said as here super leonem aspidem ambulabis c. Vers 14. Ardet me am plexus est me Because he hath set his love upon mee c. Because he cleaveth unto mee and acquiesceth in mee Thus God is brought in speaking toward the close of all for greater assurance Aben-Ezra saith it is the speech of God to his Angels I will set him on high because he hath known my name And hence it is that his heart is so set upon mee They that know Gods name will surely trust in him Psal 9.10 Thy name is as an ointment poured out therefore do the Virgins love thee Cant. 1.3 But unkent unkist as the Northern Proverb hath it men therefore care not for God because they know not his excellencies Vers 15. He shall call upon mee This is an indispensable duty and will be chearfully performed by those that know and love the Lord. I will deliver him c. As he did David Joseph Daniel and others Vers 16. with long life c. he shall have enough of this life present even to a satiety and Heaven in the end The Hebrews call this Psalm Canticum de accidentibus When Beza came first to the reformed Church hee found them singing this Psalm and was greatly encouraged PSAL. XCII A Psalm or song for the Sabbath day The Sabbath in the Hebrew hath its name from resting and is near allied to two other words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first whereof signifieth to sit still and second to worship and give praise On this day they met for works of Piety as sacrificing reading and expounding the Scriptures praying singing as here c. and of mercy Matth. 12 2-7 8 11 12. And this Psalm treating of Gods great Works was purposely set for a Canon of sanctifying that day called by the Jews the Queen of dayes in praise whereof before and after meat they daily say certain verses Vers 1. It is a good thing to give thanks unto the Lord And the Sabbath-day is a good time to do it in for then as Kimchi here noteth men are at leisure and liberty to do it most solemnly the better day the better deed And to siâ—g praises unto thy name The Psalmist common ends it and presently sets upon the doing of it So Psal 122.6 7. he no sooner bids pray for the Peace of Jerusalem but himself prayes Peace be within thy walls c. Vers 2 To shew forth thy loving kindness in the morning Every morning that God may have the first fruits of the day but especially on the Sabbath-morning when we awake and rise ad quietem ad delicias animi corporis as Kimchi here hath it The Jews blesse God at the Sabbaths comming in and going out And thy faithfulnesse in the night Breaking our sleep for that purpose yea we must be in the fear of the Lord all the day long Prov. 23.17 how much more on the Sabbath-day then our whole work must be to be ravished in spirit doing no work but such as whereby we either blesse God or look to receive a blessing from God none but such as wherein we would the Lord should find us at his comming which Lactantius saith will be on the Sabbath-day Vers 3. Upon an instrument of ten strings c. This was part of the Jewish pedagogy and teacheth us to use all lawfull means to inforce our selves to that whereunto we are so dull and backward Vers 4. For thou Lord hast made mee glad c. And I will improve this chearfulnesse to thankfulnesse Jam. 5.13 On the Sabbath we ought solummodo spiritualibus gaudiis repleri to be filled with spiritual joyes only saith the Councill of Paris held Anno 820. I will triumph in the works of thy hands sc The works of Creation Administration but especially of Redemption Vers 5. O Lord how great are thy works Surely so great that I cannot utter then and must therefore thus vent my self by an exclamation Expleri mentem nequeo ardescoque tuendâ— Virgil. And thy thoughts are very deep Here then we must do as those Romans did who when they found a Lake the depth whereof was unknown they dedicated it to Victory Cry O the depth and there rest us Vers 6. A bruitish man knows not A sottish sensualist who hath his soul for salt only to keep his body from putrifying as we say of swine he takes no knowledge of Gods great works but grunts and goes his wayes contenting himself with a naturall use of the Creatures as beasts do Vers 7. When the wicked spring as the grass c. This the fool admireth calling the proud happy c. Mal. 3.15 and not considering that that proud grass shall be mown down and that flourish shall soon perish It is that they shall bee destroyed for ever Not grow again as mown grasse doth Exoriuntur ut exurantur It is but as Hamans banquet before execution Vers 8. But thou Lord art most high c. q.d. Flourish the wicked never so much shoot they up never so high thou art higher and in the thing wherein they deal proudly thou art above them Exod. 18.11 Vers 9. For loe thine enemies c. The Psalmist by this demonstrative particle Loe points to it as it were with the Finger as a thing most evident and undoubted Shall be scattered Disparant se dissiliunt dispart themselves Vers 10. Like the horn of an Unicorn Which is very fair hard and well lifted up See Numb 23.26 I am in good plight I shall be anointed T is well for the present and it will be better hereafter Vers 11. Mine eye also shall see my desire on mine enemies Or on mine observers who watch for my halting Vers 12. The Righteous shall flourish like the Palm A tree that groweth not in these cold climats but where it doth is noted for tall constantly green long-lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. sweet firm straight c. Nititur in pondus palma cousurgit in altum Quo magis premitur hoc mage toll it onus Alciat Emblem Though it hath many waights at the top and many snakes at the bottom yet it still faith Nec premor nec perimor Like a Cedar Not like grasse as the wicked do Verse 7. Vers 13. Those that be planted Having taken deep root there Hypocrites are only thrust in as a stake into the earth Mnason was an old Disciple Andronicus and Junia were in Christ before Paul â—om 16.7 and therefore of note among the Apostles for well rooted and fruited In the Courts of our God In Christ and under the ordinances Vers 14. They shall still bring forth fruit in old age Quantumvis veteres non veterascent though old yet they shall retain their former vigour and verdure and be like that Persian tree in Theophrastus that at the same time doth bud blossom and bear fruit pullulantes succulentae They shall be fat and flourishing Vividi
be hungry c. Phil. 4.12 though this be an hard lesson Perquam durum est sed it a lex scriâ—ta est saith the Civilian Hard or not hard Ex praeteritavum voluptatum recòrdatione Cicer. de finib l. 2. Sen. de benef l. 4 c. 22. Olim hac meminisse juvahit Virg. Miserum est suisse faelicem Sen. we must frame to it and hope for better The Epicures held that a man might be cheerful amidst the most exquisite torments 1. In consideration of his honesty and integrity this indeed was Job great comfort as we see chap. 31. And 2. In consideration of those pleasures and delights that formerly he had enjoyed and now cheared up himself with the remembrance of But how slight and slender a comfort this was Job setteth forth in this Chapter And who knoweth not that as it is a sweet thing in prosperity to relate what hazards and hardship we have passed through so in adversity it is grievous to call to minde what better dayes we have had And yet it is but reason that we should eate the crust and crum together receive I mean evil at the hand of God as well as good Job 2.10 See the Note on chap. 27.1 Verse 2. Secundum menses antiquitatiâ— vel antiaetatis Oh that I were as in months pust O mihi praeteritos c. Though Job desireth not so much to be young again which to be Chiron and Cato are said seriously to have refused as to prosper again for this is that we all covet but we shrink in the shoulder when called to carry the cross To shew his earnest desire he redoubleth his wish as in the dayes c. and God answered him to the full by redoubling upon him his former prosperity not for dayes and months but for divers years together and by giving him again all things richly to enjoy So liberal is the Lord to his that he many times giveth them more then heart can wish When God preserved me That he acknowledged God to be the author of his earthly felicity was well done but not so well to think that God preserved him not because he prospered him not see the like verse 5. God oft wraps himself up in a cloud and will not be seen till afterwards but his hand is ever upon all them for good that seek him Ezek. 8.22 he knoweth their souls in adversity Psal 31.7 Verse 3. When his candle shined upon my head When I was apparently blessed by him and all went haile well with me The Sun smot me not by day nor the Moon by night Psal 121.6 but both seemed to be made and to make for me Nay more the sweet sunshine of Gods loving countenance was displayed upon me which is not like the winter-sun that casts a goodly countenance when it shines but gives little comfort and heat Job had both counsel and comfort from God and that when other men were to seek of both for By his light I walked through darkness Without the least fear of those evils and miseries that put others into very great distemper So Noah was Mediis tranquillus in undis Abraham stands upon the Hill and seeth the Cities of the Plain burning David can walk not step through not cross the valley not a dark entry of the shadow of death the darkest side of death and not fear though he should go back again the same way And why for thou art with me saith he thy rod and thy staffe they comfort me Psal 23.4 Verse 4. As I was in the dayes of my youth Hybernorum meorum so Junius As I was in the dayes of my winter-quarters when I lay and did little more then gather up mine assignations Others render it As I was in the dayes of mine Autumue that is when being a great man I refreshed the poor as Autumne doth the passenger and others with its fruits But they do best that render it dayes of my youth which hath the same name in Hebrew with winter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with reproach because say some young people are prone to reproachful practises and that age is commonly frozen in vice no vertue then springing or shewing it self So Eccles 11.10 the word used to signifie youth signifieth darkness or blackness to note that youth is the dark age many times sooted with sin and therefore young men should cleanse their wayes by cleaving to the word Psal 119.9 When the secret of God was upon my tabernacle i.e. Annotat. Diod When God did so friendly and familiarly intermedle with mine affairs making them to prosper When his most wise conduct did govern my house and did provide for it stopping those secret leaks and that hole in the bottom of the Bag by which other mens Estates do usually run out and supplying me and mine tanquam virgulâ divinâ with all things necessary for life and godliness The Greek hath it when God gave my house a visit And some taking the secret of God here for his law and covenant say that Job was good betime and when but a young house-keeper had a Church in his house and much resort thither of godly people Verse 5. When the Almighty was yet with me To prosper me and give me all that heart could wish or need require But if that be not done Exod. 17.7 Gods people are apt to think him absent Is the Lord amongst us say they in the wilderness as if that could not be and they athirst So Gideon in the invasion of the Midianites The Lord. saith the Angel is with thee thou valiant man But Gideon said unto him Oh my Lord if the Lord be with us why then is all this befaln us If it be so Judg. 6.12 13. Aug. why am I thus as she said Gen. 25.22 Si amatur quomodo infirmatur If Lazarus be Christs friend why is he sick But these two may very well stand together and God is never nearer to his Children then when they for crying cannot see him Moses speaks of the goodwil of him that dwelt in the bush the burning bush Deut. 33. but not consumed God is with his in the fiery tryal Isa 43.2 as he was with the three Children and with the Martyrs When my children were about me Round about my table Psalm 128.3 Morigerous and obsequious unto me When my children and servants for the word signifieth both were about me as Circles about a Point or Center all looking at and observing me to do as I directed them Verse 6 When I washed my steps with butter When I had of every thing Gods plenty as they can it Butter enough to have washed my feet in had I been so proud and profuse And Oyle great store insomuch as that Rivers thereof seemed to flow for me from those Rocks and craggy Mountaines in Arabia Petraea where some say Job dwelt Lavater upon the Text tells us of Rocks that yeeld Oyle and of Petrolium or Petrelaeum a Soveraign Oyntment
NOw Heb. And for the former History recorded in the Chronicles is continued by Ezra that ready Scribe and perfect in the Law Chap. 7.6 Yet not so prompt or perfect can I deeme him as that he should by memory restore the Bible that was burnt together with the Temple Irenae Tertuil Clem. Alexi Hieron Aug. Euseb Alsted Chron pag. 267. Acts Mon. by the Babylonians And yet that was the opinion of many Ancients grounded upon some passages in that Apocryphal Esdras We reade also of one Johannes Gatius Ciphaleditanus who out of the vaine confidence of his learning and memory was wont to give out that if the Holy Scripture should be lost out of the world he would not doubt by Gods grace to restore it whole again Of Cranmer indeed a far better man and a profounder Divine it is storied that he had got most of the New Testament by heart And of Beza that being above eighty years of age he could say perfectly without book and Greek Chapter in Saint Pauls Epistles M. Leigh Aâ— not on John 5.39 In the first year Heb. In the one year The Hebrews oft use One for First So do also the Apostles in Greek Matth. 28.1 John 20.1 19.1 Cor. 16.2 Rev. 6.1 One being the first number neither was it without a mystery that Pythagoras bade his Scholars ever to have respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Moses also his saying Hear O Israel the Lord our God is one Lord Deut. 6.4 Of Cyrus Heb. Coresh so named by God above an hundred years before he was born See the like Josiah 1 Kiâ— 13.3 Isay 40.28 and so honoured by the Persians as the founder of their Monarchy that they liked the better of all that were Hawk-nosed like unto him The Persian word signifieth a Lord or great Prince as Hen. Stephanus noteth and thence the Greeks have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord and We our word Sir as some will have it Plutarch in Artaxerxes saith that the Persians call the Sunne Cyrus And it may very well be so Peacham for the Hebrews also call the Sunne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheres from its glistering brightnesse King of Persia So he had beene above twenty years before this and done many great exploits but this was the first year of his Empire of his Cosmocratie of the Monarchy translated from the Babylonians to the Persians The greatest Kingdomes have their times and their turnes their rise and their ruine when they shall live by fame onely Persia having oft changed her Masters since Cyrus remaineth a flourishing Kingdome to this day but wholly Mahometan Turk Hist â—ol 5. Which abominable superstition the Turks received from them when in the year 1030. they won that Countrey under their Sultan Tangrolipix Where it is hard to say saith mine Author whether nation lost more the Persians by the losse of so great a Kingdome Blounts Voy. into the Leu. pag. 81. or the Turks by embracing so great a vanity To this day they acknowledge the Persians better Mahometans then themselves which maketh the Turks farre better souldiers upon the Christian then upon the Persian That the Word of the Lord For it was He that spake by the mouth of his holy Prophets Luke 1.70 and his word cannot be broken Psal 31.5 John 10.35 for he is the God of Amen asthe Prophet David somewhere calleth him and all his promises are the issue of a most faithful and right Will void of all insincerity and falshood Prov. 8.8 By the mouth of Jeremy That admirable Preacher as Keckerman calleth him that most eminent Prophet as another with whose writings De Rhet. Eccles about this very restauration Daniel consulted and therehence collected that the time was come Dan. 9.2 which put him upon that heavenly prayer for he knew that Gods promises must be put in suit and and it was to him that the Angel afterwards said I came for thy word Dan. 10.14 God will come according to his promise but he will have his peoples prayers lead him This liberty here granted to the Jewes after so long captivity was the fruit of many prayers founded upon the promise Jer. 25.12 and 29.10 Might be fulfilled As indeed it was exactly by the death of Belshazzar slaine by Cyrus who succeeded him Dan. 5.30 In that night was Belshazzar slaine because then exactly the seventy years were ended So for the same reason it is noted Exod. 12.40 41. that at midnight the first-borne of Egypt were slaine because just then the four hundred or four hundred and thirty years foretold were expired So punctual is God in keeping his word It is not here as with men A day breaketh no square c. for he never faileth at his time The Lord stirred up the spirit It was the mighty and immediate work of God in whose hand are the hearts of all both Kings and Captives Lords and Losels to bring this wise and great Prince in the very first entrance into his Monarchy before things were fully settled to dismisse so great and so united a people in respect of their custome and religion and so given to insurrection as was generally held into their owne Countrey with such a faire and full Patent This was the Lords owne work and it was justly marvellous in the eyes of his people who could hardly believe their owne eyes but were for a while like them that dreame Then was their mouth filled with laughter and their tongue with singing c. Psal 126.1 2. Then was the great power and goodnesse of God in stirring up Cyrus to do this acknowledged Then also was the Kings clemency and courtesie no lesse cried up and magnified then was that of Flaminius the Roman General at Athens where for delivering them from servitude he was little lesse then deified Or that of our Queene Elizabeth who for her merciful returning home certaine Italians that were taken prisoners in the eighty eight Invasion was termed Saint Elizabeth by some at Venice Whereof one told the Lord Carleton afterwards Viscount Dorchester being there Embassadour that although he were a Papist yet he would never pray to any other Saint but that Saint Elizabeth That he made Proclamation Heb. He caused a voice to passe sc by his Messengers and Ministers The Posts went out being hastened by the Kings commandment Esth 3.15 even those Angarii The Lord Christ also proclaiming liberty to the captives and the opening of the prison to them that are bound Esay 61.1 causeth his Word to run and to be glorified to spread like a Sun-beame as Eusebius saith the Gospel did at first to be carried as on Eagles wings or on Angels wings as it was thorough all Christendome when Luther first sent forth his book De Captivitate Babylonicâ of the Babylonish Captivity And put it also in writing That it might be posted up and every where published Vox audita perit littera scripta manet
Pembles Period of the Persian Monarchy pag. 30 31. Bilshan Mispar Biguai Rehum Baanah These were all of them Guides and Governours to the rest eminent and eximious To whom in Nehemiah is added a twelfth man Nahumani by name who better bethought himself belike and having answered with that young man in the Gospel and said I will not yet afterwards repented and went Nunquaâ— serò si seriò Mat. 21.29 30. This was better then those many that answered and said We go Sir and yet went not The number of the men of the people of Israel The former were Names men of renown in the Congregation confer Acts 1.15 Rev. 3.3 The rest that follow are but Numbers Nos numeri sumus c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of common condition the Many who are set down in the sequel of the chapter Ver. 3. The children of Parosh Question is here made by some whether this and other like Chapters that are nothing but names and numbers should be read in course sith they may seeme to be of no great use to us To this Chrysostome answereth In sacris libris nihil contemnatur aut obitèr praetereatur etiamsi nomina recenseantur that is Let no part of holy Scripture be slighted or skipped over no though we meet with nothing but names onely But forasmuch as there is never a leaf nay line nay letter in Gods book that is not pure precious and profitable Prov. 30.5 Psal 12.6 2 Tim. 3.16 The Rabbines have a saying that there is a mountaine of sense hanging upon every apex or tittle of the Word of God therefore must we reade all in obedience to Him who hath written for us these excellent things in counsel and knowledge Prov. 22.20 and if any thing be yet hid God shall reveale even this unto us Phil. 3.15 Joseph understood not his owne dreames at first till he saw his brethren prostrate before him Then Joseph remembred the dreames that he dreamed of them Gen. 42.9 The Disciples conceived not beleeved not many things done by and to their Master till he was glorified and they farther illightened John 2.22 and 12.6 Surely if Hippocrates could say of Physick that there was nothing to be accounted little in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing contemptible how much more may we say the same of Divinity and of the Scriptures Verse 43. The Nethinims i. e. Deodati men given to God devoted to the service of his house These were those Gibeonites that having saved their lives by a lie were for the nearer they were to the Church the nearer to God Their employment was to minister to the Levites Josh 9.21 as the Levites did to the Priests and this gave them occasion to partake of the things of God and to behold his face in righteousnesse Verse 55. The children of Solomons servants These also were strangers that had beene employed by Solomon and becoming Proselytes were incorporated into the Common-wealth of Israel God is no respecter of persons Acts 10.33 He takes where he likes strangers shall sit downe with Abraham Isaac and Jacob when the children of the Kingdome shall be cast out Matth. 8.11 12. Solomons servants may have a name and a naile in Gods house when his sonnes may be excluded Jether an Ishmaelite 1 Chron. 7.17 may become an Israelite 2 Sam. 17.25 and Araunah the Jebusite an exemplary Proselyte Zach. 9.7 Verse 59. And these were they which went up from Telmela Tel-harsa Cherub c. Places in Chaldaea where these Jewes were scattered as at this day their posterity are up and downe in Turkie and some parts of Christendome a dis-jected and despised people Verse 61. And was called after their name After the name of his wives father that Noble Gileadite as holding it a greater honour to be allied to Barzillai then to be looked upon as a Priest It was therefore just upon such proud and insolent people that as they had once scorned the Priesthood so the Priesthood should now scorne them Verse 62. But they were not found They could not prove themselves to be of the seed of Aaron and were therefore worthily turn'd off So shall all be at the last day that are not written among the living in Jerusalem that are not registred in the Lambs book of life that have beene ashamed of Christ and of his words Mar. 8.38 Verse 63. And the Tirshata saâ— unto them i. e. Zerubbabel the chief Magistrate a man of great power and no lesse courage who would not be guilty of passive injustice That they should not eate of the most holy things Make a gaine of the Priesthood which they had sleighted when nothing was to be got by it Now they should neither do the work nor have the meanes Cajetan commenting upon Matthew then when the French souldiers brake into Rome and made a scorne and prey of the Popish Clergy acknowledgeth that it was a just hand of God upon them because they were growne unsavoury salt good for little else but to look after the rites and revenues of the Church Till there stood up a Priest with Vrim and Thummim That is Never or not in haste Some faint hopes the Governour might have that such an Ephod with Vrim and Thummim as was now burnt or otherwise lost might be had againe but it seemed not very likely The great High-Priest was now at hand and the Ceremonials to cease shortly Verse 64. Fourty and two thousand Ten or twelve thousand whereof seeme to be of the ten tribes that were first carried captive and together with Judah and Benjamin made up that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Paul speaketh of Acts 26.7 Verse 65. Besides their servants c. Their Masters necessary instruments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle and wholly at their command See Prov. 12.9 Two hundred singing men and singing women That sang at feasts and funerals See Eccles 2.8 These perhaps might have beene as well spared Nam ad quod prosunt ejusmodi artes saith one quis ejusmodi hominum eas profitentium usus nisi ut aliis sint oneri cibum potumque egenorum sicut locustae praerodant atque consumant Funcciâ—â— Verse 68. And some of the chief And but some All were not alike enlarged or enabled Verse 69. They gave after their ability Men must take heed they stretch not beyond the staple and so marre all But few are herein faulty Few Macedonians that to their power and beyond are willing of themselves c. 2 Cor. 8.3 Rari quippe boni Threescore and one thousand drams of gold That is nineteene thousand sixty two pounds ten shillings And five thousand pounds of silver i. e. Fifteene thousand pounds sterling These summes of money together with the costly Priests garments though they fall far short of what was provided and given in Davids dayes 1 Chron. 22. and 29. towards the building of the first Temple yet considering the minde of this poore people and their small
they be yet they must not look to be yokelesse lawlesse awlesse but to serve God with reverence and godly fear Heb. 12.28 As it is written in the book of Moses Moses then was the Pen-man of the Pentateuch and not Ezra as some have said grounding upon that Apocryphal Esdras Verse 19. And the children of the captivity So the returned captives are called First to keep still afoot the remembrance of their late misery lest they should despise the chastening of the Lord Heb. 12.5 Secondly to inmind them of that signal mercy of their returne to their owne Countrey Hence doth the Evangelist Matthew so oft mention their transportation to Babylon and rings it in the eares of his ungrateful Countrey-men Mat. 1.11 12 17. Kept the Passeover In remembrance that the punishing Angel passed over their Ancestours in Egypt Exod. 12. and for confirmation of their faith in Christ the true Paschal Lamb. Hast thou escaped a danger offer a Passeover Hath Christ delivered thee from the wrath to come keep the Feast with the unleavened bread of sincerity and truth 1 Cor. 5.8 Vpon the fourteenth day of the first moneth See Exod. 12.2 with the Note Verse 20. Were purified together Misery had framed them to unanimity See 2 Chron. 29.34 All of them were pure Ritually at least if not really And killed the Passeover i. e. The Paschal Lamb whereof see Exod. 12. with the Notes For all the children See the Note one verse 19. And for themselves For they also were sinners and needed a Saviour Heb. 7.27 That Popish Postiller was utterly out when from Exod. 30.31 32. he will needs inferre that Priests when once anointed with the holy oile were thenceforth Angels Spirits not having humane flesh or infirmities Verse 21. And the children of Israel The whole community of what Tribe soever And all such as had separated themselves Who were the better to like because not Prosperity-proselytes such as came in not a few in Solomons time but the Jewes were very careful how they received them as Josephus relateth From the filthinesse of the heathen Who had filled the Land from one end to the other with their uncleannesses Ezra 9.11 Great sins do greatly pollute To seek the Lord God of Israel To seek not his omnipresence for that none need to do sith he is not farre from any one of us Acts 17. but his gracious presence And such a seeker is every good soul Psal 24.6 This is the generation of them that seek him that seek thy face that is Jacob. Did eate Edebant id est credebant for even Christ their Passeover was sacrificed for them 1 Cor. 5.7 Verse 22. And kept the feast of unleavened bread See 1 Cor. 7.8 and Exod. 12.35 with the Notes Seven dayes This began on the fifteenth day and lasted till the one and twentieth day Num. 28.16 17. Exod. 34.25 With joy See the Note on verse 16. For the Lord had made them joyful Given them cause of joy and an heart enlarged accordingly a mind right set for the purpose Saint James his word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 5.13 shewes that all true mirth is from the rectitude of a mans minde which God onely giveth And turned the heart of the King c. It is He alone that gives favour that frameth mens opinions and affections that maketh a good mans enemies to be at peace with him To strengthen their hands As verse 8. And this did more ennoble him then all his warlike atchievements CHAP. VII Verse 1. Now after these things AFter that Zerubbabel had done his devoir in building the Altar and Temple Ezra according to the notation of his name began his and became a singular helper of the afflicted Church of God as appeareth in this Chapter and those that follow In the reigne of Artaxerxes sc Longimanus Esters sonne and the same that thirteene years after sent Nehemiah to Jerusalem Nehem. 2. whilest Ezra was yet alive Nehem. 8.1 Ezra the sonne of Seraiah That is the grand-sonne for Seraiah was slaine when Jerusalem was last taken 2 Kings 25.18 21. Verse 2. The sonne of Shallum See 1 Chron. 6.7 8 9 10. Of those two books of Chronicles this same Ezra is held to be the Pen-man and it is not improbable Verse 3. The sonne of Meraioth Here 's a great heap six of Ezra's ancestours likely for brevity sake being overskipped Verse 4. The sonne of Zeraiah c. These might be as one saith of Jesse the father of David Viri boni honesti minùs tamen clari good men but obscure Verse 5. The sonne of Aaron the chief Priest Ezra then was ex genere pontificio as those Acts 4.5 non tamen pontifex The title of chief Priest is never given unto him Verse 6. This Ezra went up from Babylon Together with many others who were moved thereunto by his example and authority He was as one saith of Tiberius imperio magnus exemplo major Paterc Great men are Looking-glasses according to which most men dresse themselves let them look to it therefore and shine as Lamps And he was a ready Scribe Or a nimble Text-man his office was to write out copies of the Law and to interpret it He wrote say some the Hebrew Bible out in Chaldee letters the same that we now call Hebrew the ancient Hebrew characters remained with the Samaritans for the use of his Countrey-men returned out of Chaldea He first ordained say others the Vowels Accents and Masoreth A great Scholar he was and excellently well seene in Scripture-learning to which all other skill is but straminea candela a rush-candle a small light that serveth but to light men into utter darknesse Be wise be learned saith the Psalmist but withall Serve the Lord with feare Kisse the Sonne c. Psal 2. Balt. Exner. Otherwise ye may be as learned as Varro that general Scholar as Albertus magnus quem nihil penitùs fugit omnia perfectè novit who knew whatsoever was knowable Bonosius as one saith of him or as Tostatus otherwise called Abulensis qui omnium scientiarum doctrinarumque arca fuit emporium saith he that writeth his life who was a living library and yet ye may perish everlastingly The Jewes called their learned men Scribes as the Persians did theirs Magi the French Druides the Indians Brachmanni c. But he that is not a Scribe instructed and instructing others to the Kingdome of heaven Matth. 13.52 shall hear Where is the wise Where is the Scribe Where is the disputer of this world Sapientes sapientèr in infernum descendent 1 Cor. 1.20 Aug. Which the Lord God of Israel had given The Moral Law with his owne immediate mouth so that he might say with Joseph Gen. 45.12 Behold your eyes see that it is my mouth that speaketh unto you the other Lawes he ordained by Angels in the hand of a Mediatour i. e. of Moses Gal. 3.19 Hence Josephus calleth the Jewish politie a Theocratie and
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
of all He of his own accord without any Monitour is wont to aid us The eyes of the Lord are upon the righteous and his eares are open to their prayer Psal 34.15 That thou mayest hear the prayer of thy servant If not secundum voluntatem yet ad utilitatem but usually God answereth his servants prayers fitting his mercy ad cardinem desiderii Aug. Confess l. 5. c. 8. as here and letting it be unto them even as they will Which I pray before thee now day and night Christ requireth his servants and suppliants to pray and not faint Luke 18.1 Ordinarily morning and evening without faile Extraordinarily oftner The Jewes divide their day into Prayer Work and Repast neither will they omit prayer for their meat or labour The Mahometans what occasion soever they have either by profit or pleasure to divert them will pray five times every day and upon the Friday which is their Sabbath sixtimes Vae torpori nostro how few and feeble are our prayers for our selves and for our brethren in distresse Grand Sig. Seraglio 181. who have for that cause an unanswerable action against us And confesse the sinnes of the children of Israel This He did more fully and at large then is here set downe and he fitly beginneth with Confession that having gotten off the guilt of sinne he might with more courage and comfort deprecate wrath and beg mercy Which we have sinned against thee There lay the pinch of his grief that they sinned against so good a God Both I and my fathers house have sinned Hîc igitur Lyra deliravit Lyra is out when he saith here that Nehemiah confessed his owne sinnes but onely as a member of the same body he himself being innocent Comparatively innocent he was doubtlesse but that he was not without sinne and such sinnes as he had cause to confesse to be God-provoking sinnes is clear by this very text He was sensible of his owne sinnes and of other-mens sinnes too The sinnes of our Ancestors not bewailed and disclaimed are set upon our score Dan. 5.22 Verse 7. We have dealt very corruptly Heb. Corrupting we have corrupted our selves against thee Or We have bound over our selves unto thee to be punished for our sinnes Of confessing with utmost aggravation and laying load upon our selves see the Notes on Ezra 9. And we have not kept the Commandments nor Statutes nor Judgements i. e. Neither the Lawes Moral Ceremonial nor Judicial We have broken all thy bonds and cast thy cords from us Verse 8. Remember I beseech thee the word It befalleth not the Lord to forget or remember to speak properly for all things are present with him Neverthelesse Metaphorically God is said to do both as when being provoked by the horrid sinnes of the Jews he so punished them as if he had forgotten that they were his people or that he had ever made them any promises And in this case God gives his Prophets and praying people leave to be his Remembrancers Esay 62.6 7. Ye that are the Lords Remembrancers keep not silence and give him no rest till he establish and till he make Jerusalem a praise in the earth This Nehemiah doth here most vigorously and sped accordingly Let us do likewise Cast the labouring Church into Gods everlasting armes and inmind him of his promises burden him with them Psal 119.49 as that Martyr said put them into suit they are nigh the Lord day and night 1 Kings 8.59 Say remember thy word unto thy servant whereupon thou hast caused me to trust And in the want of other Rhetorick urge this with repetition Lord thou hast promised thou hast promised c. He loves to be urged with his word to be sued upon his Bond c. The word that thou commandedst c. The threatening is also to be acknowledged Gods word as well as the promise and the uprightnesse of our hearts is to be approving by beleeving the one as well as the other Sower and sweet make the best sawce promises and menaces mingled serve to keep the heart in the best temper as Nehemiah's was Verse 9. But if ye returne unto me By sinne men do wickedly depart from God as by Repentance they return unto him and close with him And keep my Commandments Evangelically keep them for with a legal obedience none can our short legges and pursie hearts cannot hold out here And do them Or at least be doing at them do them as we can si praecepta faciamus etiamsi non perficiamus sufficit To the uttermost part of heaven That is of the earth which seemes to our eye terminated with the heaven and covered as with an half-globe Jewes are a dis-jected people to this present and a fearful instance of Gods heavy indignation against sinne Josephus saith that in his time they were grown so wicked that if the Romans had not destroyed and dispersed them without doubt either the earth would have swallowed them up or fire from heaven have consumed them Yet will I gather them from thence Else not Gods promises are with a condition which is as an Oare in a Boat and sterne of a ship and turnes the promise another way Verse 10. Now these are thy servants and thy people And therefore thou are concerned in point of honour to see to them and to work for them as every Master will do for his servants and King for his subjects Otherwise the neighbour-Nations our enemies may possibly say as Aigoland King of Saragossa in Aragon did of whom it is reported that he long time made Charlemaine beleeve that he would be baptized 〈◊〉 And when he came for that purpose to the French Court and saw many Lazars and poor people expecting alms from the Emperours table he asking what they were was answered that they were the servants and people of God On these words he speedily returned desperately protesting that he would not serve that God which could keep his servants no better Whom thou hast redeemed by thy great power And wilt thou part with thy purchase or obscure the glory of thy conquest over the gods and people of Egypt by leaving the 〈…〉 people destitute Verse 11. O Lord I beseech thee He ends as he began see verse 5. praying in the Holy Ghost whose creature prayer is And to the prayer of thy servants Whose necessities prick them on to prayer in all places and who pray for the peace of Jerusalem uncessantly Psal 137. Who desire to fear thy name The whole life of a true Christian is nothing else but sanctum desiderium saith Austine an holy desire Willing to live honestly Heb. 13.18 wishing well to an exact keeping of Gods Commandments Psal 119.4 5. affecting that perfection which yet we cannot effect Prosper I pray thee Prosperity given in as an answer to prayer is very sweet as the cipher when it followeth the figure addes to the number though it be nothing in it selfe For I was the Kings Cup-bearer And so
