Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 4 · Chapter 5

Commentary on Ezra Nehemiah Ester Job and Psalms · Commentary 4 · Chapter 5

p. 48CHAP. 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 S…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 over-maſter an adverſary, if he but turn his own paſſions looſe upon him, ſuch as are wrath and envy, they will ſoon diſpatch him: How many are there, who like ſullen birds in a cage, beat themſelves to death? did not Bajazet do ſo? and was Diodorus any wiſer? or Homer, …ert. lib. 2.who died for anger that they could not reſolve certaine queſtions p. 49put unto them? or Terence who drowned himſelf for grief, that he had loſt certaine Comedies that he had compoſed? We read of ſome, that out of diſcontent they turned Atheiſts, as Dia…oras, Lucian, Porphyry &c. and of others,Diod. Sic. that miſſing of Biſhopricks, or other Church-preferments, they turned hereticks in Jui ſolatium; were not theſe great ſinners againſt their owne ſoules, like the angry Bee, who to be revenged, loſeth her ſting, and ſoon after her life? Died they not like fooles indeed, that died of the ſullens, and ſo were deeply guilty of ſelf-murther? eſpecially if their wrath were bent againſt God,Ard…l…onem. if they howle againſt heaven: ſuch are at once twice ſlain; ſlain with the wrath of God, and with their owne.

And envy ſlayeth the ſilly one] Him that is under the power of his paſſions,foreign. De A…ce Homer. & minima afflictione ab officio abducitur, ſaith Mercer, and is turned off from duty by every light affliction: ſuch an one doth envy at another mans proſperity. It is the ſame with wrath, niſi quòd vehementius eſt, but that it is ſomewhat worſe, ſaith the ſame Author, as being a moſt quick-ſighted, and ſharp-fanged malignity. Hence that of Solomon, Wrath is cruel, and anger outragious; but who can ſtand before envy? Prov. 27.4. It is the rottenneſſe of the bones, Prov. 14.30. And like the ſerpent Porphyrius, it drinks the moſt part of its own venome. See the Note on Prov. 14.30.

Verſe 3. I have ſeen the fooliſh taking roote] q. d. I grant, that wicked men are not alwaies preſently puniſhed, ſed Nemeſis in tergo; & ſubitò tollitur, qui diu toleratur. Gods wrath is ſuch, as no wicked man can avert or avoid. This had Eliphaz well obſerved, I have ſeen: he had ſet a Memorandum on Gods juſt judgments, and marked his spits with his own ſtarres, as one ſpeaketh. Eliphaz was a man of much experience, ſee chap. 4.8. In him, that was true which Elihu ſaith, ſhould be, that dayes ſpake, and multitude of yeeres taught wiſedome, chap. 32.7. Only herein he is miſtaken, that he miſ-applieth all to Job, arguing from his outward condition, to his inward; as if therefore he were wicked, becauſe ſeemingly wretched. Thus the gloſſe he ſet was viperous, eating out the bowels of the text: It was a truth of God that he uttered, and the ſame in ſenſe with that of David, Pſal. 37.35. And that of Solomon, Pro. 23.18. But why ſhould he thus writhe it and wreſt it to make the tune ſound to his own key? St Peter ſpeaketh of ſome that wreſt the Scriptures, 2 Pet. 3.16. putting them upon the rack,Caedem ſcripturarum faciunt. and making them ſpeak that which they never thought. And Tertullian ſaith of others, that they do murther the Scriptures for their own turnes, and to ſerye their own purpoſes; But let us hear Eliphaz, I have ſeene, ſaith he, and what more ſure then ſight Numb. 16.14? The fooliſh, the wilfull fool, and perhaps he points at ſome one ſuch rich fool as is mentioned, Luke 12.20. not unknown to Job, and as Eliphaz deemeth a fit parallel for him, taking root, dwelling alone in the earth, confirmed and ſetled in a fair eſtate, in a proſperous condition, as Nebuchadnezzar that goodly tree thought himſelf, Dan. 4.4, 22. (See Jer. 12.2.) and Dionyſius tyrant of Sicily, Aelian. var. hiſt. lib. 2.who conceited that his Kingdome was bound faſt unto him with chaines of adamant; But he was ſoone after caſt out, and thereby convinced of ſingular folly. A tempeſt, or at leaſt an axe of divine vengeance, can eaſily fell theſe faſt rooted, and beſt-fruited trees, and lay them low enough, as he did Nebuchadnezzar that maule of the Nations, and rod of Gods wrath, Iſa. 14.4, 5, 6, 7, 8. Dan. 4.22. &c. and Attilas the Conquering Hunne, who called himſelf the Wrath of God, and Scourge of the world; P. Jovius.and arrogantly ſaid, that the ſtarres of heaven fell before him, and the earth trembled, but was ſoone after rooted up by impartiall death in the midſt of his nuptial ſolemnities.

And ſuddenly I curſed his habitation] His houſe, which he held his caſtle,Subita morte extinctus eſt, ſanguine copioſe in fauces exundante & ex ore crump. together with his family, verſe 4. and his family-proviſions, verſe 5. All theſe Eliphaz ſuddenly (even when he was in the ruffe of all his jollity, in the height of his flouriſh) curſed, Heb. pierced, or bored through, not ſo much by a malediction, as a prediction, Male ominatus ſum iis, I fore-ſaw and foretold that that happineſſe would not hold long. I ominouſly divined it; I both thought it, and ſpake it. Pi… non decent di…ae; curſing men are curſed men: but a godly perſon may preſage a curſe, and foretell it, according to that Prov. 3.33. The curſe of the Lord is in the houſe of the wicked, yea, the flying …le of curſes that is ten yards long, and five yards broad ſhall remain in the midſt of it, and conſume it. Zech. 5.4. Brimſtone ſhall be p. 50ſcattered upon his habitation, and the fire of God ſhall kindle it; ſo that his rootes ſhall be dried up beneath, and above ſhall his branch be cut off &c. Job 18.15, 16.

Verſe 4. His children are farre from ſafety] This is one principall root of wicked men, viz. their children, which have their very name in Hebrew from building, becauſe by them the houſe is built up, and way made to greateſt honours by friendſhips and affinities of other great families. Theſe are farre from ſafety, that is, they are in a great deal of danger; or by their intemperance they run into many diſeaſes and diſaſters,Lavat. by their evil practiſes they come under the laſh of the Law, and without repentance under the danger of damnation too; ſalvation is farre from them, Pſal. 119.155. Iſa. 59.11.

They are cruſhed in the gate] That is, they are caſt in judgement, all goes againſt them, and ſentence pronounced upon them, as it befell Hamans children, and Davids enemies, Pſal. 109.7.

Neither is there any to deliver them] None to plead for them, or reſcue them, Prov. 31.8, 9. none to extend mercy to them, nor any to favour thoſe fatherleſſe children, Pſal. 109.12. and that becauſe their fathers were pitileſſe, verſe 13, 14. Haman for inſtance.

