse as is sufficient either to draw hearts or to daunt them hast thou met with such a man in all thy circuit that can quit himself so well and wisely in all estates like as gold is purged in the fire shineth in the water seest thou not how all his principles practises and aims are supernal and supernatural That there is none like him in the earth This was an high praise indeed and yet no hyperbole he was a Giant to other good people who were but dwarfes and Zanies to him for growth of grace and heighth of holinesse He was the paragon of his time and of impatallel piety As Ahab was a very Non-such for wickednesse 1 King 21.25 so was Job for goodnesse As Hezekiah out-stripped all the Kings of Judah for his trusting in the Lord 2 King 18.5 and Josiah for his integrity 2 King 23.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Centurion for his heroick faith Matth. 8. and Paul for his pluâ— ultra Philip. 3. and Ambrose that in Theodosius his account he was the only Bishop So it was here Job was above others as Saul was above the people by the head and shoulders As he was the greatest so the best man of all the children of the East not a man came neer him and yet they might be dear to God neverthelesse But it is with good people as with Jonathans signal arrowes two fell short and but one beyond the mark c. God hath his servants of all sorts and sizes and est aliquid prodire tenus c. A perfect and an upright man c. A tough piece thou findest him I suppose and not easily malleable Thou hast been doing at him I doubt not but canst do no good on 't Thou hast set thine heart upon him and tried thine utmost skill to overturn him but hast met with thy match and been sent away without thine errand thou hast but beat upon cold Iron thou hast struck fire but without tinder thou hast knock'd at the doore but there was none within to open to thee Thus God speaketh to sting Satan and as it were â—riumpâ—ing over his and Jobs adversary Verse 9. Then Satan answered and said Satan and his imps will â—ver have somewhat to say against the cleer truth their wits will better serve them to elude or withstand it then their pride and malice will suffer them 〈◊〉 to yeild and acknowledge it But what said Austin of the hereticks of his time Gaâ—riant illi nos credaâ—â—â— Let them talk their fill and think it a great matter to have the last word let us hold to our principles and count it enough that with 〈◊〉 we have good report of all men or if not so yet of the truth it self 3 John 12. Doth Job fear God for nought q.d. No such matter Is there not a cause as they said once hath he not wages of the best and are not thy retributions more then bountiful he may serve thee well enough for each price and pay as he daily receiveth He may swim well enough when so held up by the chin But the truth is Job is a meer mercenary and serveth God for line he serveth not God but himself upon God in a word he is an arrant hypocrite and a self seeker such an one as doth in parâ—bola ovis capras suaâ— quarere pretend piety to his own worldly respects and serves God meerely out of interest An 〈◊〉 indeed doth so being therein like the Eagle which soreth aloft not for any love of heaven her eye is all the while upon the prey which by this means shee spieth sooner and seizeth upon better But how will Satan prove that Job is an hypocrite sith he cannot possibly know his heart and did not the searcher of hearts acquit Job of this soule sin in Satans hearing when he pronounced him perfect and upright c.
to audience speak Lord for thy servant heareth Let the woman and so the man too learn in silence Let by-thoughts swarming and humming in our hearts like the flies of Aegypt be barred out let the divel interrupting us with his suggestions as the Pythonisse did Paul and his companions be haltred up Let even good thoughts if unseasonable and heterogeneall to the work in hand be turned out of doores let us say to them as Hushai did to Achitophel thy counsel is good but not now how shall we else hear with attention and affection how shall we listen as for life and hearken diligently with much heed Isa 21.7 Verse 17. Miser aerumnis et peccatis obnoxius Shall mortall man Sorry sinfull man a very mixture and hodg-podg of dirt and sin Be more just then God Or be just rather then God as Luke 18.14 This is the matter of the vision and it is saith Diodate a revelation of the doctrine of the free remission of sins and of the sinners justification by grace through his faith in the promised Mediator But Eliphaz turns it another way and mis-applying it to Job would there-hence evince that all his present sufferings were the proceeds of his owne sin and so from the processe of Gods justice The truth is Job had blurted out some words in the former chapter that reflected somewhat upon God he had also bitterly cursed the day and services of his birth this latter if Eliphaz had sharply reproved Job for hee had done him a friendly good office But he waves that part quae desperat renitescere posse relinquit the other of clearing Gods justice he takes up and presseth it too farre to prove this unsound position That whosoever is greatly afflicted by God and for a long time together that man is to be numbred with the wicked though no other evidence or witnesse appear or speak a word against him for if he be innocent how shall God be just that punisheth him But Eliphaz should have known that afflictions are of two sorts Penal and probationall these later are not simply for punishment of mens sins but for triall and exercise of their graces to humble them to prove them and to do them good at their latter end Deut. 8.16 Wait but till God have made an end of his work and we must not judge of Gods works saith Peter Martyr ante quintum Actum before the fifth Act and we shall see the effect both just and good This Job had scarce patience to doe as appeareth by sundry passages of his howbeit he ever preserved high and holy thoughts of God neither at any time questioned his justice and purity or complained of his dealings with him and dispensations toward him as unrighteous though now and then through the extremity of his pain the anguish of his spirit and the provocation of his friends some unwary speeches slipt from him Shall man be more pure then his maker Take man in his prime and pride in his best estate and utmost strength when and wherein he is most a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vir à viribus a man of the first magnitude of the highest elevation as one fitly phraseth it both in parts gifts and graces shall he be more pure then his Maker never think it Man compared with his Maker hath no purity or righteousnesse at all no not so much as a shew or shadow of it just he may be or pure by participation from God saith Austin but neither just nor pure in comparison of God he surpasseth all notion and surmounteth all creatures he hath no parallel so true he is that all men are liars so pure that all men are filthy so just that all men are wicked so incomparably great and glorious that the Angels make their addresses to him with greatest self-abasement For why Verse 18. Lo he put no trust in his servants c. those meniall domestick servants of his the holy Angels that wait upon him and are at his hand to doe his will Servant is a name of office and they delight rather to be called Angels that is Messengers and ministring spirits then Principalities Thrones Dominions c. Now in these God put no trust he found no such cause to confide in them because not perfectly sure and loyall to him further then upheld and assisted by himselfe the vulgar Latine hath it thus They that serve him are not stable that is the good Angels are not stable by their own strength but by Gods stablishing of them to stand when others fell Hence Psal 68.17 the Angels are called Shinan as Gods seconds say some the Nobles of that Court the very next unto him but others say they are so called from their changeable state now taken away by Christ under whom they are as an head of government of influence of confirmation but not of Redemption as we Christ as God giveth them their being and all their excellencies As Mediator also he maketh use of their Ministery for the safe-guard and comfort of his people And his Angels he charged with folly That is he spared not the angels that sinned as St. Peter expounds it 2 Pet. 2.4 Their sinne is said to be folly that is pride and self-confidence How this folly and madnesse of theirs pravity the vulgar rendreth it shewes it self whither in affecting a divinity or in envy stirred up by the Decree of exalting mans nature above Angels in and by Christ and appointing them to be good mens guardians which office they scorned or whether their pride appeared by transgressing some commandments in particular not expressed as Adams was it is hard to say Sure it is that they abode not in the truth that they kept not their station c. and that the good Angels stand and are out of danger of ever falling it is of divine grace Hence Exod. 25.19 the Cherubims stand upon the Mercy-seat and are made of the matter thereof Verse 19. How much lesse in them that dwell in houses of clay Or how much more in reference to the latter part of the preceding verse may God charge men with folly and pravity And how much more ought he to acknowledge that hee cannot subsist nor stand before Gods judgment as verse 17 but only by his gracious pardon and absolution That dwell in houses of clay Periphrasis est hominum saith Mercer this is a description of men as opposed to Angels those inhabitants of heaven called therefore the Angels of Heaven Matth. 