who by patient continuance in well-doing seek for glory and honour and immortality shall be eternal life Rom. 2.7 CHAP. IV. Verse 1. But it came to passe THE Devil and his Impes have ever been utter Enemies to Reformation So do savage beasts bristle up themselves and make the most fierce assaults when they are in danger of losing the prey which they had once seized on Jabesh Gilead would send in none to help the Lord against the mighty Judg. 21.9 No more would Meroz chap. 5.23 Josiah met with much opposition so did St. Paul wherever he came to set up Evangelical and spiritual worship which is called a Reformation Heb. 9.10 All the World was against Athanasius in his generation and Luther in his rejecting what they attempted with scorn and slander Here it is quarrel enough to Nehemiah and his Jewes that they would be no longer miserable They were not more busie in building then the Enemies active in deriding conspiring practising to hinder and overthrow them A double derision is here recorded and both as full of mischief as prophane wit or rancoured malice could make them He was wroth Heb. He was enkindled and all on a light fire he was as hot as Nebuchadnezzars Oven huge hot he took great indignation and was so unreasonably enraged as if he would have fallen forthwith into a phrensy or apoplexy as that Roman Emperour did by raging at his servant He was grieved before chap. 2. but now he was madded And mocked the Jews By word and gesture fleering and jeering flouting and scoffing at them as the Pharisees also did at our Saviour Luk. 16.14 Davids Enemies at him upon their ale-bench Sr. Tho. Moore and other learned Papists at the new-Gospellers See chap. 2.19 This might have dismayed these poor Jewes and put them out of countenance for our nature is most impatient of reproaches there being none so mean but thinks himself worthy of some regard and a reproachful scorn such as these here shewes an utter disrespect which issueth from the very superfluity of malice If God had not strengthened them saith One it would have made them leave their work and run away Verse 2. And he spake before his brethren Id est before his companions and complices who would second him and say the same his Aiones and Negones as one calleth such And the Army of Samaria The Garrison-souldiers or those that lay there billetted to observe the people What do these feeble Jews These beggerly shiftlesse Fellowes these Asinarii as Melon and Appion of Alexandria disgracefully called the Jews like as Tertullian telleth us that the Pagans painted the God of the Christians with an Asses head and a Book in his hand to note that they were silly and despicable people B. Jewell in a Sermon of his citeth this out of Tertullian and addeth Do not our adversaries the like at this day against all that professe the Gospel Will they fortify themselves Heb. Will they leave to themselves sc any thing to trust unto Junius rendreth An sinerent eos should they sc the Officers and Souldiers suffer them thus to do Will they sacrifice Sc. at the dedication of their new Walles Will they do this all at once and think they without more adoe to have the liberty of their Sanctuary Will they make an end in a day It should seem so by their Citò Citò quick dispatch of their parts and task c. Praecipita tempus mors atra impendet agenti Sil. Ital. Will they revive the Stones c. Stones they want for their new wall where will they have them will they glew together the old Stones and revive them out of the rubbish will they do this or what will they do Verse 3. Now Tobiah the Ammonite This was one of Sanballats good brethren ver 2. A Bird of the same feather a loaf of the same leven his fellow-scoffer and so homine pejor saith Chrysostome worse then a man as the scoffed that beareth it well is Angelis par saith he an Angels peere Even that which they build if a Fox go up c. It was some such bitter jeer that Remus uttered in contempt of Romulus his new wall and was knockt on the head for it Hae sannae leniter volant non lenitèr violant Verse 4. Hear ô our God These mocks and menaces lay so heavy upon Nehemiah's spirit that he could not ease himself but by breathing heaven-ward and turning them over to God to take an order with them His prayer is not long but full A child may not chat in his Fathers presence his words must be humble earnest direct to the point avoiding vain babblings and tedious prolixities For we are despised Heb. We are contempt in the abstract Not vilified we are onely but nullified as a company of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No-bodies So Paul the most precious man upon earth and his companions the glory of Christ Esay 62.3 and a Royall diadem in the hand of Jehovah were looked upon as the filth of the World the off-scouring of al things 1 Cor. 4. What matter is it then what becometh of us 2 Joh. We have a God to turn us to and Demetrius hath testimony of the truth that 's enough let Diotrephes prate what he pleaseth And turn their reproach upon their own heads Surely God scorneth these Scorners saith Solomon that is Prov. 3.34 saith Rabbi Levi upon that Taxt he casteth them into some calamity and so maketh them a laughing stock to those whom they have laughed at God loves to retaliate to pay men home in their own coyn Thus he dealt by Appion of Alexandria who scoffing at Religion Josephus and especially at circumcision had an ulcer the same time and in the same place The like ill end befell Julian the Apostate whose daily practise was to scoffe at Christ and his people Dioclesian the Emperour as Volaterran writeth had a Jester called Genesius who used to make him merry at meales and amongst their devises would scoffe and squib at Christians But God plagued him for example of others And the like he did to Morgan that mocking Bishop of St. Davies to John Apowel who derided William Mauldon for his devotion and lastly Act. Mon. fol. 1902. Ibid. 1906. to one Lever of Brightwel in Barkshire who said that he saw that ill-favoured knave Latimer when he was burned at Oxford and that he had teeth like an Horse But the Lord suffered not this scorn and contempt of his servant to passe unpunished For that very day and about the same hour that Lever spake these words his son wickedly hanged himself saith mine Authour Lege cave And give them for a prey c. A heavy curse and as not causelesse against implacable Enemies to God and goodnesse so nor fruitlesse Wo be to such as against whom the Saints moved with a zeal of God shall imprecate vengeance God usually inflicteth what they denounce against his and their
that the best had need hear the Law ne spiritum sessâ—rem excutiant that they might be kept within the bounds of obedience Not the unruly colt onely but the Horse that is broken hath a bit and bridle also Verse 2. And Ezra the Priest brought the Law The Commandement he knew well was a Lamp and the Law a light and reproofs of instruction the way of life Prov. 6.23 The Greeks call the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Cratylo the standing mind of God And if Demosthenes could say of mens Lawes that they were the invention of God If Xenophon could say of the Persian Lawes that they kept the people even from coveting any wickednesse If Cicero durst say of the Roman Lawes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they far excelled and exceeded all the learned Libraries of the Philosophers both in weight and worth How much more may all this and more be said of this perfect Law of God the book whereof was here brought forth by Ezra and read and expounded in the eares of all the people Before the Congregation both of Men and Women Heb. from Man to Woman for souls have no sexes and in Christ there is no difference Gal. 4.28 The Jewes at this day little regard their Women not suffering them to come within their Synagogue And the Turkish Women never go to their Moschees neither is there any heed taken or reckoning made of their Religion at all The Papists say a that Distaffe is fitter for a woman then a Bible And all that could hear with understanding i.e. Children also that were of any grouth Little Pitchers have ears and little children will understand much if well principled Vpon the first day of the seventh moneth A moneth of more solemnities then any other this first day was a double holy-day Levit. 23.24 See Deut. 31.11 Verse 3. And he read therein As a Scribe he wrote the Law and as a Priest he read and expounded it This was Christs own custome Luk. 4.16 and the Jews Acts 13 15 27. and 15.21 and is still to this day One lesson is ever read out of the Law in their publike meetings and another out of the Prophets correspondent to the former in argument The Holy Scripture is called Mikre the Reading ver 9. of this chapter because it ought to be read to all and the Word as if all the use of our ears were to hear this Word From the morning untill mid-day This was a great while five or six houres together they spent in holy duties whereas the most amongst us think long of an hour they sit as it were in the Stocks whiles they are hearing the Word read or preached and come out of the Church when the tedious Sermon runneth somwhat beyond the glasse like prisoners out of a gaol And the eares of all the people were attentive to the Book Heb. Were to the Book of the Law which phrase importeth both their attention and affection to what they heard delivered They drew up the ears of their souls to the ears of their bodies and so one sound pierced both See the like Luk. 19.48 they hung upon Christs Holy lips as loth to lose any part of that precious language The Jews at this day though they give very great outward respect to their Torah or Book of the Law carrying it about their Synagogue at the end of Service in procession and the like yet for any shew of attention or elevation of spirit I could never discern saith one that had been much amongst them but they are as reverent in their Synagogues as Grammar-boyes are at School when their Master is absent Verse 4. And Ezra the Scribe stood upon a Pulpit of wood Heb. A Tower of wood because high and round as ours are The Cappuchines and other Popish preachers are said to have long Pulpits wherein they may walk and act as upon stage in Lent espâ—cially at which time it is the custome of Italy for the same man to preach six dayes in the week upon the Gospel of the dayes and on the Saturday in honour and praise of the Virgin Mary And beside him stood Vattithiah c. For greater authority sake as concurring with Ezra and ready in their turn to perform the work Praedicationis officium suscipit quisquis ad sacerdotium accedit said Gregory long since No preacher is no Minister Verse 5. And Ezra opened the Book Gods Book not Aristotles Ethiks as Melancthon saith he heard some Popish Priests preaching upon Texts thence taken And Câ—rolostadius was eight years Doctour when he first opened the Bible and yet at the taking of his degree he had been pronounced Sufficientissimus For he was above all the people Both in place and office as representing the person of God and bearing his Name unto his People All the people stood up For reverence sake So did Eglon that fat King of Moab when he heard of a message from God Judg. 3.20 Balaam being to utter his parable biddes Balak arise up and hear him Our Saviour stood up to read his Text. Luk. 4.16 Constantine the Great and our King Edward the sixth would not hear a Sermon but standing The modern Jewes shew their reverence to their Law by a like gesture and their adoration is by bowing forward of their bodies for kneeling they use none neither stir they their bonnets in their Synagogues but remain still covered Verse 6. And Ezra blessed the Lord i. e. He called upon the Lord who is worthy to be praised Psal 18.3 He prayed before he read and preached So ought we to do by his example as Lyra well noteth as is commonly done by all our Ministers Luthers usual prayer before Sermon was this Confirm O God in us what thou hast wrought and perfect the work that thou hast begun to thy glory Lord open our eyes that we may see the wonders of thy Law c. Zuinglius began his publike Lectures thus O Almighty Everlasting and Merciful God whose Word is a light to our feet and a Lanthorn to our paths open and illighten our minds that we may piously and holily understand thine oracles and be so transformed thereinto that we may not in any thing displease thy Majesty thorough Jesus Christ our Lord Amen The Platonists could say that the light of our minds whereby we learn alâ—things is no other but God himself the same that made all things This made Ezra here blesse the Lord that is say with David Psal 119. ver 12. Blessed be thou O Lord teach us thy Statutes The great God The true Trismegist the Fortissimus Maximus Opt. Max. All whose attributes are in the highest degree yea in a degree beyond any superlative And all the people answered Amen Amen This word is Hebrew but used in all Languages in the close of prayers The doubling of it here importeth their assent and their assurance It is the voyce of one that beleeveth and
Edgar ordained that Sunday should be solemnized from Saturday nine of the clock Acts Mon. till Munday morning here in this Land that God might surely have his due The Jewes of Tiberias began the Sabbath sooner then others Those at Tsepphore continued it longer adding de profano ad sacrum Buâ—torf Hence R. Jose wished that his portion might be with those of Tiberias and ended it with those of Tsepphore And some of my servants set I at the gates To keep them carefully and to prevent profanations How the Athenians amerced those that came not to the Assemblies on holy-dayes hurdling up all the streets except them that led to the Ecclesia taking away all their saleable wares c. See Rous his Archaeolog Attic. pag. 103. Verse 20. So the Merchants lodged without Jerusalem They would not easily be said or take an answer so desirous they were of some takings from the Jewes There is nothing in the world that is more pertinacious and that cleaveth closer to a man then a strong lust say it be covetousnesse wantonnesse passionatenesse or any the like intreat it to be gone as Naomi did Ruth threaten it as Abner did Asael or as Nehemiah did these Merchants you prevail nothing till God comes and strikes a parting-blow c. Verse 21. Why lodge ye about the wall His care was also lest God should be dishonoured in the Suburbs A little fire warmes but a little way off when a great one casteth about its heat farre and near He feared also lest those within the walls seeing them might be tempted to wish themselves with them as when Sylla the Roman lay before the walls of Athens the Citizens minds were with him though their bodies were kept from him I will lay hands on you I will lay you fast enough be packing therefore The best way to be rid of sinne is to threaten it punish it by the practice of mortification to handle it roughly We are not debters to the flesh Rom. 8.12 We owe it nothing but stripes nothing but the blue eye Saint Paul gave it 1 Cor. 9.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 22. And I commanded the Levites He might do it as their Governour How then can Popish Priests exempt themselves from the power of the civil Magistrate and say as those shavelings did to our Henry the second when they lashed him on the bare till the blood followed Domine noli minari nos enim de tali curia sumus quae consuevit imperare regibus Imperatoribus that is Sir spare your threats for we are of that high Court of Rome which is wont to Lord it over Kings and Emperours Might he not have well replyed Ye take too much upon you ye sonnes of Levi or rather ye limbs of Antichrist Come and keep the gates The Temple-gates with Procul hinc procul este profani In Greece the Priest at their solemne sacrifices was wont to aske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who 's there and the people were to answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here are many and those also good men To sanctifie the Sabbath day By severing the precious from the vile and seeing that all things were rightly carried by themselves and the rest Remember me c. See verse 14. And spare me Meritum meum est misericordia Domini Horreo quicquid de meo est ut sim meus Thomas Aquinas lying on his death-bed Bern. and being about to receive the Lords Supper besought the Lord with tears that he would spare him according to his abundant goodnesse and snatching up the Bible he hugg'd it and said Volâ—ter I beleeve all the contents of this blessed Book The like is reported of William Wickam Founder of New-College Oxon and of Charles the fifth Emperour and some other wiser Papists Verse 23. In those dayes saw I Jewes Outwardly at least as the Apostle distinguisheth Rom. 2.28 and that also was then a prerogative Rom. 3.1 and shall appear to be so againe when their long-looked for conversion-conversion-day is come Romans 11. That had married wives of Ashdod Outlandish-wives and of another Religion and with these they cohabited as the Hebrew word here importeth Verse 24. And their children spake halfe in the speech of Ashdod They had a mixture of their mothers both speech and spirit the birth followed the belly the Conclusion followed the weaker Proposition And could not speak in the Jewes language Though it were that of their fathers Mothers are most about children and have the greater advantage to perfume them or poyson them But what mad fellowes were those old Britaines or Welsh-men who driven out of their owne Countrey by the Saxons came into little Britaine in France where when they had married wives they are said to have cut out their tongues Heyl. Geog. left they should corrupt the language of their children Hence the Brittish or Welsh language remaineth still in that Countrey Verse 25. And cursed them i. e. I denounced Gods heavy curse and vengeance upon them according to that themselves had wished and entered into chap. 10.30 in case they repented not This is nothing then in favour of our cursing men who are cursed men c. And smote certaine of them So far was his heart enraged with an holy hatred of their sinne that he could not forbear them So when Charles the fifth had heard that Farnesius General of the Popes forces had ravished certaine Ladies he brake out into this speech and was never in all his life observed to be more angry at any thing Si adesset impurus ille Farnesius manu meâ confoderem O if I had here that filthy fellow I would slay him with mine own hand And mads them swear by God So they had done before chap. 10.29 30. But now alasse they were all gone aside they were altogether become filthy they stank above ground Psal 143. He takes therefore another oath of them c. Verse 26. Did not Solomon King of Israel c. Did not he deviate and prevaricate in his old age shamefully turning from the Lord who had appeared unto him twice Did not his strange wives draw him to strange practises insomuch as some have doubted of his salvation and Bellarmine reckoneth him but wrongfully amongst reprobates Yet among many Nations was there no King like him For honour pleasure wisdome and wealth c. the abundance he had of these drew out his spirits and dissolved him See Mark 10.23 25. 1 Tim. 6.9 Isa 39.1 2. Who was beloved of his God His corculum his darling his Jedidiah 2 Sam. 12.25 but he did not reciprocate his heart was dis-joynted and hung loose from the Lord whom he grievously provoked by his sensuality and apostasie And God made him King over all Israel Not by right of inheritance for he was a younger brother but by special designation Yet he defiled that Throne whereunto God had so graciously advanced him this was a great aggravation of his sinne 2
thus to sell the Hide before they had taken the beast He that sate in heaven and had otherwise determined it laughed at them the Lord had them in derision With him alone is strength and wisdom the deceived and the deceiver are his He leadeth Counsellours away spoiled and maketh the Judges fooles He leadeth Princes away spoiled and overthroweth the mighty Job 12.16 17 19. Psal 2. The people also to do with them Here Haman was made here he had more then heart could wish as Psal 73.7 and holdeth himself therefore no doubt the happiest man under heaven But Nihil sanè infelicius est felicitate peccantium saith Hierom there cannot befall a man a greater misery then to prosper in sinne for such a one is ripening for ruine as fatting cattel are fitting for the shambles They prosper and live at ease saith God yet I am extremely displeased with them Zech. 1.15 As they say of the metal they make glasse of it is nearest melting when it shineth brightest so are the wicked nearest destruction when at greatest lustre Meane-while see here what many times is the condition of Gods dearest children viz. to fall into the power and pawes of Lions Leopards Boares Beares Tygers of men more savage then any of these whose tender mercies are meer cruelties Poor blinde men they are that offer violence to the Saints as Sampson laid hands upon the pillars to pluck the house upon their owne heads To do with them as it seemeth good to thee O bloody sentence Such words as these Lenitèr volant sed non lenitèr violant So Dioclesian gave leave to people to kill up Christians without more ado whereever they met them the like was done by authority in the French Massacre but though Tyrants restraine not their Agents yet God will Psal 76.10 And though they bandy together and bend all their forces to root out true Religion yet are they bounded by him and shall not do what themselves please but what he hath appointed My times are in thine hand saith David and Pilate had no more power to crucifie Christ then what was given him from above John 19.11 Verse 12. Then were the Kings Scribes called Then presently upon 't so soon as the word was out of the Kings mouth licet quod libet the Scribes were called and all things dispatched with all possible haste art and industry So Judas what he did did quickly he was up and at it when Peter and the rest of the Apostles were sound asleep The children of this world are wiser in their generation then the children of light for why they have the devil to help them and to prick them on and hence their restlesnesse On the thirteenth day of the first moneth Soon after they had begun to cast lots verse 7. and there was written according to all that Haman had commanded Right or wrong that was never once questioned by these over-officious Officers If the King command it and Haman will have it so the Secretaries and Rulers those servile soules are ready to say as Tiberius once did to Justinus Si tu volueris ego sum si tu non vis ego non sum Or as he in Lucan did to Caesar Jussa sequi tam velle mihi quà m posse necesse We are wholly at your devotion and dispose We are only your clay and wax c. It is not for us to take upon us as Counsellours but only to write what is dictated unto us c. But this was no sufficient excuse for them before God as neither was it for Doeg that he was commanded to slay all the Lords Priests which Abner and other of Sauls servants rightly and stoutly refused to do 1 Sam. 22. A warrant once came down under seal for Lady Elizabeths execution whilest she was prisoner at Woodstock Steven Gardiner like another Haman being the chief Engineer But Mr. Bridges her Keeper mistrusting false play presently made haste to the Queen who renounced and reversed it So might Ahashuerus haply have done this bloody Edict had his officers shewed him the iniquity of it But they took not this to be any part of their businesse Or if any one of them should be more conscientious yet he might be surprized by a sudden onset as the Lord Cromwell when by the instigation of Gardiner he was commanded by King Henry the eighth to reade the sentence of death against Lambert the Martyr whereof he repented afterwards sending for Lambert and asking him forgivenesse as Mr. Fox relateth And to every people after their language See chap. 1.22 In the name of the King Ahashuerus For more authority sake and that Hamans malice and cruelty might lie hid under the Kings cloak So Jezabel wrote letters in Ahabs name against Naboth so the Egyptians oppressed the Israelites in the name of their King the Jewes pretended to be all for Caesar when they sought and suck't our Saviours blood The Popish Persecutours here did all in Queen Maries name when as it might be said of her as Josephus doth of Queen Alexandra among the Jewes Ipsa solùm nomen regium ferebat c. She had the name only of Queen but the Pharisees ruled the Kingdome so did the Bishops in those dayes and some of them would have done the like in ours and that was their downfal after that as rotten teeth they had put the King and Kingdome to a great deal of misery And sealed it with the Kings ring Lest it should by any meanes be reversed Dan. 6.8 12 15. Of the right antiquity use and matter of rings let them that will read Plin. lib 33. cap. 1. 37.1 Macrob. lib. 1. Saturn cap. 13. Alexand. ab Alex. lib. 2. genial dier Rhodig lib. 6. cap. 12. Verse 13. And the letters were sent by Postes These the Persians called Angari or as Ruffin writeth it Aggari But why was this done in such post-haste so long before the day of execution was it not to hold them all that while on the rack and so to kill them peece-meale as Tiberius used to do by his enemies whilest through feare of death and expectation of that doleful day Heb 2.15 they were all their life-time subject to bondage To destroy to kill and to cause to perish Words written not with black but with blood and therefore multiplied in this sort to shew that it mattered not how so they were made away by any meanes and the world well rid of them Reade the History of the French Massacre and heare Reverend Merlin who narrowly and indeed miraculously escaped those bloody Villaines as being Chaplaine to the Admiral and praying with him in his Chamber a little before he was murthered heare him I say commenting upon this text Sic nostro saeculo si scribenda fuerint edicta adversus Religionem non potuerunt sibi Scribae satisfacere in excogitandis verbis significantibus quibus atrociora magis sanguinaria redderentur c. that is in our age also if
cared for nor called for unlesse it be to shew tricks and do miracles for a pastime Luke 23.8 The Kings and Courtiers of Persia must see no sad sight lest their mirth should be marred and themselves surprized with heavinesse and horrour But if Mourners might not be suffered to come to Court why did those proud Princes so sty up themselves and not appear abroad for the relief of the poor oppressed How much better the moderne Kings of Persia whom I have seen saith a certain Traveller to alight from their horses to do justice to a poor body How much better the great Turk who whensoever he goeth forth by land doth alwayes ride on horseback upon the Friday especially which is their Sabbath when he goeth to the Temple At which times they that go along by his Stirrup have charge to take all Petitions that are preferred to his Majesty and many poor men who dare not presume by reason of their ragged apparel to approach near stand afar off with fire upon their heads holding up their Petitions in their hands the which the grand Signior seeing who never despiseth but rather encourageth the poor sends immediately to take the Petitions and being returned home into his Seraglio reades them all and then gives order for redresse as he thinks fit By reason of which complaints the King oft-times taketh occasion suddenly to punish his greatest officers either with death or losse of place Grand Sign Serag 148. Which maketh the Bashaws and other great Officers that they care not how seldome the grand Signior stirres abroad in publike for fear lest in that manner their bribery and injustice should come to his eares 'T is probable that Haman had got this also to be decreed that none should enter into the Kings gate clothed in sackcloth lest passion might be moved thereby in any of the Courtiers or that be a meanes to make a complaint to the King of his cruelty Verse 3. And in every Province Heb. In every Province and Province c. not only in Susan which say the Hebrewes was called Elam Hammedina but throughout the Kings dominions Whither soever the Kings Commandment and his Decree The latter was irrevocable and therefore more dreadful There was great mourning among the Jewes Not murmuring or mutinying or meditating revenge against the King and Haman Not casting away their confidence in God or committing all to fate and blind fortune Not crying out of Religion as unhappy to the Professours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said he in the story O miserable vertue O practice of no profit Brutus apud Diâ—â— c. Not taking up armes or betaking themselves to flight how should poor gally slaves at this day flie out of the middle of Turkie prayers and tears were the weapons of these condemn'd captives caitives It troubled them exceedingly as well it might that through fearfulnesse and negligence they had not ere this gone back to their own countrey with Zerubabel or some other when they had good leave to have gone with their brethren and God himself cried out unto them Hoc hoe come forth c. Zach. 2.6 Michâ— 10. Arise 〈…〉 your rest because it is polluted it shall destroy you even with a sore destruction This was now a 〈◊〉 their hearts like as it shall be one day to those in hell to think we might have been delivered And fasting The word signifieth an abstinence from food and sustenance either à toto as 2 Sam. 12.16 Or at least à tanto à tali as Dan. 10.2 3. Hence it is called a day of restraint Joel 2.15 Hence Zech. 8.19 they separated themselves viz. from work meat and delights for the furtherance of their repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the enforcing of their prayers Preces nobis jejunits alendum quasi saginandum saith one our prayers must be pampered and corne-fed with fasting A practice in use not among Jewes and Christians only but among Egyptian Priests Persian Magi and Indian wizards of old and Turks to this day when they are in any great feare or pressure And weeping and wailing This was the way to get in with God though they might not come crying to the Court Oh the divine Rhetorick and omnipotent efficacy of penitent teares Psal 6.8 Weeping hath a voice Christ turned to the weeping women when going to his Crosse and comforted them He shewed great respects to Mary Magdalene that weeping Vine she had the first sight of the revived Phoenix though so bleared that she could scarce discerne him and held him fast by those feet which she had once washed with her tears and wherewith he had lately trod upon the lion and adder Psal 91.13 And many lay in sackcloth and ashes As many as were more deeply affected with their sins and the sad consequents thereof David lay on the bare ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 12.16 these and those Joel 1.13 lodged in sackcloth and ashes that they might watch as well as fast see how they go linked together Mark 13.33 See verse 17. Verse 4. So Esthers maids came and told it her She her self say Interpreters was kept in a closer place then they not having the liberty of going abroad as others had because the Persians that were of highest quality used so to keep in their wives and if they went forth at any time they were carried in a close chariot so as that none could see them Then was the Queen exceedingly grieved Dolens exhorruit So Tremellius The Hebrew is She grieved her selfe scil for Mordecai's heavinesse as our Saviour when he heard of the death of his friend Lazarus groaned in spirit and troubled himself Joh. 11.33 And here we see that of Plautus disproved Mulier nulla cordicitus dolet ex anime that is No woman can grieve heartily for any thing Holy Esther is here sick at heart of grief as the word importeth and yet as one saith of the Lady Jane Grey she made grief it self amiable her night-clothes becoming her as well as her day-dressings by reason of her gracious deportment And she sent raiment to clothe Mordecai That he might be fit to come unto her and make known the cause of his grief for she yet knew nothing of the publike calamity And although she were so highly advanced above Mordecai yet she condoleth with him and honoureth him as much as ever This was true friendship Ego aliter amare non didici said Basil to one that disliked him for stooping so low to an old friend And to take away the sackcloth c. To change his saccum in sericum sackcloth into sattin c. See verse 2. But he received it not Such was the greatnesse of his grief which he could not dissemble such was his care of community that he could not minde his own private concernments whiles it went ill with the publike Rom. 2.7 Such also was his patient continuance in well-doing that he would not give
And the decree was given at Shushan the Palace So had the former decree against the Jewes been chap. 3.15 the Post also hastened as now There is no doubt but many disaffected persons would jeare at this last decree as extorteth from the King by the Queens importunity and would perswade themselves and others that the King was of the same minde as before to have the Jewes rooted out only to give his wife content he had set forth this counter-edict which they would not take notice of Thus those that are ripe for ruine harden their own hearts and hasten their own destruction Verse 15. And Mordecai went out from the Presence of the King Whether he went is not set down It is probable he either went to Hamans house the oversight whereof was committed to him by Esther or that he went to some other parts of the City upon the publick emploiment whereof now he had his hands full and therefore all his faculties were in motion and every motion seemed a well-guided action as one saith well of Queen Elizabeth when she first came to the Crown In royal apparel Suitable to his new condition This he might lawfully do no doubt as did Joseph Daniel Solomon Generally those that are in Kings houses are clothed in softs and go gorgeously There is indeed a blame-worthy excesse herein Zeph. 1.8 Isa Athenaeus 3.18 Alcisthenes his costly cloak prized at one hundred and twenty talents Demetrius King of Macedony his robe of State which none of his Successours would weare propter invidiosam impendii magnificentiam Herâ—ds cloth of silver which by refraction of the Sun-beams upon it gave such a splendour that the foolish people for that and for his speech cried him up for a god Good Mordecai thought never a whit the better of himself for his gay clothing neither did his heart rise with his habit as the boat doth with the water that carrieth it He affecteth not this change but rather accepteth it he endureth it rather then desireth it Sheeps-russet would please him every whit as well as cloth of tissue but that the King will have it so and being now the second man in the Kingdome he must go accordingly lest he should be sleighted as Agesilaus King of Sparta was by the Persians for his over-plain habit Vestis virum facit a man is esteemed as he is arrayed cultúsque concessus atque magnificus comely and costly attire addeth authority as Quintilian long since observed And with a great crown of gold We reade not that Haman had any such It may be the King had bestowed it upon Mordecai as a special favour for having saved his life chap. 2. Sure it is that he gave it him for a better cause then Alexander the Great did his crown of one hundred and eighty pounds provided by him at a great Supper and promised to him that should drink most Mordecai had his temporal Crown upon far better termes and yet looked for a more massie one in heaven 2 Cor. 4.17 even such a weight of glory as that if the body were not by the Power of God upheld it were impossible it should beare it And with a garment of fine linnen Or of silk which was anciently sold for its weight in gold Plin. l. 19. c. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verb. frequentativum as Pliny testifieth This rich glutton is taxed for the too frequent use of it Luke 16.19 It was his every dayes weare as the Greek word importeth And purple This was also much worn by great ones of old Dives was daily clothed with it and was so far from cloaking his pride that he proclaimed it in his cloak This purple colour was made saith Lavater here of the juice or blood of a certain shell-fish Now they say there is no right purple Perhaps when the foure Monarchies ceased purple ceased with them And the City of Susan rejoyced and was glad Time was when they were in perplexity chap. 3.5 now in jollity Then said they among the Heathen the Lord hath done great things for them The joyful Jews there by way of Antiphony answer The Lord hath indeed done great things for us whereof we are glad Psal 126.2 3. Tremelius Lucebat after Aben-Ezra rendreth it And the City of Shushan shone the Lilly was now most lovely and lightsom The word signifieth properly hiâ—â—ivit neighed as an horse which he doeth not but when he is well-pleased The whole City was well a paid but the poor Jewes were over-joyed so that their mouth was filled with laughter and their tongue with singing This is the import of the Metaphor here used Verse 16. The Jews had light and gladnesse Truly the light is sweat and a pleasant thing it is for the eyes to behold the Sun Eccl. 11.7 Such as have been long shut up in a dark dungeon as Joseph will surely say so These Jews had for two months more layn buried alive as it were in heavinesse and horrour they walked in the very vale of the shadow of death the darkest side of death death in its most hideous and horrid representations stared them in the face Luctus ubique pavor plurima mortis imago Virg. Their Motto at the best was that of the City of Geneva out of Job Post tenebras spero lucem after darknesse we have some faint hopes of life Job 17. But now it was otherwise with them Light was risen to these righteous and joy to these upright in heart Judaeis fuit lux laetitia or as Tremelius rendreth it illustris laetitia famous gladnesse gaudium gloria unspeakable joy and full of glory as St. Peter phraseth it an exuberancy of spiritual joy and inward comfort fitter to be believed then possible to be discoursed For we may not think that the joy and gladnesse here mentioned was no more then that of profane and carnal people upon the receipt of some special mercy or signal deliverance They rejoyce harlot-like in the gift but not in the Giver they gnabble upon the shell but taste not of the kernel The joy that these Jewes had was the fruit of fasting and prayer according to that of our Saviour Ask that your joy may be full Pray that ye may joy The fountain of it was the light of Gods loving countenance it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Josephus hath it here a salvifical light The matter of it was the happy change of their late lamentable condition and this as a pledge of that light of life eternal See Psal 23.5 6. the end of it was a testification of their hearty thankfulnesse to God for his unconceivable loving kindnesse a breaking forth into those or the like words of the Psalmist Blessed be the Lord who daily loadeth us with benefits even the God of our salvation Selah He that is our God is the God of salvation and unto God the Lord belong the issues from death Psalme 68.19 20. And gladnesse Habitual joy