Verſe 15. Whoſe harveſt the hungry eateth up] This is another root of the wicked One, his eſtate, againſt which, God raiſeth up a rout of needy wretches to pillage him. Theſe are as a ſweeping raine that leaveth no food, Prov. 28.3. Theſe, as leane lice, bite hardeſt, and as ſparrow-hawkes, are extreme greedy: Maleſuada fames putteth them upon it. Theſe Harpies ſeize upon his very harveſt ad majorem cruciatum & miſeriam, pulling the meat out of his mouth, as it were, and not ſuffering him to roaſt that which he took in hunting, Prov. 12, 27. Hee ſhall meete with greateſt diſappointment, and come to that poverty which he ſo ſtudiouſly ſhunned, ſinging that doleful ditty

— En queis conſevimus agros?

foreign.

See this threatned, Lev. 26.16. Deut. 28.33. Iſa. 1.6. Micah 6.15.

And taketh it even out of the thornes] Creeping through the midſt of the thornes and buſhes wherewith it is fenced and hedged in, to ſteale it away. Hunger wee ſay, breakes through ſtone walls: the Rabbines ſenſe it thus, Hee that comes out of the thornes,Scutatus. that is, every baſe fellow carrieth away the ſtore of this rich oppreſſor. The armed man carrieth it away, ſo the Vulgar after the Septuagint. Mr. Broughton reades it thus, The hungry ſhall eat up his harveſt which he had gotten through the thornes, that is, not without a great deal of care, and much pains in ſtubbing up the thornes, that he might not ſow amongſt them.

And the robber ſwalloweth up their ſubstance] Or the thirsty ſhall drink up their ſubstance, as gold-thirſty Babel did Hezekiahs treaſure for his coming ſo neare the garb and guiſe of the wicked in his oſtentation. The thirsty ſhall ſwill up their wealth, ſo Broughton rendreth it …ſo that neither their eſculenta nor poculenta ſhall eſcape the ſpoiler, but there ſhall be a clean riddance of all; the enemy ſhall play at ſweep-ſtake, foreignhe ſhall ſoop up all, as the Hebrew hath it, and as Eliphaz would have Job conſider, that the Chaldees and Sabees had done his ſubſtance.

Verſe 6. Although affliction cometh not forth of the dust] It cometh not by fate or blind fortune, it haps not as it may, that men ſuffer. Philistines indeed, wil ſay haply, It is a chance, 1 Sam 6.9. a common occurrence, that had a time to come in, and muſt have a time to go in: but every Naomi will in ſuch caſe conclude, The hand of the Lord is gone out againſt mee, Ruth 1.13. and carry her ſailes accordingly, verſe 20, 21. and every good ſoule will cry out, I will bear the indignation of the Lord (who is the efficient cauſe of all my miſeries) becauſe I have ſinned againſt him, which is the meritorious cauſe. The word here rendred affliction, ſignifieth alſo iniquity; and well it may, ſith they are tyed together with chaines of adamant, as that Heathen ſaid, Flugitism & … ſunt ſicut … & ſilum, ſaith another. Man weaves a ſpiders web of ſin out of his own bow…, ſaith a Third; and then he is intangled in the ſame web: the troubles which enſnare and wrap about him, are twiſted with his own fingers: Can a bird fall in a ſnare upon the earth, where no ginne is for him, Am. 3.6… …, Of the black-birds dung is made the bird-lime whereby he …: ſo out of the dung of mens ſins are made the lime-twigs of their puniſhments.

p. 51Verſe 7. Yet man is borne unto trouble] Which is the naturall fruit of his ſinne; and a piece of the curſe; hee hath in him a foreign, a common ſeminary of all ſinne, and this hee brings into the world with him; what wonder then though troubles come trouping in upon him on every ſide, as if he were born for no other end but to ſuffer, and that as naturally as fire aſcendeth? Sure it is, that ſinne doth as naturally and ordinarily draw and ſuck judgements to it, as the loadſtone doth iron, or Turpentine fire. Some read the words thus, Man is borne to ſin, and ſo conſequently to trouble: for ſinne uſually endeth tragically, and troubleſomely. Hence the ſame word both here, and that in the former verſe, ſignifie both ſinne and ſorrow; and man by reaſon of his birth-blot, hath a birth-right to them both, he is even born to them. The divel, when he ſpeaketh lies, ſpeaketh of his owne, Joh. 8.44. And we, when either we do evil, we work de noſtro & ſicundum hominem, of our own, and according to men, 1 Cor. 3.3. Or when we ſuffer evill, wee ſuffer nothing but what is humane and incident to men, 1 Cor. 10.13. Thy very heathen could ſay as much; witneſſe that of Xenophon, foreign, It behooveth him that is no more then a man, to expect all ſorts of troubles: and that of Demosthenes, it is fit for men to hope the beſt, but bravely to beare the worſt, as that which is common to all mankind: and that of Iſocrates, O foreign &c. Hee that remembreth that he is a man, will not be diſcontented at whatſoever trouble befalleth him: and that of Herodotus, foreign, Every man is miſerable. For this it was likely, that God, to keep Ezekiel lowly in the abundance of revelations, calleth him ſo oft Son of man. And when the French King,Joh. Manl. loc. com. 175. Homo ſum, humanum nihil à me alicnum puto. being priſoner to Charles the fifth ſaw written upon the wall that Emperours motto, plus ultra, further yet, and underwrote, Hodie mihi, cras tibi, I am now thy priſoner thou mayſt hereafter be mine; the Emperour came after him, and ſubſcribed; I confeſſe I am a man, and may ſoon ſuffer any thing incident to mankind.

As the ſparkes fly upward] Heb. The ſonnes of the quick or live coale lift up to fly: The vulgar hath it, as the birds fly upward; the Septuagint, As the young vultures fly upwards. Sparkes and birds fly upward naturally, and by a principle of their owne they need not be taught it ſo here. Birds, though they have more of the earth then of the other three elements, Gen. 2.19. yet are light (which is a wonder) and delight in high-flying, and this is innate to them; ſo is it to man, as man, to be in trouble, Job 14.1. Some of the Hebrews by ſparkes, or ſons of the quick coale, here underſtand the divels, and make this to be the ſenſe; like as ſin is connatural to men, ſo doth God ſtirre up the divels, to whom it is as natural to flutter up and down here for the puniſhment of ſuch as ſinne: Sed hoc friget, ſaith Mercer; but this is not likely to be the meaning.