24.36 Gal. 1.8 the courtiers of that heavenly Jerusalem Heb. 12.22 in and with which it may seem they were created as Christs soule was in and with his body in the virgins womb the same moment Hence they are also said to be in heaven when as men and other things here below are said to bee on earth Matth. 6.10 on the surface only as ready to bee shaken off and as having here no continuing City Heb. 13.14 no mansions till they come to heaven
siege c. There is a promise that the Lions shall lack and suffer hunger but so shall not any such as seeke the Lord Psalm 34.10 There shall bee speciall provision made for such and God shall redeeme them from this evil by a wonderfull separation as he did in another case Exod. â— 22 either he will send them in meat or take away their stomacks as shee once said Fides famem non formidat Faith feareth no famine having trusted God for a crowne she will not distrust him for a crust And in warre from the power of the sword Here is the Saints safety or their writ of protection True it is that the sword devoured one as well as another 2 Sam. 11.25 and pale death cutteth its way oftentimes through a wood of men out of the mouth of a murdering piece without distinction But though the Saints with Josiah bee 〈◊〉 in battel yet they dye in peace 2 Kings 23.29 with chap. 22.20 for their eyes see not the evil that God bringeth upon others that out live them as it followeth there Besides they are gathered to their fathers who enjoyed peace Redeemed they are from the power or hands of the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may kill them but cannot hurt them take away their head but not their crown Verse 21. Thon shalt be hid from the scourge of the tongue That is from reproaches and slanders which is a tongue smitting Jer. 18.18 as smart as any hand-smiting and drawes blood Ezek 22.9 The divel is both a liar and a murtherer John 8.44 Back-biting is back-beating Speed Humphrey Duke of Glocester was by the people of England thought to be doubly murthered saith the Chronicler viz. by detraction and deadly practise Plato commendeth that law of the Lydians that punished detracters like as they did murtherers because their words are swords and their breath as fire divoureth Isai 33.10 Now from such pests the Lord promiseth to hide his people that either the Traducer shall not find them Dabhar is the Hebrew for a word Dabher for a Pest Drus or not fasten upon them their names shall bee so oyled that slanderous aspersions shall not stick to them Some render the text thus Hee shall hee hid cum vagabitur lingua when the tongue wandereth or walketh about Their tongue walketh through the earth Psal 73.9 it runs all the world over and like a mad dog snaps at every one Hence the Hebrew word Ragal to defame or slander Psal 15.3 properly noteth a fooling it up and down a going to and fro to carry tales and rumours 2 Sam. 19.27 Now from such a mischiefe from the lash of such lewd tongues God will hide his people under the hollow of his hand because hee knowes that many a good heart is more afflicted with words then with blowes Psal 42.3 Saint Paul reckoned that it were better for him to die then that nay man should make his glorying void that is take away his good name and so disable him from doing good by his Ministery 1 Cor. 9.15 Neither shalt thou be afraid of destruction when it cometh Much lesse at the rumour of it Matth. 24.6 Luke 24.9 Thou shalt walk about the world as a conquerour being above fear then when others are below hope Noah-like thou shalt be modiis stanqillus in undis and not as Magor-missabib a terrour to thy self and all about thee Jer. 20.3 Verse 22. As destruction and famine thou shalt laugh viz. by the force of thy faith which like perfect love casteth out sinsull feare as grounding upon Gods infallible promises and knowing that all the pathes of the Lord are mercy and truth unto such as keepe his covenant and his testimonies Psalm 25.10 All the passages of his providence 〈◊〉 are to such not only mercy but truth they come to them in a way of a promise as bound to them by covenant and hence their holy courage lifteth them up so farre above dangers and seares that they even laugh at them as Leviathan laugheth at the shaking of the speare Job 41.29 They famish famine and destroy destruction it self like as Christ Jesus the Captaine of their salvation swallowed up death in victory and as many of the Martyrs baffled it deriding their tormentors Neither shalt thou be afraid of the bests of the earth i.e. wilde beasts that devour men and cattel as Lions Beares Bores Wolves c. whereunto we may adde those Cannibals man-eating persecutors who eat up Gods people as they eat bread Psalm 14.4 Such Lycanthrope or beasts in the shape of men Paul fought with at Ephesus and God had delivered him out of the mouth of that Lion Nero 2 Tim. 4.17 Who yet afterwards martyred him But the viper at Malta did him no hurt no more did the Lions Daniel neither would they meddle with some of the primitive Martyrs cast before them to be devoured Verse 23. For thou shalt be in league with the stones of the field Thou shalt not dasâ—â—thy â—oaâ— against them the Latines east a stone lapidem à laedendo pede from hurting the soot that hiâ—teth against them Psal 91.12 They were wont of old to go barefoot as Vatablus here noteth And our Chronicler telleth us of King Henry the second that for a perâ—dnee going to Canterbury to the shrine of Thomas Becket his bare feet with the hard stones were forced to yeild bloody tokens of his devotion on the way or thus The stones of the field shall not hinder thy harvest as Marth 13.6 Or being picked up for a mound or wall they shall not fall upon thee and braine thee 1 King 20.30 as the 〈◊〉 of the wall of Aphek did the blasphemous Syrians as the towne-house did the insisting Philistines Judg. 10.30 as the house did Jobs children c. or the Homes out of the wall shall not cry out against thee as Hab 2.11 but all creatures shall be thy confederates not only not hurting but helping thee all that may be For as they are all armed against the wicked as rebels and traitors to the divine Majesty so God hath promised to make a covenant for his Saints with the beasts of the field and with the foules of heaven c. Hos 2.18 Rebellis facta est quiz home numini creatura homini Aug. See the Note there And the beasts of the field shall be at peace with thee The tame beasts shall not only not mischieve thee as some they have done Euripides the Poet was torn in pieces with dogs horses have been the death of many c. but shall be serviceable and profitable unto thee some alive not dead as the dog horse some dead not alive as the hog some both as the oxe sheep c. Ambrose hath a very strange story of a man slain at Antioch by night by a souldier in hope of spoile this mans dog would not away from his masters dead corps but lay howling by it till day-light many came in the
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