19. This was to walk worthy of the Lord Col. 1.10 This was to make a proportionable return for we are Gods soile and our thanks his crop Verse 21. To establish this among them scil by a law that they should yearly on those two dayes rest and repeat among themselves that signal deliverance propagating the remembrance of it to all posterity Mordecai well knew that eaten bread is soon forgotten that deliverances are usually but nine dayes wonderment that it is easie and ordinary with people to rob God and wrong themselves by their unthankfulnesse which forfeiteth former mercies and forestalleth future he therefore setleth it upon them saith the text statuendo eis ut facerent he exacteth it of them by vertue of his office That they should keep the fourteenth day and the fifteenth day Both dayes nam gaudet produci haec sclennitus as Austin said of the feast of Pentecost such a solemnity should be drawn out to the full length as the silk-worm stretcheth forth her self before she spinneth her finest thread Jehosaphat and his people shewed themselves unsatisfyable in their praises which they presented again and again 2 Chron. 20.26 27. And good Hezekiah when he observed in his subjects such a float of affections at the Passeover and that they were in so good a frame took counsel with them to keep other seven dayes and they kept other seven dayes with gladnesse 2 Chron. 30.21 22 23. See with what a flood of words holy David poureth forth his soul in prayer Psal 145.1 to 8. as if therewith he would even fill up the distance between God and himself Sometimes he seemeth to forget himself in point of praising God for he will like a bird having got a note record it over and over as Psal 136. And in the last Psalme there are but six verses yet twelve Hallelujahs He concludeth Let every thing that hath breath or Let every breath praise the Lord let it be as the smoke of the Tabernacle when peace-offerings were offered Tam Dei meminisse opus est quà m respirare saith Chrysostom we have as much need to remember God as to take breath Verse 22. As the dayes wherein the Jewes rested from their enemies And therefore they in thankfulnesse would consecrate the same as an holy rest unto the Lord calling the fourteenth day Festum sortium minus the lesser festivity of lots and the fifteenth day Festum sortium majus the greater festivity of lots as Drusius telleth us And the moneth They thought the better ever after of the moneth Adar that magnificent moneth wherein was that golden day of their deliverance O dieculam illam c. dexter sanè prae laetitia mihi salit oculus said he Oh that joyful day Oh that the Calendar of my life might be filled with such festivals Which was turned unto them from sorrow to joy As God remembred poor Joseph and turned his fetters into a chaine of gold his rags into robes his stocks into a charet his prison into a Palace his brown bread and water into manchet and wine And as he had turned again the captivity of his people as the streams in the South Psal 146.4 So here he had made a great alteration bringing them from the jawes of death to the joys of a glorious deliverance turning their sadnesse into gladnesse their sighing into singing their musing into musick their teares into triumph luctum in laetitiam saccum in sericum jejunium in epulum manuum retortionem in applausum c. And this is no new thing in the Church Verse 23. And the Jewes undertook to do as they had begun Which yet they could not do unlesse God gave them an heart to do it Holy David understood this and therefore when he found that heat and height of good affections in his people he prayed O Lord God of Abraham Isaac and of Israel our fathers keep this for ever in the imagination of the thoughts of the heart of thy people and stablish their heart unto thee 1 Chron. 29.18 And when he had at another time undertook for himself that if God would deliver him from blood-guiltinesse his tongue should sing aloud of Gods righteousnesse he subjoynes by way of correction as if he were sensible that he had promised more then was in his power to perform O Lord open thou my lips and my mouth shall shew forth thy praise Psal 51.14 15. The Hebrew or rather Chaldee word here rendred Vndertook is of the singular number to shew that every particular Jew undertook for himself and for his posterity to all perpetuity And indeed they keep this feast annually to this day and exceedingly please themselves in the reading of this history counting and calling all such Princes and States as crosse them Hamans and wishing that they may be able one day to be avenged of them as their fathers were of these Persians c. Verse 24. Because Haman the sonne of Hammedatha the Agagite c. In detestation of whose wicked plot the Jewes at this day when at this feast of Purim they read the book of Esther in their synagogues as oft as they hear mention of Haman Anton. Meraanta lib. de Jud. cerem they do with their fists and hammers beat upon the benches and boards as if they did knock upon Hamans head Lavater saith the Papists in some countreyes do the like on Good-friday when in the reading of the Gospel mention is made of Iudas the Traitour But as for Faux Digby Piercy Catesby and the rest of that hellish crue of Popish Hamans treacherous Judasses these they have crowned with fresh Encomiasticks and little lesse then sainted Garnet that boutefeau hath his picture set among the rest of Rome's Saints Cornè á Lap. in Apoc. 7.3 Ger. ◠Apol. Cont Jesuet in the Jesuites Church at Rome with this Inscription Voluisse sat est Prodigious impudency And had cast Pur But found to his cost that there is no inchantment against Jacob Ut contereret eos neither any divination against Israel but that according to this time it should be said of Jacob and Israel said by way of wonder at Gods doing on their behalf what hath God wrought Numb 23.23 To consume them Heb. to crush them as a thing crushed to pieces as the lesser beasts are crushed by the Lion or as things are broken with a maule Verse 25. But when Esther came Heb. when she came This was the subject of the Jewes discourse upon those dayes which they spent not in idle chat but in telling one another what great things the Lord had done for them relating all the particulars All honourable mention was then made of Esther and Mordecai neither was Hamans malice instanced without utmost detestation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Memoria ejus sicut vinum Libani say the Jewes of those they honour Bud. Pand. Herod l. 2. So true is that of Solomon Prov. 10.7 The memory of the just is blessed or is with praises as
word of comfort And they rent every one his mantle His stately mantle his robe of state such as men of great honour used to weare Stolam regiam Some Hebrewes and Jesuites will have these three friends of Job to have been Kings such I believe they were as the three Kings of Collen so the Papists call those wise men Matth. 1.2 be they what they will they rent every man his mantle in token of greatest sorrow at their friends calamity a ceremony not unusual among other Nations then those of the East Suetonius telleth us that Julius Caesar when he had passed his Army th River Rebican In vita C. Jul Caesar and was marching toward Rome he made a speech to his Souldiers weeping and rending his garment that thereby he might testifie to them what a grief it was to him to fight against his Country which he would never have done had there not been a necessity And sprinkled dust upon their heads toward heaven They so threw it up into the air that it might fall upon their heads to import 1. That all things were full of sorrowful confusion as here earth and air were mingled 2. That themselves and all mortals were but dust Gen. 18. a little dirt neatly made up and to dust they should return Gen. 3 little deserving in the mean while to tread upon the earth or to be above ground Josh 7.6 See chap. 1.16 Verse 13. So they sat down with him upon the ground Though his sent and loathsomeness were intolerable yet they bare him company this was love and sympathy thus to sit by him on the ground then when every one loathed him and would not lend him a hand to help to scrape him Seven dayes and seven nights Not all this time but the most part of it without giving almost any regard to their ordinary rest and necessary sustenance Origen saith they were sustained and preserved all that while without sleep and meat by a miracle Others holding it a thing impossible have therefore judged this whole book to be a parable only And none spake a word unto him So great was their grief Curae leves lâ—quuntur ingentes stupent Calvin thinks they were too blame to be so long silent Belike they were loth to be troublesome and waited a fit opportunity looking that he should speak first and harbouring hard conceits of him For they saw that his grief was very great His paine was extreme and therefore no time to talk with him Besides though they came prepared yet altering their opinions of him they doubted how and what to speak till at length they became Satans advocates CHAP. III. Verse 1. After this AFter so long silence of his friends and to provoke them to speak who haply waited for some words from him first as knowing him wise and well-spoken Or After this After that Jobs pains were somewhat allayed so that he could breath recollect himself and utter his mind for some troubles are above speech Psal 77.4 they will hardly suffer a man to take breath Job 9.18 see Esth 4.14 with the Note or to hear any thing though never so wholesome or comfortable Exod. 6.9 Job opened his mouth But better he had kept it closed still either be silent saith the Greek Proverb or else say something that is better then silence But it may befall the best lest to themselves to speak unadvisedly with their lips as meek Moses did at the waters of Meribah for which sin of his some Jewes say that he was damned because we read not of his repentance And a like wretched censure they passe upon holy Job for his cursing his day here saying that although in words he cursed the creature only Confuted by Lyra and Hugocard in Josh 1 2. yet interpretatively and indeed he cursed the Creator like as he that spitteth upon a Kings picture or robe royal doth the same to the King himself But why do they not then say the same of Jeremy and pronounce him a Reprobate for cursing his birth day too chap. 20.14 R. Levi answereth because it appeareth to be otherwise by Jeremies whole prophesie besides And may we not say the like for Job if we wisely weigh his words in their right sense and the end which the Lord made Jam. 5.11 propounding him for a pattern of patience not of impatience whereof nothing is said against him though he had his out-bursts as here and must have his allowance as good gold hath when it comes to the scale that so he may passe If he had blasphemed God or denied his providence ascribing all events to the conjunction of the stars at a mans birth as the Talmudists falsely gather from this Chapter Satan had had his design upon him and God would never have justified him and preferred him before his friends as he did chap. 42. True it is that chap. 38.2 when he had spoken his mind over-freely and indeed sinfully as there is not a man upon earth that liveth and sinneth not as if the Lord had dealt unkindly if not unequally with him God in the end steppeth forth as it were from behind the hangings over-hearing him and taking him up Who is this saith he there that talketh thus how now After which Job was not only husht chap. 40.4 5. but humbled chap. 42.6 And truly it should be considered say both Ambrose and Chrysostome in Jobs defence that though patient in the two former Chapters yet now he begins to be wet to the skin yea the drops of Gods wrath began to soake into his soul the divel also set upon him with all violence as some conceive from the next verse Job answered and said so to some dispute with the divel Now therefore that he thus falleth a roaring and a cursing his day it is saith Chrysostome as a sick man who being under the Physicians hands of whom he is well perswaded useth all patience towards him but being in extremity of paine layes about him and strikes at the standers by c. Exemplo Jobi liquet saith another good Writer By this example of Job it appeareth that in extreme trials of the best it oft falleth out that paine and grief speaketh rather then the man himself and that in the sieve of temptations upon a more violent sifting Bucholc the holes being worn or widened not the offall onely but some grains of good wheat that is of faith do slip through which yet the right hand of a gracious God is wont to gather and to lay up in the granary of his grace Job cannot altogether be excused saith Ferus upon this chapter neither is he said as before not to have sinned in these following expressions Rather it is to be held that the Lord who before stood by him now for a time left him to try what is in man even the best man living if he be not strengthened by God continually David was most couragious when he went against Goliah but fearfull when Saul pursued
from the fault And the night He would be sure so â—it the time whether it were day or night He that is 〈◊〉 out of Gods way knoweâ— not where he shall stop or when he 〈◊〉 step back Take heed therefore to they wayes that thou sin not with thy tongue Psal 39.1 Jam. 3. that unruly member Hanc frâ—nis hanc â—â— compesce catenis When Gods hand is on thy back let thy hand be on thy mouth keep it as with a bridle or muzzle Psal 39.1 Passionate speeches teâ—iter volant non â—â—viter violant The best that come of them is repentance Job when he was once out could keepe no mean but what he had said against day and night he amplifieth by the parts and first for the Day ver 4.5 and then for the Night 6 7 8. c. Verse 4. Let that day be darknesse thick darknesse as that once was in Egypt Exod. 10.23 A day of trouble and distresse a day of darknesse and gloominesse a day of clouds and thick darknesse Zeph. 1.15 Let it be a dreadfull and a dismall day let sorrow and sadnesse overshadow it let mourning and tears overwhelme it let it be as when the Sun hideth his head in a mantle of black and is eclipsed at which time all creatures here below flag and hang the head In the gloomiest day there is light enough to make it day and distinguish it from night though the Sun shine not But Job would have no light to appear on his birth-day Thus be throweth out words without wisedome and as Hinds by calving so he by talking casteth out his sorrows Job 39.3 Let not God regard itâ— or require it let it passe as not worth looking after let him not take care of it or powre downe any speciall blessing upon it as he doth upon his people every day but especially upon the Sabbath-day Gods market day called by the Jewes desiderium dierum the desire of dayes and by the Primitive Christians Dies Lucis the Day of Light Neither let the light shine upon it And what is the air without light that first ornament of the visible world so what are all creature-comforts unlesse God shine through them What a wo-case is that poor soul in that walketh in darknesse and hath none of his light Isa 50.10 how lamentable is such an one deserted â—eâ—ghted how doth he find himself in the very suburbs of hell it self where the paine of losse is greater then the paine of sense 2 Thes 1.9 and to note thus much Iob here after he had said Let that day be darknesse addeth as a greater evil Let not the light shine upon it Verse 5. Let darknesse and the shadow of death stain it Let it be â—â—es luctuosus â—ethalis such a deadly dark day that each man may think it his last day fatall and feral Let there not be dimnesse only such as appeareth through a painted glasse died with some obscure colour but horrid and hideous darknesse such as was that at our Saviours passion when the Sun was totally â—â—â—â—ed and a great Philosopher thereupon cried out either the God of Nature suffers or the world is at an end To darknesse Iob here emphatically addeth the shadow of death The shadow is the dark part of the thing so that the shadow of death is the darkest side of death death in its blackest representation Now let these stain it saith he or challenge it or espouse it In nocte funestatur mund◠〈…〉 saith Tertullian elegantly Let a cloud dwell upon it Crescâ—t 〈…〉 Auxesin oratio Iob heapes up words like in sound and not unlike in sense Grief had made him eloquent as hoping thereby to ease himself Let a cloud dwell upon it a fixed cloud not such an one as continually hangeth over the Island of St. Thomas on the back side of Africa Abboâ—s Gâ—â—g 251. wherewith the whole Island is watered nor such aâ—dloud of grace as God promiseth to create upon every dwelling place of Mount Zion and upon her assemblies that upon all his glory may be a defence Isa 4.5 But such as St. Paul and his company were under before the shipwrack Act. 27. when neither Sunne nor starre appeared for many dayes together the heavens being wholly muffled c. Let the blacknesse of the any terrifie it or Let the â—eat of the day terrifie it as it befalleth those that live under the torrid Zone where nothing prospereth The Atlantes a certain people are said to curse the rising Sun it doth so torture them with extreme heat When the dog star ariseth those are in ill case who dwell in hot Countries towards the East they are troubled and terrified Some take the word Chimrine here rendred blacknesse for those 〈◊〉 mentioned by the Prophets those Chimney-Chaplains of the Heathen idols and so render it thus Let the Priests of the day terrifie it that is Let those who used to observe and distinguish dayes note it for a terrible day otherâ— understand it of the noon-day divels that should vex people on that day with hellish heâ—â—â—â— and fures the â—â—lgar Latine hath it thus Let Hinc forsan tenebra Cimmeria as it were the bâ—ternesseâ— of the day terrifie it and to the 〈…〉 the Chaldee Paraphrast Iob still riseth in his discourse making use of many poeticall figures and tragicall phrases pickt out for the purpose Verse 6. As for that night let darknesse seize upon it Having spent his spleene upon the day he now vents himself upon the night according to that division verse 3. As for that night of mine unhappy conception or birth let tenebrosus turbo as the Vulgar here hath it Caligo perpetua inufitata Mercer a dark tempest or a tempestuous darknesse grasp it or invade it let it be as dark as pitch by a darknesse superadded to its naturall darknesse Let it not be joyned unto the dayes of the yeare Let nature quite disclaime it and disjoint it from the day following let it not be reckoned as any part of time that measure of all our motions Some render it Ne gaudeat inter dies Let it not rejoyce it self among the dayes of the year as one of them The night hath glory by union with the day this he wisheth taken from it Disunion and division is a curse and the number of two hath been accounted accursed because it was the first that departed from unity And let it not come into the number of months Drus. Deleatur è calendario let it be razed out of the Calendar and not have any place in the computation of time The Hebrewes call the Moon and a Month by the same Name because the Moone is renewed every month Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luna Verse 7. Lo let that night be solitary And so consequently sorrowfull for alonenesse is comfortlesse optimum solatium sodalitium There is a desirable solitarinesse such as was that of
Isaac Gen. 24.63 of Iacob Gen. 32.24 of Christ Mark 1. of Peter Acts 10.9 to talk with God and with themselves But usually to sit solitary is a misery Lam. 1.1 for Satan is readiest to assault when none is by to assist neither is there a greater tye to constancy then the society of Saints This the Heathen Persecutors perceived and therefore banished and confined the Christian Confessors to Iles and Mines where they could not come together for mutuall edification and comfort There is a Woe to him that is alone and good reason shewed for it by Solomon Eccles 4.9 10 11 12. Let no man stye up himself or affect solitarinesse but make conscience of fellowship in the Gospel as the Philippians did from the first day of their conversion to Christ Phil 1.5 accounting that Communion of Saints is a point of practice as well as an Article of belief And no joyfull voyce come therein That is saith One No pleasing stilnesse as in other nights there is to invite the melody of Musick Or let there be no merry-meetings feastings and jollities as was usuall in the night-season Let not so much as the voyce of the Cock be heard that night so the Chaldee here paraphraseth but the dolefull ditties of Screech-owles and other inauspicate creatures Let no traveller that is then benighted solace himself with sweet songs or Musicians play from house to house as City-waits do Verse 8. Non tam cute quà m corde Ae hiopici Let them curse it that curse the day As those atri tetri Atlantes before spoken of curse the rising-Sun for scorching them as despairing persons and malefactors led to execution use to curse the time that ever they were born The help of all such Job here calleth in against the harmlesse night he banneth with so much bitternesse Rob. Bolton his Assize Serm. 227. Like as that desperate wretch mentioned by Mr. Bolton who being upon his death-bed albeit he swore as fast and as furiously as he could yet desired he the standers by to help him with oathes and to swear for him Tremellius here thinks that Job calls to the starres and winds to help him curse See his translation of the Text and his Notes thereon Who are ready to raise up their mourning Whether they be those mercenary mourners mentioned elsewhere Jer. 9.17 18 20. which for hire are wont at Funerals with dolefull execrations to lament the day of their Benefactors death crying out Oh the day alas for the day 2 Chro. 35.25 Amos 5.16 oh that ever such a day came See Ezek. 30.2 Or else those that really mourn for their deceased friends and yearly as oft as the day returneth they renew their mourning These are called upon by Job totos saccoâ—deplere to pour out their utmost lamentations and execrations upon this his night Concerning the word Leviathan here rendred mourning whether it be taken for the Sea-Dragon or the Divel and what it is to raise him up and why they cursed him that are ready to do so with a prepared and meditated active readinesse if I should go about to shew the Reader Lcc. Com. 478. with the severall opinions of Interpreters I should not onely tire him out but also danger doing as that Vicar of Ausborough did mentioned by Iohannes Manlius This Doctor of Divinity for so he was having read at Tubinga certain Lectures upon Job at the end of his last Lecture said that both Iob and himself were very glad to be rid of one another For as he understood little or nothing of Iobs meaning so Iob seemed to him to be more tormented with his enarrations then ever he had been with all his own ulcers Let them that have a mind consult the Commentators here Verse 9. Let the starres of the twilight thereof be dark If the starres of its twilight be dark how great is that darknesse Iob would not have this night to have light of starres or hope of day-dawn hope of better or place of worse And this part of the curse he reserveth to the last place as worse then any of the former Semblably that judgment of Pining away in their iniquity is the last that God denounceth Lev. 26.39 after those other dismal ones there to befall the disobedient And that Rev. 22.11 Let him that is filthy be filthy still is the last but not the least of those that befall in this life threatned in all the New Testament Let it look for light but have none Heb. but none Losse of expectation is a great losse Esau found it so and the mother of Sisera Iudg. 5.28 and those shall once that come knocking and bouncing at heaven gates with Lord Lord open unto us and shall hear Depart ye The hopes of the wicked fail them when at highest whereas the Saints find that comfort in extremity which they durst not expect their light shall rise in obscurity Esay 58.10 it shall shine more and more unto the perfect day Prov 4.18 Let it noâ— see the dawning of the day Heb. The eye-lids of the morning that is the first breakin gs of light the morning rayes or beams peeping abroad These this night must never see Heaven is a nightlesse day Hell a daylesse night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire there is but without light it burneth but shineth not to those Reprobates who are in tenebras ex tenâ—bris infeliciter exclusi infeliciùs excludendi thrust into outer darknesse a darknesse beyond a darknesse as the dungeon is beyond the prison Matth. 8.12 Verse 10. Because it shut not up the doors of my mothers womb Lest his curse should seem causelesse and he mad without reason he telleth you here why he thus powred out his passion and complaineth so heavily against the day of his birth and night of his conception which yet were harmlesse and had not deserved to be thus charged cursed Because it shut not up c. But how could the night do that Is it not of God alone to shut or open the womb Gen 20.18 and 29.31 And was it not he that took David thence Psal 18.23 This Job could tell well enough at another time but now he is quite out of all reason beating himself with his passions as the Lion doth with his own tail yea like some sullen bird in a cage he could almost find in his heart to beat himself to death We use to say Res est ingeniosa dolor Grief is an ingenious thing yet it maketh a man foolish the excesse of it as it did Job here yea it maketh a wise man mad as Solomon saith of Oppression Eccles 7.7 and we see it exemplified in Job especially if the words be thus read as they may Because he that is God shut not up the doors c. Nor â—id sorrow from mine eyes In Scripture to see good or evill is to feel it Psal 34.12 Jer. 17.6 Isa 65.16 Job 33.17 He meaneth that he had mist those evils which now
I am judged I am damned Pet. Sutor de vita Carth. This very much wrought upon the heart of Bruno saith he and occasioned him to found the Carthusian order Waldus a French Merchant was so affected with the death of one that died suddenly in his presence that he thenceforth became a right godly man and the Father of the Waldenses those ancient Protestants in France called also The poor men of Lions But oh the dead lethargy the spirit of fornication that hath so besotted the minds of the most that they can see death and yet not think of it they can look into the dark chamber of the grave and never make the least preparation for it if for present they be somewhat affected and have some good impressions yet they soon vanish as the water circled by a stone cast into it soone returns to its former smoothnesse as chickens run under the wings of the hen whiles the kite is over them or in a storm but soon after get abroad againe amd dust themselves in the Sun As Nebuchadnezzar had seen a vision but it was gone from him so here if men at the house of mourning have â—ome good motions they improve them not to resolutions or draw not forth their resolutions into execution c. Verse 21. Doth not their excellency which is in them go away Journyeth not their excellency with them so Broughton rendreth it By their excellency here some understand the soule called by David his glory A Philosopher said Favorium there was nothing excellent in the world but man nothing in man but his soul The Stoicks affirmed that the body was not a part of a man but the instrument or rather the servant of the soul Hence the Latines call the body Corpus or Corpor as of old they speak quasi cordis puer sive famulus And Plato saith Camer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that that is not the man that is seen of him but the mind of a man that 's the man And in the 19 verse of this chap. man is said to dwell in an house of clay that is the soul to inhabit the body The soul goes away with the name of the whole person the soul indeed is the man in a morall consideration and is therefore elsewhere called the inward man 2 Cor. 4.16 1 Pet. 3.4 and the hidden man of the heart the body compared to it is but as a clay-wall encompassing a treasure a course case to a rich instrument a leathern sheath to an excellent blade Dan. 7.15 or as a mask to a beautiful 〈◊〉 Now at death this excellency of a man departeth returneth to God that gave it Eclesias â— 7 His breath goeth forth he returneth to his earth in that very day his thoughts perish even the most excellent effects of his mind and spirit as the word signifieth Psal 146.4 And as that so all other excellencies go away at death Psal 39.11 and 49.13 even the whole goodlinesse of man Isa 40.6 whether it be the good things of the mind as wisedome science conscience judgment or of the body as beauty and health or of fortune as they call it as favour and applause together with plenty of prosperity No mans glory goeth down with him into the grave Psal 49.16 Where is now the flourishing beauty and gallantry of Caesar saith one his armies and honours his triumphs and trophies where are the rich fools great barnes Nebuchadnezzars great Babel Agrippa's great pomp c Have not all these made their bed in the dark leaving their excellency behind them Are they not many of them gone to their place as a stone to the center or as a foole to the stocks They dye even without wisdome Heb. They die and not with wisedome They die like so many beasts but for their pillow and bolster without any care to lay hold on eternall life 1 Sam. 3.33 they die as a fool dieth Not in wisedome that is in abundance of folly saith Pineda and this is most mens case their wit serves them not in this weighty work of preparing to die they put farre away the thoughts of it and hence they die tempore non suo Eccles 7.17 when it were better for them to do any thing rather then to die To live with dying thoughts is an high point of heavenly wisedome Psal 90.12 Deut. 32.29 How might one such wise Christian chase a thousand foolish and hurtfull lusts 1 Tim. 6.4 which drowne mens soules in perdition and destruction CHAP. V. Verse 1. Call now if there be any that will answer thee THe beginning of this chapter is hard saith Mercer till you come to the seventh or eighth verses and then all is plain and easie That which Eliphaz driveth at here is to drive Job out of all good conceit of his own condition and to perswade him that never any good man suffered such hard and heavy things as he or at least suffered them so untowardly and impatiently Call I pray thee saith he call over the roll look into the records of former Saints and see if thou canst find among them all such another knotty piece as thy self that needed so much hewing and made such a deale of complaining Was there ever the like heard of Call now if there be any one answerable to thee Broughton rendreth it Call now if there be any one that will defend thee that is be thy Patron or advocate in word or in the example of their lives And to which of the Sâ—â—nts wilt thou turn q. d. Thou art alone neither maist thou hope to meet with thy match in the matter or manner of thine afflictions unlesse it be among hypocrites and gracelesse persons as verse 2. The Septuagint read it To which of the Angels wilt thou look And the Popish Commentators think they have here an unanswerable ground for their Doctrine of invocation of Saints and Angels But did not the buzzards take notice of an Irony here and that Eliphaz assureth Job that it would be in vain for him to call to any Saint c Is it not plain or probable at least that he here meaneth the Saints living in this world or if not yet is Gregory the great of no authority with them who acknowledgeth none other to be called upon here meant but God and that the Saints are mentioned to Job in derision as if it were a ridiculous thing to call to them departed out of this life who cannot hear us Verse 2. For wrath killeth the foolish man Such as thou art Job hot and hasty pettish and passionate fretting thy self to do evil and so provoking God to fall soule upon thee as a just object of his wrath to thine utter ruine without repentance Surely with the froward God will show himself froward Psal 18.26 Neither hath ever any one hardened himself against the Lord and prospered Job 9.4 For why he is wise in heart and mighty in strength as it is there every way able to
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
and other texts of Scripture as Revel 14.11 Deut. 32.22 Psalm 55.15 Prov. 15.24 c. To be 〈◊〉 Vbi sit seâ—tient qui curiâ—siùs quaeâ—â—nt saith one where it is they shall find one day who ever curiously enquire The word here rendred hell signifieth the lower and more remote parts of the earth and David telleth us that the wicked shall be turned into hell into the lowest part of it as the He licale there implieth Psalm 9 17. Verse 9. The measure thereof is longer then the earth Wherein some kingdomes are of a very great length as those of the Turks and of the Tartars at this day How long then in the earth it self Some have undertaken to tell in how many dayes a nimble footman might measure it but that 's but a conjecture It must be remembred that these things are spoken after the manner of men for the wisedom of God can neither be measured nor numbred of his understanding there is no number saith the Prophet Psalm 147.5 Archimedes the Mathematician vaunted that he by his skill in Arithmetick could number up all the sand or dust that is in the whole world habitable and inhabitable But who can cast up the extent of the Divine wisedom And broader then the sea Which yet David calleth the great and wide sea Psalm 104.25 Breadth is ascribed to the sea because of its huge extension marriners for many dayes together whiles they sail upon the main see no land but only sky and water Gods wisedom goes beyond all these neither must we think to lade this Ocean with our cockle-shell We may sooner drain the sea with a spoon then the perfections of God with our largest understandings Verse 10. If he cut off and shut up Heb. If he change viz. his course or way of proceedings toward men either to shut them up close prisoners or otherwise to put them to such straits that Job-like they know not what to do or which way to turn themselves Or gather together viz. His witnesses say some against an offender his armies and military forces saith the Chaldee paraphrast to ruine his enemies his out-casts say some interpreters according to that Psalm 147.2 The Lord doth build up Jerusalem he gathereth together the out-casts of Israel If he do any or all of these to shew his soveraignty as well he may Then who can hinder him Heb. turn him away or put a stop to him If God should do and undo confound all things turn the world upside down who shall contradict him or question him May he not do with his own as he pleaseth Atqui non erat necesse haec à Zophar dici quum de his jam eadem dixisset Job Merc. And might not Zophar have spared thus to have spoken to Job sith Job had said the same to him in effect before But Zophars design was to prove hereby that he who is by God brought into straits is a wicked liver He therefore in the two following verses glanceth at him as vain wicked bruitish and not unlike to a wilde asse-colt such as God would surely tame and tutor to better things by afflictions and so bring him to hand Verse 11. He knoweth vain man he seeth wickednesse also Doubtlesse he beholdeth faithlesse men mortals of vanity head-long and head-strong wights homines falsitatis so Cajetan rendreth it men of false-hood homines mendaces so Pagnine lying persons such as thou Job art presumed to be by thy impious words and grievous punishments He seeth wickednesse inanitatem iniquitatem vanity and villany God seeth all how closely and cleanly soever hypocrites think to carry the matter first hiding God from themselves and then vainly hoping to hide themselves also from God but his eyes behold his eye-lids try the children of men Psalm 11.4 He seeth their wickednesse or unreasonableness as the word properly signifieth for wicked men are absurd men 2 Thes 3.2 they are compact of meer incongruities solecizing in opinion speeches actions all Will he not then consider it sc To judg and punish it Man maketh no great matter of sin but God doth He will bring every work into judgment with every secret thing whether it be good or whether it be evil Eccles 12.14 he will see that every transgression and disobedience shall receive a just recompence of reward Heb. 2.2 This Zophar doth not only affirm but puts iâ— home strongly by a question wherein he closely taxeth Job of hypocrisie Will he not consider it Some read it without a question thus But he that is man considereth not is without understanding of Gods wisedom and justice being dull and stupid like a wild asse-colt as it followeth Verse 12. For vain man would be wise Heb. Hollow man that is as void of grace as an hollow tree is of heart of oak Would be wise Heb. would be hearty â—gregiè cordatus home there is an elegancy in the Original that cannot be Englished Wilt thou know O vain man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. James chap. 2.20 The Greek is thou empty man thou that hast nothing in thee and yet art highly conceited thou that art Ephraim-like a silly dove without an heart Hos 7.11 and yet in superbiam erectâ—â— as the Vulgar here hath it raised up to pride that little knowledge he hath puffeth him up 1 Cor. 8.1 So hollows-like is the natural soul or rather so bladder-like like that filled with earthly vanities it growes great and swelleth in pride but prick'd with the least pin of piercing grief it shriveleth to nothing The Prophet Isaiah fitly compareth it to a bul-rush chap. 58.5 the colour whereof is fresh the skin smooth but if you pill it what is under but a kind of spongious unsubstantial substance of no use in the world worth the speaking of Formallists and pretenders to holinesse are flat nothing worse then nothing iniquity Matth. 23.28 Though man he born as a wilde asses colt Take him in his pure naturals he is no wiser Eph. 4. created he was in Gods image which consisted in knowledg righteousnesse and holinesse knowledg in his understanding rightnesse or straightnesse in his will and holinesse in his affections But since the fall all this is lost and gone quite he hath principium laesum neither can he know the things of God no though he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a souly man one that doth excolere animam such as Tully and Aristotle yet is he in spirituals as blind as a beetle a meer asse-colt a colt is none of the wisest creature much lesse an asse-colt least of all a wilde asse-colt and yet such is man sensual man Judg. 19. saplesse man Psalm 14.1 he is as an asses foale for rudenesse a wilde asses for unrulinesse untamed and untractable Surely as a wilde asse-colt saith Gregory upon this text not used to the yoak runneth up and down the large fields and woods at his pleasure and when he is weary lieth down and thus doth from day to