Verſe 8. Surely I would ſeek unto God] Not let flie at him, as thou haſt done, curſing thy birth-day, and wiſhing thy ſelf out of the world. Aſſure thy ſelf, this that thou takeſt, is not the way to get off with comfort, but rather to return (by repentance) unto him, that ſmiteth thee, and to ſeeke the Lord of Hoſtes, Iſa. 9.12. ſith elſe; his anger will not turn away, but his hand will be ſtretched out ſtill (as the Prophet there hath it) for is it fit that he ſhould lay downe the bucklers firſt? or that we ſhould ſtand upon termes, and capitulate with him, and not ſtoop unto him by an humble yieldance? eſpecially ſithence

— Deus crudelius urit

Quos videt invitos ſuccubuiſſe ſibi.Tibul. Eleg 1.8

The way to diſarme Gods heavy indignation, is to ſubmit to his juſtice, and to implore his mercy, Hoſ. 5.14. to fly from his Anger to his Grace, Blood-letting is a cure of bleeding, and a burne a cure againſt a burne; and running to God is the way to eſcape him; as to cloſe and get in with him that would ſtrike you, doth avoid the blow: and this is that that I would do, were I in thy caſe, ſaith Eliphaz here. Hee doth not vaunt (as Olympiodorus miſtaketh his meaning) but adviſe Job, to humble himſelf, and confeſſe his ſinnes, and ſue for pardon of ſin, and releaſe of puniſhment, to kiſſe the rod, and not to bite it; to drink of Gods cup willingly and at firſt, when it is full (as Mr. Bradford Martyr hath it), leſt if he linger, he drink at length of the dregs with the wicked.

And unto God] the righteous Judge, as the word importeth,Phocyl. who foreign, neither …areth nor feareth any man (as it was ſaid of p. 52Trajan the Emperour, but more truly of God:) he proceedeth, according to truth, not according to opinion or appearance, and greatly ſcorneth to look at diſpleaſure, revenge or recompence.

Would I commit my cauſe] Put my caſe and condition by ſelf-reſignation, and humble ſupplication. This David did notably, 2 Sam. 15.25, 26. Pſal. 142.2. and counſels all to do accordingly, Pſal. 55.22. Caſt thy burden (or thy requeſt) upon the Lord by vertue of this writ or warrant.

Verſe 9. Which doth great things and unſearchable] The better to perſwade Job to take his counſel, he entreth into a large deſcription of Gods attributes, his Power, Wiſedome,Aug. Juſtice, Mercy &c. all which are clearly ſeene in his workes of wonder as in a mirrour, or as on a theatre. Theſe he is ever in doing, as the word here ſignifieth; and ſheweth himſelf great in great things, and not little in the leaſt, dum memora culicis & pulicis disponit; yea, he uſeth to be greater in ſmaller things, then in bigger. The ſoul is more operative in Ants, then in Elephants; in Dwarfes, then in Giants. So he delights to help his people with a little help, Dan. 11.34 (that through weaker meanes they may ſee his greater ſtrength) to magnifie his power in pardoning their many and mighty ſinnes, Numb. 14.17, 18. Micah 7.18. to illuſtrate his power in their perſeverance and wonderfull preſervation amidſt a world of evils and enemies, John 10.29. 1 Pet. 1.5. to fulfill his promiſes, ſeeme they never ſo improbable or impoſſible, Jer. 32.14, 15. to anſwer prayers that look as if loſt, and to do for his people exceeding abundantly above all that they can ask or think, according to the power that worketh in them, Eph. 3.20. All this Eliphaz would have Job to conſider, that he might not caſt away his confidence, but ſeek to God, and turn his talk to him, as Beza turneth the fore-going words.

And unſearchable] Heb. And no ſearch, for they are fathomleſſe, and paſt finding out, Rom. 11.33. This, Eliphaz might ſay, to ſtop Jobs curioſity, and to humble him for his ſinne, in enquiring too much into the reaſon of Gods ſo ſevere dealing with him, chap. 3. In prying too farre, or too boldly into the ſecret workings of God. It ſhould ſuffice us to know that the will of Gods is the rule of right, that his judgements are ſometimes ſecret, alwaies juſt; that it is extreme folly to reprehend what we cannot comprehend (wee may as ſoone comprehend the ſea is a cockleſhell, as the unſearchable things of God in our narrow and ſhallow underſtandings) that at the laſt day all things ſhall be cleared up, and every mouth ſtopped, when exquiſite reaſons of all Gods proceedings (which now ſeem not ſo well carried) ſhall be produced, and wiſedome ſhall be juſtified of her children.

Marvellous things] Such as the wiſeſt may well wonder at. God is the onelyonly Thaumaturgus, the great wonder-worker; and theſe marvels are more ordinary then the moſt are, either at all either aware of, or affected with. To let paſſe thoſe wonders of the Creation (for which, ſee Pſal. 136.4, 5, 6, 7.) Canſt thou tell how the bones grow in her that is with child, ſaith Solomons Eccl. 11.5. Mirificatus ſum mirabilibus operis tuis, ſo Montanus rendreth that of David, Pſal. 139.14. I am fearfully and wonderfully made: marvellous are thy workes &c. Galen, that great Naturalliſt,Fernel. de abd. rer. cauſ. was much amazed at the motion of the lungs in mans body, and would needs offer ſacrifices therefore to that God whom he knew not. Who can give a naturall reaſon of the ſtrength of the neather-chap, of the heat in the ſtomack, of the colours in the rain-bow, of the ebbing and flowing of the Sea, or but of this ordinary occurrence, that chaffe is ſo cold, that it keepes ſnow hidden within it from melting, and withall, ſo warme, that it haſteneth the ripening of Apples? Well might Eliphaz ſay, that God doth marvellous things, without number.

Verſe 10. Who giveth vain upon the earth] This is reckoned, and rightly, among the marvellous workes of God. See chap. 28.26. Jer. 10.13. Amos 5.8. Acts 14.17. Raine is the flux of a moiſt cloud, which being diſſolved by little and little by the heat of the Sun, lets down … by drops out of the middle region of the aire: this is Gods gift. For he 1. … it▪ Job. 28.26. 2. Prepareth it, Pſal. 147.8. 3. With-holdeth it at his pleaſure, …opping thoſe bottles that ſhould yeild it, Amos 4.7. 4. Sendeth … the behoof and benefit of man and …, as alſo for the demonſtration of his Power, Wiſedome, Juſtice, and Goodneſſe, whereof hee hath not left himſelf … by without witneſſe, Acts 14.17. whiles he weigheth theſe waters above the firmament by meaſure, ſo that not one drop falleth in vain, or in a p. 53wrong place. In thoſe hot countries, where Rivers were ſcant, raine was highly valued: they called it the huſband of the earth, becauſe the earth can no more hear fruit without it then a woman children without the company of a man. The Egyptians were wont in mockery to tell the Grecians, that if their God (whom they called cloud-gathering Jupiter) ſhould forget to give raine,foreign they might chance to ſterve for it: ſee the reaſon, Deut. 11.8. — 11, 12. Egypt was watered with the ſoot as a garden, by ſluces from Nilus: not ſo Canaan.

He ſendeth waters upon the fields] irrigat aquis univerſa ſaith the vulgar, Hee moiſteneth all places with waters; by the ſhowres which falling upon the ground, run hither and thither, he divideth the fields as it were, into ſtreets and high wayes; ſo Beza paraphraſeth. Another thus, 'Tis he himſelfe who watereth it, as well by thoſe waters which fall from heaven, as by thoſe which he hath hidden in its entrailes, and whoſe ſecret draines produce in a thouſand places ſources and rivers. Some render it, upon the out-places, and underſtand it of wilderneſſes, to ſet forth Gods bounty. Others render it, upon the face of the ſtreets, and will have it meant of Navigable rivers, which by the paſſage upon them, do after a ſort, make ſtreetes and high-way wayes through ſeveral Countries, to the which alſo they convey many commodities.