that the word read also hath a mighty force and powerfull influence upon the conscience Hence those many praises of it Psal 19.7 8. The statutes of the Lord are right right for every man◠〈◊〉 and purpose â—o penned that every man may think they speak dâ— se in re suâ◠of himself in his particular case as 〈◊〉 hath it So right the good word of God is and suitable how then can it be but forcible see Heb. 4.12 2 Cor. â— 4 5. And how forcible it is none can tell but those that have 〈◊〉 it nor those neither 〈◊〉 this â—â—pression by way of 〈◊〉 Oh 〈◊〉 â—ffectual are right words But what doth your 〈…〉 Heb. What doth your 〈…〉 What force what energiâ— is in your argument how 〈◊〉 and 〈…〉 they 〈…〉 appear they and how little to the 〈◊〉 Taâ—â— faâ—â—â—â— dilâ—â—ntur argumenta vestra quam vâ—lpâ—s coâ—est pyrum I can 〈…〉 off my hand Strong is the Truth I grant and 〈◊〉 eâ—â—nceth the things that are true but to conclude truths from 〈◊〉 is that I am an hypocrite because afflicted that ye can never do Verse 26. Do ye imagine to reprove words 〈◊〉 and hasty words which have more sound then sense Think you that I doe onely make a noise or rave like a mad than and aâ— accordingly to be dealt with ye have not hitherto had 〈◊〉 windy words from me bur words full of weight and matter words of truth and 〈◊〉 wherefore then do ye speak thus Do ye imagine to reprove words And the speeches of one that is desperate which are as wind Do ye thinke I speake like one that is distracted who knowes not what he speakesâ— of that I have at once lost my hope and my wits It is an easie and a compendious way of refuting 〈◊〉 a man can say to say he is mad his words must needs be but without weight who is himself without reason Mr. Broughton readeth Do ye 〈◊〉 the 〈◊〉 of the 〈◊〉 wind shall the poor mans wisedom be despised as Solomon asketh and his words not be heard Ecc 9.16 Some refer this also to Jâ—b friends 〈◊〉 it thus Ye frame 〈◊〉 only to reprove ye are good for little else but to find fault and bring forth words against the wind ye beat the empty air with your bubbles of words and senselesse sayingâ— Verse 27. 〈◊〉 you overwhelm the fatherlâ—sse Heb. ye throw your selves upon the fatherlesse that is upon miserable â—e who am helplesse comfortlesse See Gen. 43.18 that he may 〈◊〉 himself upon us and fall upon us say they there as hunters and wilde beasts fall upon their prey And you dig a pâ—â— for yâ—ur friend Who had better deserved of you and expected better usage from you Here he taxeth them for craft as before for cruelty and this to their friend whom they sought to circumvent and to drive into desperation Some read the words thus you make a feast upon your frâ—end you banquet upon your companion and make great chear as being glad of my calamity which you make an argument of mine impiety See chap. 41 6. 2 Kingâ— 6.23 Verse 28. Now therefore be câ—ntent loâ—k upon me Let it suffice you to have thus hardly handled me cast now a more benigne aspect upon me and be not henceforth so hot and so harsh Now therefore be content regard me so Mt. Broughton translateth it or look upon me sc with a critical eye what guiltinesse can you find in my face do I look like an hypocrite and can you read my conscience in my countenance It 〈…〉 to you if 〈◊〉 You may soon see mine integrity if you pleaâ—â—â— for my heart fitteth and sheweth it felt in my fore-head neither can I collude I am one of those children that will not lie So be God my Saviour Isa 63 8. Verse 29. Returne I pray you Change your mind of â—e and your language to me Bâ—na verâ—◠〈◊〉 what need all this heat of speech and â—eight of spirit he â—etter advised I beseech you châ—p 17.10 and 19.28 some think that Jobs friends were rising to be gone and he haâ—tily calleth them back again 〈…〉 Judge charitably and make not the worst of matters I may be 〈◊〉 but am not wicked Or thus take heed that God faulâ— you no◠〈◊〉 â—â—urping his right taking Upon you to judg of secret things even egainst your neighbour with calumniations and cruelty Yea returne again I See you do it at your perill either you must doe it or doe worse My righteousnesse is in it I am surely in the right and that will appear to you upon better consideration I shall be 〈…〉 and you utterly mistaken Uprightnesse 〈◊〉 boldnesse and dare put it self upon God 〈◊〉 as David did Pâ—alm 〈…〉 20.5 Verese 30 〈…〉 yea or 〈◊〉 you shall 〈◊〉 for a 〈◊〉 man and well able to 〈◊〉 the whole body Jam. 3.2 St. Paul Rom◠〈…〉 natural man standeth more upon the organs of speech his tongue lips mouth throat c. then upon all the other members Jam. 1.26 〈…〉 my taste discerne perverse things 〈…〉 wrong truth and falshood Job 12.11 and 34.3 Is my mouth so farre out of taste c It is an heavy judgement to be given up to an injudicious mind Rom 1.28 a reprobate 〈◊〉 CHAP. VII Verse 1. Is there not an appointed time to mâ—n upon the earth THere is certainly Our bounds are prescribed us and a pillar set by him who beares â—p the heavens which we are not to transpasse Stat sua cuique dies said the Heâ—then Poet our last day stands the rest run It is said of the Turkes Virg. Aeneid 10. Sr. H. Blounts Voyage into Levant Humanae vitae terminus non est deâ—reto simplici absoluto 〈…〉 Heming that they shun not the company of those that have the prague but pointing upon their fore-heads â—ay it was written there at their birth when they should die Now if there be an appointed time c. what meane the Lutherans to teach that God hath not determined the period of mens dayes but it is in mans power to lengthen or shorten them In this one verse we have two metaphors both which do evince the contrary The 〈◊〉 is from souldiers implyed in the word 〈◊〉 translated an appointed time or a warfare because there was a set time for souldiers to fight and a set time also for them to serve The second is from an 〈◊〉 Are not his dayes also like the dayes of an 〈◊〉 Deâ—cribit humanae vitae brevitatem saith Vatablus Here he describeth the shortnesse of mans life and withall that his dayes are determined for with an hireling wee agree to worke with us for a certaine time and usually for a day or by the day and hence we call them day-labourers It importeth then that the time of mans life is short and set for hirelings are appointed to an hour See Job 14.14 Eccles 2.3 John 7.30 Isa 38.5 Fifteene yeares just were added to Hezekiahs life our
swiftnesse to her wings and maketh her pour or sowce down upon the prey like a thunderbolt so transitory is our time redeem it therefore It is reported of Ignatius that when he heard a clock strike he would say Here is one houre more now past that I have to answer for Verse 27. If I say I will forget my complaint And suffer in silence as thou Bildad hast advised me chap. 8.2 Sorrows are not so easily forgotten Lam. 3.19 remembring mine affliction and my misery the wormwood and the gall The Stoicks boasting of their indolency or ability to bear afflictions without making moane or complaining when it came to their own turn found by experience that they had spoken more trimly then truely and therefore one Dionysius sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Flincher fell off for this reason from the Stoicks to the Peripateticks I will leave off my heavinesse Heb. my face viz. the sowrnesse that used to sit upon it as 1 Sam. 1.18 The Pharisees were vultuosi tetrici inamoeni Matth 6.16 of a sad and sowre countenance grim and ghastly they affected to look like Scythians as the word signifieth that they might seem great fasters when as inwardly they were merry and pleasant Jobs case was far different his heart was heavy as lead neverthelesse to give content to his friends he would endeavour to look lightsomely but found a very hard task of it And comfort my self Heb. strengthen viz. so as not to make moane but bite in my pain Invalidumomne naturâ querulum the weaker any thing is the more apt it is to complaine and on the contrary some mens flesh will presently rankle and fester if but razed with a pin onely so some mens spirits they are ever whining Verse 28. I am afraid of all my sorrows That come thronging thick about me and terrifie me they will surely be doubled and trebled upon me hence my sorrow is uncurable if I should resolve never so much against it I should break my resolution and fall to fresh complaints Psalm 39.1 3. Hîc vides saith Lavater Here we may see how little is to be ascribed to mans free-will in the things of God sith it is not in our power to comfort and chear up our selves under afflictions though we would never so fain I know that thou wilt not hold me innocent But wilt hold me guilty and accordingly punish me This was the language of Johs fear had his faith been in heart it would have quelled and killed such distrustful fears and have gathered one contrary out of another life out of death assurance of deliverance out of deepest distresses Deut. 32.36 So 2 Kings 14.26 going into captivity was a signe of Israels returning out of captivity Verse 29. If I be wicked Heb. I am wicked sc in your thoughts and you have so earnestly and effectually affirmed it and confirmed it that I am almost ready to say as you say I am wicked Plato brings