drunkards that they deserve double punishments first for their drunkennesse and then for the sin committed in and by their drunkennesse so do all men deserve double damnation first for the corruption of Nature signified by those legall pollutions by bodily issues and then for the cursed effects of it Gen. 6.5 Rom. 7.8 But it may bee Job here had an eye to that promise made to Noah after the flood Gen. 8.21 where the Lord moveth himself to mercy by consideration of mans native corruption even from his child-hood for he knoweth our frame c. Psalm 103.14 that is as the Chaldee Paraphrast explaineth it he knoweth our evill figment or thought which impelleth to sin hee knoweth it and weigheth it See the like Isa 48.8 9. Wee may beseech the Lord to spare us when we act sin because our natures are sinful but let not any go about either to palliate or extenuate their acts of sinne by the sinfulness of their natures as those doe who being told of their evil pranks and practises plead for them saying Wee are flesh and blood c. Not one Fortes creantur fortibus bonis but no meer man can bring forth a clean child out of unclean seed Adam begat a son after his own image Gen. 5.3 Corruptus corruptum That which is of the flesh is flesh John 3. Sin is propagated and proceedeth from the union of body and soul into one man That phrase Warmedin sinne Psalm 51.5 is meant of the preparation of the body as an instrument of evil which is not so actually till the soul come But we should not be so inquisitive how sin came in as how to be rid of it like as when a fire is kindled in a city all men are more careful to quench it then to question where and how it began Now there is one only way of ridding our hearts of sinne viz. to run to Christ and to believe in him For if the Son make you free ye shall 〈◊〉 indeed and hereunto both the Chaldee Paraphrast had respect likely when he rendred this text Cannot One that is Cannot God As also the Vulgar Latine Nonne tu qui solus es Canst not thou alone sc by thy merit and Spirit according to that of the Apostle 1 Cor. 6.11 Verse 5. Seeing his dayes are determined c. God hath set every man both his time whether shorter called here his dayes or longer the number of his months they have both their bounds which none can passe and also his task Acts 13.25 Hieron ep ad Fu. John fulfilled his course in brevi vitae spatia tempora virtutum multa replevit and he lived long in a little space he wrought hard as not willing to be taken with his task undone So verse 36. David after hee had served his owne generation and had done all the will of God fell on sleep See more of this on chap. 7.1 Thou hast appointed his bounds Heb. His statutes It is appointed for all men once to die Heb. 9.27 once for all and for ever it is appointed and this statute is irrepealable Here then we see the cause why some likely to live long die soon and others more infirme live longer God hath set the bounds of each ones life to a very day Virg. The bounds may be passed which our natural complexion setteth the bounds cannot be passed which the providence and will of God setteth Stat sua cuique dies Verse 6. Turn from him that he may rest Heb. Look away from him i. e. from me look not so narrowly and with such a critical eye upon mine out-strayes thus to hold me still on the rack look not so angerly afflict me not so heavily but let me rest or cease from my present pressures and doleful complaints and spend the span of this transitory life with some comfort and then let the time of my departure come when thou pleasest Till he shall accomplish as an hireling his dayes That is saith the Glosse till I am as willing to die as a labouring man is to go to supper and to bed The word rendred accomplish signifieth properly to acquiesce and rest in a thing and vehemently to desire it The Saints when they die shall rest in their beds Isâ—i 57.2 they rest from their labours Rev. 14.13 and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presently straight upon the stroke of death no sooner have they passed under the flaming sword of that punishing Angel but they are forthwith in Paradise Here they are seldome quiet but tossed up and down as the ball upon the racket or ship upon the waves and hence it is that they sometimes fret or faint as Job and speak unadvisedly with their lips these firm mountains are moved with earth-quakes these calm seas are stirred with tempests and truly whosoever hath set himself to do every dayes work with Christian diligence to bear every dayes crosses with Christian patience and is sensible of his failings in both libentèr ex vita qunsi pleno passu egredietur saith one he will be full glad to be gone hence and be as weary of his life as ever any hireling was of his work See the Notes on chap. 7.1 2. Verse 7. For there is hope of a tree c. Here Job setteth on his request verse 6. with a reason God loveth a reasonable service and liketh well that we reverently reason it out with him And for the literal sense all things saith Gregory are so plain that there is no need to say any thing to that it being no more then this either I shall have comfort in this world before I die or never here therefore grant me rest now This argument Job illustrateth 1. By a dissimilitude here 2. By a similitude Merlin verse 11 12. The dissimilitude betwixt a tree and a man is this a tree may be hewed and felled yet feel no pain Again succisa repullulat imbribus irrigata a tree cut down if well watered will spring and sprout up again But now man as he is very sensible of every stroke of Gods hand neither can he suffer sickness or other affliction without smart so when once cut down by death he can by no means be recovered he cannot revive without a miracle Verse 8. Though the roots thereof wax old in the earth And so the more unlikely to shoot forth again Trees also have their old age wherein they decay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the stock thereof die in the ground Heb. in the dust as it needs must when cut off from the root it lieth along on the earth It was by a miracle that Aaroâ—s rod flourished not only all the plants of Gods setting but the very boughs cut off from the body of them shall 〈◊〉 and be fruitful Verse 9. Yet through the sent of water it will bud Heb. from the smell of waters a sweet Metaphor saith Merlin sense being attributed to things senselesse as smelling to the fire Judg. 16.9 and
of the world Rev. 13.8 and to the Jewes the Ceremonial Law was in stead of a Gospel Verse 22. When a few years are come c. Heb. years of number that is years that may easily be counted and cast up The years of the longest liveâ— are but few they may be quickly numbred This ran much in Jobs mind and made him very desirous to be cleared before he dyed that he might not go out of the world in a snuff Then shall I go the way That way of all flesh 1 Kin. 2.2 which Job feareth not to do as knowing whom he had trusted and that death should be unto him the day break of eternal brightnesse Whence I shall not return See chap. 7.9 10. and 10.21 with the Notes CHAP. XVII Verse 1. My breath is corrupt WHich argueth that my inwards are Imposthumated and rotten so that I cannot in likelihood have long to live Oh therefore that I might have a day of hearing and clearing before I dye But Job should have remembered that there will be at the last day a resurrection of names as well as of bodies which he that believeth maketh not haste Howsoever it was not amisse for Job so grievously diseased and now well in years to bethink himself of death and to discourse of these three particulars that speak him a dying man In the old the Palm tree is full of bloomes the map of age is figured on his forehead the Calendars of death appear in the furrowes of his face the mourners are ready to go about the streets and he is going to his long home according to that elegant description Eccles 12. Varro de're rust l. 1. c. 1. He should therefore say with Varro Annus octogesimus wie admonet ut sarcinas colligam c. It is high time for me to pack up and to be gone out of this life Or rather as Simeon Lord now let thou thy servant depart in peace c. My dayes are extinct As a candle Prov. 13.9 Or Cut off as a web so some read it The Original word is found only here The graves are ready for me Heb. The graves for me q.d. I bid adieu to all things else and as the grave gapes for me so do I gape for the grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would it were even so as Basil said when Valens the Arian Emperor threatned him with death But why doth Job speak of graves in the plural Surely to shew that he was besieged with many deaths or else because the dead are buried as it were first in their grave-cloathes and then in the coffin and then in the Beir or Hearse and lastly in the Sepulcher which every place did as it were proffer to Job and threaten him with death in regard of his many paines and pressures by the scoffs and taunts of his friends For Verse 2. Are there not mockers with me Heb. If there be not mockers with me q.d. despeream Let me be punished or let me be blarned for wishing to argue it out with God so some Jew-Doctors sense it job had before complained of his friends jearing and girding at him chap. 16.20 To be mocked in misery is no small aggravation thereof See what is threatned Prov. 1.26 The Proverb is Oculus fides faâ—a non patiuntur jocot There 's no jesting with a mans eye faith and fame Junius readreth the Text thus For as much as there are no mockings with me I meane honestly and deal plainly and yet mine eye continueth in their provocations neither can I be set right in their opinions so prejudiced they are against me And doth not mine eye continue in their prevocâ—â—miums Heb. Lodg or tarry all night in their provocations or bitternesses Broughton readeth In those mans vexing lodgeth mine eye that is I lodg not so much in roy bed as in the thoughts of my friends unâ—â—â—â—nesse And indeed saith one a man may sleep better upon bare boards then upon hard words Some refer it to the eye of his mind lifted up to God in prayer but yet no sweetnesse coming from him either internally or externally The former is rather to be followed Verse 3. Lay down now put me in a surety with thee This Job speaketh not to Elâ—â—â— as K. Moses Beza and some others would have it but to God himself as chap. 16.7 whom he desireth to lay down or appoint as Exod. 1.11 and put in Christ as a Surety to plead for him See Heb. 7.22 and so Brentius expoundeth it There is one only surety saith he one only Intercessor the Lord Jesus Christ who if he appear not in the eyes of our faith we have none else that can undertake for us to God neither is there any creature which can stand in the judgement of God though he would never so fain be Surety for us Thus he And accordingly our late learned Annotatours reading the words thus Appoint I pray thee my Surety with thee who is he then that will stâ—â—ke upon my hand that is Appoint Christ who is with thee in heaven and hath undertaken to be my Surety appoint him I say to plead my cause and to stand up for me and then no man will dare to contend with me And so it is futable to the Notes on chap. 16.21 and to Rom. 8.33 The Vulgar Latine not altogether from the purpose saith Brentius translates the whole verse thus Put me near thy self and then let whose will contend with me Verse 4. Thou hast hid their heart from understanding that is Thou hast hidden understanding from their heart thou hast left them in the dark destitute of a right judgement whilst they condemn me for wicked because grievously afflicted and thence it is that I do so confidently appeal to thee in Jesus Christ sith my friends are so far mistaken in this controversie If God give not both light and sight if he vouchsafe not to irradiate both Organ and Object the best will be bemisted Every good gift and perfect cometh from above even from the Father of lights Jam. 1.17 It was he that made Reverend Doctor Sibbs as one saith of him Spiritually rational and rationally Spiritual One that seemed to see the insides of Nature and Grace and the world and heaven by those perfect Anatomies he had made of them all Therefore shalt thou not exalt them Therefore thou shalt not give them honour so Broughton rendreth it But that 's not all Liptoti est saith Mercer it is a figure wherein lesse is said and more is meant Thou shalt not only not exalt them but thou shalt also abase and humble them this contestation shall be nothing at all to their commendation in the end It is the found knowledg of the truth according to godlinesse that exalteth a man and makes him to be accounted of and the contrary Howbeit many great and good men have been greatly mistaken in very great controversies and transactions as was Luther Doctor Resolutus sed non in omnibus
Illuminatus And yet how many Learned able men hath his name misled in the point of Consubstantiation Vrsin was carried away with it a while till he read his Arguments which he found to be little better then Paralogismes Holy Greenham when pressed to conformity to the Ceremonies by the Bishop of Ely who urged Luthers approbation of them and are you wiser then Luther His sober and gracious answer was I reverence more the revealed will of God in teaching Luther so many necessary things to salvation then I search into his secret will why he hid his heart from understanding in things less necessary Verse 5. He that speaketh flattery to his friends As you my friends do to and for God in seeming to assert his justice in punishing me for my wickednesse so soothing and smoothing up the Almighty quod ipsum nibil aliud est quam falso Deo blaudiri saith Merlin and seeking to make the world believe by your great words that you are his great Champions whilst you go about to cleare up his righteousnesse by concluding me unrighteous See chap. 13.7 8. with the Notes The eyes of his children shall fail Not himself only shall smart while the Lord curteth off flattering lips and the deceitful tongue Psal 12.3 but his poor children shall rue for it They shall lye languishing at Hopes Hospital and after all be disappointed or their eyes shall fail with long looking after good but nothing comes They shall look for peace and there is no good and for a time of healing but behold trouble Jer. 14.19 God will destroy flatterers head and tail branch and rush like as the Thessalians once utterly destroyed the City called Hen. Steph. Apol pro Herod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Flattery Verse 6. He hath made me also a by-word of the people Here Job returnes to his old task of setting forth his own misery for what men are most sensible of that their tongues do most of all run upon Job is a by word or a Proverb to this day for we say As poor as Job as of old they said Iro panperior c. He was become a common proverb a publick mocking-stock yea he was pro cantione and tympanum trita as some sense the next words And aforetime or to mens faces I was or I am â— tabret They sing my miseries to the Tabret as a matter of mirth they compose Comedies out of my Tragedies and this greatneth my grief I am openly a Tâ—bret so Broughton reads it The Vulgar hath it I am an example before them The Chaldee Paraphrast I am at hell before them The Hebrew word in Tophet taken afterwards indeed for hell but not so in Jobs tâ—me The Septuagint I became a sport to them David met with the like measure Psal 69.19 11. and the Church Lam. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Christ on the Crosse was matter of mirth to the malicious Jewes God had made Job all this He that is God hath made me c. his name he spares in reverence but every where he acknowledgeth God the Author of his troubles as Mercer here noteth The whole verse may be read thus He hath made me also a by-word of the people where as aforetime I was as a Tabret that is I am now a scorn to them who delighted in me in my prosperity Verse 7. Mine eye also is dim by reason of sorrow Not only is my good name blasted but my body also is wasted the nerves of mine eyes are contracted the visive faculty decayed Psal 6.7 Mine eye is consumed because of grief yea my soul and my belly R. Levi. Pagnin Vatab. Psal 1.10 Not the visive only but the vital powers â—re wasted see chap. 16.16 yea the intellective part as well as the sensitive understood by the formations in the next clause that is the cogitations say they according to Gen. 6.5 But I rather take it according to our Translation for the members of the body And all my members are as a shadow My membra are but umbra they look more like a Skeleton an Anatomy an Apparition then a true body nothing being left but skin and bone so much meager'd are all my members This is hyperbolica maâ—orum suorum amplificatio saith Merlin Verse 8. Vpright men shall be a stonied at this They shall silently admire and adore the fathomlesse depth of the divine administration when they see a man so upright to suffer such heavy pressures yet shall they not censure me as you do not condemn me for complaining sith there is a cause They cannot indeed see far into Gods secret intentions they do therefore mirari rather then rimari like as the old Romanes dedicated unto Victory a certain Lake the depth whereof they could not fathom And the innocent shall stir up himself against the hypocrite He shall learn of me not to be baffled out of his sincerity to be mocked out of his integrity but to maintain and take comfort therein against all his false Accusers Opposition doth not weaken but waken Heroick Spirits 2 Sam. 6.21 22. They proceed so much the more vigorously in the wayes of Holiness like as Lime burns the more for the cold water cast upon it and as the Palm-tree which although it have many weights at the top and many snakes at the bottome yet it stirreth up it selfe and flourisheth taking for its Posie Nee premor nec perimor Nothing hurteth or hindreth me Verse 9. The righteous also shall hold on his way Stumble he may for a time at his owne calamity and worse mens felicity but as he that stumbleth and yet falleth not gets ground so fareth it with the righteous in this case Once David said Verily I have cleansed my heart in vaine and washed my hands in innocency For all the day long have I been plagued when had men have been prospered Hence he began to repent of his repentance and to miscensure the generation of Gods children as thrice miserable Psal 73.13 14 15. but after a while and upon better consideration he said This is mine infirmity yea he befooled and be beasted himself ver 22. for so saying And the like will all those at length do that belong to God though for the present offended at Gods proceedings and by their passions miscarried to their cost yet they return to their right minds forwards they may fall sometimes but not backwards for that were far more dangerous Lord to whom should we go saith Peter sith thou alone hast the words of eternal life John 6.68 Neither know we where to mend our selves by gadding about to change our way Jer. 2.36 The righteous shall hold on his way merdicùs tenebit he shall hold it toughly hold it as with tooth and nail not going aside a nailes bredth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall stick to it as the Greek hath it And he that hath clean hands Upright Innocent Righteous cleane handed these all are the good mans adjuncts and
my skin at to my flesh so it may be read that is as once it did in my flesh Ossa sub incurim apparent areda lumbis when I was well lined within Now alas I lie under a miserable Marasmus and should therefore be pitied as being a just object of your commiseration And I am escaped with the skin of my teeth Escaped I am and come off as out of an hot skirmish with my life and very little else All I have lest me whole is the skin of my teeth that is of my gums into which my teeth are engraffed the rest of my body is all over of a scab The vulgar rendreth it My lips only about my teeth are lest me untoucht And Junius gives this gloss Job had nothing lest him but the instrument of speech These say some the Devil purposely meddled not with as hoping that therewith he would curse God Cruse him he might with his heart onely but this would have pleased the Devil nothing so well as to hear him do it with his tongue this is the conceit of some of the Jew-Doctors Hoc fecisse Satanam volunt ut voluntatem captret Merc. But it is better to ascribe this escape to the good providence of God than to the mailce of the Devil Verse 21. Have pity upon me have pity upon me c. To him that is afflicted pity should he shewed from his friend and to do otherwise is to forsake the fear of the Almighty chap. 6.14 See the Note there There was little either fear of God or mercy to men in that barbarous Bishop of Spire who denied to Hen. 4. Emperour of Germany deposed after ten years reign and hardly bestead a poor Clerkship there in a Monastery of his own foundation which caused the miserable Emperour to break out into these words of Job Have pity upon me have pity upon me ô my friend for the hand of God hath touched me The Papists tell us That the souls in Purgatory cry out to their friends on earth for help on this manner and in these terms But this is as very a Fiction as purgatory it self is the Popes invention who must needs be extreme pitilesse to suffer so many souls to lye m so great torments when as hee hath power to fetch them out at his pleasure Verse 23 Why do ye persecute â—e as God Is this that pitying of me thus to presse me with reproaches and therein to think you gratifie God and do him good service Know ye not that to persecute him whom he hath smitten is greatest cruelty and to talk to the grief of those whom he hath wounded is to heap up guilt and thereby wrath Psal 69.26 27. When a Dear is shot the rest of the Herd push him out of the company When a tree falleth every passenger is ready to be pulling at it But Gods people should love as Brethren be pitiful be courteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 3.8 and of some have compassion making a difference and others save with fear pulling them out of the fire Jude 22 23. Thus it should be but as of old in Egypt one Hebrew smote another blowes enough were not deaâ— by the common adversary but their own must adde to the violence Still Satan is thus busie and Christians are thus malicious that as if they wanted Persecutours they persecute one another and if as here they can but do as God that is for God as they misperswade themselves to vindicate his Justice and to promote his glory then they rage and are confident as these friends of Job in whom neverthelesse it was rather error amoris then amor erroris an errour of love then any love of error And art not satisfied with my flesh Which is pined a way with paine and grief This contents you not Est detractoris periphrasis Mercer Non minue enim calumniatores homines devorant quam Scytha Brent in loc but you must break my bones also and suck my blood by your contumelies and calumnies Brâ—ntius and others apply this Tert to slanderers and back-biters whom they compare to Cannibals It is reported of Wolves that when they have once fed upon mans flesh they desist not but desire mort of it Job looketh upon his friends as such man-eaters wherein his sorrow transported him too far and whiles he was moving them to compassion he shewes himselfe over passionate Verse 23. Oh that my words were now written This reiterated wish Job setteth as a Preamble to that ensuing memorable testimony of the Resurrection as a matter most weighty and worthy the consideration of all ages which therefore he wisheth recorded in some publick Instrument no alseternity And god said Amen to it For not only this precious passage but the whole Book of Job so full of divine instruction preparatory to the lost day was committed to waiting either by Meses or some other Prophets of that age or else by Job himself after his restauration and put among the Canonical Books of Scripture concerning which David saith For ever O Lord thy Word is setled in heavean Psal 219 89. And Christ Heaven and earth shall passe away but not one jot or tittle c. Matth. 5. Not one hair of that sacred head can fall to the earth Aug. Confess l. 5. c. 8. Thus God hath answered Job ad cardinâ—â—â— desiderii as a Father speaketh leating it be to him even as he would Oh that they were printed Or drawn out that is written saith One in great and Capital Letters that every man might read them Hab. 22. for there was no Printing in those dayes that we know of The Chinoâ—s indeed tell us that they had the Art of Printing long before But in Europe it was not heard of till the year One thousand four hundred and forty It begun to be practiced at Harlem in the Low Countries by Lawrence Jans say some by John Gertudeâ—â—erg say others and was perfected at Meniz where Tulliet Offices the first Book that ever was printed is still kept for a Monument In a Book that it might be preserved and laid up for the use of posterity in some Kiriah-sepher or City of Books Let them that are able be apt and active in setting forth Books for the benefit of others Horat. sith Paulum sepultae dist at inertiae Celata virtu He that buried his talent gave an heavy account to the Master and was therefore called evil because idle servant Matth. 25. Verse 24. That they were graven with an iron pen c. That my words were not only Soriptased sculota written but graven in a Rock as the Lawes of divers Nations were cut in Brasse or Marble and as Monuments and Epitaphs are graven on Tombs for remembrance of those that are dead And Lead Plumbo per sulces infuso saith Junius the curs of the Letters in Marble being filled with Lead that they might be the more legible and durable In the Rock In Marble cut out
timely gathered into their Barnes and Granaries and so by Off spring Germina they taking it literally conceive to be meant their plants Multos sanos vegetos vivaces trees flowers fruits all which come kindly and grow to their minds But better interpret it of their children and nephews whom they have many healthy lusty and lively and not unfitly compared to seed as if the parents were but only the husks and to branches or sprigs because they may be and must be bent betime to the best things before they be aged and crooked in their evil practises refusing to be rectified And their Off-spring before their eyes This is the same with that before and is repeated because a singular happinesse to see their children prosper as much as themselves This is a third time instanced ver 11. Verse 9. Their houses are safe from fear Seculi Latitia est impunita nequitia No domestical scords no forraign disturbances but peaceable possession and enjoyment of that they have as much welfare as David wished to Nabal 1 Sam. 25.5 Thus shall ye say to him that liveth that is that liveth prosperously for that 's the only life Peace be to thee and to thine house and to all that thou hast Neither is the rod of God upon them So that they seem to themselves and others to be out of the reach of Gods rod. They are not in trouble as other men neither are they plagued like other men Therefore pride compasseth them about as a chain August c. Psa 73.5 6. Vermis divitiarum est superbia It is hard for the rich not be high-minded 1 Tim. 6.17 Verse 10. Their Bull gendreth and faileth not c. All things hit and nothing misseth to make them happy and wealthy they have profit and pleasure at will the world comes tumbling in upon them as Townes were said to come in to Timotheus his toyles Pluâ— in Syll. whiles he slept and so they seem to be the only heires of those Promises Exod 23.26 There shall nothing cast their young nor be barren in the Land So Deut. 7.14 whereunto notwithstanding they are perfect strangers Laban and Nabal for instance Verse 11 They send forth their little ones like a flock Sunt quide eorum vitulis intelligunt recens natis saith Mercer Some understand it of young Calves but better of young children which have here their name from a root which signifieth wickednesse naughtinesse to shew what little ones are not Innocents as we call them not pueri quasi puri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both a fool and a child The first blanket wherein a child is wrapt is woven of sin shame blood and filth Ezek. 16.4 6. Hence Infants were circumcised and their foreskin cast away to shew that themselves had deserved to be so served Parents therefore should strive to mend that by education which they have marred by propagation Wicked parents think not on this though they send out their little ones like a flock but tend them not keep them not from the Wolf of hel who seeketh to devour them And their children dance Exiliunt vitulantur châ—reas ducunt they skip and leap up and down Nemo sobrius saltat Cic. as young cattle and are taught to dance Artificially which no sober man will do saith Cicero And the better Dancer the worse man said Diogenes Verse 12. They take the Timbrâ—l and the Harp They take them and are taken with them being melted in sensual delights which wise men slight The Philosopher told the Fidlers that he could be merry without Musick Aristotle said Jupiter is happy Plut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet no Musician One in Plutarch saith of the Scythians That though they had no Musick nor Vines amongst them yet they had God It is here alledged as a piece of their lasciviousnesse and luxury that they took or touched the Timbrel c. Not but that Musick is lawful for it is the gist of God and a noble Note there these wicked and their children lived in pleasure upon earth which is not a place for such a purpose God did not cast man out of one Paradise that he might make himself another James 5.5 and were like the people of Tâ—mbuâ—â—â— in Affrica who are said to spend their whole time in singing and dancing It is not good for men to take pleasure in pleasure to spend too much time in it as Salomon did and afterwards Cleopatra It was not simply a sin in Esau to go a hunting but yet the more he used it the more profane he waxed and came at length to contemn his birth-right They rejoyce at the sound of the Organ Their mirth was meerly carnal they did rather revel then rejoice Their chearfulnesse did not end in thankfulnesse their Musick made them not more heavenly minded as it did that late Learned and holy Mr. Esty who when he sat and heard a sweet consort of Musick D. Hall Art of Div. Medit. seemed upon this occasion carried up for the time before hand to the place of his Rest saying very passionately What Musick may we think there is in heaven The Instrument here mentioned hath its name as Mercer noteth Ab amore oblectatione lusu From love delight and sport Amabit sapiens cupient caters saith Sâ—utea Verse 13 They spend their dayes in wealth Or in mirth Hebr. In good They wallow in wealth and have the world at will even more then heart could wish as David phraseth it in Psalm 73. which may well serve for a Comment upon this Text And the rich glutton for an instance He in his life-time received his good things and in a moment went down to the grave Luke 16.25 True it is that this is not every wicked mans case for some of them live wretchedly and dye lamentably being held long upon the rack of a torturing Disease as Jehoram all which is to them no other then a Type and foretaste of hell whither they are hasting And in a moment they go down to the grave Ad inferna to hell saith the Vulgar they spend their dayes in wealth and end their dayes in woe their merry dance determineth in a miserable downfall Thus that rich man dyed and was buried and in hell he lifted up his eyes being in torment c Luke 16.22 23. But though the same Hebrew word signifieth hell and the grave both which have their names from their unsatiablenesse Prov. 30.15 16 yet here in a sutablenesse to what went before the grave is to be understood and the sense is Dicto citius moriâ—â—tur they dye easily suddenly sweetly without much pain of body or trouble of mind there are no bonds in their death saith David Psal 73. They dye without much ado like a lamb or like a lamp that goeth out of it self when the oyle faileth they go quickly and quietly to the grave some wicked persons indeed dye piece-meal by a complicate Disease and a long lingring