Verſe 11. To ſet up on high thoſe that be low] By thoſe rich raines whereby hee fatteneth the earth, and makes it fruitfull, giving them a whole country of corne,Aben-Ezra. as hee did that vir divitiarum qui animam etiam habuit tririceam. Luke 12.16. But God hath more wayes then this, to preferre men to riches, honour, and authority, as he did Joſeph, David, Daniel, Mordecai &c. He raiſeth up the poore out of the duſt, and lifteth the needy out of the dung-hill, that he may ſet him with Princes, &c. Pſal. 113.6, 7. Let Job heare this, and know it for his good, as ver. 27.

That thoſe which mourn] As thoſe do commonly who are in a low condition, and 'tis much if they murmur not. The word ſignifieth, ſuch as are pullato. … in mourners weedes, or that having layn among the pots, are ſmutched and ſullied like ſo many black ſcullions, Pſal. 68.13.10, Lo, theſe ſhall the Lo…d not only make to he as the wings of a dove covered with ſilver, and her feathers with yellow gold, but ſhall alſo make them to mount up with wings as Eagles, Iſa. 40, 31. He ſhall exalt them to ſafety, ſaith Eliphaz here: yea, he ſhall ſafely exalt them to ſafety. Wicked men are oft exalted, Pſal. 12. ult. but then it is not to ſafety, — toümutur in aelium ut lapſu graviore ruant, they are liſted up, but for a miſchief, that they may he brought downe againe with the greater poiſe, as Haman and Pharaohs chiefe Baken, whoſe head was liſted up, but to the gallows: the chiefe Butlers head was lifted up too, but aſter another manner. There is great difference betwixt the advancement of the righteous and the wicked. Thoſe God carrieth as the Eagle doth her young on her wings, to exalt them to ſafety, to ſet them upon a rock that is higher then they, theſe he lifteth up as the Eagle doth her prey in her talons, to daſh them againſt ſome rock, and to deſtroy them.

Verſe 12. He diſappointeth the devices of the crafty] Hee vacateth and endreth ineffectual the curious contrivances of the worlds wiſards, full of … ſubtilty, and ſo ſetteth his people in ſafety, by out-plotting their enemies; ſerved he not Pharaoh ſo (who dealt craftily with our fathers, ſaith …, Acts 7….19.)foreign. and Saul that ſubtile tyrant? and Herod that crofty-fox, Luke. 13.32? and all the primitive and modern perſecutors to whom the old Dragon had lent his ſeven head to plot, and his ten hornes to puſh again… the people of God, but all … purpoſe? God diſappointed the deviſes of thoſe … ſo the Vulgar … which the Chaldee appropriateth to Pharaoh and his Counſell…s, who ſaid, Comes and let us deale wiſely; when-as (in laying hand taskes upon the Iſraelite to keep them from increaſing) they never dealt, … your labouring men have the moſt and the ….

So that their hands … an actuall being or ſuch … Broughton rendreth it: Otherr thus, … that is, … what they had … the … cruel-crafties of the primitive times, ſounded the triumph before-hand, and engraved p. 54the victory upon the pillars of marble: but the Church may ſtill ſing as of old,Pſal. 20.8.Ps 20:8 They are brought down and fallen, but we are riſen and ſtand upright. Charles the fifth and the French King had covenanted the utter extirpation of the Lutheran faction throughout their dominions; but God found them other employment, and gave his Church an happy Haleyon. And who knowes not how God hath hitherto helped us of this Nation againſt the power and policy of earth, and of hell?

Verſe 13. He taketh the wiſe in their own craſtineſſe] Thoſe wiſe to do evil, worldly wiſe, meere machiavellians; for though the Florentine Secretary was not born of ſome thouſands of yeeres after Eliphaz ſpeke this, yet the divel was well nigh as great a maſter then as how, and had his crafty cubs, ſtudents, and great proficients in that wiſedome which St. James affirmeth to be from beneath, and not from above (like the wings of the Oſtrich, it may help a man to out-run others upon earth, but helpes not at all towards heaven) and further deſcribeth it to be earthly, ſenſuall, diveliſh. Earthly, as managing the luſts of the eyes unto the ends of gaine; Senſual, as managing the luſts of the fleſh unto ends of pleaſure: and Divelliſh, as managing the pride of life unto ends of power: theſe ſubtile Sirs, theſe profound politicians, that dig deepe to hide their counſels, not from men only, but (which is impoſſible) from the Lord,foreign 1 Cor. 3.19.1 Cor 3:19 Iſa. 29.15. that think they can work out any thing, and that none can prevent them (as the Apoſtles word from this text importeth) God takes and makes fooles of them; he fruſtrateth the tokens of theſe lyars, and maketh the diviners mad: he turneth wiſe men backward, and maketh their knowledg fooliſh, Iſa. 44.25. Surely the Princes of Zoan are fools, the counſel of the wiſe counſellors of Pharaoh is become bruitiſh — they have alſo ſeduced Egypt, even they that are the ſtay of the tribes thereof: the Lord hath mingled a ſpirit of perverſities in the midſt thereof; and they have cauſed Egypt to erre in every worke thereof, as a drunken man ſtaggereth in his vomit, Ifai. 19.11, 13, 14. Did ever any man deal ſo unwiſely as Ahitophel that Oracle, 2 Sam. 17.23. Curious to provide for his family after his death, and yet careleſſe to preſerve himſelf from eternall death? Was not this a madneſſe even to a miracle? He ſhould firſt (ſaith a Reverend man) have ſet himſelf in order, and then he might have hanged his houſe with coverings of tapeſtry, Pro. 7.26. and with broidered work of Egypt. Ezek. 27.7. And if he had bridled his anger when he ſaddled his Aſſe, he would not have broken the lanthorn of his body, and quenched the light of his life, he would not have put his houſe in order, and himſelf into ſuch a deſperate and irrecoverable confuſion. But what ſaith Solomon? His own iniquities ſhall take the wicked himſelf, and hee ſhall be holden with the cords of his ſinnes, Prov. 5.22. The Lord is known by the judgment which he executeth, the wicked is ſnared in the worke of his own hands. Higguion, Selah. Mark … ate, as one rendreth it, Pſal. 9.16.

And the counſel of the froward is carried head-long] More haſte it maketh then good ſpeech,Lib. 2. de Invent. though it be the counſel that is the extract of reaſon, the reſult of ſerious and … (as Cicero defineth it) becauſe it proceedeth from froward perſons, obtorti, contortuplicati, ſuch as have one crafty device twiſted within another, like a nope, ſuch as of whom we uſe to ſay in a proverb, there never wanteth a new … cap.