in Socrates in his apology to the Judges thus bespeaking them My Lords I know not how you have been affected with mine accusers eloquence whiles you heard them speak for mine own part I assure you that I whom it toucheth most was almost drawn to believe that all they said though against my self was true when they scarcely uttered one word of truth The Chaldee paraphrase reads it I shall be culpable or I shall be condemned Why then labour I in vain Or for nothing as the Chaldee hath it See the like Psalm 73.13 14. Why put I my self to so much fruitlesse pains either in praying to God or apologising to you my friends sith by God I am still afflicted and by you reputed a wicked person Jobs hope was low his endeavour was therefore little Si nihil sperarem nihil orarem saith one Let us pray on God sometimes defers to come till men have even left looking for him till he scarce findeth saith upon earth Luke 18.8 Verse 30. If I wash my self with snow-water Some take the former words I am wicked to be Jobs confession of his own sinfulnesse in comparison of Gods surpassing holinesse And then this followeth very fitly Though I wash my self with snow water i. e. with water as clear as show is white Some read it aquis vivis for aquis nivis spring-water for snow-water And make my hands never so clean Though I wash my hands with soap so some read it as Jer. 2.22 Mal. 3.2 Or Though I wash mine hands in a well where there is no want of water both in-side and out-side as Jam. 4.8 Verse 31. Thou shalt plunge me in the ditch Thou shalt declare me to be no lesse loathsome then he that having fallen into a foul guzzle or nasty jakes abhorreth himself and his own clothes being ready to lay up his gorge at the sight and smell of them The Vulgar hath it Sorâ—ibus intinges me thou shalt dip me in the dirt over head and ears and stain me all over as Diers doe the cloth they colour By the ditch Beza and others understand the grave and by cloaths grave-cloaths q. d. My very winding-sheet shall abhor my filthinesse Take the proud Pharisee for instance and Popish merit-mongers whom the Lord abhorreth Verse 32. For he is not a man as I am He is not such an one nor can be as I am and must be he hath other eyes and thoughts and wayes then creatures have He who is just before men is unjust before God therefore he is no fit match for me to contend withal Have I an arm like God or can I thunder with a voice like him chap. 40.9 Is it safe to contend with him that is mightier then I Eccles 6.10 Surely if I should be so mad as to justifie my self yet I should soon be given to know that that which is highly esteemed amongst men is an abomination in the sight of God Luke 16.15 And we should come together in judgment How can that possibly be when as God is the supreme Judge neither is there any appealing from or repealing of his sentence Verse 33. Neither is there any Dayes-man betwixt us Heb. Any Arguer or Reprover as Gen. 31.24 We call him an Umpire or Referree who hath power to reprove and to lay the blame where he findeth it and finally to compromise the businesse The late Judg Dyer amongst us if there came any controversies of poor men to be tried afore him would usually say that either the parties are wilful or their neighbours without charity because their suits were not quietly ended at home Now saith Job as there is no Judg so there is no dayes-man betwixt me and God If one man sin against another saith good old Eli. the Judg shall judg him but if a man sin against the Lord who can mediate 1 Sam. 2.24 That may lay his hand To moderate and keep us both in compasse and to compose the difference Verse 34. Let him take his rod away from me Having sufficiently set
be ever a whit the better thought of Not among wise men surely what ever he may amongst his fellow fools for in multiloquio stultiloquium Some gravel and mud passeth away with much water some vanity with much talk it is no wisedom for a man to lay on more words then the matter will well bear A good Orator saith Plutarch will see that his words and his matter be matches And Hesiod saith that words as a precious treasure should be thriftily husbanded and warily wasted especially sith an account is to be rendred as our Saviour assureth us Matth. 12.36 yea by thy words he saith not for thy words thou shalt be justified and by thy words if superfluous and sinful wast and wicked thou shalt be condemned verse 37. Vers 3. Should thy lyes make men hold their peace Or Thy toyes toilsome toyes hammered in thine own head hatcht in thine own heart which is deceitful above all things and so a fit shop to frame lies in but should we be silent at the hearing of them and so become guilty of thy sin by a tacit consent Can any mortall wight hear what thou hast said in behalf of thine own imaginary innocency chap. 6.29 30. And how bold an appeal thou hast made to God as a witnesse thereof chap. 10.7 and not reply upon thee and reprove thee The truth is had Job been a liar as Zophar would make of him even mendaciorum loquacissimum as Tertullian saith of Tacitus one that fearing his many words would not carry his cause had intermixed divers untruths the better to grace the businesse he ought not to have been forborn by Zophar or any else that wished well to his soul But it was far from good Job to be guilty of this foul sin so hated of God so like the divel so inconsistent with religion Christianus est non mentietur he is a Christian you may be sure he will not lie was the old argument he will rather die then lie Davia indeed in a distress roundly told two or three lies together to Abimelech the high-priest who suspected that he fled as a proscribed person 1 Sam. 21.2 8. So 1 Sam 27.10 But that he allowed not this sin in himself it appeareth in that 1. He had chosen the way of truth his election was truth Psalm 119.30 And 2. He prayed against the contrary evil Remove from me the way of lying Psalm 119.29 He was not one of those that took fast hold of deceit as Jeremiah phraseth it chap. 8.5 Much lesse was Job however Zophar was mistaken in him as he was much more in his next charge wherein he maketh him a scoffer of God and good people And when thou mockest shall no man make thee ashamed Job is made a mocker here yea a scorner and derider as the word signifieth such as David describeth Psalm 22.6 and the Author to the Hebrewes chap. 11.36 where he speaks of cruel mockings such as the Scripture every where but especially in the Proverbs brandeth for the worst sort of sinners See Psalm 1.1 where the Septuagint translate for scorners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pests as elsewhere Incorrigible Prov. 21.1 Naught Prov. 9.12 Proud Prov. 3.34 Workers of iniquity Psalm 119.51 But where did Job mock in Zophars judgment First he spoke contemptuously as he thought of God as chap. 10.3 Is it good unto thee that thou shouldst oppresse c. And whereas he spake better sometimes of Gods wisdom and righteousnesse Zophar thought it was but from the teeth-outward but poor Job had little lift or leisure to mock and jear next he mocked his friends for saying that he was justly afflicted saying that they were cold comforters void of Gods fear mercilesse men c. This they took in very ill part and Zophar thinks to make him ashamed of it for saith he Shall no man make thee ashamed sc By refuting thee and by bringing thee to a due sight of thine error this good office he that shall undertake to do for another must be sure that he be able to do it effectually else better not to attempt it When Carolostadius opposed Luthers Consubstantiation but weakly and insufficiently Zuinglius said Non satis humerorum haberet he was sorry that so good a cause wanted shoulders Vers 4. For thou hast said Thou hast confidently affirmed and this he makes to be a loud lie and not an idle word only But where and when had Job said it Did not Zophar openly play the Sophister so interpreting what Job had spoken chap. 6.10 and 9.22 and 10.7 in defence of his innocency as if Job had maintained that he was free from all sin whereas notwithstanding he had very often witnessed and confessed himself to be a sinner insomuch as that albeit he were without sin yet he could not be accounted clear and pure in the sight of God But Zophar took these for good words only and was therfore so sharp-set against him So Cyril and Theodoret mistook one another and objected heresie mutually when as afterwards it appeared that they were both of one judgment Charity would have taught Zophar to have taken Job in a better sense and to have said of him as Cruciger did of Luther