nor his mother so unnatural a son as vers 30 Thus Beza here Verse 22. He draweth also the mighty with his power i.e. He hath brought them by force under his girdle and compelled them to do him homage and service He riseth up In the fulnesse of his might as a King against whom there is no rising up Prov. 30.31 And no man is sure of life Which the Tyrant taketh away at his pleasure Or thus The Tyrant himself after he hath made all cock-sure as he may think is not yet sure of his owne life dare not confide in his best friends Dionysius for instance and our Richard the third The Hebrew is And he is not sure of life Verse 23. Though it be given him to be in safety Heb. It is given him to be in safety whereon he resteth His safety and prosperity was given him for a better purpose but as if God had hired him to be wicked he abuseth it to creature confidence leaning too hard upon the arm of flesh Yet his eyes are upon their wayes Neverthelesse God prospereth them according to Psal 34.11 Or as others sense it God eyeth their wicked wayes and designeth them to destruction And the next verse seemeth to make for this Interpretation Verse 24. They are exalted for a little while Or They are exalted but within a little while they are not This former part of the verse needeth no Exposition saith an Expositor And as for the later They are taken away as all other they are cut off as the tops of the ears of corn It may be understood of the like violence Velm frit-spica succiduâ—tur Trem. ex Varr. wherewith Tyrants shall be cut off by which they have cut off other mighty and great men as Thrasibulus King of Milesians by striking off with his staff certain ears of corn and Tarquin King of Romans by doing the like to certain Poppies in his Garden signified their minds to have diverse chief men beheaded which was accordingly accomplished So Mithridates King of Pontus V. l. Max. by one Letter caused the death of fourscore thousand Romans trading throughout Asia Now God loveth to retaliate as hath been said before See it exemplified in Adonibezeck Agag Haman and others Verse 25. And if it be not so now who will make me a Lyar Quis ementietur me Who shall disprove or confute what I have affirmed viz. That God doth many things the depth whereof we cannot fathom and that he lets wicked men many times spend their dayes in pleasure and end them without much pain this I will abide by and I would fain see the man qui ansit possit who can and will maintain the contrary CHAP. XXV Verse 1 Then answered Bildad the Shuhite and said A Pithy and ponderous speech he here maketh though little to the purpose for he quite digresseth from the question in hand concerning the wickeds flourishing and Saints sufferings and chuseth to sing the fame song with his fellowes concerning the power and Purity of God above all Creatures See Job 4.18 and 15.15 Some men are of that mind that they will never be said or set down but strive to have the last word This was Peters vanity and the rest of the Disciples Math. 26.35 which our Saviour winked at till time should confute them as it also did soon after Verse 2. Dominion and fear are with him God is therefore to be feared because Lord over all If an earthly King be so Dread a Soveraign if an apparition of Angels hath so amazed the best men who would not fear that King of Nations sith to him doth it appertain Jer. 10.7 God is greatly to be feared in the Assemblies of his Saints and to be had in reverence of all them that are round about him Psal 89.7 Power and terror are with him so the Vulgar hath it here He that is able to destroy both body and soul in hell is surely to be feared yea therefore to be feared Matth. 10.28 If servants should fear their Masters because they have power over the flesh Col. 3.23 what should we do sith he can sooner undo us then bid it be done He maketh peace in his high places Or Among his high persons those heavenly Courtiers the Angels and Saints By an unchangeable Decree God keepeth all persons and things in the heavens both visible and invisible in a most firm and quiet condition so that there is no clashing but an happy harmony amongst them Senault He appeaseth saith One the differences of the Elements and obligeth them to force their own inclinations to preserve the quiet of the world He shakes all the heavens with so much evennesse that in the contrariety of their motions they never disorder themselves Finally He maintaines peace amongst the Angels and tempering his Justice with his Goodnesse he makes himself equally loved and feared of those blessed Spirits Therefore Job did ill saith another Interpreter to offer to make a disturbance there Mayer Job 23.4 as Bildad at least conceited he did where there was all peace Verse 3. Is there any number of his Armies God is Lord of Hostes and as the Rabbins well observe he hath his upper forces and his lower forces as his Horse and Foot ready prest The upper are here chiefly meant viz. the Angels and Stars as appeareth by the Context An est numerus expeditorum so Brentius rendreth it Tremellius turmariorum of his Troopers they are innumerable and yet no variance amongst them this is admirable The Army of Niniveh was quiet no falling out nor complaining in their hostes therefore did their King march on passe through Nahum 1.12 the Turks Military Discipline at this day is beyond that of all other Nations in the world besides yea beyond that of the old Greeks or Romans There is no quarrelling heard at any time amongst their many souldiers Cusp de Cas p. 475. no nor any words at all Perpetuum silentium tenent ut muti saith Cuspinianus There is perpetual silence kept and most ready obedience yeelded to the dumb signes and noddings of their Officers But all this is nothing to that in heaven Of Gods Hostes together with their number order and obedience see my Treatise called the Righteous Mans Recompence pag. 868.869 And upon whom doth not his Light arise that is his Sun that Prince of Planets but servant of the Saints as his Name importeth whose going forth is from the end of the heaven and his circuit unto the ends of it and there is nothing hid from the heat thereof Psalm 19.6 It is called His Light because as he made it so he gathered into it as into a Vessel that first light which before was scattered here and there in the heavens Some there are that understand this Text of the light of Gods Omniscience others of his Benificence Quiâ— est quem non superet luce bonitate suae Merlin Who is it whom he overcometh not with the light of his
for the Lord any longer Away to the Witch of Endâ—r to the god of Eâ—ron Flecterâ— si nequeâ— saperos Acheronta movehâ— This Job would not do and therefore no hypocrite Verse 11. I will teach you by the hand of God That is by the help of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or concerning the hand of God what is in the hand of the Lord so the Septuagint what things he is wont to do by his power Deo juvante subministrante facultates Vat. and what are his usual proceedings his actual and efficacious providence Act. 4.28 That which is with the Almighty I will not conceal Neque celaâ—o ut res divina comparatae sint so the Tigurines translate Envious Masters use to hide from their Scholers the best and chiefest part of their skil It is reported of that spotted beast the Eyux that knowing that his urine will congeal into a procious Stone and so stand man in stead of pure envy when he pisseth he maketh a hole in the ground to cover it Cardan speaking of one that had a Receipt that would suddenly and certainly dissolve a stone in the bladder and dyed not imparting his Skill to any one I doubt not saith he but that man went to hel quòd mâ—riens artem sâ—am mortalibus iâ—viserit because he envied his skil to those that survived him Job was none such but what he knew of Gods mind and manner of dealing which bath no certain Law nor invariable rule but dependeth upon his â—â—er pleasure he was ready to impart to his friends who measured Gods actions by a wrong rule Verse 12. Behold all yâ— your selves have seen it And can say as say as much to it as I can in these sc that God afflicteth good men as well as bad c Ecce 〈…〉 ves â—â—â—nes spâ—culationibâ—â— theologiâ—is 〈…〉 quare tam vanas opiniones habetis So the Tigurine translation hath it that is But behold whereas all ye have spent your time in theological speculations how is it that ye have taken up such vain opinions The Hebrew runs thus Behold you all have seen 〈◊〉 are seers and he that is now called a Prophet was before-time called a Seer 1 Sam 9.9 ye are knowing men and of great experience why then do ye go against your own knowledge by speaking vainly and vilely notwithstanding Why then are ye thus altogether vain Heb. And why is this that ye are vain in vanity sc Whilest ye assâ—rt that Gods love may be known by prosperity and his hatred by adversity and whilest ye conclude me an hypocrite because afflicted for so they had all done with one consent Bildad chap. 8.13 Eliphaz chap. 15.34 and Zophar chap. 20.5 When as yet Job had given sufficient proof to the contrary The matter was clear enough but they did datâ— operâ— for the â—once obscure it this was a vanity of vanities and Job tells them as much Verse 13. This is the portion of a wicked man with God q.d. So ye say and so I say too for herein I will not deny to comply and to chime in with you Zâ—phar had said the same in effect and used the self same expressions that Job here doth chap. 20.29 See the Notes there But must Job therefore be an hypocrite though he continue to hope and pray and delight in God amidst all his miseries vers 8 9 10 Negâ—tur He had spoken much before of the wicked mans prosperity now to â—event mistakes he discourseth largely of his punishment and how ill he beareth it And the heritage of oppressours c. Of feirce and formidable tyrants that are a terrour to others These are the rewards they shall receive from the God of Recompences the Almighty who can well enough deal with them and delights to get him a name in their just destruction Verse 14 If his children 〈◊〉 he multiplyed it is for the sword As were Ahabs seventy sons for instance 2 King 10.1 whom he had begotten after that God had threatned to root out his posterity He therefore as it were to cross the Almighty gives himself so much the more 〈◊〉 to the work of Generation but this was Ephraim like to bring fouth 〈…〉 Hos 9.13 See the like of Aâ—atiaâ— and his forty brethren slain at the shearing house in the same Chapter And his offâ—spring Heb. His issâ—â—s or egressions his sâ—â—ts or branches his pledges so Mercâ—â— â—â—death it Shall not be satisfied with bread i e. Shall be pined and a faâ—ished which their wicked Parents by heaping and hearding sought to prevent but it could not be And this shall be a more cruel kinde of death than the former Tacit. Lam. 4.9 Drusus the son of Tibeâ—â—us Nâ—râ— was put to this death so was our Richard the second at Pomfret Castle Sanders that Traytour in Ireland 〈◊〉 and many others Verse 15. These that 〈◊〉 of him sall â—e 〈…〉 death That is Shall be presently and privately 〈◊〉 as 〈◊〉 it whitout any 〈…〉 Or they shall be so hated that he man shall speak well of 〈◊〉 when they are dead but their came shall be 〈◊〉 and shall not with them so others understand it Or they shall be buried alive 〈…〉 in a fit of an Apoplexy Sepeliâ—â—ur adhuc vivi moribundi Vatab. And when as he recovered of thâ—â—â—it in his 〈◊〉 and 〈◊〉 for help his wife Ariadue was so kind as to deny it 〈◊〉 They like is recorded of Scotus the great Schoolman Diâ—date saith that 〈…〉 that the wicked dying are plunged into everlasting death which only it the true death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Agreeable whereunto is that phrase Rev. 2.23 I will kill her children with 〈◊〉 It is are thing to die 〈◊〉 anoter thing to 〈◊〉 with death this last is when death 〈…〉 Hell when it 〈◊〉 Hell 〈…〉 of it This is a woful death indeed And his Widâ—â—s 〈…〉 One 〈◊〉 are one of the 〈…〉 their 〈…〉 so they die unlamented by their own widows for in those dayes men took many wives as now the Turks do so many as they are able to maintain and very coursely they use them who are glad that they are thus rid of them who were wont to lay upon them with their unmanly fists or otherwise to abuse them Of King Edwin it is said that he lived wickedly died wishedly And of Henry the second that hearing that his son and successor John had conspired against him he fell into a grievous Passion both cursing his sons and the day wherein himself was born and in that distemperature departed the world which so often himself had distempered and had now every mans good word to be gone hence See Jer. 22.18 Cum mors crudelem repuisset saevn Neroâ—m Credibile est multos Roman agit asse jocos Verse 16. Though he heap up silver as the dust Silver and Gold what are they else but white and red Earth the guts and garbage of the Earth as one saith Yet how greedy of
Disciples whensoever they hear the Cock crow by night to say this Benediction The Lord be praised who giveth understanding to the Cock scil to awaken men and to announce day The Septuagint render it Who hath given to women skill to weave and art to embroyder But they do best that take the word though found only in this place for the Heart Mens quasi imaginatrix figuratrix dicta quod omnia pervideâ—t cognoscat as that wherein are painted and imprinted the imaginations and representations of things as the word seemeth to import Verse 37. Who can number the clouds in wisdome Quis sapphirinas efficit nubes Who can make the clouds like Sapphire that is bright and clear so some read it Others Who can declare the clouds scil their number nature and uses Or who can stay the bottle of heaven i.e. the clouds fitly compared to bottleâ— as those vessels that hold the rain and powre it out on the earth when God pleaseth to turn the mouths of those bottles downward This is a great Miracle saith Lavater that whereas water is fluid and beareth downward yet it abideth in the lofty and soft aire nor can fall but where and when God appointeth Verse 38 When the dust groweth into hardnesse c. When the ground hath had its fill so that the light dust is turned into lumps of earth and that which was tossed with every wind is clodded and agglutinated by water into an heavy substance Hic enim simplex est nativus hujus loci sensus saith Merlin Danaeus discoursing of stones Physic Christ l. 2. c. 31. how they are made of earth saith That this Text is a compendium of all the large Discourses of the natural Philosophers concerning that Subject Verse 39. Wilt thou hunt the prey for the Lion Heb. For the old Lion as Neh. 2.9 that cannot hunt for himself Plin. Aristot scribunt Leones multa solida fine dissectu devorare Prey he must have as being a very ravenous creature but wilt thou provide it him With what great charge do Princes maintain a few Lions But God maintaineth all and all other creatures Psal 104.27 28. and 145.15 putting it into the young Lions to provide prey for the old and causing these creatures to keep for most part in the Deserts where they feed upon Camels and such as they can light upon Ammianus Marcellinus writeth That in Chaldaea there are an huge number of Lions which were like enough to devour up both men and beasts throughout the Country But withal he saith That by reason of the store of water and mud thereof there breed yeerly an innumerable company of Gnats whose property is to flye into the eye of the Lion as being a bright and Orient thing where biting and stinging the Lion he teareth so fieâ—cely with his clawes that he puts out his own eyes and by that means many are drowned in the Rivers others starve for want of prey and many the more easily killed by the Inhabitants Or fill the appetite of the young Lion Which is very greedy and insatiate Some render it Catervam the Troop or company of young Lions But God in mercy to mankind hath so disposed it that as devouring Creatures are more rare the Lioness seldome brings â—orth more then one in all her life so they go not often by troops but range alone seeking their prey Verse 40. When they couch in their dens c. When both by might and slight they provide for themselves Hunters with all their paines and means cannot catch a beast so soon as the Lion can An Ape he hateth in a special manner as being too crafty for him And yet he feareth man although as the Poet saith Simia quam similis turpissima bestia nobis Ennius Whereof no other probable reason can be given but the small remnant of Gods Image left as yet in man who once had dominion over all the Creatures and is still fearred by the fiercest of them And abide in the covert to lye in wait Where they crouch counterfeit themselves asleep lye quiet and close as Cats that would catch Mice or Foxes birds But if this way they speed not Basil saith they set up a loud roar whereby the Beasts are so amated that they have no power to stir out of the place they stand in till the Lions have taken them Verse 41 Who provideth for the Raven his food Though the Raven be a most vile creature and hated almost of all in some places there is a reward appointed for those that shall kill them up Though an unclean creature and therefore abominable Lev. 11.13 15. Though unmerciful to her own and pitilesse to other birds though an inauspicate creature a sign both of mans punishment and Gods curse Isai 34 11. Though he cryeth with a hoarse and harsh voice whence also he hath his name in the Original and so unfit to move pity yet God provideth food for him What then will he do for his faithful servants Matth. 6.26 Where our Saviour fetcheth not an example from the Israelites miraculously fed in the wildernesse or Elias in the Desert but from Fowles of the Aire and among them Corvus incuba 20 diebus pullos nido expellit Plin. Arisâ— Arist hist Animal l 9. c. 31. not from Eagles Hawks Nightingales but Ravens c. Consider the Ravens Luke 12.24 When his young ones cry to God Though by implication only they cry and not directly being forsaken by the old ones and left bare they are fed by God with flies and wormes bred in the nest out of their excrements till able to flye and leave the nest they wander for lack of meat to take it where-ever they can meet with it CHAP. XXXIX Verse 1. Knowest thou the time when the wild Goats of the Rock bring forth THe History of the living Creatures is of singular use we see to set forth the Goodness Power Wisdom and other of Gods Attributes clearly shining in them And therefore they have very well deserved of all sorts who have put forth such Histories and discourses as Aristotle Elian Pliny Gâ—sner Aldobrandinus c. of whom I may say as once Eâ—tus Sylvius afterwards Pope Pius 2 did of Learning in general That Popular men should esteem them as silver Noblemen as Gold Princes as Pearles and not so slenderly reward them Joh. Manl. loc com 572. as Pope Sixtus did Theodorus Gaza who translated and dedicated unto him Aristotle De Natura Animalium paying him only for the rich Binding and Bossing forty Crowns but bountifully encourage them as Great Alexander did his Master Aristotle for that same Work he gave him saith the History eight hundred Talents which is foure hundred and foure score thousand Crownes The pleasure of reading such Authors is not so great as the profit for thereby we may attain to the knowledg of God and of our selves of his Will and our Duties Hence we are sent
recruit as far as God seeth fit Multadies variâ—squo Labor mutabilis avi Rettulit in melius multos alterna revisens Lusit in solido rursus fortuna locavit Virg. Aen. l. 11 The best way is to hang loose to these things below not trusting in uncertain riches but in the living God 1 Tim. 6.17 who will be our exceeding great reward and give to his Sufferers an hundred fold here and eternal life hereafter Mat. 19.29 Optandâ— nimirùm est jactura quae lucro majore pensatur saith Agricola It is doubtlesse a lovely losse that is made up with so much gaine Well might Saint Paul say Godlinesse is profitable to all things as having the Promise of both lives 1 Tim. 4 6 Well might Saint Peter call it The Divine Nature 2 Pet. 1.2 For as God brings light out of darknesse comfort out of sorrow riches out of poverty c. so doth Godlinesse Let a man with Job bear his losses patiently and pray for his enemies that wrong and rob him and he shall be sure to have his own againe and more either in money or moneys worth either in the same or a better thing contented Godlinesse shall be great gaine to him 1 Tim. 6.6 Besides heavens happinesse which shall make a plentiful amends for all The Rabbins would perswade us That God miraculously brought back again to Job the self-same cattle that the Sabaeans and others had taken from him and doubled them Indeed his children say they therefore were not doubled unto him because they perished by their owâ—â—ault and folly as one of his friends also told him But of all this nothing certain can be affirmed and they do better who say That his children being dead in Gods favour perished not but went to heaven they were not lost but laid up so that before God Job had the number of his children doubled for they are ours still whom we have sent to heaven before us and Christ at his coming shall restore them unto us 1 Thessal 4.14 In confidence whereof faithful Abraham calleth his deceased Sarah his dead That I may bury my dead out of my sight Gen. 23.4 and so she is called eight several times in that one Chapter as Paraeus hath observed Verse 11 Then came there unto him all his brethren Then when God had begun to restore him As his adversity had scattered his friends so his prosperity brought them together again This is the worlds usage Dum fueris foelix multos numerabis amicos Tempora si fuerint nubila solus eris Summer-birds there are not a few Samaritans who would own the Jewes whiles they flourished but otherwise disavow them as they did to Antiochus Epiphanes Rich Job had many friends Prov. 14.20 Qui tamen persistebant amicitia sicut lepus juxta tympanum as the Proverb is All this good Job passeth by and forgetting all unkindnesses magnificently treateth them as Isaac in like case had done Abimelech and his train Gen. 26.30 And did eat bread with him in his house It 's likely they came with their cost to make Job a Feast of comfort such as were usual in those dayes Jer. 16.7 Ezek 24.17 But whether they did or not they were welcome to Job who now never upbraids them with their forsaking of him in his distresse which yet was then a great grief to him but friendly re-embraceth them and courteously entertaineth them This is contrary to the practice of many fierce and implacable spirits in these dayes whose wrath like that of the Athenians is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long-lasting and although themselves are mortal yet their hearts are immortal And they bimoaned him They condoled with him and shook their heads as the word signifieth not by way of deriding him as once they had done chap. 16. but of sorrow for their former deserting him and assurance that they would henceforth better stick to him in what estate soever And comforted him over all the evil c. So they should have done long before A friend is made for the day of adversity but better late then never Nunquam sane serò si seriò See here saith Brentius the change of affaires and the right hand of the Most High and learn the fear of God for as he frowneth or favoureth any man so will the world do Every man also gave him a piece of money Or a Lamb to stock him againe Beza rendreth it Some one of his Cattle and paraphraseth thus Yea every one of them gave him either a sheep or an Ox or a Camel and also an Ear-ring of gold partly as a pledge of their good will and friendship renewed toward him and partly in consideration and recompence of that losse which he had before by the will and fore-appointment of God sustained Honoraria obtulerunt saith Junius they brought him these presents as Pledges of their love and observance for so were great men wont to be saluted with some gift Sen. Epist 17. 1 Sam. 10.27 2 Chron. 17.5 And the same custome was among the Persians and Parthians whose Kings might not be met without some token of congratulation and Symbol of Honour And every one an Ear-ring of gold Inaurem auream an Ear-pendant of gold at the Receipt whereof Job might well say as the Poet did Theog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To thee this is a small matter but to me a great Verse 12. So the Lord blessed the latter end of Job According to Bildads Prophecy chap. 8.7 And S. James his useful observation Chap. 5.11 Ye have heard of the patience of Job and have seen the end of the Lord that the Lord is very pitiful and of tender mercy If he afflict any of his it is in very faithfulnesse that he may be true to their souls it is also in great mercy Deut. 8.16 that he may do them good in the latter end and this they themselves also shall both see and say by that time he hath brought both ends together Psal 119.71 Be ye therefore patient stablish your hearts James 5.7 Patient Job had all doubled to him Joseph of a Slave became his Masters Master Valentinian lost his Tribuneship for Christ but was afterwards made Emperor Queen Elizabeth of a prisoner became a great Princesse But if God deny his suffering servants Temporals and give them in Spirituals they have no Cause to complaine One way or other they shall be sure to have it Great is the gain of Godlinesse For he had fourteen thousand sheep c Cattle only are instanced Pecuma à pecâ—de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pecudes posteà opes significant Melancth Dios because therein especially consisted the wealth of that Countrey but other good things also doubtlesse were doubled unto him as his family possessions grounds houses and especially Wisdom to make a good use of all for commonly Stultitiam patiuntur opes and what 's more contemptible then a rich fool a golden beast as Caligula called his father in
Law Syllanus Verse 13. He had also seven sons and three daughters Whose perfections sweetned the sorrow which the losse of the other had caused him Sic uno avulso non deficit alter Aureus Virg. Ten children he had in heaven and ten on earth See the Note above on vers 10. The Lord well knew that wealth would be nothing so comfortable to Job unlesse he had children to leave it to Gen. 15.2 His wife therefore returning to her duty from which she had swerved became fruitful at an age well advanced for we read not of any other that he had Ver. 14. And he called the name of the first Jemimah That is Day-bright from her orient and glistering beauty q.d. fair as they day Cant. 6.10 the Church is said Diurnâ— to look forth as the Morning fair as the Moon And the name of the second Kezia That is Cassia a kind of Spice whereof there are three sorts saith Dioscorides but all very sweet and send forth a most pleasant smell like that of the Rose This second daughter therefore seemes to be so named from the sweetnesse of her breath or perhaps of her whole body proceeding from the goodnesse of her constitution as it is reported of Alexander the Great So sweet smelling Smyrna the best of all the seven Churches of Asia Revel 3. And the name of the third Keren-happuch That is the Horn of beauty better then that which is borrowed and of abundance as whose cheeks Nature had painted with a most pleasing Vermillion far beyond any artificial tincture which she had no need of Vtpote omnes aliarum fucos veneres superans Some intepret it the horn of conversion and think That Job herein would expresse and memorize the strange turn and alteration of his condition as Joseph did Gen. 41.51 52. Vatab. But the Chaldee Paraphrast the Jew-Doctors and most of our Expositors are for the former Interpretation favoured also by the words following Verse 15. And in all the Land there were no women found so 〈◊〉 c. 〈◊〉 though but a 〈◊〉 fragile and one of the gifts of Gods left hand Prov. 3.16 〈◊〉 is it the Flower of vertue as Chrysippus called it one of the greatest excellencies of Nature and singular degree of Gods Image in man as Another Platâ— And although vertue is Proprio contenta theatro yet to others Gratior est pulchro veniens in corpore virtus That Vertue hath a better grace That shineth from a beauteous face Such probably were Jobs Daughters not fair and foolish as those Daughters of Jerusalem Isai 3. but adorned with all variety of Moral vertues as a clear Skye is with Stars as a Princely Diadem with Jewels Hence their good father so affected them that he Gave them inheritâ—â—â—â—s among their brethren Making them coheires with them in his estate which as it was an extraordinary expression of his love to his daughters so it importeth as some think a desire in him to have his daughters live still with him amongst the rest of his family either for that he was loath to part with them Val. Max. Christian pag. 308 the like whereof is reported of Charles the Great who being asked Why he did not bestow his daughters in marriage answered That he could not be at all without their company or else as fearing lest they should be defiled with Idolaters which peradventure out of Jobs family were ordinary in that Countrey Verse 16. Fliny tels of one Xenophilus who lived 10â— years without sickness Lib. 7 cap 5. After this lived Job an hundred and forty years c. And this was not the least part of his happinesse Length of dayes is a piece of Wisdoms wages Prov. 3.16 And what a mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a good old age is hath been before noted See chap. 5.26 For a short braid of adversity Job had an hundred and forty years health and prosperity Like as Joseph for his thirteen years of slavery and imprisonment had fourscore years liberty prosperity and preferment Who would not serve thee O King of Nations And saw his sons Who doubtless were good and towardly though nothing is said of them agreeable to their education and answerable to Jobs former children chap. 1. And his sons sons To his great joyes increase Even four generations Joseph saw but three Gen. 50.23 If God deny this happiness to any of his yet he hath promised them a Name in his house better then of Sons and Nephews Isai 56.5 Verse 17 So Job died being old and full of dayes How long he lived we know not The Rabbins say above two hundred years which was longer then either Abraham or Isaac lived of both whom it is likewise said that they were saturi dierum sated with this earthly life and desirous of life eternal To those old men that would yet live longer we may say Cur non â—t satur vitae conviva recedis Lucret. It is enough Lord said Elias I desire to be dissolved said Paul Go forth my soul go forth to God said Hilarion What make I here said Monica Job is now as willing to dye as ever he was to dine he is satisfied with dayes saith the text not as a meat loathed but as a dish though well liked that he had fed his full of Laus Deo in Aeternum A COMMENTARY OR EXPOSITION Upon the Book of PSALMS THe Book of Psalms So Christ calleth it Luke 20.42 the Hebrew word signifieth Hymns or Praises because the greater part of these Psalms serve to set forth the praise of God This title seemeth to be taken from Psal 145. called Davids Hymn or Psalm of Praise so highly prized by the ancient Hebrews that they pronounce him an Heir of Heaven who shall three times a day devoutly repeat it Athanas Chrysost The Greeks call this Book the Psalter and deservedly give it many high commendations as that it is the Souls Anatomy the Laws Epitomy the Gospels Index the Garden of the Scriptures a sweet Field and Rosary of Promises Precepts Predictions Praises Soliloquies c. the very Heart and Soul of God the Tongue and Pen of David a man after Gods own heart one murmur of whose Michtam or Maschil one touch of whose heavenly Harp is farre above all the buskind Raptures garish Phantasms splendid Vanities Pageants and Landskips of prophaner wits farre better worthy to be written in letters of Gold than Pindars seventh Ode in the Temple at Rhodes though Politian judged otherwise like a Wretch as he was and farre more fit to have been laid up as a rare and precious Jewel in that Persian Casket embroydered with Gold and Pearl than Homers Iliads for which it was reserved by great Alexander But that Cock on the Dunghil never knew the worth of this peerless Pearl as did our good King Alured who himself translated the Psalter into his own Saxon Tongue Turk His and as the Emperour Andronicus who caused this
good prayers in answer whereunto one saith well Si magicae Deus non vult tales si piae non per tales God heareth not good prayers from a bad man as that State in story would not hear a good motion from an ill mouth or as wee cannot indure to hear sweet words from a stinking breath The bloud of a Swine might not be offered in Sacrifices though better to look upon than the bloud of a Sheep Vers 4. Stand in awe and sin not Be stirred or commoved or troubled Tremble and sin not But now adays the Word and the World too is altered for men sin and tremble not being arrived at that dead and dedolent disposition of those Heathens who were past feeling Ephes 4.18 19. St. Paul rather alludeth to this text Eph. 4.6 than citeth it as some think Commune with your own heart upon your bed Advise with your Pillow what you have to do in a business so important as the practice of Repentance whereunto I am now exhorting you Here then examine your selves prove your own selves as 2 Cor. 13.5 Sift you sift you Zeph. 2.1 Recoil turn short again upon your selves thrust your hands into your bosoms as Moses did and took it out again Leprous white as snow Take a review of your hearts and lives converse with your selves a wise man can never want with whom to discourse though he be alone But as it is a sign that there are great distempers in that Family where Husband and Wife go divers days together and speak not the one to the other so in that Soul that flyeth from it self and can go long without Self-examination A good mans business lieth most within doors and he taketh the fittest time night or day for the better dispatch of it though thereby he abridge himself of his Natural rest Mr. Bradford the young Lord Harrington and sundry others kept Journals or Day-books and oft read them over for an help to Humiliation And be still Selah Or make a pause dwell upon the work of self-examination till you have made somewhat of it till you have driven it up to a Reformation as Lam. 3.39 40. Let us try and turn The word signifieth Be dumb and hereupon all our Silentiaries have founded their superstitious opinions and practices such as were those old Monks of Egypt who saith Cassian were umbrarum morè silentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as speechless as Ghosts So the Carthusian Monks at this day who speak together but once a week Some kind of Anabaptists also will not speak a word to any but those of their own Sect. Vers 5. Offer the sacrifices of righteousness Confess your sins and slay them run to him who is the propitiation Jesus Christ the righteous present your bodies a living Sacrifice bring a contrite spirit to do good and to communicate forget not c. else you offer the sacrifice of fools as Eccles 5.1 and not of righteousness here The Chaldee hath it Domate concupiscenti as sacrifice and subdue your lusts And put your trust in the Lord It is well observed that God brings men home by a contrary way to that they fell from him We fell from him by distrust by having him in a jealousie as if he aimed more at himself than at our good Wee return to him by having a good conceit of him that he loves us better than we can love our selves and therefore that we ought to put our trust in him both in life and death Vers 6. There be many that say Who will shew us c. This is Vox populi the common cry Studium improborum vagum good they would have but pitch not upon the true good It was well observed that he who first called Riches Bona goods was a better Husband than Divine but the most are such Husbands O siquis daret ut videâ—mus bonum Who will help us to a good bargain a good estate c. but God the chief good is not in all their thoughts they minde not communion with him or conformity to him which is the Bonum hominis Mic. 6.8 the totum hominis Eccles 12.13 the one thing necessary though nothing is less thought upon What are these outward comforts so much affected and admired saith Plato but Dei ludibria banded up and down like Tennis Balls from one to another A Spiritual man heeds not wealth or at least makes it not his business What tell you me of Money saith Paul I need it not but to further your reckoning Phil. 4.1 And David having spoken of those rich and wretched people that have their portion herein all abundance Psal 17.14 concludeth I neither envie their store nor covet their happiness it is enough for me that when I awake so at the Resurrection of the just I shall be full of thine Image vers ult Christ who had all riches scorned these Bona scabelli earthly riches he was born poor lived poor dyed poor for as Austin observeth when Christ dyed he made no will c. and as he was born in another mans house so he was buried in another mans tombe And yet he was and still is God blessed for ever Cicero indeed writing to Atticus would have one friend wish to another three things only viz. to enjoy Health possess Honour and not suffer Necessity How much better Pauls with Grace Mercy and Peace or Davids desire here Lord lift thou up the light of thy countenance upon us One good cast of Gods countenance was more to David than all this Worlds wealth than a confluence of all outward comforts and contentments He had set up God for his chief good and the light of Gods loving Countenance was the guide of that way that leadeth to that good and hence his importunity he cannot draw breath but in that air nor take comfort in any thing without Gods gracious aspect and some comings in from Christ It is better saith one to feel Gods favour one Hour in our repenting Souls than to sit whole Ages under the warmest Sun-shine that this world affordeth Saith not David so much in the next words Vers 7. Thou hast put gladness into my heart more than c. Joys unspeakable and full or glory 1 Pet 1.8 We read of some godly men that they have been overwhelmed with Spiritual joy till they have cried out Hold Lord stay thine hand I can bear no more like weak eyes that cannot endure to bear the light Indeed Bain Letterâ— this is not every good mans case witness that saying of sweet Master Bain I thank God in Christ sustentation I have but suavities spiritual I taste not any And that of holy Rolloc Whiles I live I never look to see perfect Reformation in the Church or to feel perfect ravishing joys in mine heart But those Gods people have are far beyond all Carnal comforts Than in the time that their Corn c. These indeed are the precious fruits of the earth Jam. 5.7 but they seal not up