Verſe … They meet with darkneſſe in the day-time] They are infatuated and beſotted; a ſpirit of giddineſſe ſeizeth them: ita ut in re clariſſimâ destituantur …, ſaith Vatablus, ſo that they cannot diſcerne things that are evident and cleare … the … at … day, they have light without, but want light within, they … this was threatned, Deut. 28.29. and … Saviour often calleth them, and now … Cor. 3.14. Since they crucified the Lord of … in any thing they undertooke; neither will … dotage whereinto they have long ſince wrought … William Rufus to hear them, … but they loſt the day, and … he holy, was … with Antoninus …, but it would not beeAlſted. Chron. 428. … in the … for they were p. 55preſently impriſoned, and ſhortly after executed; Rabbi Solomon at Mantus, and Rabbi David in Spain…. How they are benighted in their expoſitions of Scripture, troubling thoſe cleare fountaines with their ridiculous conceits and fooliſh fables, I need not relate. Neither are many of the Popiſh Interpreters (as they will be accounted) much wiſer, being judicially blinded, given over to … Rom. 1.28. to the efficacy of error, 2 Theſ. …1 ſo that

They grape …ont day … in the night] They have neither light … ſight left them, and this by a juſt hand of God upon them, becauſe they cloſed up their eyes le…f they ſhould ſee, Act. 28.27 they would not receive the love of … 2. Theſ 2.10. Therefore now it is hid from their eyes, and the light that is … is darkneſſe. Women and children ſee further into the myſteries of religion, them … theſe learned Doctors, theſe Idol-ſhepherds; Gods ſword being upon their armed and upon their right eye, Zach. 11.17. that is, both upon their power and policy, ſo that they are like Owles, that can ſee better in the dark then in the light and like Moles, that dig dexterouſly under ground, but are blind above ground neither do they ever open their eyes till the pangs of death are upon them.

Verſe 15. But he ſaveth the poor from the ſword] From the … of warre, from the hurt of it, not alwayes from the ſmart of it; for all ſuch promiſes as this of temporall deliverance, are ever to be taken with exception of the croſſe; which yet ſhall be ſo ſanctified, that the Saints ſhall ſay, It was good for us to have beene afflicted. Provided, that they be poore in ſpirit (for God will ſave the humble perſon, Job 22.29.) and ſue in form a pauperis, as ſpirituall beggars, ſuch is get their living by begging; the word ſignifieth needy and deſirous of reliefs, very indigent, and therefore humbly ſuppliant for ſupply of things neceſſary: This poore man cryed, and the Lord heard him (meaning himſelf) and ſaved him out of all his troubles, Pſal. 34.6. Forget not the congregation of thy poor for ever, Pſal. 74.19. Hee will not, he cannot, for they are written upon the palmes of his hands, ſo that hee cannot look beſide them. Who hath not heard how graciouſly … Geneva hath beene preſerved? Rochel relieved, as it were, by a miracle? Leyden … from the Duke of Alva's ſword; that very night that he thought to have ſtormed it,Anno 1573. the winds turned, the tide ſwelled, and the waters came in, and forced him to raiſe the ſiege: how well might theſe poor ſaved ones ſit and ſing with David, Pſalm 68.20. He that is our God is the God of ſalvation; and unto God the Lard belong the iſſues from death?

From their mouth] Which is a ſword, ſo ſome ſenſe is: God ſaveth his poore from the ſword of their enemies mouth, or the ſword that comes out of their mouth. A gladio or is coram, ſaith the Vulgar: David felt the falſe tongues of his enemies, as a murthering weapon in his bones, Pſal. 42.10. The tongue is thin, broad, and long, like a ſword, it is alſo red line a flaming ſword: by … and falſe teſtimonies many are thoſe that fall down wounded, Prov. 12.6. and 18.8. and 26.22. Core and his compli…ts ſtick not to object to the meekeſt of men with one breath, pride, ambition, and uſurpation of authority, but God vindicated his reputation. Mary was accuſed three ſeveral times: the Phariſees accuſed her of preſumption, Luke 7.39. Martha of careleſſeneſſe, Luke 10.…0. Judas of waſtefulneſſe, John 12.5. but Chriſt ever anſwered for her, and tooke her part. And was it not ſo with Job chap. 42? Is there not a promiſe to all Saints Pſalm 37.6….

From the band of the mighty] God ſaveth his, not only from the virulent tongues, but from the violent hands alſo of the mighty, that might overcome not right, that the poore fall not by his ſtrong ones, or into his ſtrong pawes and parts, Pſal. 10.10. where oppreſſors are fitly compared to lions lying in wait for their prey. Now to be thus ſaved from the ſlaying ſword, the … tongue; and the oppreſſing … is complete ſalvation.

Verſe 16. So the poore hath hops] How ſhould it be otherwiſe? will breed confidence Thou haſt, that wilt it an ordinary Scripture …, Pſalm 8…, 1, 2, 3, 4. and 2 Cor. 1.10. So, the poor helpneſſe, hopeleſſe perſon, who is pined away, ſpent and utterly exhauſted and … and wealth, he hath hope … had given away all) and this holds head above water, … beguiled calamity; as good company doth the way. Neither is … p. 56ſtate in all mens eyes, is at loweſt. I was brought low (or drawn dry, the ſame word as here) and he helped me, Pſal. 110.6… So He will regard the prayer of the destitute, Pſal. 102.17. The Hebrew word there ſignifies a pair ſhrub that is in the wilderneſſe low and ſlender … upon by …, unregarded, worthleſſe, ſuch an one … God and is lightened, … 4.5. conceiveth lively hope, hope unfailable through faith unfained, having earneſt expectation (as the word ſignifieth) of ſtrong … ſo that he can truly ſay with Saint Paul, when I am weake, then … ſtrong, 2 Cor. 12.10. Such priſoners of hope can turn them to the ſtrong holds, Zech.…9.12.

And inequity ſtopped her mouth] Iniquity, that is, the workers of iniquity, thoſe worſt ſor… of ſinners (the word importeth men of manifold perverſeneſſe) amazed at god … good ſueceſſes, contrary to there expectation; ſhall ſtand ſpeechleſſe,Maligni & nocendi ſtudioſi. Aquinas. … did, Matth. 22.12. convicted of their wickedneſſe, and confounded at Gods wonderfull workes. See the like Iſa. 52.15. Pſalm 107, 42. Mic. 7.16. Jor 8.4. Thus Jannes and Jambres were ſilenced and convinced, but not converted. No more are many now a-dayes, who yet have as little to ſay as they. The full accompliſhment of this promiſe is not to be looked for till the laſt day.

Verſe 17. Behold, happy is the man whom God correcteth] This Behold holds forth a paradox, a ſtrange ſight, viz. An afflicted man, a bleſſed man: this the world wondreth at, and can as little conceive of, or conſent to, as the Philiſtines could of Sampſons riddle of meat out of the cater &c. How can theſe things be, ſay they? It will never be, ſaith Senſe: it can never be, ſaith Reaſon; it both can bee; and will bee, ſaith Faith; the property whereof, is to gather one contrary out of another; life out of death, happineſſe out of miſery, aſſurance of deliverance out of deepeſt diſtreſſes, and to believe God upon his bare word, and that againſt ſenſe in things inviſible, and againſt reaſon in things incredible. What if the afflicted man be Enoſh (that's the word here) a ſorry, ſickly, miſerable man, ſo the world eſteemeth him yet Bleſſed is the man. (there he is called Geber the gallant man) whom thou …, O Lord, and teacheſt him out of thy Law. Pſal. 94.12. Oh the happineſſes, the foreign, the preſent and future happineſſe of the man whom God correcteth, and withall inſtructeth, chaſtening him with pain upon his bed, and withall opening his cares to counſel, and ſealing his inſtructions, Job 33.16, 19 diſputing him out of his evil practiſes, with a rod in his hand.

