Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 2 · Chapter 9

Commentary on Ezra Nehemiah Ester Job and Psalms · Commentary 2 · Chapter 9

p. 81CHAP. IX. Verſe 1. Now in the twentieth and fourth day]

A Day after the feaſt of Tabernacles, they keep a ſolemne faſt: Ʋſque adeo nihil eſt, ex omni parte; beatum. There is in this preſent life an interchange of all things, a ſucceſſion of feaſting and faſting. Of the beſt, whileſt here it may be ſaid, as Pliny doth of Metellus, Infelix dici non debet, felix non poteſt: unhappy you cannot call him; happy you may not.Lib. 7. cap. 47. One compareth him to the Arke, which was ever tranſportative, till ſettled in Solomons Temple: Another to quickſilver, which hath in it ſelf a principle of motion, but not of reſt.

The children of Iſrael were aſſembled with faſting] As Epaminondas walked heavily the day after his triumph. Deadneſſe of ſpirit is apt to follow our livelieſt joyes: but that muſt be lookt too, and ſecurity prevented, which is wont to ſeize upon men after holy duties; like as wormes and waſpes eate the ſweeteſt fruits. Theſe faſters had wept at the hearing of the Law, and were ſtilled by the Levites, chap. 8.11. becauſe it was unſeaſonable. Now the feaſt being over, and their hearts yet full of grief for their great ſin in taking ſtrange wives, (not yet put away, though they had vowed to do it, Ezra 10.3. &c.) they firſt put away thoſe wives on the twenty third day, and then humble themſelves by faſting and prayer on this twenty fourth day; being wrought thereunto by the reading of the Law, as is implyed in the next verſe.

And with ſackcloth] As acknowledging themſelves unworthy of the courſeſt clothing: and that, but for ſhame, they would have ſtript themſelves naked.

And earth upon them] As thoſe that had forfeited all, and deſerved to be as far under ground, as now they were above.

Verſe 2. And the ſeed of Iſrael] Called Iſraelites, (not Abrahamites) from their wraſtling with God by prayer and teares, and prevailing. Called alſo Jewes from Judah, which ſignifieth the Confeſſour. Here it is ſaid of them that.

They ſtood and confeſſed their ſinnes] All their ſinnes either actually committed, or habitually compriſed in their body of ſinne. This whoſo doth in due manner ſhall have mercy, Prov. 28.13. Yea, he ſhall have heaven. Iſrael had power with God as a Prince. Judah the Confeſſour got the Kingdome from Reuben. Confeſſion is the way to the Kingdome, walk in it: OnelyOnly it muſt be joyned with confuſion of ſinne, as here. They ſeparated p. 82themſelves from all ſtrangers, they abandoned their peccatum in aleiciis, their darling ſinne, they kept themſelves from their iniquity, Martial.Pſal. 18.23. Hoc non fit verbis, Marce: ut ameris, ama.

And the ſinnes of their fathers] i. e. Of their Progenitours: which are owned, if not bewailed, diſclaimed.

Verſe 3. And they ſtood up in their place] The people ſtood for reverence-ſake to the Word read (ſee chap. 8.5.) Or the Miniſters ſtood up in their Pulpits, where they repreſent God himſelf as his Embaſſadours; and ſhould therefore lay down all ſelf-reſpects and aimes at the Pulpit doore;Oecolamp. and be fully of his minde, who ſaid, I would not be found ſpeaking or doing ought that I thought Chriſt would not approve of, if he were corporally preſent.

And read in the book] Giving the ſenſe of that they read; and applying it cloſe to mens conſciences. This was preaching indeed: for as every ſound is not muſick; ſo neither is every Pulpit-diſcourſe, Preaching. Cura Paſtoralis eſt ars artium & ſcientia ſcientiarum, ſaith one, It is a matter of great skill to divide the word aright. See chap. 8.8.

One fourth part of the day] i. e. for three hours: from nine a clock to twelve. This warranteth our preaching Faſt-Sermons; though prayer be the chief buſineſſe of ſuch a day. See Jer. 36.6, 7.

And another fourth part] Sc. From twelve to three: thus beſides the ordinary morning and evening ſacrifices, they divided the day betwixt Preaching and Prayer, as thoſe did, Acts 6.4. And as the Prieſts of old taught Jacob Gods judgements, and put incenſe before the Lord, Deut. 33.10. The Jewes at this day boaſt that they divide the day (even the working-day) into three parts: the firſt ad Tephillah they ſpend in Prayer; the ſecond ad Torah, in reading the Law; the third ad Malachah, in their worldly buſineſſe. But you are not bound herein to beleeve them.