yet none so profitable as the Sheep who hath Wool for Raiment Skin for Parchment Flesh for Meat Guts for Musick and was therefore in Sacrifice so frequently offered Vers 8. The Fowl of the air These Moses seemeth to have forgot in that discontented speech of his Numb 11.22 but God sent those murmurers such a drift of Quails meat of Kings with their bread of Angels as he could not have imagined or hoped for And the Fish of the Sea Piscis of Pasco Many Islands are maintained and people fed by Fish In Hebrew the same word signifieth a Pond or Fish-pool and a Blessing And surely it is a blessing to any Country that they have plenty and dainty of these good Creatures And whatsoever passeth c. As Whales and other great Fishes which make a smooth path in a calm Sea as a Ship or Boat doth Job 41.23 c. See the Note there Vers 9. O Lord our Lord c. Prius incipit Propheta mirari quam loqui desinit loqui non mirari The Psalmist endeth as he began transported with an extasie of admiration So he begins and ends many of his Psalms with Hallelujah Betwixt God and us the distance is infinite and if it were possible our love and thankfulness should fill up that distance and extend it self to infiniteness saith a grave Divine PSAL. IX VPon Muth-Labbon This was the name of a certain Instrument say some the beginning of a Song say others to the tune whereof this Psalm was to bee sung Montanus and many more hold it to be an Annagramatism and render it For the death of Nabal viz. by a covert intimation and inversion of the Letters So in the Title of Psal 7. Cush Benjemini for Kish the Benjamite This is Parcere nominibus dicere de vitiis Vers 1. I will praise thee O Lord with my whole heart This is a gratulatory Psalm wherein David shews his thankfulness Cic. which a very Heathen calleth Maximam imò matrem omnium virtutum reliquaram the Mother of all the rest of the Vertues True thankfulness as one well observeth is here and in the next verse described 1 By the matter of it 2 By the manner First for matter the Psalmist delivereth it in Four parcels Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to come Cipher 1 The acknowledging of God in all 2 A Ciphering and summing up of special Mercies 3 An expression of Spiritual joy in God as well as in his Gifts 4 A dedication of our Songs and selves to his Name Secondly For the manner he presseth 1 Integrity for the subject and object vers 1 2 Sincerity for affection and end vers 2. I will be glad and rejoyce in thee Spiritual cheerfulness is the Mother of Thankfulness Jam. 5.13 Birds when got in the air or on the top of trees and have taken up a stand to their mind sing most sweetly O thou most High God was so first called by Melchisedeck upon a like occasion as here by David Gen. 14.19 20. The Greeks might have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Sun which they worshipped from this Hebrew Helion most High Vers 3. When mine enemies This Tremellius maketh to be the form of praise which the Psalmist professeth that he will sing to God and rendereth it thus That mine enemies returning back are fallen c. And perish at thy presence The victory is of God and to him alone to be ascribed The Romans in their Triumphs presented a Palm to Jupiter The Graecians also thankfully ascribed to Jupiter their deliverance from the Persians wrought by Themistocles and there-hence called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Deliverer Vers 4. For thou hast maintained my right Heb. Thou hast done me judgement Locus hic in signis est saith Polanus this is an excellent place and maketh much to the comfort of Gods poor people that are oppressed by the World ◠the righteous Judge will not fail to right them See Luke 18.7 8. Vers 5. Thou hast rebuked the Heathen c. God first chideth the Churches Enemies by lighter Judgements if these be not improved he destroyeth them Psal 119.21 and because they sought to obscure and extirpate his name from amongst men therefore he puts out their name that is their fame and reputation for ever and yet or for ever and a day as we use to say Ingloria vita recedit they go out in a snuff as did the Primitive and Modern Persecutors of abhorred memory Vers 6. O thou enemy The same whom he called Wicked one in the former verse where the word Wicked is of the singular number q. d. O thou implacable Wretch that wouldst never be reconciled till thou wast ruined which now thou art c. Some read it interrogatively and withall ironically O enemy are destructions come to an end and Cities so wasted that they can never be repaired q. d. So indeed thou hast designed it but art fairly disappointed And the like besel Antiochus Nero Dioclesian Philip the Second of Spain Charls the Ninth of France and other bloudy Persecutors with their devillish thoughts and threats which they could never effect and accomplish Their memorial is perished with them Heb. Of them of them twice for more vehemency The vulgar after the Greek hath it cum sonitu with an humming noyse so that the sound thereof ringeth all the World over R. David rendreth it Memoria eorum periit suntne illi Their memorial is perished have they yet a being any where Vers 7. But the Lord shall endure for ever Vivit Christus regnatque alioqui totus desperassem said that good Dutch Divine upon the view of the Churches enemies i.e. Christ liveth and reigneth for ever setting one foot on the earth and the other on the sea as Lord of both otherwise I should have been altogether hopeless Blessed bee God that he is God was a learned Divines motto Vers 8. And he shall judge the world c. See on vers 4. Vers 9. The Lord also will be a refuge c. Heb. An high tower edita arx wherein men are secured and escape the impressions of an enemy The very Lame and Blinde those most shiftless Creatures when they had gotten the strong Hold of Zion over their heads thought that then they might securely scorn David and his Host 2 Sam. 5.6 7. yet their Hold failed them So did the Tower of Shechem those that ran into it Not so the Almighty his poor oppressed Universal experience sealeth to this truth neither can one instance be given of the contrary Higgaion Selah It is reported of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that living in the Fens and being vext with Gnats Herod Lib. 2. they use to sleep in high Towers whereby those Creatures not being able to soar so high they are delivered from the biting of them So would it be with us when bitten with cares and fears did we but run to God for refuge and rest confident of his help
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
too c. Gregory the Great trembled whensoever he read those words of Abraham to the rich Glutton who thought this life to be his saginary or boares-frank Son remember that thou in thy life time receivedst thy good things Luke 16. Yee have lived in pleasure upon earth Jam. 5.5 no fit place for such a purpose God did not turn you out of one Paradise that you should here provide your selves of another earth is a place of banishment and bondage Of the wickeds prosperity here see Job 21.7 8. with the Notes And whose belly thon fillest with thy bid treasures That is with Gold and other precious things digged out of the earth saith Aben-Ezra Opimis rebus saith Junius with abundance of outward blessings and benefits saith another which are called Gods hidden treasures not because they are not seen but because they are not so well perceived and used of the ungodly as were meet or because the reason of their present plenty of all things is hidden from them and yet it appears not but shall bee made manifest that these fatting ware are but fitting for the slaughter They are full of Children which they send forth as a flock Job 21.11 See the Note there Or their Children are full carne porcinâ saith the Arabick here or of wordly wealth and mountaines of mony left them by those faithfull drudges their rich but wretched Parents and progenitours whose only care was to heap up hoards of wealth for their posterity Vers 15. As for mee I neither envy nor covet these mens happinesse but partly have and partly hope for a farre better I will behold thy face in Righteousnesse which none can do but the pure in heart Mat. 5. and those that keep close to God in a constant communion being justified and sanctified persons I shall be satisfied Better than those muck-worms and their Children are When I awake sc Out of the dust of death at the Resurrection With thy likenesse With the visible sign of thy glory in Heaven 1. Job 3.2 PSAL. XVIII TO the chief Musician Some render it Adtriumphandum and well they may for this is old Davids 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or triumphant song after so many victories and deliverances and it is twice recorded in Scripture with very little variation See 2 Sam. 22. for the great worth and weightinesse of the matter that wee may the more observe it and bee the better versed in it This here recorded seemeth to bee the Review of it and thence those small additions and alterations that are found here and there but not of any great moment A Psalm of David Who having now gotten some breathing while from his troubles gave not himself to Idlenesse or worldly pleasures as the Romans used to do after that they had once ridden in triumph but calling to mind Gods great mercies towards him composed this sweet Psalmodie to his glory The Servant of the Lord So hee stiled himself before Psal 36. when hee first entred upon the Kingdome and now here again when being to lay it down together with his life hee breatheth out his holy soul to God in this divine ditty Sic ubi fata vocant c. This hee did after that as a faithfull servant of the Lord hee had done all the wills of God Act. 13.22 had served out his full time Verse 36. and dwelt in Gods house to length of dayes Psal 23.6 Who spake unto the Lord the words of this song God lets out his mercies to us for this rent of our praises and is content wee have the benefit of them so hee may have the glory The Hebrews give this Note here Every man for whom there is wrought a miracle of mercy and hee thereupon uttereth a song hath his sins forgiven him This is better yet than that of the Papists who promise pardon of sin to those that shall hear two Masses a day Wee who have received so many mercies should compass God about with songs of deliverances and not only servire Deo sed adulari as Tertullian hath it From the hand of all his enemies Heb From the Palm of other enemies as less considerable but from the hand or clutch-fist of Saul And from the hand of Saul his greatest enemy and of longest continuance So Christ is said to save his people from their sins by a specialty Mat. 1.21 because these do us the most mischief Vers 1. I will love thee O Lord my strength Heb. I will love thee dearly and entirely Ex intimis visceribus from the very heart root from the bottom of my bowels with like intention of affection as a tender-hearted Mother doth her dearest Babe that is her own bowels her self of the second edition Neither did David herein super-erogate for God requireth to be loved with all the heart minde soul strength Modus sig siâ—â— modo Beâ—â— as one that is best worthy good without measure that hath loved us without measure and therefore is without measure by us to be beloved Not that we are bound to love God in quantum est diligibilis so much as he is lovely or love-worthy for so God only can love himself but Nihil supra aequè aut contra Nothing must we love above God or so much as God much less against God we must be able to say affectionately with David Psal 73.25 26. Whom have I in heaven but thee there is none upon earth that I desire besides thee And as Bernard Amo te Domine plus quam mea meos me I love thee Lord more than my goods my friends my self A Christian begins with loving God for himself but he ends in loving himself and all other both persons and things in and for God His friend he loveth in the Lord his foes for the Lord but God he loveth absolutely and for himself affecting not only an union with him but even an unity his heart being turned as it were into a very lump of love as was Maries Luke 7.47 Histories tell of a certain Woman that came to Vespasian the Emperour professing that she was in love with him he commanded that a liberal reward should be given her for the same and when his Steward asked him under what Item he should put that gift in his Book of Account Vespasiano adamato said the Emperour Item To her that loved Vespasian God saith the Apostle is not unrighteous to forget your labour of love c. Heb. 6. I love them that love me saith Christ Prov. 8. and his love is not like the Winter Sun which hath light but not heat c. he is the strength of his people their Rock Fortress c. Vers 2. The Lord is my Rock and my Fortress c. i.e. He is all in all for my preservation Ten words say the Hebrews he here heapeth up in reference to Ten signal Victories or rather because his thankful heart was so enlarged that hee could never satisfie himself in saying what God had been to
Ark of the Covenant hitherto transportative into the place of its rest Psal 132.14 Certain it is that the Saints those living Temples of the Lord are here called upon to lift up their hearts in the use of holy ordinances yea therein to bee abundantly lifted up through faith with a joyfull and assured wel-come of the King of Glory who will thereupon come in to them by the ravishing operation of his love benefits and graces Vers 8. Who is this King of glory The gates are brought in as asking this question saith R. David This is the Angells admiration at the comming in of Christs humanity into Heaven saith Diodate Rather it is the question of the faithfull concerning the person of their King whom they hereby resist not but for their further confirmation desire to bee better informed of Him and his never-enough adored excellencies The Lord strong Jehovah the Essentiator the Eternall God the most mighty and puissant Warriour who if hee do but arise only his enemies are scattered and all that hate him flie before him Psal 68.1 Vers 9. Lift up your heads c. See Vers 7. And learn that in matters of moment wee must be more than ordinary earnest and importunate with our selves and others Vers 10. Who is this King of glory The best are acutè obtusi in the mystery of Christ crucified and must therefore by study and inquiry grow in grace and in the knowledge of our Lord Jesus Christ 2 Pet. 3.18 praying for that Spirit of wisdome and revelation for the acknowledgement of him Ephes 1.17 The Lord of Hoasts Hee who hath all Creatures at his beck and check the Lord of Sabaoth Rom. 9.29 Jam. 5.4 where the word signifying hoasts or armes is used untranslated because well understood both by Jews and Gentiles as is also Hosanna Hallelujah Amen PSAL. XXV A Psalm of David An excellent Psalm the second of those seven called by the Ancients penitentiall and such as may well serve us for a pattern of our daily prayers Beza as wherein David beggeth three things answerable to those two last petitions in the Lords prayer first Pardon of sin secondly Guidance of Gods good Spirit thirdly Defence against his enemies It appeareth that this Psalm was made by David when hee was well in years vers 7. after his sin in the matter of Vriah that great iniquity as hee calleth it vers 11. saith Vatablus and some gather from vers 19. that hee framed this Psalm when Absolom was up in armes against him vers 19. compared with Psal 3.1 See also vers 15. 22. It may seem therefore that when hee came to Mahanaim a Sam. 17.24 27. where God shewed him marvellous loving kindnesse in a strong City Psal 31.21 and where-hence hee was at the peoples request to succour them or to cause them to bee helped viz by his hearty prayers for Gods assistance 2 Sam. 18.3 he composed this Psalm with more than ordinary artifice viz. in order of Alphabet as hee hath done also some few others both for the excellencie of the matter and likewise for help of memory for which cause also St. Matthew summeth up the genealogie of Christ into three fourteenes all helps being but little enough Nazianzen and Sedulius have done the like the former in his holy Alphabet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and the latter in his Hymn A Solis ortus cardine Beatus auâ—tor saeculi c. Vers 1. Vnto thee O Lord do I lift up my soul i. e. Praeparo cor meum Ad te orand non ad Idola saith R. Solomon My heart maketh its faithfull addresses to thee and not any other with strength of desire and delight with earnest expectation and hope of relief See Jer. 22.27 Deut. 24.15 Psal 86.5 Cyprian saith that in the primitive times the Minister was wont to prepare the peoples minds to pray Cyp. de orat by prefacing Sursum corda Lift up your hearts The Jews at this day write upon the walls of their Synagogues these words Tephillah belo cavannah ceguph belo neshamah That is Buxtorf abbreviar A prayer without the intention of the affection is like a body without a soul and yet their devotion is a meer out-side saith One a brainlesse head and a soulelesse body Spec. Euâ— Antiquum obtinent Isa 29.13 This people draweth nigh to mee with their lipps but their heart is farre from mee A carnall man can as little lift up his heart in prayer as a moul can flye A David finds it an hard task sith the best heart is lumpish and naturally beareth downward as the poise of a clock as the lead of a net Let us therefore lay aside every weight and the sin that doth so easily beset it and pray God to draw us up to himself as the load-stone doth the Iron c. Vers 2. O my God I trust in thee I pray in faith which is as the fire and my prayer as the flame that ariseth out of it Faith is the foundation of prayer and prayer is the fervency of faith Now David knew that the hand of faith never knocketh at the gate of grace in vain Let mee not bee ashamed Shame is the Daughter of disappointment This David deprecateth Quaeque repulsa gravis see Job 6.20 Let not mine enemies triumph over mee By saying that I pray to no purpose as Rabshakeh did Isa 35.6 I say saith Hezekiah I have words of my lipps prayer prayer but alasse what 's that more than empty words an aiery nothing Counsel and strength are for the battel Thus Hee Vers 3. Yea let none that wait on thee bee ashamed Be nosed and twitted with my disappointments as they are sure to be if I be repulsed by thee and worsted by mine enemies all thy praying people shall have it cast in their teeth and laid in their dish Let them bee ashamed which transgresse without cause Let shame bee sent to the right owner even to those that deal disloyally unprovoked on my part And so it was for Achitophel hanged himself Absoâ—om was trussed up by the hand of God and dispatcht by Joab the people that conspired with him partly perished by the sword and partly fled home much ashamed of their enterprize Oh the power of prayer what may not the Saints have for asking Vers 4. Shew mee thy wayes O Lord q. d However other men walk towards mee yet my desire is to keep touch with thee for which purpose I humbly beg thy best direction See Exod. 33.13 Isa 2.3 Teach mee thy paths Assues ac me inure mee to thy paths Sicut parvulus ad ambulandum assuetus saith Kimchi as a little one is taught to find his feet Vers 5. Lead mee in thy Truth and teach mee i. e. Assiduè doce urge David was a great proficient in Gods School and yet he would learn more so sweet is divine knowledge Four times together here prayeth David to bee further instructed See Moses in like
eye hath seen it as Aben-Ezra observeth So doth Keep not silence To that they opened their mouth wide against me Ibid. Vers 23. Stir up thy self and awake This is the same in effect with the beginning of the Psalm to shew his ardour and intention of affection Vers 24. According to thy righteousness i.e. for the honour of thy Justice wherein else thou art likely to suffer And let them not rejoyce over me For I quarter Armes as I may so say with thee Lord and my disgrace will reflect upon thee Vers 25. Ah so would we haveâ—t Heb. Ah ah our soul that is our desire we are voti compotes We have swallowed him up As Swine do swill or ravenous beasts their prey Vers 26. Let them be ashamed c. They shall so and this prayer against the Churches enemies shall still speak effectually Vers 27. Let them shout for joy c. He concludeth with hearty prayer for the Church as he doth in divers other Psalms That favour my righteous cause Though perhaps they dare do no more than inwardly favour it and by their prayers to God promote it Let them say continually c. Let them have continual cause to praise God for this sweet property that he delighteth in his peoples prosperity and afflicteth them not from his heart nor grieveth the Children of men but for their greatest good Lam. 3.35 Vers 28. And my tongue c. I do solemnly promise that thy praises shall never dye on my hand c. PSAL. XXXVI A Psalm of David the Servant of the Lord See Psal 18. title Then hee had well-nigh finished his Ruledom here he is about to begin it and therefore assumeth this title Serum est nomen officii Servant is a name of Office or Duty Tertullian faith of Augustus we may better of David Gratius ei fuit nomen pietatis quam potestatis he took more pleasure in names of duty than of dignity so those heavenly Courtiers rejoyce rather to be stiled Angels that is Messengers and Ministring Spirits than Thrones Principalities Powers c. Vers 1. Hieron Vulgata The transgression of the wicked saith within my heart Some say t is libbi for libbo Jod for Van and render it within or in the midst of his own heart and so make it the same in sense with Psal 14.1 but these make too bold with the text David that zealous Servant of God was fully perswaded of and deeply affected with the profligate wickedness of some graceless persons such as were Saul and his bloud-sucking Sycophants that they were stark Atheists and had not the least spark of common goodness left in them that they had neither the fear of God nor shame of the World to reign them in from any outrage This is mine opinion of them saith David I am strongly so conceited and I will give you my grounds I speak as to wise men judge yee what I say Vers 2. For he flattereth himself in his own eyes This is the first proof of the foregoing charge and the fountain of all the following exorbitancies See the like 2 Tim. 3.2 there self-love brings all out of order here self-flattery Sibi palpum obtrudit he stroketh himself on the head and saith I shall have peace though I walk in the stubbornness of mine heart to adde drunkenness to thirst and rebellion to sin Deut. 29.19 Thus he sootheth and smootheth up himself neither shall any one perswade him but that his penny is as good silver as the best of them all Thus he calleth evil good and good evil and proudly bolstering of himself in his sinful practices he maketh a bridge of his own shadow and so falleth into the ditch of destruction Vntil his iniquity be found to be hateful Till God by his Judgements uncase him and men out of utter hatred of his execrable practices tell him his own to his teeth Thus Stephen Gardiner being charged of cruelty by Mr. Bradford answered in open Court I for my part have been challenged for being too gentle often times which thing Bonner confirmed and so did almost all the audience that he had ever been too mild and moderate But Doctor Taylour told him another tale Act. Mon. 1461. Ibid. 1380. when he said to him How dare you for shame look me or any Christian man in the face seeing you have forsaken the truth denied our Saviour Christ done contrary to your Oath c. So Bonner They report me said he to the Lord Mayor to seek bloud and call me Bloudy Bonner whereas God knows I never sought any mans bloud in all my life To whom Mr. Smith the Martyr answered Why my Lord Ibid. 1537. do you put on this fair visor before my Lord Mayor to make him beleeve that you seek not my bloud to cloak your Murthers through my stoutness as you call it Have you not had my brother Tomkins before you whose hand when you had burnt most cruelly you burnt his whole body and not only of him but of a great many of Christs Members c So upon the Martyrdom of Master Philpot a certain unknown good woman in a Letter to Bonner wrote thus Indeed you are called the common Cut-throat and general slaughterssave to all the Bishops of England and therefore it is wisdom for me and all other simple sheep of the Lord to keep us out of your butcherly stall as long as we can especially since you have such store already that you are not able to drink all their bloud lest you should break your belly and therefore you let them lye still and dye for hunger Ibid. 1672. c. And soon after you have broken a Pot indeed Mr. Philpot but the precious Word contained therein is so notably therewithall shed abroad that the sweet savour thereof hath wonderfully well refreshed all the true Household or Congregation of Christ that they cannot abide any more the stinking savour of your filthy ware that came from the dunghil of Rome though your Lordships Judasses set them to sale every where to fill up your Baggs c. Thus these bloud-suckers stunk above ground and it is probable that the Saints shall look upon such in the next World throughout all eternity with execrable and everlasting detestation Vers 3. The words of his mouth are iniquity and deceit That is saith Calvin he hath something to say to excuse and justifie himself to the hardening of his heart and hastening of his destruction as there is no Wool so coarse but will take some colour But God will one day wash off his varnish with rivers of Brimstone hee can skill of none other Language but that of Hell the words of his mouth are desiderium dolus there is no truth and as little trust to be put in any thing that he speaketh And why there is no fear of God before his eyes See a like Text Rom. 3.13 14 15. He hath left off to be wise and to do good That
and contemptible people than you are any meaning the Jews with whose stench he was much annoyed Vers 14. Thou makest us a by-word among the Heathen Who use to say As base as a Jew as wretched as an Israelite c. The Turks at this day say Judaeus sim si fallam If I be not as good as my word count me a very Jew We use to say As bard-hearted as a Jew Thus is fulfilled that which was threatned Deut. 28 37. 1 King 9.7 Jer. 24 9. Vers 15. My confusion is continually before me Heb. All the day long or every day so as that there is neither hope of better nor place of worse Vers 16. For the voyce of him that reproacheth and blasphemeth Reproacheth Religion blasphemeth God and his people as if hee cared not what became of them and his dispensation seemeth to say as much this reflecteth upon the Saints and maketh them cry out Pudet hac opprobria nobis Et dici potuisse non potuisse refelli Vers 17. All this is come upon us yet This they alledge viz. their constancy as an argument of their sincerity and a motive to pitty apply this with Hierom to Christians and then it is the voyce of Martyrs Neither have we dealt falsly in thy Covenant i.e. We have not relinquished the true Religion or revolted to dumb Idols but held us close to they sincere service And therefore if that Heathen Emperour going against his enemy could say Non sic Deos coluimus ut ille nos vinceres We have not so served the gods that they should serve us no better than to suffer us to be worsted Autoni Philosoph How much more may Gods faithful Servants be confident of his help and say All people will walk every one in the name of his god and we will walk in the name of the Lord our God for ever and ever Mic. 4.5 Vers 18. Our heart is not turned back Metaphora à studie saith Vatablus As those that run a race stand not at a stay much less turn back again so neither have we either stopped or stepped backward but advanced still toward the mark having Nondum metam We have not yet attained for our Motto as Saint Paul had Phil. 1.28 1 Pet. 3.6 Phil. 3.12 being in nothing terrified by our adversaries nor afraid with any amazement Neither have our steps declined We have watched over every particular action Gods people are best when at worst Vers 19. Though thou hast sore broken us in the place of Dragons i.e. Gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Desarts haunted by Dragons See Isa 34.13 35.7 Whereinto we are driven in banishment and there hast crushed us and covered us with the shadow of death i.e. deadly calamity Vers 20. If we have for got ten the name of our God i.e. forgone our Religion as Renegadoes denying the Lord that bought us In the time of the Maccabees many revolted to Paganism Daemas forsaking Paul became an Idolatrous Priest at Thessalonica saith Dorotheus Julian turned Pagan Damascen Mahometan as some write Harding an obstinate Papist In the Palatinate when not forty years since taken by the Spaniard scarce one man in twenty stood out but fell to Popery as fast as leaves fall in Autumn Or stretched out our bands to a strange God This Ignatius Laurentius and thousands of those Primitive Christians would dye rather than be drawn to do So the three Children the seven Brethren c. Origen for yeelding a little was excommunicated Vers 21. Shall not God search this out What pretences or excuses soever bee used for the colouring and covering of the same For he knoweth c. See Mat. 10.26 with the Note Vers 22. Yea for thy sake are we kiâ—ed c. q. d. Thou knowest that for thy sake Potes videre hominem morte affici quare mortificetur nescis Aug. Act. Mon. 8â— and not for vain glory or out of pertinacy c. we are killed T is the cause and not the punishment that maketh the Martyr Some suffer as Malefactors rather We are counted as sheep for the slaughter As those Christians in Calabria Anno 1560. thrust up in one house together as in a Sheep-fold and butchered severally See Rom. 8.36 besides those many whose names being written in red Letters of bloud in the Churches Calender are written in golden Letters in Christs Register in the book of life as Prudentius hath it Vers 23. Awake why sleepest thou Considering all the premises stir up thy self and come and save us carest thou not that we perish Vers 24. Wherefore hidest thou thy face God sometimes concealeth his love as Joseph did out of increasement of love he retireth but faith fetcheth him out as the Woman of Canaan did Mark 7.24 25. Vers 25. For our soul c. Soul and Belly or body both are oppressed and lye suppliant at Gods feet resolved there to live and dye together Vers 26. Arise for our help Heb. A help for us a sufficient help proportionable to our necessities The Hebrew bath a letter more than ordinary PSAL. XLV UPon Shoshannim The name of an Instrument with six strings faith Kimchi Or Cant. 2.1 2. Steph de urb concerning the Lillies that is the Messiah and his people faith Kabuenaki The City Shusan had its name from Lillies there plentifully growing as Rhodos from Roses Florence from flowers c. Maschil It is not said as elsewhere of David and yet some will have him to have been the penman others Salomon epitomizing his book of Canticles with which indeed it is of the self-same argument viz. Asong of loves An Epithalamium or nuptiall verse made at the marriage of Solomon and the Shulamite As for Pharaohs Daughter diverse good Divines are of opinion that neither here nor in the Canticles any respect is had or allusion made to that match of Salomon with her so expresly condemned by the Holy Ghost 1 King 11. ut perabsurdum mihi videatur illud matrimonium existimare fuisse tante rei typum faith learned Beza Ainsworth rendreth it A song of the well-beloved Virgins friends of the Bridegroom and Bride vers 9.14 to set forth Christ in his glory and his Church in her beauty So when Hieron had freed the Locrians from the tyranny of Anaxilas and Cleophron the Virgins sang his praise as is to be read in Pindarus his Odes which Politian preferred before Davids Psalmes ausu nefario Pind. Pi. 2. like an Atheist as he was Vers 1. Exordium ut vocant floridum My heart is enditing a good matter Heb. Fryeth sicut qua in sartagine friguntur as things are fryed in a frying-pan Levit. 7.9 The Prophet being to sing of such a sublime subject would not utter any thing but what he had duly disgested throughly thought upon and was deeply affected with What an high pitch flieth St. Paul whenever he speaketh concerning Christ See Ephes 1.6 2.4 7. 3.19 The like is reported of
Origen Nusquam non ardet faith Erasmus sed nusquam est ardentior quam ubi Christi sermones actusque tractet that he was ever earnest Praefat. ad Origen opera but most of all when he discoursed of Christ Of Johannes Mollias a Bononian it is said Act. Mon. sol 855. that whensoever he spake of Jesus Christ his eyes dropped for hee was fraught with a mighty fervency of Gods holy Spirit and like the Baptist he was first a burning boyling or bubling and then a shining light Ardor mentis est lux Doctrinae I speak of the things which I have made touching the King Or I will speak in my works that is in this Psalm concerning the King viz. Salomon and Him that is greater than Salomon in all his glory Christ the King of the Church Works he calleth this Poem not for the greatnesse but for the exquisitenesse thereof it being breve longum planeque aureum utpote in quo universa pane salutis nostrae mysteria continentur as containing almost all the mysteries of mans salvation My tongue is the pen of a ready writer i. e. I will roudly and readily relate what I have so well ruminated and dexterously deliver my most mature meditations concerning the mystical marriage of Christ and his Church This is a good president for Preachers Demosthenes would have such a one branded for a pernicious man to the Common-wealth who durst propose any thing publickly which hee had not before-hand seriously pondered And Aristides being pressed to speak to something propounded ex tempore answered propound to day and I will answer to morrow for we are not of those that spit or spue up things c. Vers 2. Valde palchiuiâ—i Vat. Thou art fairer than the Children of men Heb. Thou art double-fairer the Hebrew word is doubled ad corroborandum faith Kimchi It may very well be that Salomon was for his beauty another Nireus and for his eloquence another Nestor Lentulus ad Senat. ap Magdeb. cent 1. wisdom might make his face to shine Of Christ we are sure that his body being of the finest temperament and no way diseased could not be but very beautifull The Roman register reporteth him to have been of a reverend countenance his stature somewhat tall his hair after the colour of the ripe hazel-nut his forehead smooth and plain his face without wrinkle mixt with moderate red his eyes gray various and clear c. Surely if Stephens face was as the face of an Angel and if with his bodily eyes he could peirce the heavens and see there what he would How much more could the Lord Christ whose very manhood came the nearest unto God of any that ever was or could be His very countenance did expresse a divinity in him And what if to the Jews who esteemed him not but maligned him and crucified him he had neither form nor beauty Isa 53.2 what if he were so broken at thirty three years of age with continuall paids and grief for them that they judged him wel-nigh fifty Job 8.57 yet he was every way compleat and comely above all the Children of men yea above all the Angells in heaven for in him the Godbâ—â—d dwelt bodily Col. 2.9 and we beheld his glory the glory as of the only begotten of the Father full of grace and truâ—h Joh. 3.14 His soul was like a rich pearl in a rough shell like the Tabernacle Goats-hair without but gold within or as Erutus his staff enjus insue soliduns aurum â—ernto vilabatur cortice He was all glorious within had a fullness of grace above that of Adam Joh. 1.16 as much as a Creature was capable of Plutarch and more near familiarity with the Godhead than any creature Grace is poured into shy lips So that thou canst gracefully deliver thy self in a set speech Solomen could no doubt as another Phacion or Pericles in whose lips 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Eupolis sat a strange perswasive faculty so that he could prevail with the people at his pleasure Jesus Christ could much more do so for together with his words there went forth a power he spoke as never man spake he spoke with authority and not as the Scribes all that heard him wondred at the words of grace that proceeded out of his mouth Luk. 4.22 Isa 50.4 Therefore God bath blessed thee Or better because that God hath blessed thee and endowed thee with such gifts and graces Vers 3. Gird thy sword upon thy thigh O most mighty This is one of Christs titles Isa 9.6 the Giant or the mighty strong God O Herosâ— the valliant Champion of his Church And his sword is the word of his mouth Rev. 1.16 Heb. 4.12 Isa 49.2 All the wars in the conquest of Canaan were types of the spirituall wars under the Gospel whereby the Nations were subdued to the obedience of the faith 2 Cor. 10.4 Ephes 6.11 Christ hath his sword then a two-edged sword and he is here called upon to gird it to his thigh after the manner of those Easterlings as we do our skeans bangers woodknives that is to take unto him his authority and to exercise it for the conversion of his people and confusion of his enemies Additur â—i gladius quem non ostentet velut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed quem etium destring at A sword hee hath not for shew but for service whence it is added with thy glory and thy Majesty Equita super verbum veritâ—tis Vers 4. And in thy Majesty ride prosperously Heb. Prosper thou ride thou upon the Word of truth of meeknesse and of Righteousnesse q. d. Ride thou in thy triumphant Charret as it were drawn by those three glorious graces Truth Meeknesse and Righteousnesse and governed by the Word as by the Charter-man Cui divinissim a allegorie explicand a pro rei gravisate ac dignitate integro volumine opus esset saith Bâ—za For the explaining of which most divine allegory according to the worth of it a whole volume might well be full written The Kings of the earth for most part have their Charrets drawn by other horses viz. Pride Ambition Cruelty c. as Sesostres King of Egypt Qui Pharios currus regum cervicibus egit And thy right hand shall teach thee terrible things i. e. Shall inable thee to perform them Christ riding on his white horse his Apostles and Preachers went forth conquering and to conquer Rev. 6.2 Salomon was no such sword-man as was Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 5. Thine arrows are sharp c. Peters converts were pricks at heart Act. 1. Act. 7.54 and Stephens heaters were cut to the heart Christ can fetch in his rebelts afarre off he hath arrowes as well as a sword to wound them that men may either bend or break yeeld or become his footstool One way or other he will surely have the better of them Vers 6. Thy throne O God Here the Prophet