Therefore deſpiſe not than the chastening of the Almighty.] Fret not, faint not, be not ſo impatient as to think that either thy croſſes come not from God, or not in mercy, or that he is not All-ſufficient to beare thee up under them, or to help thee out of them. Set not light by his love-tokens (this is one of thoſe two extremes Solomon warnes us of Prov. 3.11. neither deſpiſe afflictions, nor deſpond under them) See my Treatiſe called Gods love-tokens, and the afflicted mans leſſons, page 37, 38, 39. &c. Loath we are to take up the croſſe, and when called to carry it, we ſhrink in the ſhoulder: no chaſtening ſeemeth joyous but grievous; as averſe the beſt may be to it,Pſal. 75.8.Ps 75:8 as a ſick man is to thoſe phyſicall ſlibber-ſawees; he had as lieve die almoſt as take them down; How then, alaſs, will wicked men doe to drink off that cup of Gods wrath that hath eternity to the bottome? Let the ſaints be content, and ſay, Ferre minora voto, ne gravior a feram, It is the Lords mercy that we are not conſumed, L…in. 3.22. that wee are ſet ſafe from the wrath to come, what-ever here betideth us: It is the chaſtening of the Almighty, who could as eaſily cruſh us as correct us. See Iſai 13.6. Jeal 1.15.

Verſe 18. For he maketh fore, and bindeth up] As a Surgeon maketh an inciſion, to let out the impoſt humed matter, and then heals up the wound againe: God hath a ſalve for every ſore, a medicine for every malady; he is both a Father and a phyſician, hee … us not unleſſe a…ed be, 1 Pes. 1.6. Wee are judged of the Lord, that we may not be condemned with the world. Would wee that God ſhould let us alone to periſh in our … Ephraim, Hoſ. 4.14.) and not meddle with us? … they are ſet? … up our fores before they … mercy more cruel then any cruelty, as a Father calls it. And yea moſt … of by Luther, who being in his … to take in good part his preſent pain, p. 57as a token of Gods love anſwered, Ah quam velim alios amare, non me! If this be his love, I could wiſh he would love others, and not me.Luth. in Gen.

He woundeth] This is more then to make ſore or ſick, like as Heb. 12.6. Scourging is worſe then Chaſtening. God ſometimes makes bloody wales upon the backs of his beſt children, he wounds them with the wound of an enemy, Pſal. 68.21. & 110.5.foreign cruentavit. and leaves them all gore blood, as the word here uſed importeth.

And his hands make whole] He hath, as a Chirurgion ſhould have, a Ladies hand, ſoft and tender, a fathers heart relenting over his pained Ephraims. Hoſ. Lam. 3.33Lam 3:3311.8. Hee afflicteth not willingly, or from the heart; it goeth as much againſt the heart with him, as againſt the hair with us; and evermore

Dejicit us relevet, promit ut ſolatia praſtet

Enecat, ut poſſit vivificare Deus.

Verſe 19. He ſhall de liver thee] Heb. Snatch thee away, or pull thee out, as a brand out of the fire, or as a prey out of the teeth of a wilde beaſt. Thus God ſnatcht Lot out of Sodom, David out of many waters, Paul out of the mouth of the Lion, Jonah out of the belly of hell &c. As birds flying, ſo will I defend Jeruſalem, Iſa. 31.5 A metaphor from the Eagle and other birds, which when they flie higheſt, ſet a watchfull eye upon the neſt to reſcue their young ones in caſe of danger.

In ſix troubles] Or ſtraits, ſuch as enemies or other evils put men to; Iſrael at the red ſea, for inſtance, where they were ſorely diſtreſſed, encircled with troubles, neither was there any way of eſcape, unleſſe they could have gone up to heaven, which becauſe they could not, heaven came down to them and delivered them.

Yea in ſeven] A certaine number for an uncertain; boundleſſe deliverances will God grant to his people, even as oft as they ſhall need deliverance, enemies oft plow upon their backs, and God as often cuts their traces, Pſal. 129.3, 4. As Cat… was two and thirty times accuſed, and two and thirty times cleared and abſolved; ſo ſhall it be with the Saints; and this not only at the end of the world, as Gregory and others interpret this text (as if by ſix and ſeven, alluſion were made to Gods creating the world in ſix dayes, and reſting on the ſeventh; and ſo muſt his ſervants labour here under afflictions, and reſt in heaven) but in this life preſent, where many are the troubles of the righteous, (millions ſome render it) but the Lord delivereth them out of all, Pſal. 34.19. Yea, in them all, as this text hath it, by his ſupporting grace, and thoſe divine comforts, which as blown bladders, beare them aloft all waters.

There ſhall no evill touch thee] ſo tactu qualitativo, with a deadly touch. God chargeth afflictions as David did his Captaines concerning Abſolom, Handle the young man gently for my ſake. Touch not mine annointed &c. Either touch them not at all, or not to hurt them. Troubles may touch the Saints, but evils muſt not, 1 Cor. 10.14.

Verſe 20. In famine be ſhall redeeme thee from death] They that be ſlaine with the ſword, are better then they that be ſlaine with hunger, Lamen. 4.9. Famine therefore is here ſet as the firſt and greateſt of the ſix enſuing evils, the ſoreſt of Gods judgments, Ezek. 6.11. Jer. 24.10. The certaine harbinger of death, as here From this ſo great a death God delivered Abraham, Gen 12. Iſaak, Gen. 26. Jacob and his family, Gen. 47. The poor widow, 1 Kings 17. The Iſraelites in the wilderneſſe by quailes; the Rochellers by a miraculous ſhoale of ſhel-fiſh, caſt up into their town in a ſtrait ſiege &c. There is a promiſe that the Lions ſhall lack and ſuffer hunger, but ſo ſhall not any ſuch as ſeeke the Lord, Pſalm 34.10. There ſhall bee ſpeciall proviſion made for ſuch, and God ſhall redeeme them from this evil by a wonderfull ſeparation, as he did in another caſe, Exod. ….22. either he will ſend them in meat, or take away their ſtomacks, as ſhee once ſaid. Fides famem non formidat, Faith feareth no famine: having truſted God for a crowne, ſhe will not diſtruſt him for a cruſt.