eum commodiùs sentire quà m loquitur dum effervescit that he held right though in his heat he spake not so fitly as might be wished good mens words are reverenter glossanda as one said of the Lawes to have a reverent glosse put upon them and not by a spiritual unmannerlinesse to be taken with the left hand when they might and ought to be taken with the right My doctrine is pure Clear as chrystal transparent as a chrystal glasse with a light in the midst you may see through it and find no flaw or filth in it Job was no professed preacher yet he had not concealed the words of the Holy One chap. 6.10 As he had received the knowledg of the truth from parents and teachers the word here rendred doctrine comes from a root that signifieth to receive so he had freely and purely imparted it to others commending it unto them as sound and sincere and therefore well worthy of all acceptation But that which troubled Zophar and his two fellows was that Job should affirm that God did afflict good men in this world as heavily as bad men which yet was an irrefragable truth such as Job resolved to live and die in And I am clean in thine eyes i. e. I am not sinlesse but sincere and upright no hypocrite as you have charged me no worker of iniquity but one that would be cleansed from all filthinesse of flesh and spirit and do by the daily practice of mortification purifie my self as God is pure more then this Job said not though Zophar thought he did and therefore wisheth in the next words that God himself would convince him of his errour Verse 5. But oh that God would speak c. For we do but lose our sweet words upon
how much we are beholden to Aristotle Elian Gesner and other Learned men who have written bookes concerning the Natures of living creatures Verse 10. In whose hand is the soul of every living thing That is the life of every beast flowing from a sensitive soul Lev. 17 10 11. This God both giveth to the creature and conserveth it he suffereth it not to be taken away from little sparrows or the like without order from him much lesse befalleth any such thing to man without his singular providence sith our very hairs also are numbred Matth. 10.30 Luke 12.7 The Jew-doctors do therefore offer manifest injurie to Job when they say that he held indeed that God created and doth preserve the several kinds of things but permitteth the particulars and individua's to hap-hazard whereas here he delivereth his judgment plainly to the contrary when he saith And the breath of all mankind Heb. The spirit of all mans flesh and so Broughton readeth it that is of every mans body hence God is called the God of the spirits of all flesh Numb 16.22 and the Father of Spirits Heb. 12.9 and the Former of the spirit of man within him Zech. 12.1 My times are in thine hand saith David Psalm 31.15 God preserves our lives as a light in a lantern and we may be glad it is in so safe an hand we should therefore honour him as Daniel telleth Belshazzer Dan. 5.23 yea let every thing that hath breath praise the Lord Psalm 150.6 Or as the Hebrew hath it Let every breath praise the Lord as oft as we breathe we are to breathe out the praise of God and to make our breath like the smoak of the Tabernacle Isai 3. ult this we should do the rather because our breath is in our nostrils every moment ready to puffe out and the grave cannot praise God death cannot celebrate him Isai 38.18 Verse 11. Doth not the ear try words c. The mind may as easily conceive of these truths as the ear judgeth certainly of the variety of sounds and the tongue of the diversity of tastes neither may you think that I will without any examination or distinction allow of your discourses or that I can take it well that you reject as void of reason whatsoever I have said without once weighing it The ear is one of the two learned senses it is an instrument of discipline only it should be kept clean and free from prejudice or passion which will be as gall in the eare See Exod. â— 9 Demosthenes called oft upon his Athenians to get their eares purged of tholer Quadam animalia fel in aure gestant Ozen moznajin and Alexander when he heard a cause was wont alwaies to keepe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one eare free for the other party he would not be prepossessed Mercer observeth that the Hebrew word for an ear doth in the duall number signifie a pair of balancer to note that a judicious Christian taketh not up truth upon trust but considereth first and afterwards believeth he tryeth all things and then holdeth first that which is good but abstaineth from all appearance of evil 1 Thes 5.21 22. The ear and the mind are in the Greek tongue very like in sound the mind judgeth of the truth of words by the ears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the hearn in a pair of balances determineth the just weight of things by the two scales He that is spiritual discerneth all things 1 Cor. 2.15 he hath spiritual senseâ— Philip. 1.9 senses exercised habitually exercised to 〈◊〉 good and evil Hâ—b 5.14 his service is a rational service Rom. 12.1 his obedience the obedience of faith Rom. 16.26 Whereas the natural man is carried away as he is led 2 Cor. 12.2 pulled away with the errour of the wicked 2 Pet. 3.17 taken prisoner by seducers 2 Tim. 3.6 and by them made prize of Col. 2.8 as having either no skil or no will to examine what is doctrinally propounded to him As the mouth tasteth his meat Heb. the palate which is the proper instrument of tasting Now the order of nature requireth saith one that seeing our bodily senses are so nimble and able to discern what is sowr what sweet c. Sensorium Merlin in loc our understandings also should do the same by right reason and the contrary is very absurd and unbecoming a man neither can there be any good excuse made for our dulnesse if we bend not our minds to the search of the truth for as much as there is so much adoe made to please the palate eyes eares and other senses Catullus wished all his body were nose that he might-spend all his time in sweet smells Philoxenus that his neck were as long as a Cranes that he might take more delight in meats and drinks it seems that he placed tasting not in the mouth but in the throat Boccace the Italian Poet said that he was born aâ— amore delle donne for the love of women and of a prodigal pleasure-monger in London we read Theatre of Gods judgm that to please all his five senses at once he allowed to the delight of every several sense a severall hundred pound See the Note on Amos 6.6 There is a sancta crapula an holy gluttony as Luther calleth an hearty feeding on divine viands a finding fatnesse and sweetnesse beyond that of the hony and hony-comb in Gods Ordinances Psalm 63.5 6. crying to Jesus Christ as the Spouse doth Cant. 8.13 Cause me to hearken to thy voice and obeying him thus bespeaking us Eat ô friends drink yea drink abundantly ô beloved till you are even inebriated with loves Cant. 5.1 Verse 12. With the ancient is wisedome Heb. with the decrepit who have a long long being upon earth and are now become wondrous old even four-score and upward with such is wisedome or else it is a shame for them See 1 John 2.12 Heb. 5.12 True it is that wisedome doth not alwaies lean upon a staffe nor look through spectacles Age is no just measure of wisedome there are beardlesse sages as was Solomon and gray-headed children as Rehoboam Macarius was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old youth Samuel Daniel Timothy were such When Arsacius who succeeded Chrysostom was an old dotrel of fourscore years Anton. tit 10. cap. 9. adorandae rubiginis as one saith of some ancient Authors and Nectarius who succeeded Nazianzen was a meer novice and preferred to that place only because he was of a venerable aspect and of a bishop-like presence and deportment VenerandaÌ„ canitie vulva sacerdote digno-Baron Of the Brabants Erasmus testifieth that the elder they are the foolisher And Job here seemeth to tax his friends that though old yet they were not over-wise not worthy of their years sith they understood not what he spake concerning Gods providence Is wisedome with the ancient saith he and understanding in length of dayes so some read it question-wise q. d. it ill