50. Whereupon the Historian cryeth out O deep dissimulation and Crocodiles tears c The wiser sort deemed Andronicus his praysings to be the beginnings of a mans disgrace his bounty his undoing and his kindnesse his death Agedum igitur animula mea cur te diutiâ—â— Excruciâ—s 〈◊〉 Vers 22. Cast thy burden upon the Lord Dare tuum vel Donum tuum that is whatsoever thou wouldest have the Lord bestow upon thee cast it first by faith upon him in prayer even all thy cares businesses travels and troubles This David speaketh first to himself and then to others R. Solomon maketh this Gods answer to Davids prayer Spiritus sanctus sic resâ—â—ndit saith he And he shall sustain thee Or Thou shalt have thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy demensum thy due allowance victual thee nourish thee as a Foster-father as Joseph did his father and brethren chepi tappam according to the mouthes of their little ones Gen. 47.12 as Barzillas at this time nourished David at Mahanaim 2 Sam. 17.27 19.32 He shall never suffer the righteous to be moved Or if moved yet not greatly moved Psal 62.2 not removed Hee will establish the just Psal 7.9 Vers 23. But thou O God shalt bring them down into the pit of destruction Into the deep Gehenna saith the Chaldee thou shalt hurl them into Hell from their lofty tops here Blondy and deceitful men shall not live out half their days Heb. Shall not half their days that is shall be soon cut off dye in the flower of their age come to an untimely end Ad generam Cexeris c. either the Sword in Battel or the Sword of Justice shall cut them off or some treachery of men or their own intemperance or Gods immediat hand shall make an end of them betimes and before they come to the full age of a man or before they have effected their evil designs Luther rendreth it Non dimidiabunt negotia or before they are in fit case to dye Tempore non suo Eccles 7.17 then when it were better for them to do any thing than to dye Our Richard 3. and Queen Mary reigned the shortest while of any other since the Conquest Charls the Ninth of France that bloudy Prince dyed young of a bloudy Disease c. Absolom and Abitophel came to Tragical and unhappy ends so did all the Primitive Persecutors those cruel-crafties But I will trust in thee For safety here and for Salvation hereafter PSAL. LVI VPon Jonath Elens Rechakim Meaning himself who had wished before the wings of a Dove Fatua columba Hos 7.11 Psal 55.6 and was now the Dove of dumbness among Foreiners Philistines those ravenous Hawks that were ready to seize and tear him Dumb he was fain to feign himself and worse amongst them See Psal 34. the title 1 Sam. 21.17 c. and therein was more of the Serpent than of the Dove Michtam of David Davidi insigne aureolum Davids Jewel or golden ingot See Psal 16. title This Michtam he made likely as also Psal 34. when gotten away from Gath he came into the Cave of Adullam 1 Sam. 22.1 Carmina secessum scribentis otia quaerunt Vers 1. Be mercifull unto me O God for man would swallow me up Soop me up as the Hebrew word soundeth make but one draught of mee or suck mee in as a Whirlpool swallow mee up as a ravenous wild Beast The Devil is said to seek whom he may swallow down 1 Pet. 5.8 at a gulp as it were and his Imps are as greedy but that they are gagg'd by God The man here mentioned is Ishbibenob the brother of Goliah saith the Chaldee but they do better who understand it of Saul and his complices He fighting daily oppresseth me Pliny saith of the Scorpion that there is not one minute wherein it doth not put forth the sting The like do Satan and his Instruments Vers 2. Mine enemies or observers would daily swallow me up Anhelant observatores mei To set forth the indignity of the thing he repeateth the same sentence again in the plural number noting that there were not a few of them bitterly bent by might and main to mischief him a poor forlorn friendless man For there be many that fight against me O thou most High Or though there be many that fight for me from on high that is the Angels as Aben-Ezra rendreth and senseth the Text. Vers 3. What time I am afraid I will trust in thee This was bravely resolved Quid timet hominem homo in sinn Dei positus Faith quelleth and killeth distructful fear but awful dread it breedeth feedeth fostereth and cherisheth Vers 4. In God I will praise his Word Having placed my confidence in God I will take his bare word for my security He hath promised to make mee King 1 Sam. 16.13 and he will not suffer his faithfulness to fail or alter the thing that is gone out of his mouth Psal 89.33 the Word of God cannot bee broken John 5.35 David once doubted of it but hee soon took himself up for halting Psal 116.11 I will not fear what flesh can do unto me Flesh is terminus diminuens what can proud flesh do against the God of the spirits of all flesh Man is but despicable flesh at the best Vers 5. Every day they wrest my words Or my matters they distort and pervert every thing I say or do from the true intention and all to make a Traitour of me That I carried my self wisely in the Court valiantly in the Field faithfully toward Jonathan cautelously for the safe-guard of mine own life shifting as I could from one place to another all this they say was done out of affectation of the Kingdom and as seeking Sauls death So they dealt by our Saviour in the Gospel taking that with the left hand which he tendered with the right and many times marring a good Text by an ill Gloss put upon it So Simon the Loper served that good Woman who made an Ewer of her eyes and a Towel of her hair Luke 7.34 Men should interpret every thing the best way and not as Logicians do Sequi partem deteriorem All their thoughts c. See the Note on vers 1. Vers 6. They gather themselvee together They convene and combine to do me mischief and should not Gods people meet often together to counterplot such Malignants and to pray them down Apol. advers gentes cap. 39 Num. 520. Cum boni cum probi coeunt cum pii cum casti congregantur non est factio dicenda sed curia Et è contrario illis nomen factionis accommodandum est qui in odium bonorum proborum conspirant saith Tertullian They mark my steps They spy and pry into my practices that they may take any advantage this calls for careful and exact walking 1 Pet. 2.21 Heb. 12.13 Vers 7. Shall they escape by iniquity q. d. No let them never think it their sin will surely
as Fate or blinde Fortune will Câ—riosus est plenusque negotii Deus saith Cicero PSAL. LIX ALtaschith Destroy not preserve me from this Ambuscado See Psal 57. title When Saul sent and they watched the house But were disappointed by Michal shifting him out of the way preferring an Husband before a Father though she had otherwise no great goodness in her The glory of this deliverance David wholly ascribeth to God and seeketh help of him Vers 1. Deliver me from mine enemies O God This Psalm is the same in substance with those afore-going viz. Davids desire to be delivered from Sauls craft and cruelty Defend me from them Heb. Set me on high farre out of their reach Vers 2. Deliver me from the workers of iniquity Sauls Assasines and Bloud-hounds hired to dispatch me Vers 3. R. Obad. Gaon in loc The mighty are gathered against me The seven sons of Saul say the Rabbines who were afterwards hang'd 2 Sam. 21. with a company of cut-throats attending them Vers 4. They run and prepare themselves At Sauls command never inquiring into the cause right or wrong but taking his will for warrant good enough Awake to help me Heb. to meet me sc in mercy Ut occurras succurrat mihi or at my calling as some render it And behold See the Note on Psal 34.15 Vers 5. Awake to visit all the Heathen These Paganish Israelites who might have some Heathens also amongst them Sauls Slaughtermen men flesht in bloud Be not merciful to any wicked transgressors Heb. That treacherously work iniquity that do it Consulto data opera Desperadoâ—s Reprobates destined to eternal destruction Vers 6. They return at evening sc To mine house at Gibeah of Saul hoping to finde me then at home again as if like the hunted Hate I must needs return to my old fourm They make a noyse like a Dogge When coming the second night also they missed of David they barked and houled like mad Doggs ready to take every one they met by the throat And go round about the City Ferretting and searching after him in all places and perhaps surrounding the City to surprise him Vers 7. Behold they bâ—lch out with theâ—r mouth Calling me Traitor where ever they come and seeking to double murther him viz. by detraction and by deadly practice As a fountain casteth out waters so do graceless men wickedness Jer. 6.7 Swords are in their lips Or To their lips they adde swords they word it not only but are armed and well appointed But it is well that they blurt out their bloody purposes and so give warning Huâ—c tibi pâ—gionem mittit Senat◠〈◊〉 faciâ—uâ— fatâ—â— c non implevit For who say they doth hear i.e. Who that we need care for Davids friends they thought durst not utter their discontent and for God they took no great thought Psal 10.3.8.55.20 Vers 8. But thou O Lord shalt laugh at them q. d. Thou not only hearest but jearest at their madnesse and wilt bring all their purposes to nought with little adoeâ— and as it were playing and sporting See Psal 2.4 Vers 9. Because of his strength will I wait on thee The stronger Saâ—lâ—â— the more will I adhere to thee Or thus His strength will I reserve to thee that is I will turn him over to 〈◊〉 who aâ— far stronger to take an order with him to put a hook into his nose and a bridle into his jaws and to bring mee at length to the Kingdome For God is my defence Heb. My high place therefore what need I feat him or his Emissaries Vers 10. The God of my mercy shall prevent me Or God will prevent mee with his mercy sc before I ask or think howsoever in the opportunity of time he will not fail mee God shall let mee see c. See Psal 54.7 Vers 11. Slay them not lâ—st my people forget Marcet sine adversarie virtus the natural heat decayeth if it have not wherewith to wrastle Carthage was not to be destroyed that Rome might not want an adversary The Saints have the reliques of corruption left in them for exercise of their graces Slay them not saith David and the Chaldee addeth statim forthwith or outright but by degrees rather lest my people my followers and fellow souldiers forget their skill in armes or thy judgements on the enemies Scatter them by thy power That they may wander as Cain did and be restlesse Or shake them to and fro as meal is shaken in a sieve let them be dissipated and by degrees wasted that they may be as so many standing monuments of the divine Justice ut â—o sint illustriera test atiora tua judicia as the dis-jected people of the Jews are at this day Vers 12. For the sin of their mouth c. The Arabians have this proverb Take heed lest thy tongue cut thy throat Many a mans mouth is a purgatory to the Master Hard words must bee reckoned for Jude 15. the Jews find it so and will do And for cursing c. Cursing men are cursed men Vers 13. Consume them in wrath c. But by degrees as vers 11. slowly Paulatiâ—â— seu gradatim in fine penitus corruant Kimchi but surely and severely that they may feel themselves wasted There may be much poyson in little drops And let them know Know to their cost Or Let men know Vers 14. And at evening let them return c. Let these back-sliders in heart be filled with their own wayes run about for hunger as before they did for malice vers Revertantur famelici Vat. Sit poena corum sicut peccatum Kimchi 6. Here the Prophet mindeth to mock them saith an Interpreter Vers 15. Let them wander up and down for meat Sicut mendici de ostio ad ostium faciunt as Beggers do from door to door saith Kimchi And grudge if they be not satisfied Murmure against God and men howling against Heaven as hungry Woolfs Isa 8.21 Others understand it thus Lee them run to and fro for meat that is to devour mee as Psal 27.2 but surely they shall not be satisfied but misse of their design thouâ—h they tarry all night watching for mee Vers 16. In the morning That time wherein they thought to have surprised mee 1 Sam. 19.11 but thou hast secured mee See Isa 65.14 Vers 17. O my strength All Davids strength was derivative in himself he was weak as water PSAL. LX. UPon Shushan Eduth An Instrument so called or to the tune of some song so casâ—â— The words signifie the Lilâ—y of the Testimony or of king 〈◊〉 whereof many make manyfold constructions but they are all conjecturall Michtam of David to teach The Hebrews have a proverb Liâ—lmâ—d lâ—tammed Men must therefore learn that they may teach Psalmo doctrinal Hisp David here imparteth what he had learned of Gods goodnesse and would teach others especially when they go to war as Judg. 3.2 2 Sam. 1.18 to call upon God and to
Saepe nigrum cor est capue albium Satan maketh a prey of old Salomon Asa Lot others whom when young hee could never so deceive The Heathens therefore well warn us to look well to our old age as that which cometh not alone but is infested with many diseases both of body and minde This David knew and therefore prayed as here Cast me not off in the time of old age for sake me not when my strength faileth He is a rare old man that can say with Caleb Josh 14.10 11. Omnia fert atâ—â— animum quoque Vers 10. For mine enemies Who rather than their lives would bereave me of mine these would double murther me first by detraction and then by deadly practice Vers 11. God hath forsaken him For his late fin against Vriah and as may appear by his present distress his forlorn proscribed condition Vers 12. O God be not farre from me The insolency of his enemies sets an edge upon his prayers Oratio sine malis est avis sine alis Our Saviour in his Agony prayed the more earnestly Luk. 22.44 Vers 13. Let them be confounded and consumed Here he beginneth Diris devovere to devote his foes to destruction who soon also found that these were not bruta fulmina as the Popes Bulls are wittily compared by one to a fools Dagger ratling and snapping without an edge but that there was an energy in them though haply not felt for present and that they had better have angered all the Witches in the Country than occasioned David thus to curse them in the Name of the Lord. Vers 14. But I will hope continually I will lengthen out mine hope as a line drawn out Tremellius renders it I am in expectation still of compleating thy praise and will go on therein viz. when thou shalt have compleated my deliverance Vers 15. My mouth shall shew forth thy righteousness and thy salvation Lo here a sweet and comfortable conjunction of Gods Righteousness and our Salvation See 2. Thess 1.6 7. For I know not the numbers thereof Or Though I know not c. by a modest correction sith they may be celebrated but not enumerated Littera quot conchas quot amaena rosaria flores Quotve soporiferum grana papaver habet Sylva feras quot alit quot piscibus unda natatur Et teneram pennis aera pulfat avis So many and ten thousand times more are Gods loving kindnesses The Psalmist elsewhere venteth himself by an Exclamation Psal 31.19 See the Note there Vers 16. I will go in the strength of the Lord God Ingrediar in potentias Domini I will do what I can with Gods help in glorifying his Name though I cannot do as I would and as I ought Narrabo res inenarrabilos and then intreat those that hear me to think higher things of God than I am able to utter Evan of thine only For that is enough and more than I can well do I will not once mention as profane persons use to do mine own Wisdom valour c. alas they are not worthy to be named in the same day with thine Vers 17. O God thou hast taught me Happy David in such a School-master All the faithful are taught of God outwardly by his Word and Works inwardly by his Spirit Et quando Christâ—â—â—â—â—gister quam cite discitur quod decetur Aug. Ambros Nescit tarda molimina Spiritus sancti gratia Vers 18. Nâ—â— also what I am 〈◊〉 and rray-headed Now that the Plumb-tree is full of bloomes the map of age is figured in my sore-head the calendar of death appeareth in the furrows of my face let me do nothing to spot my white head Let me with the Sâ—n give greatest glimpse at the going down and with the Rose 〈…〉 though I have lost my colour See vers 9. And thy power to every one that is to come Mirus fervor David is in celebranda bonitate Dei saith Vatablus here David would propagate Gods praise to all posterity Vers 19. Thy righteousuess also O God is very bigh Farre above the reach of human reason yet for the strengthening of my hope I will look up after it though mine eye should be tired in the way Vers 20. Thou which bast shewed me great and sore troubles Augustias magnas malas and hast thereby taught me vers 17 Quae nocent docent Shall quicken me again And this is one singular height of thy righteousness that thou carryest thy people thorough so many deaths and causest them to ascend from the lowest ebbe of affliction to the highest pitch of comfort Stoicks ascribe such Occurrences to Fate Epicures to Fortune but David to God alone Vers 21. Thou shalt increase my greatness Meam id est Tuam quam mihi dedisti saith the Arabick gloss here My greatness that is thy greatness which thou hast given me Vers 22. I will also praise thee with the Psaltery In Organo natali with an instrument made like a bottle O thou holy one of Israel Who sanctifiest thine throughout and art to be sanctified of thine throughout all eternity Isa 5.16 Vers 23. And my soul which thou hast redeemed Heart and lips shall concur in this work The voyce which is made in the mouth is nothing so sweet as that which cometh from the depth of the breast The deeper and hollower the belly of the Lute or Viol is the pleasanter is the sound the fleeter the more grating and harsh in our ears Vers 24. My tongue also shall talk of thy righteousness Advisedly talk and upon due deliberation What a mad Edict was that of Henry the second of France that men should not talk at all of Scripture-matters And that of the Jesuites at Dola forbidding any talk of God either in good sort or in bad PSAL. LXXII A Psalm for Salomon Whom his Father David had crowned whilst yet alive and now at point of death leaveth him this his last bequeath as a Basilicon-doron a direction in point of Government and a prediction of a most flourishing reign thereupon This last he so describeth that by a spirit of Prophecy attributing eternity thereunto he riseth up from Salomon to Christ of whom hee was a type like as also the Promise made to David concerning Salomon and Christ was conceived in such terms by God himself as if they had been almost one and the same person 2 Sam. 7.13 14. 1 Chron. 22.10 Vers 1. Give the King thy Judgements O God i. e. Give me for that little time I have here to live and reign skill and will to do it aright and as thy Law requireth And thy righteousness unto the Kings Son To Salomon and his Successors for Davids great care was the welfare of Gods people after his decease for which end he both prayeth and principleth his Son Salomon and herein his great piety to the end appeareth I could not but love the man said Theodosius the Emperour concerning Ambrose who as whiles he lived he heartily wished that the
mortis delicias quaesivit solaced himself with singing such light Sonnets as this Vovamus mea Lesbia atque omemus Rumoresque senum severiorum Omnes unius aestimemus assis And by thy wrath are we troubled Consternati sumus Symmachus Aquila transtulerant acceleravimus Death stings us and sticks us the motion and mention of it is terrible to us through sense of sin and fear of wrath Heb. 2.15 Vers 8. Thou hast set our iniquities before thee As a Judge doth the misdeeds of a Malefactor together with the proofs and evidences Our secret sins Which we either never took notice of or had utterly forgotten the sins of our youth some render it but not so well those sins which we had hoped to have secreted such was our hypocrisie In the light of thy countenance This light thou hast made use of for the discovery of our inmost evils those that lye most up in the heart of the Country as it were as the murmurings and misbeleef of our hearts c. these thy pure eyes more clear and radiant than the Sun it self have plainly discerned Nature teacheth us that the fiery eye needeth no outward light but seeth extramittendo by sending out a ray c. Vers 9. For all our days are passed away Heb. Do turn away the face See vers 3. We spend our years as a tale that is told The grace whereof is brevity q. d. dicto citins Some render it as a thought that ariseth and passeth To this sence the Greek Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chaldee hath it Ut flatus oris in Hyeme as the breath of ones mouth in Winter See Jam. 4.14 Vers 10. The days of our years are threescore c. So Solon in Laertius saith the term of mans life is seventy years this few exceed and fewer attain to To the same sense speaketh Macrobius also Lib. 1. Som. cap. 6 saying Septies deni anni à Physicis creditur meta vivendi hoc vitae humanae perfectum spacium terminatur c. The Fathers lived longer but as mens wickedness increased so their days decreased and now their lives are daily shortned the Generations dispatcht away that the World may the sooner come to an end If Moses and Aaron of old and Johannes de temporibus and some few others of latter time live longer even to an hundred or more these are singular examples and it is of the generality that the Psalmist here speaketh And if by reason of strength D. Maior c. One readeth it thus And if by fortitude fourscore years even their latitude is labour and sorrow that is this inlarging of the time bringeth nothing but labour and misery because now the body is diseased c. For it is soon cut off As a Web or as Grass And we flee away As a Bird upon the wing or as an hour of the day Qui nescit quo vita modo volat audiat horas Quam sit vita fugax nos docet iste sonus I am not eternity said Epictetus but a man that is a small part of the whole as the hour is of the day Enchirid. I must therefore come and go away as the hour doth Vers 11. Who knoweth the power of thine anger None doth sith it is such as no man can either avoyd or abide and such is mens stupidity that few will beleeve tiâ—l they feel it no though their lives be so short and uncertain Even according to thy fear so is thy wrath Ira tua non est minor timore nostro let a man fear thee never so much he is sure to feel thee much more if once he fall into thy fingers Vers 12. So teach us to number our days The Philosopher affirms that man is therefore the wisest of Creatures Bâ—uâ—a non numerant because he alone can number But in this Divine Arithmetick of numbring our days to the which all other is not to be compared no though we could as Archimedes boasted number the Stars of Heaven or the Sands by the Sea shore God himself must be our Teacher or wee shall never do it to purpose R. Solomon observeth that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred So here if taken as numeral letters maketh Seventy and they yeers of our life are seventy out of which say other Rabbines if we deduct the time of Childe-hood and Youth which is vanity the time of sleep repose repast and recreation which is more than the one half and the time of affliction and grief which we enjoy not what a poor pittance will life be reduced unto That we may apply our hearts Heb. That we may cause them to come for naturally they hang off and make strange Vnto Wisdom To the true fear of God and mortification of sin which is the sling of death and makes it a trap-door to hell This is hard to do but must bee done or men are undone for ever To live with dying thoughts is the way to dye with living comforts Vers 13. Let it repent thee Or comfort thou thy servants Vers 14. O satisfie us early As thou didst our Fathers with Manna Vers 15. Make us glad according Let us have a proportion at least Vers 16. Let thy work appear Thy proper work which is to shew mercy for to do Justice is thy work thy strange work Isa 28.21 And thy glory unto their children That they at least may enter into the Land of Canaan according to Numb 14.31 Vers 17. And let the beauty of the Lord c. i.e. The bounty the Italian rendreth it La Giocondita jucunditas Domini sit innos And establish thou the work c. Thus we had all need to pray for Nullius est felix conatus et utilis unquam Consiliam si non detque juvetque Deus PSAL. XCI VErs 1. He that dwelleth in the secret place c. The safety of a Saint is in this whole Psalm Quo nihil neque solidius neque splendidius dici potest set forth to the life Verbis vivis animatis sententiis spiritus fâ—rvore flagrantissimis Shall abide under the shadow of the Almighty Under the pleasant and assured defence of God he shall lodge under the shadow of Shaddai and there sing away care and fear Vers 2. I will say of the Lord I dare say it is so as I have said said the Psalmist whom the Jews make to be Moses and I will presently make proof of it in my self Non verbis solum praedicans sed exemplis Some conceive that the Beleever having heard the former Proposition vers 1. is here brought in professing his faith and saying to the Psalmist Behold I dwell in the secret place of the most High and shall I abide under the shadow of the Almighty The Answer follows Vers 3. surely he shall deliver thee from the snare of the Fowler i. e. Of the Devil and his Emissaries 2 Tim. 2.26 who by force and fraud seek to
vegeti Bucholc not as the Brabanti or Flemmings qui quo magis senescunt eo magis stultescunt saith Erasmus the elder the foolisher nor as Trapezuntius who outlived all his learning but as Moses whose sight failed not his heat abated not as Wine the older the better as the Sun which shineth most amiably toward the descent Vers 15. To shew that c. This is one of their principall fruits to give God 2 testimonial such as good old Moses doth Deut. 32.4 PSAL. XCIII VErs 1. The Lord reigneth i.e. The Lord Christ Kimchi here noteth that all the following Psalms till the hundred and first are de diebus Christi of the dayes of Christ Here wee have his empire and regality asserted first by his works secondly by his word vers 5. See the like Psal 19.1 2. 7 8. c. and that manifestation of himself by his word far preferred Hee is cloathed with Majesty He hath now put off his armes and put on his robes hee will henceforth rule all wisely and righteously The Lord is cloathed with strength For the battel in case his enemies stir to attempt against him Ezra 8.22 The World also is established The earth though it hang like a ball in the air without a basis Ponderibus librata suis yet is unmoveable how much more the Church Vers 2. Thy throne in established of old Christ shall reign utcunque fremant scelerati omnia quantum in se est conturbent rage the wicked never so for he is Jehovah vers 1. the eternal here Firmâ aeternus qui considet arce Vers 3. Hypotyposis The floods have lifted up O Lord Armies of enemies have attempted great matters but thou hast soon queld and quasht them Immota manet may well be the Churches motto Auratonet sonet unda maris fremat orbis orcus Tutamen insertos nos tibi Christe tegis The floods lift up their waves The Word for waves hath its name from dashing or breaking Anaphora the enemies do but beat themselves into foam and froth against Christ the Rock qui instar rupis quae in marâ— vadoso horridi Jovis iratâ— ut ita dicam Neptuni fervidis assultibus undique verberata non cedit aut minuitur sed obtendit assuetum fluctibus laâ—us firmâ duritie tumentis undae impetum sustinet ac frangit Woverius Vers 4. The Lord on high is mightier He overtops Tyrants and persecutors be they never so terrible for noise and number â—â— he but thunder they are husht and glad to wriggle as worms into their holes Vers 5. Thy Testimonies are very sure Thy promises infallible and therefore rage the World never so thou shalt still have an holy Catholick Church such as whose principles practices and aimes are divine and supernaturall such as walk worthy of God in all well-pleasing and inasmuch as they have these rich promises do cleanse themselves from all filthinesse of flesh and spirit perfecting holinesse in the fear of God 2 Cor. 7.1 Holinesse becommeth thine house God looks to be served like himself he will be sanctified of all those that draw near unto him in holy duties Levit. 10.3 This the Heathens were not altogether ignorant of and therefore at their sacrifices the Priests cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is here Erasint Praef in Adag whereunto the people that were present answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are many and those good men all Procul hinc procul este profani PSAL. XCIV VErs 1. O Lord God to whom vengeance belongeth Heb. Jehovah God of revenges so Jer. 51.56 The Lord God of recompences Vengeance is mine saith He I will repay Deut. 32.35 And it is best he should for he returneth a just recompence of reward Heb. 2.2 whereas men seek oft an unequall revenge as a stab for the lye given and besides in seeking the lives of others Heb. 10.30 they sometimes lose their own Shew thy self Heb. Shine forth appear for thy poor wronged servant David knew the Law and submitted to it he turneth over his enemies to God to bee ordered by him neither did he himself herein any dis-service I seek not mine own glory so mine own revenge saith Christ but there is one that seeketh it God never faileth to do it to be their Champion who strive not for themselves only they must wait his leisure and not preoccupate his executions Vers 2. Lift up thy self thou Judge of the earth Judges as they ascend the Tribunal so when to passe sentence they usually stand up See Isa 33.10 And hereunto the Psalmist alludeth Vers 3. Lord how long shall the wicked how long Bis quia de die in diem gloriantur saith Aben-Ezra Twice he saith it because the wicked boast day after day with such insolency and outrage as if they were above controul Vers 4. Hour long shall they utter Heb. They will bluster or will-out as a fountain they will speak hard things speak milstones throw daggers they will boast themselves talk largely of their good parts and practices all this is expressed by an elegant Asyndeton to shew that they did all this ordinarily and uncessantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripid. Vers 5. They break in peeces thy people They make potsheards of them And this is the best use they make of thy patience break it off therefore Vers 6. They slay the widdow and the stranger Those sacred persons thy proper clients to such an height of hard-heartednesse are they grown that they pitty not them whom nature and curtesy would shew compassion to Nulla fides pietasque viris qui castra sequâ—ntur Let us blesse our selves out of the bloody fingers of barbarous and brutish men skilful to destroy Vers 7. Yet they say The Lord shall not see To all other their enormities they added this Lib. 2. c. 7. that they denyed a divine providence and professed prophanenesse Irridendum vero curam agere reruns humanarum illud quicquid est summum saith Pliny delivering the sense of all other Atheists Vers 8. Under stand O ye bruâ—ish Ye that are ringleaders to the rest but no wiser than the reasonlesse creatures yea therefore worse because ye ought to be better Polybius complaineth of mans folly above that of other Creatures in these words Caetera animantes ubi semel offenderint cavent non vulpes aa laqueum lupus ad foveam canis ad fustem temere redibunt Solus home ab aevo ad aevum peccat fere iniisdem Vers 9. He that planted the ear shall he not hear Shall the Author of these senses be senselesse Our God is not as that Jupiter of Creet who was pictured without ears and could not be at leisure to attend upon small matters He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all eye all ear We read of a people called Panotii God only is so to speak properly He that formed the eye shall he not
unto the lord the glory c. It was hard for the Heathens to forgo their superstitions Tully resolved he would never do it c. therefore they are here so pressed to it See â—ev 14.6 7. With the Notes there One Expositor geiveth this note here Ternarius numerus est sacer â—b mysterium Triadis ideo enim co scriptura gaudet The Scripture oft presseth or expresieth things thrice over in reference to the mystery of the holy Trinity Bring an offering Reasonable service Geneb Rom. 12.1 spirituall sacrifices acceptable by Jesus Christ 1 Pet. 2.5 Vers 9. O worship the Lord c. Supplicate proni fall flat on your faces See Psal 95.6 In the beauty of holinesse i.e. In his courts as verse 8. or in holy beauty as some render it that is in true faith and with good affections Fear before him Rejoyce before him with trembling Psal 2. Vers 10. Say among the Heathen Proclamate undique praecones c. Make proclamation every where that now the Lord Christ reigneth and that there shall bee a generall Jubilee The World also shall be established There is no true stability but where Christ reigneth he will settle peace and good order which the Devil that turbulent spirit and his agents desire to disturb and to set all on an hurry-comb Vers 11. Let the Heavens rejoyce c. Let there be a general joy for the general renovation by the comming of Christ Rom. 8.22 after which the whole creation groaneth also Basil and others by Heaven Earth c. understand Angels men of all sorts an Islanders seamen fieldmen woodlanders c. Vel est similâ—tudo ad denotandam in mundo pacem saith Kimchi Or it is a similitude to note peace all over the World And surely when Christ came there was an universal aut pax aut paectio saith Florus peace or truce under the government of Augustus Let the Sea roar Heb. Thunder Externo fragore bombo testetur internam animi laetitiam let it testify its joy perstrependo reboando by roaring its utmost Vers 12. Let the field be joyfull c. And so give check to the hardnesse of mans heart not at all affected with those benefit by Christ wherein they are far more concerned than these insensible creatures which yet have lain bed-ridden as it were ever since mans fall and earnestly wait for the manifestation of the Sons of God Rom. 8.19 Vers 13. Before the Lord for he commeth for he commeth Certainly suddainly happily c. for this is the summe of all the good news in the World that Christ commeth and commeth that is saith Basil once to shew the World how they shall be saved and a second time to judge the World for neglecting so great salvation c. PSAL. XCVII VErs 1. The Lord reigneth This is matter of greatest joy to the Righteous Gandeo quod Christus Dominus est alâ—oqui totus desperassem I am glad that Christ is Lord of all for otherwise I should utterly have been out of hope saith Miconâ—us in an Epistle to Calvin upon the view of the Churches enemies Let the multitude of Isles be glad As more happy herein than any of those called the Fortunate Islands Turk Hist or than Cyprus anciently called Macaria that is The blessed Isle for her abundance of commodities Vers 2. Clouds and darknesse are round about him As once at the delivering of the Law so now in the publishing Gospel he is no lesse terrible having vengeance in store for the disobedient 2 Cor. 10.6 It is a savour of death to unbeleevers Christ came to send fire on the earth Luk. 12.49 Righteousnesse and judgement c. Mercy Christ hath for the penitent judgement for the rebellious who seek to dethrone him Woe to those Gospel-sinners Vers 3. A fire goeth before him For even our God is a consuming fire Heb. 12.29 and not the God of the Jews only as shall well appear at the last day 2 Thes 1.8 See the Note on verse 2. Vers 4. His Lightenings enlightened the World His Apostles those fulmina Ecclesinstica shall spread Gospel-light and amaze people the Lord working with them and confirming their word with signes following Mar. 16.20 Vers 5. The hills melted like wax Nothing shall be so stout and steady as to be able to stand before them Before the Lord Adon Dominator The Maker and Master of all the rightfull Proprietary and Paramount The Latine translation hath it All the earth is before the face of the Lord. Vers 6. The Heavens declare his Righteousnesse As so many Catholick Preachers Psal 19.1 50.4.6 By Heavens some understand Angels concurring with men to glorifie God Others the heavenly bodies pleading Gods cause against Atheists and Idolaters They that worshipped the Sun were Atheists by night and they that worshipped the Moon were Atheists by day as Cyrill wittily Vers 7. Confounded be all they that serve graven images Those Instruments of Idolatry and lurking-places of Devils diabolicae inspirationis instineâ—us participes Such and their Servants we may lawfully pray against That boast themselves of Idols As did that Idolatrous Micah Judg. 17. Nebuchadnezzar Dan. 3. Julian called therefore Idolian the Papists at this day See D. Rainolds de Idololatria Romana Worship him all ye Gods i. e. All ye Angels saith the Greek and Arabick and the Apostle saith the same Hob. 1.6 proving Christ to be God-man This Psalm saith Beza is highly to be prized of all Christs as containing a most divine Epitome of all Gospel-mysteries Vers 8. Sion heard and was glad Heard what the downfull of the Devills Kingdom and the erecting of Christs scepter this was good news to the Church and her Children Bern was the first Town that after the Reformation burnt their images Zurich followed on an Ashwensday which they observe and celebrate every year to this day with all mirth playes and pastimes Act. Mon. as an Ashwednesday of Gods own making Vers 9. For thou Lord art high above all the earth Declared now to be so with power as Rom. 1.4 and the World convinced of singularr sottishnesse in fancying other divinities Thou art exalted far above all gods Far above all principality and power and might and dominion and every name that is named not only in this World but also in that which is to come Ephes 1.21 Here then we have the superexaltation of Christs person and the Apostle manifestly alludeth to it Ephesians 4.10 Phil. 2.9 Vers 10. Ye that love the Lord As having tasted of Christs sweetnesse being justified by his merit and sanctified by his Spirit 1 Pet. 2.4 1 Cor. 6.11 carried after him with strength of Desire Psal 42.1 and Delight Psal 73.25 Such as these only are Christs true subjects others will pretend to him but they are but Hangbies unlesse the love of Christ constrain them to hate evill to hate it as Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.9 Sin seemeth to have its