And in warre from the power of the ſword] Here is the Saints ſafety, or their writ of protection. True it is, that the ſword devoured one, as well as another, 2 Sam. 11.25. and pale death cutteth its way oftentimes through a wood of men, out of the mouth of a murdering piece, without diſtinction. But though the Saints, with Joſiah, bee … in battel, yet they dye in peace, 2 Kings 23.29. with chap. 22.20. for their eyes ſee not the evil that God bringeth upon others that out live them, as it p. 58followeth there. Beſides, they are gathered to their fathers, who enjoyed peace. Redeemed they are from the power or hands of the ſword,foreign. which may kill them, but cannot hurt them; take away their head, but not their crown.

Verſe 21. Thon ſhalt be hid from the ſcourge of the tongue] That is, from reproaches and ſlanders, which is a tongue ſmitting, Jer. 18.18. as ſmart as any hand-ſmiting, and drawes blood, Ezek 22.9. The divel is both a liar, and a murtherer, John 8.44.Back-biting is back-beating. Speed. Humphrey Duke of Glocester, was by the people of England thought to be doubly murthered (ſaith the Chronicler) viz. by detraction and deadly practiſe. Plato commendeth that law of the Lydians, that puniſhed detracters like as they did murtherers; becauſe their words are ſwords, and their breath as fire divoureth, Iſai. 33.10. Now from ſuch peſts the Lord promiſeth to hide his people, that either the Traducer ſhall not find them,Dabhar is the Hebrew for a word, Dabher for a Peſt. Druſ. or not faſten upon them: their names ſhall bee ſo oyled, that ſlanderous aſperſions ſhall not ſtick to them. Some render the text thus, Hee ſhall hee hid, cum vagabitur lingua, when the tongue wandereth or walketh about. Their tongue walketh through the earth, Pſal. 73.9. it runs all the world over, and like a mad dog, ſnaps at every one. Hence the Hebrew word Ragal to defame or ſlander, Pſal. 15.3. properly noteth a fooling it up and down, a going to and fro to carry tales and rumours, 2 Sam. 19.27. Now from ſuch a miſchiefe, from the laſh of ſuch lewd tongues, God will hide his people under the hollow of his hand, becauſe hee knowes that many a good heart is more afflicted with words then with blowes, Pſal. 42.3. Saint Paul reckoned, that it were better for him to die, then that nay man ſhould make his glorying void that is, take away his good name, and ſo diſable him from doing good by his Miniſtery, 1 Cor. 9.15.

Neither ſhalt thou be afraid of deſtruction when it cometh.] Much leſſe at the rumour of it, Matth. 24.6. Luke 24.9. Thou ſhalt walk about the world as a conquerour, being above fear, then when others are below hope. Noah-like thou ſhalt be, — modiis stanqillus in undis, and not as Magor-miſſabib, a terrour to thy ſelf and all about thee, Jer. 20.3.

Verſe 22. As deſtruction and famine thou ſhalt laugh] viz. by the force of thy faith, which (like perfect love) caſteth out ſinſull feare; as grounding upon Gods infallible promiſes, and knowing that all the pathes of the Lord are mercy and truth unto ſuch as keepe his covenant and his teſtimonies, Pſalm 25.10. All the paſſages of his providence … are to ſuch not only mercy, but truth; they come to them in a way of a promiſe, as bound to them by covenant: and hence their holy courage lifteth them up ſo farre above dangers and ſeares, that they even laugh at them, as Leviathan laugheth at the ſhaking of the ſpeare, Job 41.29. They famiſh famine, and deſtroy deſtruction it ſelf; like as Chriſt Jeſus the Captaine of their ſalvation, ſwallowed up death in victory: and as many of the Martyrs baffled it, deriding their tormentors.

Neither ſhalt thou be afraid of the beſts of the earth.] i.e. wilde beaſts, that devour men and cattel, as Lions, Beares, Bores, Wolves, &c. whereunto we may adde thoſe Cannibals, man-eating perſecutors, who eat up Gods people as they eat bread, Pſalm 14.4. Such Lycanthrope, or beaſts in the ſhape of men, Paul fought with at Epheſus, and God had delivered him out of the mouth of that Lion Nero, 2 Tim. 4.17. Who yet afterwards martyred him. But the viper at Malta did him no hurt: no more did the Lions Daniel neither would they meddle with ſome of the primitive Martyrs, caſt before them to be devoured.

Verſe 23. For thou ſhalt be in league with the ſtones of the field] Thou ſhalt not daſ…thy …oa… againſt them (the Latines eaſt a ſtone lapidem à laedendo pede. from hurting the ſoot that hi…teth againſt them) Pſal. 91.12. They were wont of old to go barefoot (as Vatablus here noteth.) And our Chronicler telleth us of King Henry the ſecond, that for a per…dnee, going to Canterbury to the ſhrine of Thomas Becket, his bare feet with the hard ſtones were forced to yeild bloody tokens of his devotion on the way, or thus, The ſtones of the field ſhall not hinder thy harveſt, as Marth. 13.6. Or being picked up for a mound or wall, they ſhall not fall upon thee, and braine thee,1 King. 20.30.1 Kgs 20:30 as the … of the wall of Aphek did the blaſphemous Syrians: as the towne-houſe did the inſiſting, Philiſtines Judg. 10.30. as the houſe did Jobs children &c. or the Homes out of the wall ſhall not cry out againſt thee, as Hab, 2.11. but all creatures ſhall be thy confederates: not only not hurting, but helping thee, all p. 59that may be. For as they are all armed againſt the wicked as rebels and traitors to the divine Majeſty: ſo God hath promiſed to make a covenant for his Saints with the beaſts of the field, and with the foules of heaven &c. Hoſ. 2.18.Rebellis facta eſt; quiz home numini, creatura homini. Aug. See the Note there.

And the beaſts of the field ſhall be at peace with thee] The tame beaſts ſhall not only not miſchieve thee (as ſome they have done: Euripides the Poet was torn in pieces with dogs; horſes have been the death of many &c.) but ſhall be ſerviceable and profitable unto thee; ſome alive, not dead, as the dog, horſe: ſome dead, not alive, as the hog: ſome both, as the oxe, ſheep, &c. Ambroſe hath a very ſtrange ſtory of a man ſlain at Antioch by night, by a ſouldier, in hope of ſpoile: this mans dog would not away from his maſters dead corps, but lay howling by it till day-light, many came in the morning to ſee that ſad ſight, and the murtherer among the reſt came, that he might be the leſſe ſuſpected. The dog no ſooner ſaw this ſouldier,Amb. in Hex…em. but he ran fiercely at him, and would never give over barking and baiting at him till he ſaw him apprehended and carried to priſon, where he confeſſed the fact, and was for the ſome deſervedly executed.

Verſe 24. And thou ſhalt know] Thine owne eyes ſhall ſee it, and thine experience ſeale to it: thou ſhalt be well aſſured of it: this is a ſweete mercy: it is the ſweet-meates of the feaſt of a good conſcience, ſaith Latimer, to know, that all ſhall go well with us here, and that our names are written in the book of life; to be able to conclude from temporal bleſſings to eternal, as David doth, Pſal. 23.5, 6. to have not only ſustentation, but ſuavities ſpiritual, as one ſpeaketh.