pieces he rooteth them up and ruineth them Let no man think to prevail by strength 1 Sam. 2.9 sith the weaknesse of God if any such thing there were is stronger then men 1 Cor. 1.25 He will smite his enemies as so many puny-boyes in the hinder-parts and so put them to a perpetual reproach Psalm 78.66 Yea he will not only smite them on the loins but through the loins Deut. 32.11 that they never rise again Let them therfore learn to meddle with their match Eccl. 6.10 and take heed how they fall into the punishing hands of the living God Verse 20. He removeth away the speech of the trusty Or of the eloquent as Demosthenes the most eloquent of the Greeks being by them frequently sent as an Ambassadour to Philip King of Macedony thrice stood speechlesse before him and thirty several times forgat those things which he had thought to have spoken as Tzâ—tzes testifieth Chiliad 7. So Latomus of Lovain that Apostate and Persecutor of the truth having prepared an elegant Oration to make to Charls the fifth Emperour was so confounded that he could hardly speak a word of sense the grief whereof broke his heart The Counsellor and the Eloquent Orator the Prudent and the Ancient are reckoned up as the stay and the staffe the beauty and bulwark of a Nation Isa 3.2 3 These God removeth at his pleasure and for a general judgment causing either them to dye or their abilities to die and decay or crossing their attempts that they shall speak perswasively but not perswade people but be slighted and exploded of all Veracium Yea though they be Truth-speakers so the Vulgar hath it or Trusty as our translation Confiding men as they are called worthy to be trusted such faithful counsellors as Polybius was to Scipio who never miscarried in any thing wherein he followed his advice as the Historian testifieth yet God can remove or change the speech of such by leaving them to their own unfaithfulnesse and inconstancy as we have plentifully experimented in these late discriminating and shedding times And taketh away the understanding of the aged Heb. And taketh the sense or savour or raste of the Elders or Senators that they shall be no more able to discern and determine what is true or false right or wrong then old Barzillaâ— could skill of the Court-meates and musick See this threatned Isai 29.14 Such old men as either were bred Scholars or have had much experience in the management of great affairs are presumed to be of great understanding but God can either take such away as he threateneth to do Isa 3.3 4. or take away their wisedome to render them uselesse to the publick as it is reported of Theodorus Gaza and of Albertus Magnus those great Scholars that for certain years before they died they did so dote and were so childish that they could not write their own names or read a letter on the book Let therefore the Eloquent and the aged take heed they abuse not their abilities lest they forget and lose them Verse 21. He poureth contempt upon Princes Or Nobles or Gentlemen which are or should be free bounteous munificent benefactors if they be not Nedibim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Nebalim liberal but churlish see these opposed Isa 32.5 it is just in God to pour contempt to lay abundance of shame and scorn upon them as sordid penny-fathers ignoble Euclio's poor-spirited men the base brood or rather blot of their better fore-fathers Of out Edward the second it is chronicled that never was Prince received with greater love and opinion of all then he or never any that sooner lost it for his very first action in recalling his minion Pierce Gaveston Daniel discovered an head-strong wilfulnesse that was uncounsellable hence he was slighted by his subjects pursued by his wife and son and at length cruelly murthered Mercer observeth that David hath the self-same words Psalm 107.40 that are found here and verse 24. Neither need we wonder sith they both spake by the same spirit And weakneth the strength of the mighty Heb. He slackneth the girdle of the impetuous that like strong streams in narrow straits bear down all before them So do Souldiers in warre see 2 Sam. 22.16 Job 6.15 But God can loose their girdles or belts which bind their garments and buckle their armour close to them he can dispirit them and make them feeble and faint-hearted as he did Samson and those Assyrians Psalm 76.5 6. By this whole discourse of Job it appeareth that he had very diligently observed Gods providence and way of administration in the several ranks of men and alterations of common-wealths whereby he had learned secretly to admire and adore Gods judgments which thing we ought also semblably to do Verse 22. He discovereth deep things out of darknesse As he did to Joseph and Pharaoh by dreams to the Prophets by visions and revelations and still doth to his people by his Spirit for the Spirit searcheth all things yea the deep things of God 1 Cor. 2.10 He bringeth to light also the hidden things of darknesse hellish conspiracies as in the Powder-plot the deep reaches of Kings to maintain their authority and compasse their designs resolving to suffer never a rub to lie in their way that might hinder the true running of their bowle Philip de Comines dived so deep Heyl. Geog. and wrote so plainly of the Stately affairs those arcana imperii that Katharine de Medices Queen-mother of France was wont to say that he had made as many hereticks policy as Luther had done in Religion she saw not that God had set Comines awork and that he will yet further bring out to light that all men may see the shadow of death that is the things that are most abstruse and most unlikely ever to have been discovered see Matth. 16.26 with the Note and say Wo to them that seek deep to hide their counsel from the Lord Isai 29.15 The powder-plot was a deep thing of darknesse it was under ground they were so long digging in their vault of villany and a long time it was secreted under oaths and strongest concealments But a bird of the air revealed it and that which had wing told the matter Eccles 10.20 It was a quill a piece of a wing brought all to light by a blind letter put by a providence into a wrong hand the danger was at the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within eight hours of being acted when from a match ready fired we received a matchlesse deliverance Say then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 23. Hee encreaseth the Nations and destroyeth them It is all one with God whether against a single man or a whole Nation Job 34.29 when he once taketh them to do The wicked shall be turned into hell and that they may not hope to escape because a multitude all the nations that forget God Psalm 9.17 Soon after the flood the Babel-builders were scattered
they make sheweth whether they be crack'd or sound An asse is known by his ears saith the Dutch proverb and so is a fool by his talk As a bird is known by his note and a bell by his clapper so is a man by his discourse Plutarch tells us that Megabysus a Noble man of Persia Plut. de tranque coming into Apelles the Painters work-house took upon him to speak something there concerning the art of painting and limning but he did it so absurdly that the prentices jeared him and the master could not bear with him Verse 6. Hear now my reasoning c. Or hear I pray you Be swift to hear slow to speak slow to wrath suffer the words of exhortation and of reprehension sharp though it be and to the flesh irksome yet suffer it sith it is for your good Quintilian testifieth of Vespasian that he was patientissimus veri one that could well endure to be told the truth but there are few Vespasians Many people are like the nettle touch it never so gently it will sting you And hearken to the pleadings of my lips Heb. The contention of my lips see that you not only hear but hearken to it with attention of body intention of mind and retention of memory neither God nor man can bear it to speak and not be heard See that ye refuse not him that speaketh c. Heb. 12.25 See that ye slight not shift not off Christ speaking to you in his Ministers and messengers for if they escaped not who refused him that speake on earth much more shall not we escape if we turn away from him that speaketh from heaven Verse 7. Will ye speak wickedly for God Ought ye to defend Gods justice by unjustly accusing me Or must ye needs so free him from injustice that ye must charge me with hypocrisie Job had before called them Physicians of no value here he compareth them to Lawyers of no conscience that care not what they plead so they may carry the cause for their client But the Lord needeth no such advocates he so loveth truth that he will not borrow patronage to his cause from falshood he so hateth flattery though it be of himself that he hath threatned to cut off all flattering lips Psalm 12.3 and would one day say as much to Jobs friends notwithstanding their pretended zeal for his glory as once Alexander