and a type of Christ the great Mediator of his Church Aben-Ezra calleth him Cohen baccoâ—aniâ—â— the Priest of Priests And Philo writing his life concludeth This was the life and death of Moses the King the Lawgiver the prophet and the chief Priest And Samuel A man that could do much with God like wise Jer 15.1 and is therefore as some conceive called Pethuel that is a perswader of God Joel 1.1 Alsted Vers 7. They kept his testimonies And so shewed that they called upon God with a true heart in full assurance of faith Heb. 10.22 Vers 8. Thou wast a God c. A sin pardoning God Neb. 5â— 17 So thou wast to them under the Law so thou wilt be to those under the Gospel Though thou tookest c. Though Moses might noâ— enter for his unbeleef and Samuel smarted for indulging his sonâ— Vers 9. Exalt the Lord Versus amaelaus See Vers 5. PSAL. C. A Psalm of prcise Suavis gravis short and sweet appointed likely to be sung at the Thank-offerings quando pacifica erant offerende say the Italian Levit. 7. â—â— and Spanish annotators See vers 4. Enter with Thanks-giving or with Thank-sacrifice Vers 1. All ye lands Both Jews and Gentiles Rom. 15.10 11. for your common salvation Vers 2. Serve the Lord with gladness The Caâ—balists have a Proverb The Holy Ghost singeth not but out of a glad heart Cheerfulness is much called for in both Testaments God loveth a cheerful server Vers 3. Know ye that the Lord he is God Be convinced of it ye Heathens whose fantasies have forged false gods and ye Jews acknowledge the true God to be Three in One and One in Three It is he that hath mode us And new made us for we are his workmanship a second time created in Christ Jesus unto good works Eph. 2.10 The word signifieth saith Kimchi Ornate beneficiis afficere donis gratiis cumulaâ—e confer 1 Sam. 12.6 and so is distinguished from Barâ— to create and Jaâ—sar to form William of Malmsbury telleth of a certain Emperor of Germany who coming by chance into a Church on the Sabbath day found there a most mis-shapen Priest penè portentum natura insomuch as the Emperor much scorned and contemned him But when he heard him read those words in the Service For it is beâ— that bath made us and not we our selves the Emperor checkt his own proud thoughts and made in quiry into the quality and conditions of the man and finding upon examination that he was a very learned and devout man he made him Archbishop of Collen which place he discharged with much commendations We are his people and the sheep See Psal 95.7 This is a priviledge proper to the Communion of Saints Vers 4. Enter into his gates c. As sheep into his sheepfolds frequent his publick Ordinances wait at the posts of the gates of Wisdome there as at an heavenly Exchange the Saints present duty and God confers mercy Vers 5. For the Lord is good Though we be evil he giveth us all these good things graâ—â—e and although we provoke him daily to punish us yet his mercy is everlasting like a fountain it runneth after it hath run And as the Sun which shineth after it hath shined See Zach 13.1 Job 1.27 And his truth endureth to all generations Heb. to Generation and Generation He saith not for ever saith an Interpreter because his promises are true but under a condition which perhaps the following Generations will not observe The condition is to the promise as an Oar in a Boat or stern of a Ship which turns it another way PSAL CI. A Psalm of David Wherein he promiseth and pre-ingageth that whenever hee came to the Kingdome he will be a singular example both as a Prince and as a Master of a Family In which respect this Psalm should be often read and ruminated by such that their houses may be as the house of David Zach. 12.8 and as the Palace of George Prince of Anbaâ—â— which was saith Melanctben Ecclesia Academia Curia a Church Act. Mon. fol. 1559. an Academy and a Court. Bishop Ridley read and expounded this Psalm oftentimes to his houshold hiring them with money to learn it and other select Scriptures by heart A good Governour is like that Noble-man who had for his Impress two bundle of ripe Miâ—â—et bound together with this Mâ—tto Servare Servari meâ—â— est for the nature of the Miâ—â—et is both to guard it self from all corruption and also those things that lye near it That is a rare commendation that is given the late Reverend and Religious Dr. Chatterton that he was an house-keeper three and fifty years and yet in all chat time he never kept any of his servants from Church to dress his meat His life by Mr. Clark saying That he desired as much to have his servants know God as himself Vers 1. I will-sing of Mercy and Judgement â— Davids Ditty was composed of discords Mercy and Justice are the brightest stars in the sphere of Majesty the main supports of a Throne Royal How heit there should be a preheminence to Mercy as one well observeth from Micah 6.8 Mercy must be loved and not shewn onely Justice must be done and no more The sword of Justice must be bathed in the oyl of Mercy A well-tempered mixture of both preserveth the Commonwealth Rom. 13.34 Vnto thee O Lord will I sing Acknowledge thee alone the bestower of these graces and thy glory â—s the end These are matters that Philosophers and Politicians mind not Vers 2. I will behave my self wisely I will begin the intended reformation at my self and then set things to rights in my family which while Augustus did not he was worthily blamed by his subjects and told that publick persona must carefully observe Aedibus in prâ—priis quae recta 〈◊〉 prava gerantur Pluâ—â— Cate said that he could pardon all mens faults but his own But Cate the wise wanted the wisdome from above and was therefore short of David who promiseth here so be merry I will sing and yet wise I will behave my self wisely in a perfect way that is in an upright conversation and in a faithful discharge of the great trust committed unto me Oâ— when wilt then come unto me In the performance of thy promise concerning the Kingdom For I am resolved not to â—â—â—evert thee but to wait thy coming Est suspirium 〈…〉 ex abrupto like that of Juâ—â—â— I have waited O Lord for thy salvation Gen. 49 18. Or When wilt thou come viz. to reckon with me For come thou wiles I wilt walk within my house with a perfect heart And although my house â—â— not sâ— with God 1 Sam. 23.5 yet this is all my desire and shall be mine endeavour although be make it not to grow ib. Indesinentes â—mâ—ulabo Kimchi I will walk uncessantly walk in the midst of mine house 〈…〉 2 King 4.35 and this I
peculiar To touch these is to touch the apple of Gods eye Zach. 2.8 they are sacred persons And do my Prophets no harm The Patriarchs were such Gen. 20.7 so are still all godly Ministers whom they who harm by word or deed have not so much knowledge as Pilats wise had in a dream See Psal 14.4 Vers 16. Moreover he called for a Famine How easie is it with God soon to stawe us all by denying us an harvest or two If he do but call for a Famine it is done He brake the while staff of bread Either by withdrawing bread that staff of mans life or his blessing from it for man liveth not by bread alone or at all but by every word c. Mat. 4. without which bread can no more nourish us than a clod of clay In pane conclusus est quasi baculus qui nos sustineat See Hag. 1.6 with the Notes Vers 17. He sent a man before them An eminent and eximious man Cujus vita fuit coelum queddam lucidissim is virtutum stellis exornatum to be their friend in the Court and to provide for their livelihood No danger befalleth the Church but God before-hand provideth and procureth the means of preservation and deliverance 2 Pet. 2.9 Even Joseph whom they had sold God ordereth the disorders of the world to his own glory and his peoples good Vers 18. Whose feet they hurt with fetters God hereby fitting him for that great service as he did afterwards Moses by forty years banishment in Miâ—ian and David by Sauls persecution till his soul was even as a weaned child Psal 131.2 He was laid in iron Heb. His soul came into iron or the iron entred into his soul but sin entred not into his conscience See a like phrase Luke 2.35 Vers 19 Until the time that his word came The time that Gods purpose and promise of deliverance was fulfilled This word of God prophane persons call Fate Fortune c. The word of the Lord tried him That he was Affliction-proof and still retained his integrity 1 Pet. 1.7 Vers 20. The King sent and loosed him By his own Master Potiphar who had laid him there at his wives in stance such as are bound ignominiously for righteousness sake shall be one way or other loosed honourably Vers 21. He made him Lord of his house Thus for his short braid of imprisonment where of he never dreamt Joseph hath eighty years preferment more than ever he dreamt of God retributions are very bountiful Vers 22. To bind his Princes at his pleasure To over-aw and to over-rule them to bind them in prison if need so required as himself had been bound and that at his pleasure or according to his own soul sine consensu Pharaoh saith Rabbi Solomon without Pharaohs consent as he dealt by Potiphar say other Rabbins And to teach his Senators wisdome Policy and piety which yet the Egyptians long retained not Vers 23. Israel also came into Egypt Whither he feared to go till God promised him his presence and protection Gen 46.3 4. God saith the same in effect to us when to descend into the grave Fear not to go down I will go down with thee and be better to thee than thy fears Jacobs best and happiest dayes were those the spent in Egypt Vers 24. And be increased his people greatly Against all the power of Egypt set against them And made them stronger than their enemies They were not so for present but the Egyptians conceited and feared they would be so Vers 25. He turned their hearâ— to hate Mens hearts are in Gods hands and he formeth and fashioneth their opinions of and affections to others at his pleasure yet without sin To deal subtilly with his servants Seeking to imbase and enervate their spirits by base drudgeries imposed upon them So afterwards dealt the Persian Tyrant with Hormisaus and the great Turk with the Christians Vers 26. He sent Moses his servant Quande duplicantur lateres venit Moses say the Jews as this day And Aaron c. God usually sendeth his by two and two for mutual helps and comfort Vers 27. They shewed his signs Heb. The words of his signs for Gods wondrous works are vocal they are real sermons of Gods power and justice See Exod. 4.8 Vers 28. He sent darkness Palpable darkness by reason of most black and thick vapours of the earth mingling themselves with the air such as Aben-Ezra said that hee once felt sayling upon the Ocean the gross vapours there putting out the light of fire and candle and not suffering them to be re-inkindled And they rebelled not against his word They that is the plagues called for came immediately with an Ecce me Or They that is Moses and Aaron refused not to denounce and inflict those plagues though Pharaoh threatned so kill them where a man would wonder at Pharaohs hardness and hardiness that being in the midst of that deep and dreadful darkness he could rage against God and threaten with death his servant Moses The Arabick reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendreth it Et irritarunt sermonem ejus And they the Egyptians provoked his word or rebelled against it Vers 39. He turned their waters into blood A just hand of God upon them for their cruelty in drowning the Hebrew Infants and a real forewarning if they could have seen it of the death of their first-born and their final overthrow at the red Sea And slew their fish Which was a great part of their food Piscis à pascendo dictus Vers 30. The land brought forth frogs in abundance Like grass that grows upon the ground or as fishes spawned in the Sea as the word signifieth Gen. 1.20 Some think they were not common frogs sed venenat as hâ—rrendas quales sunt rubetae bufones Ab. Ezra but Toads and Lizards Crocodiles some think came out of the River and destroyed people In the chambers of their Kings Regis regulorum inter medias enseâ— medias custodias This was the finger of God as it was likewise when a Town in Spain was overturned by Conies and another in Thessaly by Moles a City in France undone by Frogs Plin. l. 8. c. 29 and another in Africa by Locusts c. Vers 31. He spake and there came divers sorts of Flyes Heb. a mixture so of Waspes Hornets Dog-flyes the most troublesome of all other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all sorts of Insects And Lice in all their coasts This the Magicians could not do Quid ciniphe vilius c saith Philo What 's baser than a Louse yet hereby God can tame the sturdiest of his rebels Some Kings and other Grandees have dyed of the lousie disease as Herod Philip of Spain c. Vers 32. He gave them Hail for Rain Rain was geason in Egypt but now they had hail for rain a giftless gift Heb. He gave their rain hail Exod. 9.23 And flaming fire in their land That they
present wheresoever present The Heavens have a large place but they have one part here and another there Not so the Lord hee is not commensurable by the place but every where all-present But the Earth hath hee given Or let out as to his Tenants at will for he hath not made them absolute owners to do therein what they will and to live as they list Yee have lived in pleasure on the Earth and been wanton Jam. 5.5 A heavy charge Calvin tells of a loose fellow that used in his cups to alledge this text Vers 17 The dead praise not Therefore bee active for God while wee are upon Earth where for this hee give thus life and livelihood See Psal 6.6 Vers 18 But wee will blesse the Lord For if hee lose his praise in us hee will lose it altogether and so all things will come to nothing quod abfitâ— PSAL. CXVI VErs â— I love the Lord Heb. I love because the Lord hath heard c. Vox abrupta ecliptica an abrupt concise ecliptical expression betokening an inexpressible unconceiveable passion or rather pang of love such as intercepteth his voice for a time Saâ—â—â—beo Tremel till recollecting himself and recovering his speech hee becometh able to tell us not only that hee loveth or is well satisfied but also why he loveth and is all on a light flame as it were viz. Because hee hath heard my voice Though but an inarticulate incondite voice Lam. 3.56 Thou hast heard my voice hide not thine ear at my breathing at my cry And my supplications My prayers for grace when better formed and methodized Vers 2 because hee hath inclined his ear As loth to lose any part of my prayer though never so weakly uttered therefore hee shall have my custome Psal 65.2 O thou that hearest prayer unto thee shall all flesh come As long as I live Heb. in my dayes that is say some whilst I have a day to live Others sense it thus In the time of my affliction confer Psal 137.7 Lam. 1.21 which by the word dayes hee noteth to bee of long continuance Vers 3 The sorrows of death compassed mee See Psal 18.4 5. Pictura poetica ingentium periculorum Sorrows or pangs and those deadly ones and these compassed mee as a bird in a snare or a beast in a grin The pains of Hell or the griefs of the grave gat hold Heb. Found mee as Num. 32.23 I found trouble and sorrow Straits inextricable cause sorrows inexplicable The word signifieth such sorrow as venteth it self by sighing Isa 35.10 51.11 Vers 4 Then called I upon the name of the Lord That strong Tower whereto the Righteous run and are safe Prov 18.10 Others have other refuges the witch or Endor the god of Ekron the arm of flesh c. O Lord I beseech thee Ana blandiontis deprecantis particula The Psalmist here hath a sweet way of insinuating Sic Nâ—ì Philem. 20. Rev. 1.7 and getting within the Lord which oh that wee could skill of Deliver my soul q.d. It is my soul Lord my precious soul that is sought after oh deliver my soul from the sword my darling from the power of the dog Psal 18.20 Vers 5 Gracious is the Lord c. Gracious God is said to bee and mercifull that wee despair not Righteous also that wee presume not Or faithfull in performing his promises as 1 Joh. 1.9 and this was Davids comfort amidst his sorrows Vers 6 The Lord preserveth the simple Heb. The perswasible opposed to the scorner Prov. 19.25 the plain-hearted opposed to the guilefull 2 Cor. 1.12 11.3 Rom. 16.19 the destitute of humane help that committeth himself to God and patiently resteth on him for support and succour Psal 102.1 17. I was brought low Or drawn dry I was at a great under at a low ebbe I was exhausted or emptied as a pond strengthlesse succourlesse clean gone in a manner And hee helped mee The knowledge that David had of Gods goodnesse was experimentall See the like Rom. 8.2 A Carnal man knoweth Gods excellencies and will revealed in his word only as wee know far Countries by Maps but an experienced Christian as one that hath himself been long there 1 Cor. 2.14 15 16. Vers 7 Return unto thy rest O my soul The Psalmist had been at a great deal of unrest and much off the hooks as wee sayâ— Now having prayed for prayer hath vim pacativam a pacifying property hee calleth his soul to rest and rocketh it asleep in a spirituall security Oh learn this holy art Acquaint thy self with God acquiesce in him and bee at peace so shall good bee done unto thee Job 22.21 Siâ— Sabbathum Christi Luth. For the Lord hath dealt bountifully with thee Of Sertorius it is said that hee performed his promises with words only And of the Emperour Pertinax that he was magis blandus quam beneficus rather kind spoken than beneficiall to any Hinc dictus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noâ— so the Almighty Vers 8. For thou hast delivered my Soul c. The better to excite himself to true thankfullnesse hee entreth into a particular enumeration of Gods benefits It is not enough that wee acknowledge what God hath done for us in the lump and by whole-sale See Exod. 18.8 how Moses brancheth out Gods benefits So must we rolling them as Sugar and making our utmost of them Vers 9. I will walk before the Lord Indefinenter aâ—bulabo I will not onely take a turn or two with God go three or four steps with him c. but walk constantly and in all duties before him with him after him Hypocrites do not walk with God but halt with him they follow him as a Dog doth his Master till hee comes by a carrion they will launch no further out into the main than they may be sure to return at pleasure safe again to the shore In the land i.e. here in this world called also the light of the living Psal 56.13 and 52.5 Job 28.13 Vers 10. I beleeved therefore have I spoken Fundamentum et fulcrum vera spei est fides viva Hope is the daughter of faith but such as is a staff to her aged mother and will produce a bold and wise profession of the truth before men as also earnest prayer to God It is as the Cork upon the Net though the lead on the one side sink it down yet the Cork on the other keeps it up Some translate the words thus I beleeved when I said I am greatly afflicted I beleeved when I said in my haste all men are Lyars q. d. Though I have had my offs and my ons though I have passed through several frames of heart and tempers of soul in my tryals yet I beleeved still I never let go my hold my gripe of God in any perturbation Vers 11. I said in my haste in my heat trepidation concussion out-burst Saints may have such as being but men subject to like passions and as
Manl. lecâ— com 78. that for three choice books hee gave thirty thousand silverlings or florens Now what were all his books to the Bible To blame then was that Anabaptist who said in Melancthous hearing that hee would not give two pence for all the Bibles in the World Vers 73 Thy hands have made and fashioned mee Plasmaverunt which Bazil interpreteth of the body curiously wrought by God Psal 139. as Made Formaverunt Firmaverunt of the soul q. d. Thou art my Maker I would thou shouldest bee my Master A body hast thou fitted mee Heb. 10.5 a reasonable soul also hast thou given mee capable of salvation I am an understanding creature still neither have I lost my passive capacity of thy renewing grace Give mee understanding And thereunto adde sincere affection v. 80. that these may run parallel in my heart and mutually transâ—â—se life and vigour into one another Vers 74 They that fear thee will bee glad c. As hoping that they shall also in like sort bee delivered and advanced Because I have hoped in thy word And have not been disappointed The Vulgar rendreth it super speravi I have over-hoped and Aben-Ezra glosseth I have hoped in all thy decree even that of afflicting mee as in the next verse Vers 75 I know O Lord that thy Judgements are right That is that I suffer deservedly To thee O Lord belongeth Righteousness c. Dan. 9. And thâ— thou in faithfulnesse hast afflicted mee That thou mayest be true to my soul and not suffer mee to run on to my utter ruine Or in faithfullnesse that is in measure as 1 Cor. 10.13 Vers 76 Let I pray thee thy mercifull kindnesse That I faint not neither sink under the heaviest burden of these light afflictions According to thy word to thy servant To thy servants in generall and therefore I trust to mee who am bold to thrust in among the rest and to put my name in the Writ Vers 77 Let thy tender mercies come unto mee c. Hee repeateth the same thing in other words and re-enforceth his request showing that hee could not live without divine comforts For thy Law is my delight Thou hast my heart and good will which sheweth that I am thy workmanship in a spirituall sense also Ephes 2.10 Oh look upon the wounds of thine hands and forget not the work of thine hands as Queen Elizabeth prayed Vers 78 Let the proud bee ashamed Theodoret thinks that David here prayeth not against but for his enemies quandoquidem confusio ignominia salutem procreat But that 's not likely For they dealt perversely with mee Writhing my words and deeds to a wrong sense Or they would pervert mee But I will meditate in thy Precepts Or I will speak of them and so stop their mouths and save my self from them Vers 79 Let those that fear thee These are fitly opposed to those proud ones as Mal. 3.13.16 Turn unto mee From whom they have shrunk in mine affliction And those that have known thy Testimonies Deum cognoscere colere to know and serve God is the whole duty of a man saith Lactantius Vers 80 Let my heart bee sound For the main though I have many failings Pray wee against Hypocrisie That I bee not ashamed As all dissemblers once shall bee Vers 81 My soul fainteth for thy salvation Saying as those good souls Jer. 8.20 The Harvest is past the Summer isended and wee are not saved Physitians let their patients blood sometimes etium ad 〈◊〉 deliquiâ—m till they swoon again Howbeit they have a care still to maintain nature so doth God the fainting spirits of his people by cordialls Isa 57.16 But I hope in thy Word Vivere spâ— vidi qui moritur◠〈◊〉 Vers 82 Mine eyes said God sometimes deferreth to help till meâ—â—have left looking Luk. 18.8 when the son of man commeth shall hee find faith hardly This hee doth to commend his favours to us and to set a price on them Saying When wilt thou comfort mee This is a Prosâ—popaia as if Davids eyes said thus whilst they earnestly expected comfort Vers 83 For I am become like a bottle in the smoke Shrivelled wrinkled withered dryed up My body by long suffering is but a bag of bones and that black and sooty confer Psal 32.3 102.3 My soul in danger of being bereft of all spirituall moisture Yet dâ— I not forget thy Statutes Nay I do the rather remember them and fetch relief from them Vers 84 How many are the dayes of thy Servant i.e. Mine evil dayes Prov. 15.15 All the dayes of the afflicted are evill See Psal 37.12 and these soon seem many to us When wilt thou execute Judgement c. This is the voice of those Martyrs Rev. 6. who are thereupon willed to have patience till the number of their Brethren is fulfilled Vers 85 The proud have digged pits for mee The pride cruelty and craftiness of wicked Persecutors are fore-tokens of their utter destruction The Greek rendreth it they have told mee tales Prov. 16.27 An ungodly man diggeth up evill Which are not after thy Law Neither they nor their pits But what care they for thee or thy law and shall they thus escape by iniquity Psal 56.7 Vers 86. All thy Commandements are faithfull Heb. Faithfullness that is they are true sure equall infallible They have persecuted mee wrongfully For asserting thy truths and adhering thereunto Help thou mee The more eagerly men molest us the more earnestly should wee implore the divine help Vers 87 They had almost consumed mee upon earth In Heaven I shall bee out of their reach But this is their hour and the power of darknesse Luk. 22.53 But I forsook not thy Precepts No trouble must pull us from the love of the truth You may pull my tongue out of my head but not my faith out of my heart said that Martyr The Saints chuse affliction father than sin Vers 88 Quicken mee after thy loving kindnesse David under long affliction had his damps and dulnesses as the best faith if long tryed will flag and hang the wing Hee therefore rouseth up himself and wrestleth with God for quickening grace which hee promiseth to improve and not to receive the grace of God in vain so shall I keep the Testimony of thy mouth Vers 89 For ever O Lord thy word It is eternall and perpetuall neither can it bee vacated or abolished by the injurie of time or indeavours of tyrants The Bible was imprinted at the new Jerusalem by the finger of Jehovah and shall outlive the dayes of Heaven run parallel with the life of God with the line of eternity The Saints also and Angels in Heaven live by the same law as wee do here and we pray to bee conformed unto them Vers 90 Thy faithfullnesse is unto all generations Hee singleth out Gods word of promise and sheweth it to bee immutable and unmoveable as the earth is in the middle of Heaven by the word of Gods power See
forth thine hand Thou shalt interpose thy help betwixt mee and them and save mee harmless as the 〈◊〉 feign their Gods did those whom they favoured Thou shalt strike them with thy left hand and save mee with thy right so Tremellius senseth it Vers 8 The Lord will perfect that which concerneth mee Hee will not do his business to the halves leave it in the midst but carry it on to a consummation and lay the top-stone of grace this I am well assured of See Phil. 1.6 Only I must pray and do my part having an eye still to Gods everlasting mercy in Christ Forsake not the works of thine own hands Look upon the wounds of thine hands and forsake not the works of thine hands prayed Queen Elizabeth And Luthers usuall prayer was Confirm O God in us that thou hast wrought and perfect the work that thou hast begun in us to thy glory So bee it Though the good work of grace bee begun in us yet wee can neither persevere in that grace nor bring it forth to act without new grace Even as trees though they bee fitted to bear fruit yet without the influence of the heavens they cannot put forth that fitnesse in fruit c. PSAL. CXXXIX A Psalm of David There is not in all the five books of Psalms so notable a one as this saith Aben-Ezra concerning the wayes of God and the workings of conscience It was penned saith the Syriack Interpreter upon occasion of Shimeâ—'s railing upon him for a bloody man and a Belialist 2 Sam. 16. Here therefore hee purgeth himself by an appeal to God and delivereth up his false-accusers to Gods just judgement vers 19. Vers 1 O Lord thou hast searched mee and known mee Even mine heart and reins Jer. 17.10 hast thou searched as with lights Zeph. 1.12 by an exact scrutiny by a soul-searching inquisition whereby thou art come to know mee thorough and thorough Not only Mee naturall as vers 15 16. but also Mee civil and morall as verse 2.3 c. neither stayeth thy knowledge in the porch or lobbies my words and wayes but passeth into the presence yea privy-Chamber for Vers 2 Thou knowest my down-sitting and mine up-rising All my postures gestures practices sive sedeam sive sâ—rgam whether I sit stand walk lye thou searchest and knowest all Some search but know not thou dost both thine eyes behold thine eye-lidstry the Children of men Psal 11.4 See the Note there Thou understandest my thought Heb. My familiar thoughts such as I am delighted in voluntatem meam some render it my will others propinquitatem meam my nearness and that afar off even from Heaven being intimo meo mihi intimior not so far from mee as the bark is from the tree the skin from the flesh or the flesh from the bones A far off Eminus à longe pranovisti â—â—tequam moveaâ—ur saith Chrisostom thou knowest my thoughts before I have conceived them my thoughts in Passe from all eternity so great is thy sagacity and perspicacity As a man that knoweth what roots hee hath in his Garden though there bee not a flower appearing yet hee can say when the Spring comes this and this will come up so here God knows our whole frame our Principles c. Vers 3 Thou compassest my path Or Thou wiâ—â—â—â—â—st if there bee any chaff or trash thou wilt make it flye thou art at both ends of all my works and enterprizes both by day and by night Perâ—â—â—â— perâ—â—â— Neither art thou only at my fingers ends but at my tongues end too Vers 4 For there is not a word in my tongue Though not yet uttered or but whispered only Thou knowest it altogether Every tittle of it thou understandest the language of mens hearts Vers 5 Thou hast beset 〈◊〉 behind and 〈◊〉 As a beast that is pursued as an enemy that is begirt and invironed And lest I should think by some means to make escape as David did from Saul and his Host by a providence 1 Sam. 23.27 as Hannibal did from the Romanes by a stratagem Thou 〈…〉 Aâ—by an 〈◊〉 so that I am thy prisoner and cannot stir a foot from thee Vers 6 Such knowledge is too wonderfull for mee I can hardly conceive of this thine omniscience and omnipresence but am ready to measure thee by my self and according to mine own module And indeed for a creature to beleeve the infinite Attributes of God hee is never able to do it thoroughly without supernaturall grace Iâ— iâ— high I cannot attain unto it Sith it far exceedeth the reach of reason and is much above my capacity and understanding I stand at gaze and am agast and that is the nearest that I a poor finite foolish creature can come to so infinite a wisdome It was therefore a good speech of them who being asked what God was answered Si scirem Deus essem If I knew that I should be a God Vers 7 Whither shall I go from thy Spirit Here he argueth Gods omniscience from his omnipresence and this the Heathens also had heard of as appeareth by their Jovis omnia plena and quascuâ—que accesseris oras Sub Jove sempâ—â— eris c. Empedocles could say that God is a circle whose center is every where whose circumference is no where They could tell us that God is the soul of the World and that as the soul is tota in toto tota in qualibet parte so is hee that his eye is in every corner c. to which purpose they so pourtraied their goddess Minerva that which way soever one cast his eye shee alwayes beheld him But these divine notions they might have by tradition from the Patriarches and whether they beleeved themselves in these and the like sayings is much to bee doubted Or whither shall I flee from thy presence Surely no whither they that attempt it do but as the fish which swimmeth to the length of the line with an hook in the mouth Vers 8 If I ascend up into Heaven thou art there That 's thy proper place and there Aristotle in his book of the World ad Alexandâ—â—â— affirmeth that God is only essentialitâ—r actâ— This was to proclaim himself an arrant Atheist for God filleth all places and is comprehended of no place being totally present wheresoever present for wee must not conceive that God is commensurable by the place as if hee were partly here and partly elsewhere but every where all-present Vers 9 If I take the wings of the morning The morning light is diffused in an instant all the whole wâ—lkin over If I could flye never so swiftly from one end of the Heaven to the other saith David I should bee never the near This is a poeticall expression And dwell in the uttermost parts of the Sea Or of the West whither the Sun setting is said to hasten and hide himself The Syriack and Arabick have it If I take the wings of the Eagle and dwell c. And of the Eagle
so maketh it very fruitfull say Philosophers In which respects the Rabbines say that one day of Snow doth more good than five of Rain Hee scattereth the houre frost like 〈◊〉 When blown about by the winde It heateth also and dryeth as ashes the cold and moist earth nippeth the buds of trees c. â—mis monet â—em subesse â—â—m foveaâ— Vnde 〈◊〉 dicitur a 〈◊〉 saith 〈…〉 Vers 17 Hee casteth out his Ice like morsels Or Shivers of bread It is a 〈◊〉 saying of One from this text The lee is bread the Rain is drink the Snow is wool the Frost a Fire to the earth causing it inwardly to glow with heat teaching us what to do for Gods poor 〈…〉 Who can 〈◊〉 it when and where it is extreme especially as in Russia Freesland c. Vers 18. Hee sendeth out his word and melteth them See vers 13. Of the force of Gods word of command are given all the former instances Hee can as easily melt the hardest heart by his word made effectual to such a purpose by his holy Spirit If that wind do but blow the waters of penitent tears will soon flow as in Josiah 2 Chron. 34.27 See Zech. 12.10 Vers 19 Hee sheweth his word unto Jacob The Jews were Gods library keepers and unto them as a speciall favour were committed those lively and life giving oracles Rom. 3.2 there is a chiefly set upon it like as Luk. 12.48 to know the Masters will is the great talent of all other there is a much in that His Statutes and his Judgements unto Israel Even right Judgements true 〈◊〉 good Statutes and Commandements Neh. 9.13 See Rom. 9.4 5. Prospers conceit was that Judaei were so called because they received jus Dei the Law of God Vers 20 He hath not dealt so with any Nation He had not then but now blessed be God hee hath dealt so with many Nations in these last happy days of Reformation especially wherein the knowledge of Gods holy Word covereth the earth as the waters cover the Sea and of England it may bee said as once of the Rhodos somper in Sole situ est Rhodos that it hath the Sun ever shining upon it This wee should prize as a precious treasure and praise the Lord for it â—orde ore operâ— And as for his Judgements they have not known them And therefore lye in deadly darkness wherein though they wander wofully yet not so wide as to miss of hell PSAL. CXLVIII VErs 1 Praise the Lord And again Praise yee the Lord and so often in this and the rest of the Halelujaticall Psalms In praising God the Saints are unsatifiable and would bee infinite as his perfections are infinite so that they make a circle as one phraseth it the beginning middle and end whereof is Halelujah From the Heavens praise him in the heights Or high places As God in framing the World began above and wrought downward So doth the Psalmist in this his exhortation to all creatures to praise the Lord. Vers 2 Praise him all his Angells Whose proper office it is to adore and praise God Job 38.7 Isa 6.3 Heb. 1.6 which also they do constantly and compleatly as those that both perfectly know him and love him Jacob saw them 1 Ascending to contemplate and praise the Lord and minister to him Luk. 2.13 Dan. 7.10 Mat. 18.10 Psal 103.20 2 Descending to execute Gods will upon men for mercy to some and for Judgement to others which tendeth much to his praise And David by calling upon these heavenly courtiers provoketh and pricketh on himself to praise God Praise yee him all his Hoasts i e. His Creatures those above especially which are as his cavalry called his Hoasts for their 1 Number 2 Order 3 Obedience Verse 3. Praise yee him Sun and Moon These do after a sort declare the glory of God Psal 19.1 2. Habak 3.3 not with mind and affection as if they were understanding creatures as Plato held but by their light influences admirable motions and obedience whereby quasi mutis vocibus by a dumb kind of eloquence In Epimeniâ— saith Nazianzen they give praise to God and bid check to us for our dulness and disorders Praise him all yee stars of light A light then they have of their own besides what they borrow of the Sun which they with-hold at Gods appointment Isa 13.10 and influences they have which cannot bee restrained or resisted Job 38.31 32. Vers 4 Praise him yee Heavens of Heavens Whereby hee meaneth not the lowest Heavens the air whereon wee breath and wherein birds flye clouds swim c. as some would have it but the highest Heaven called by St. Paul the third Heaven the habitation of the crowned Saints and glorious Angels called by Philosopher calâ—â—â— Empyreum and hereby the Psalmist the Heavens of Heavens as King of Kings song of songs c. by an excestency See Deut. 10.14 And the waters that â—ee above the Heavens i. e. Above the air and that do distinguish betwixt the Air and the Sky as the 〈…〉 doth betwixt the Sky and the highest Heavens Superius supensae aquarum forniâ— Vers 5 For hee commanded and they were 〈◊〉 His 〈◊〉 only made all this is celebrated by that heavenly quite Rev. 4.11 Vers 6 Hee hath also established them for ever viz. The course and appointed motions of the Heavens which hee hath setled by a Covenant and hath not falsified with them Jer. 33.25 much less will hee with his faithfull people Vers 7 Praise the Lord from the earth The Psalmist proceedeth to factour for God among the inferiour creatures beginning with the lowest in the waters beneath as the Dragons oâ— great whales and then comming to Rain and Snow c. which are made out of the waters above Yee Dragons and all deeps Of Sea-Dragons See Aelian lib. 4. Animal cap. 12. they live partly in the Sea and partly on the land as do Crocodiles These also yeeld matter of Gods praise Vers 8 Fire and Hail Snow and Vapour This latter is the matter of those former meteors which hee purposely mingleth with those forementioned miracles of land and waters the more to set forth the power of God because these seem to have no setledness of subsistence and yet in them hee is made visible Stormy winds fulfilling his word The winds blow not at randome but by a divine decree and God hath ordered that whether North or South blow they shall blow good to his people Cant. 4.16 Hee saith to all his Creatures as David did to his Captains concerning Absolom Handle them gently for my sake Vers 9 Mountains and all hills These praise God by their form hugeness fruits prospects c. Fruitful trees These by the variety of their natures and fruits do notably set forth the wisdome power and goodness of the Almighty whilst they spend themselves and the principall part of their sap and moisture in bringing forth some pleasant berry or the like for the use of