That thy Tabernacle ſhall be in peace] i.e. thy houſe, houſhold, and houſhold-ſtuffe ſhall be in ſafety; and all ſhall be as well with thee as heart can wiſh. Or, thy Tabernacle ſhall be peace. Thou ſhalt bee free from domeſtical diſſenſions. It is a ſign of a Chriſtian-family, if the ſon of peace be there, and peace reſt in it, Luke 10.6. This turneth water to wine, and the contrary: where envying and ſtrife is, there is confuſion (or unquietneſſe) and every evil work, Jam. 3.16. ſuch a tabernacle is more like to a kennel of hounds, then a family of Chriſtians.

And thou ſhalt visit thy habitation] As a buſie biſhop within thine own dioceſſe, thou ſhalt carefully enquire into the ſtate of thy family, and take an account of all that are under thy roofe; that God be ſincerely ſerved there, and all things well husbanded, Prov. 27.26, 27.

And ſhalt not ſinne] viz. by too much indulgence to children and ſervants, Elies ſin, who brought up his children to bring down his houſe: Or, thou ſhalt not bee found guilty, ſc. of thy families faults imputed unto thee: or, thou ſhalt not miſs, ſo. of thy deſire and expectation; but all ſhall go as well within doores, as heart can wiſh.

Verſe 25. Thou ſhalt know alſo that thy ſeed ſhall be great] Thou ſhalt live to ſee thy children (whereof thou art now bereft) not only reſtored, but increaſed. Children are the ſeed, parents are but the husk, as it were: to have theſe multiplied, is no ſmall mercy, Pſalm 128.3. eſpecially when the wife is as the vine, and the children like olive-plants, two of the beſt fruits; the on for ſweetneſſe, the other for fatneſſe, Judg. 9.13. when they prove to be as arrowes of a ſtrong man, ſuch as whoſe naturall knottineſſe is reformed and ſmoothed by grace, ſuch as for the workmanſhip of grace and holineſſe in their hearts and lives, are become like the graving of a Kings palace, Pſalm 144.12. What can better preſerve Jacob (Job) from confuſion, or his face from waxing pale, than if he might ſee his children, the work of Gods hands, framed and fitted by the word in regeneration, and the duties of new obedience? this would make religious parents of ſanctifie Gods name, even to ſanctifie the Holy One, and with ſingular encouragement from the God of Iſrael. Iſa. 29.22, 23.

And thine off-ſpring as the graſſe of the earth] Thy Nephewes ſhall be not onelyonly numerous, but innumerable, they ſhall alſo flouriſh, as graſſe in its prime.

Verſe 26. Thou ſhalt come to thy grave in a full age] In a good old age, or (as the Hebrew hath it, Gen. 25.8.) with a good hoare head, in an foreign, when thou haſt even a ſatiety of life, and art as willing to die as ever thou waſt to dine, or to riſe from table after a full meale. The Hebrewes made a feaſt when they were paſt 60 yeares of age: and ſome of them obſerve, that the numerall letters of Chela…h (th… word here uſed) make up threeſcore, but that's not a full old-age; rather it is, the p. 58duplicate page p. 59duplicate page p. 60beginning of it. Thou ſhalt aye in luſty old age, ſo Broughton rendreth it, old, and yet healthy and comfortable, as was Moſes, Deut, 34.7. And Mr. Dod that Moſes of our times? Of Mr. Samuel Crook likewiſe it is recorded, that when he ſaw no more ability for labours,In his life by W.G. he deſired to die in a ſatiety and fulneſſe of life: not as a meat loathed (as many times naturall men do) but as a diſh though well liked, that he had fed, his full of; ſew men having ever run ſo long a race without ceſſation or aespitat…, ſo conſtantly, ſo unweariably, ſo unblameably. Lo ſuch an hoary head, was a crown of glory, as being found in the way of righteouſneſſe, Prov. 16.31. But ſo are not all that yet are long-lived. A ſinner may do evill an hundred times, and yet have his dayes prolonged, Bccleſ 8.12. Manaſſeh had the longeſt reigne of any King of Judah, … Jo…. 22 held the mortality of the ſoule, and was otherwiſe erroneous and vitious, yet he lived longeſt of any Pope, and died richeſt, Anno Dom. 13.35. howbeit he died tempore non ſuo too ſoone for himſelf, Eccleſ. 7.17. He went not to his grave in a good old age, ripe and ready.

As a ſhock of corn cometh in, in his ſeaſon] As corn when ripe is reaped, ſhockt up, and carried into the barn for the maſters uſe. Dei frumentum ego ſum; I am Gods bread-corn, ſaid that ancient Martyr.

Verſe 27. Lo this we have ſearched it, ſo it is] Wee are ſure that all this is true, and may be truſted to, for we have tryed it: wee have it not by tradition, neither take we it up upon truſt from others: but we believe and know, as Peter ſpake Job. 6 69 we believe, and therefore ſpeak it, as Paul (after David) 2 Cor. 4.13. Pſal. 116.10. Thou majeſt write upon this whole chapter, as thoſe Ancients did upon their Oracles foreign God, God, or as John the Divine did upon his Revelation, Theſe ſayings are faithful and true, Rev. 22.6. Vera tanquam …x tripode, as true as Goſpel, as we ſay. Thoſe that take upon them to teach others, ſhould goe upon ſure ground, and be maſters of what they teach; how elſe will they teach with authority? thoſe alſo that come to heare, muſt ſtrive to find out that which St. Luke calleth the certainty of things, Luke 1.4. and not be led by conjectural ſuppoſitions, or the Tenents of their teachers, but be fully perſwaded: verſe 1.

Heare it] With utmoſt attention of body, intention of mind, retention of memory, and practice, alſo all is loſt.

And know thou it for thy good] Make thy beſt uſe of this our diligence and experience ſo freely and friendly communicated unto thee. Let not all this that hath beene ſpoken be ſpilt upon thee, but prove every whit as profitable to thee, as I conceive it ſeaſonable for thee. Some knowing men are not a button the better for all they know. The divels are full of objective knowledge, but they get no good by it: no more do graceleſſe men, that draw not their knowledge into practice, but detaine the truth in unrighteouſneſſe, it ſwimmeth in their heads, but ſinketh not into their hearts; it maketh them giddy, as wine fuming all up into the head, but never coming at the heart to cheare it. Such a man may caſt out divels, and yet be caſt to the divel; he may go to hell with all his unprofitable knowledge; like as a Bull with a coronet and garland goes to the ſlaughter. Unleſſe a man heare and know for himſelfe, he ſhall find no more comfort of it, then a man doth of the Sun when it ſhineth not in his own Horizon; or then a traveller doth of the fatneſſe of a farre Country, which he only paſſeth through, and taketh a light view of. If therefore thou bee wiſe, be wiſe for thy ſelf, Prov. 9.12. Let thy knowledge be not only apprehenſive, but affective, …illightning, but transforming (2 Cor. 3 ult.) diſcurſive, but experimental, and practical. For hereby we know that we know him, if we keepe his commanaments, 1 John 2.3.