the great did to Aristobulus the Historian who presented him with a flattering piece concerning his own worthy acts which he extolled above measure hee cast the book into the river Hydaspes and told the Author he could find in his heart to cast him after it And talk deceitfully for him To talk for God is our duty it is to make our tongue our glory but to talk deceitfully for him to seek to help his truth by our lie the Vulgar here hath it Needeth God your lie that 's altogether unlawful for shall we do evil that good may come thereof God forbid Rom. 3.8 And yet the Papists do so familiarly and think they therein do God good service as when they deny his provident hand in ordering the disorders of the world to his own glory lest they should make him the Author of sin so they think to defend his justice by teaching predestination according to fore-seen works by ascribing to man free-will righteousnesse of works merit c. So their doctrine of Equivocation for the relief of persecuted Catholicks Spec. hist lib. 29. their piae fraudes as they call them their holy hypocrisie to draw infidels to the embracing of the faith and to the love of vertue their lying legends made say they for good intention that the common people might with greater zeal serve God and his Saints and especially to draw the women to good order being by nature facile and credulous addicted to novelties and miracles Verse 8. Will ye accept his person Whilst you think to gratifie him and to ingratiate with him by oppressing me Can you find no other way of justifying Gods proceedings then by condemning me for wicked because by him so afflicted The truth is these friends of Job out of a perverse zeal of advancing Gods righteousnesse unrighteously suspected poor Job of wickednesse and so rejected his person to accept Gods See the like done Isa 66.5 Jer. 50.7 John 16.2 O sancta simplicitas said John Hus when at the stake he observed a plain country-fellow busier then the rest in fetching fagots to burn the hereticks Will ye contend for God Why not Good blood will not belie it self the love of God constraineth his people to stand to him and to stickle for him Non amat qui non zelat saith a Father But then it must be a zeal according to knowledg for else it will appear to be but base and reprobate metal such as though it seemeth to be all for God yet it never received the image and impresse of Gods holy spirit and therefore is not currant in heaven But that I believe and know said that fiery Frier Brusierd in a conference with Bilney that God and all his Saints whom thou hast so greatly dishonoured Acts Mon. 914. will take revengement everlasting on thee I would surely with these nails of mine be thy death Another Frier preaching at Antwerp wished that Luther were there Erasm Epist lib. 16. that he might bite out his throat with his teeth and with the same teeth receive the Eucharist by Luther so dishonoured Verse 9. Is it good thas he should search you out c q. d. Could you have any joy of such a search Will not all your warpings and partialities your colloguing and sinisterity be laid open to your losse and shame Will not God reprove in stead of approving you in that which ye have said for him but all against me The time will come when God will surely search out all controversies that they all may be ashamed who under a pretent of religion and right have spoken false things and subverted the faith of some See 1 Cor. 3.17 Or as one man mocketh another will ye so mock him Be not deceived God is not mocked deluded beguiled as clients are by their corrupt lawyers as patients are by their cogging quack-salvers Sorry man may be mocked and made to believe lies as 2 Sam. 15.11 Acts 8.9 10. and Rev. 13.3 all the world wondred after the Beast Judges and other wise men are shamefully out other-whiles deceiving and being deceived Not so the All-wise God They that would mock him imposturam faciunt patiuntur as the Emperour said of him that sold glasse for pearls they deceive not God but themselves Neither may they conceit that their good intentions will bear them out as Merlin here noteth any more then it did these contenders for God who little thought of mocking him A bad aim maketh a good action had as we see in Jehu but a good aim maketh not a bad action good as we see in
Death as did Antiochus Herod Philip 2 of Spain c. Dionysius the Tyrant is said to have envyed a beast whose throat he saw cut because he dyed so soon Julius Caesar wished he might dye speedily saith Suetonius Pliny commendeth sudden death as the chief felicity of life Mâ—rs jucunda cujus nulla pracesses expectatio aut meâ—â—â— That 's a good death to nature which is neither feared nor expected yet that is the best death which hath been longest expected and prepared for Happy is he that after due preparation is passed through the gates of death ere he be aware Happy is he that by the holy use of long sicknesse is taught to see the gates of death afar off and addresseth for a resolute passage The one dyeth like Eliah the other like Elisha both blessedly Verse 14. Therefore they say unto God Depart from us Lest any should think saith Merlin here that Job speaks of such wicked as used a moderation in sinning and as the Historian said of the Emperour rather wanted vice then were vertuous Magis extra vitia quam cuâ—â— virâ—utibâ—m Tacit He describeth their great impiety by a rhetorical imitation expressing the language of their heart which is most base and blasphemous For first they bespeak God as if he were some low-prized scoundrel Apage Be packing thus they reject his acquaintance and would be rid of his company Porro rejiciunt Deum quot quot verbum eâ—us contemnunt saith Brentius here Now they reject God who slight his Word and cast his commands behind them Psal 50.17 Hence it follows by way of explication For we desire not the knowledge of thy wayes Lo they prosesse themselves to be of the number of those Qui us liberius peccent libenter ignorant who are wilfully ignorant and like not to retain God in their knowledge Rom. 1.28 or if they professe to know him yet in works they deny him being abominable disobedient and to every good work reprobate Tit. 1.16 Wicked men cannot abide God such is their evil heart of unbelief Heb 3.12 they get as far from him as they can with Cain and not only desire him to depart out of their coasts with those swinish Gergefires but churlishly say unto him as here Avaunt Room for us They will neither have God in their heads Psal 10.4 nor hearts Psal 14.1 nor words Psal 12.4 nor works Tit. 1.16 See this exemplified in those perverse Jewes lying children children that would not hear the Law of the Lord which said to the Seers see not Get ye out of the way turn aside out of the path i.e. out of this tract of truth in dealing so plainly and reproving us so roundly Cause the Holy One of Israel to cease before us let us henceforth hear no more of him Isai 30.10 11. Now for such miscreants as these who can say it is otherwise then righteous that God should regest one day upon them Depart from me ye wicked He loves to retaliate And that they who now say unto him We desire not the knowledge of thy wayes should hear from him I tell you I know you not Luke 13.27 Verse 15. What is the Almighty that we should serve him Here the rottenesse of their hearts blistereth out at the lips of these rich wretches these fat Bulls of Basan such as was Pharaoh that sturdy rebel who asked this very question in the Text What or Who is the Almighty He seemeth to rehearse the very words of Pharoah Diod. c Exod. 5.2 and had a large Reply made him by one plague upon another till he was compelled to answer himself The Lord is righteous Forced he was to speak fair whiles held upon the Rack if for nothing else yet that he might get off Such Queryings as this carry greatest contempt in them and would lay the Almighty quite below the required duty as if Almighty were but an empty title and that he could do neither good nor evil Zeph. 1.12 that it was to no purpose or profit to serve him that the gaines would not pay for the paines c. And what profit should we have if we pray unto him Hebr. If we meet him viz. by our prayers Jer. 7.16 Am. 4.12 see Mal. 3.14 with the Note Children will not say their prayers unlesse they may have their Breakfast nor hypocrites pray but for some profit They pretend sometimes to meet God but they draw not near with that true heart mentioned Heb. 10.22 in seeking God they meerly seek themselves as Spira said he did In Parabola ovis capras suas quaerunt No penny no Pater Noster And as the Wolfin the Fable having spelled Pater and being bid put together said Agnus so when these pray their hearts are upon their halfe penny Ezek. 33. They follow Christ for the loaves and serve him no longer then he serves their turnes Rarae fumant soelicibus arae Verse 16. Lo their good is not in their hand that is They are not inriched by their own industry Prudence Piety c. but God hath exalted them thus that he may bring them down again with the greater poise So some sense the Text. Others thus Their good is not in their hand that is they are not Masters of them but are mastered by them they are servants to their wealth as the Persian Kings were to their Wives or Concubines Plut. Captivarum suarum caprivi And as those stall-fed beasts in the Gospel the Recusant Guests I mean that had bought Farmes Oxen c or rather were bought of them Difficile est opibus non tradere mâ—res Others make this the sense and I concur with them These wicked rich men buried in a bog of security contemne God as if they had their happinesse in their own hands and were petty-gods within themselves But they are deceived All is in Gods hand who can take away their wealth when he pleaseth These men may fall sooner then whey rose sith they subsist meerly by Gods manutension and he may do with his own as he listeth The counsell of the wicked is far from me I am so far from envying their prosperity that I cannot approve of their course of life for all their wealth I am not of their judgment I like not of their way Oh my soul come not thou into their secret Let their money perish with them said that noble Italian Convert to a Jesuit Caracciolâ—â— who tempted him with a great sum who esteem all the gold in the world worth one dayes society with Jesus Christ and his Holy Spirit and cursed be that Religion for ever c. Verse 17 How oft is the candle of the wicked put out q.d. Diod. I confesse that which you say concerning Gods judgements upon the wicked to be sometimes true in this world yet it is not so continually nor ordinarily but very oft their lamp is extinguished their comforts damped and hopes of better dashed they are all on the sudden left
â—e He perfectly understandeth that there is no way of wickedness in me Psal 139.24 no sin that I do favour allow and wallow in but that the way that is called â—loby is my delight and endeavour that I am upright for the main that my heart is not turned back neither have my steps declined from his way Psal 44.18 I cannot see him but he seeth me and mine uprightness When he hath tryed me sc With favour and not with rigour for then who should abide it Psal 143.2 God promiseth to refine his People but not as silver Esa 48.10 that is not exactly lest they should be consumed in that fiery tryal This David knew and therefore prayed Examine me O Lord and prove me try my reins and my heart Psal 26.2 and 139.23 I shall come forth as Gold Which is purged in the fire shines in the water as on the other side clay is scorched in the fire dissolved in the water Verse 11. My foot hath held his steps I have followed God step by step walking as I had him for an example and pressing his footsteps This Job speaketh of himself not as vaunting but as vindicating and defending his own innocenty and as giving Eliphaz to know that he had already done and still continued to do as he had in the former Chapter exhorted him verse 21 22. Acquaint now thy self with God c. That 's not now to do saith Job for my foot hath held his steps Be at peace I am so saith he for his way have I kept and not declined Now can two walk together and they not be agreed Receive I pray thee the Law from his mouth What else have I done faith Job when as I have not gone back from the commandment of his lips Lay up his words in thine heart this I have done ex instituto saith he vel pre demenso more than my necessary food have I esteemed the words of his mouth So exact a pattern of the rule was Job so consonant to Eliphaz his good counsel Plain things will joyn in every point one with another not so round and rugged things so do plain spirits close with holy counsels not so such as are proud and unmortified Let these be touched never so gently nettle-like they will sting you Deal with them roughly and roundly they swagger as that Hebrew did with Meses saying Who made thee a man of Authority c Exod. 2.14 Good Job was of another spirit with God as it is said of Caleb Numb 14.24 and followed him fully ornavit doctrinam coelestem piis â—fficiis heavenly doctrine was as the mould and he as the metal which takes impression from it in one part as well as another His constant endeavour was to express God to the world and to preach forth his vertues or praises by a sutable practise 1 Pet. 2.9 Gressum ejus retinuit pes mens His way have I kept and not declined sc In excess or defect and therefore I am no such flagitious person as thou Eliphaz wouldst make of me Verse 12. Neither have I gone back from the commandement of his lips i.e. Ab ip sissimo Dei verbo from the very word of God that sure Cynosura which he that holdeth straightly to may truly say Lord if I be deceived thou and thy word hath deceived me But of that there is no danger sith the Scripture is the invariable Canon or Rule of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Reg. 3. saith Irenaeus the Cubit of the Sanctuary the Touchstone of Errour the divine Beam and most exact Balance as Austin and Chrysostom stile it yea the very heart and soul of God as Gregory And if Job lived before the word was written yet not before the Law of Nature and the Traditions of the Patriarchs which whiles they remained uncorrupted were the commandement also of Gods lips as having been received from his very mouth and might far better be called ipsissimum Dei verbum than the Popes pronunciata which Cardinal Hosius prophanely and blasphemously pronounceth to be the very Word of God I have esteemed the words of his mouth more than my necessary food I have preferred Heb. I have hiâ— or laid up as men do precious things as house-keepers do Provision for their Family them before my bodily food my daily bread and we see what pains men take what shift they make Vâ— bene sit ventri ut lateri for food and raiment and other things requisite to the preservation of this life present Now Job knew that Gods holy word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Athanasius calleth it the Souls nourishment and that the promises are pabulum fidei the food of Faith as another calleth them that we may better want bread than that bread of life Hence he esteemed it more not only than his dainties or superfluities but then his substantial food without which he could not live and subsist more than his appointed portion so some render it set out for him by the divine Providence which cutteth out to every man his allowance I had rather be without meat drink light any thing every thing saith One then that sweet Text Come unto me all ye that are weary und heavy laden c. I would not for all the world saith Another Selneccer Mr. Baxters Saints everlasting Rest p. 24. that that one verse John 17.24 Father I will that they also whom thou hast given me be where I am that they may behold my glory which thou hast given me for thou lovedst me before the foundation of the world had been left out of the Bible And again There is more worth saith the same Authour in those four Chapters John 14 15 16 17. Ibid. 708. then in all the Books in the world besides Luther said Tom. 4. Oper. Lat. p. 424. He would not live in Paradise without the Word as with the Word it were no hard matter to live even in hell it self Of old they were wont to say It were better for the Church that the Sun should not shine then that Chrysostome should not preach to the people The Jewes at this day will not omit prayers for their meat or labour They divide the day even the working-day in three parts the first ad Tephilla for prayer Weensie the second ad Tara for the reading of Gods Law and the third ad Malacca for the works of their Calling And when they have read one Section they begin another lest they should seem to be weary of their task Whereas if we read but a Chapter not a quarter so long as one of their Sections or Paragraphs O what a wearinesse is it his neither begin we till we have looked over the leaf to see how long it is so soon sated are we with this heavenly Manna Verse 13. But he is in one mind and who can turn him He is ever like himself not mutable inconstant or various as men who are as Tertullian saith of the Peacock all
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