They confeſſed] Not without ſupplication for pardon, and power to do better.

And worſhipped the Lord their God] Inwardly and outwardly, giving him his due glory, and reſting upon him by a lively faith in the gracious promiſes: being fully perſwaded of this, that together with the forgiveneſſe of ſinne they ſhould have thoſe particular bleſſings which they ſued for, ſo farre as might ſtand with Gods glory, and the good of their ſouls.

Verſe 4. Then ſtood up] Each of theſe eight in his turn, or each in his own proper place: the people being, for more conveniency-ſake, divided into eight ſeveral Congregations.

And cried with a loud voyce] Verbis non modò diſertis, ſed & exſertis, that God might hear (which yet he can do very well without any audible voice, Exod. 14.15. 1 Kings 22.32.) and all the people might hear, and joyn in prayer.

Ʋnto the Lord their God] As being in Covenant with them. This ſhewes their faith, as the former their fervencie. Faith is the foundation of Prayer: and Prayer is the fervencie of Faith.

Verſe 5.foreign. 2 Tim. 4.2.2 Tim 4:2 Then the Levites, Jeſhua, &c. ſaid, ſtand up] Gird your ſelves, and ſerve the Lord, as Luke 17.8. Be inſtant, or ſtand cloſe to the work; ſet ſides and ſhoulders to it, Rouſe up your ſelves,Neand. Chron pag. 74. and wreſtle with God. Hoc agite, ſaid the Romane Prieſt to the people at their ſacrifices. And Sacerdos parat fratrum mentes dicendo, Surſum corda, ſaith Cyprian, In the Primitive times the Miniſters prepared the people to ſerve God, by ſaying, Lift up your hearts.De oratione.

And bleſſe the Lord your God for ever] Give him immortal thanks, all poſſible praiſe, amore, more, ore, glorifie him doingly, 1 Cor. 10.30, 31. Epheſ. 1.11, 12. Think of the multitude, ſeaſonableneſſe, ſuitableneſſe, conſtancy, &c. of Gods favours: and then give him the glory due unto his Name; which yet we can never do, becauſe his Name is exalted above all bleſſing and praiſe (as it followeth here) ſo that if we ſhould do nothing elſe all our dayes, yea as long as the dayes of heaven ſhall laſt (ſaid that Martyr) but kneele upon our knees and ſing over Davids Pſalmes to Gods praiſe, yet ſhould we fall farre ſhort fo what we owe to the Lord, who is moſt worthy to be praiſed.

And bleſſed be thy glorious name] Theſe holy Levites having called upon the people to bleſſe God, break forth into the performance of this Divine duty themſelves. So Saint Paul often exhorting the Saints to pray, falls a praying for them.

Which is exalted above all bleſſing and praiſe] So that when we have done our utmoſt herein, we can never over-do. David is oft ſo tranſported, that he ſeemes to forget himſelf, p. 83as a bird that hath got note, records it over and over, as Pſal. 136. for his merciemercy endureth for ever. And Pſal. 150. in ſix verſes are twelve Halleluiahs. Praiſe him (ſaith He Verſe 2.) according to his excellent greatneſſe (for great is the Lord, and greatly to be praiſed, Pſal. 145.3.) and verſe 6. Let every thing that hath breath, praiſe the Lord, Or, Let every breath praiſe the Lord. As oft as we breath, we are to breath out the praiſes of God; and to make our breath like the perfumed ſmoke of the Tabernacle.

Verſe 6. Thou, even thou art Lord alone] Jehovah is Gods incommunicable name: that holy and reverend Name of his which Jewes pronounce not, we too oft profane, at leaſt by not conſidering the import of it; which is enough to anſwer all our doubts, and to fill us with ſtrong conſolation, had we but skill to ſpell all the letters in it.

Thou haſt made heaven] With great skill and artifice thou haſt made it, three ſtories high, 2 Cor. 12.2. Heb. 11.10.

The heaven of heavens] Called the higheſt, Luke 2.14. and the third heaven, 2 Cor. 12.2. Of this heaven no natural knowledge can be had, nor any help by humane arts, Geometry, Opticks, &c. for it is neither aſpectable, nor movable.

With all their hoſt] i. e. Their furniture; Angels, thoſe heavenly Courtiers, Sunne, Moone and Starres, &c. which are all Gods ſervants, Pſal. 119.91. and do, in their way, worſhip Him.

The earth and all things that are therein] God may be read in the great book of Nature, which hath three leaves, Heaven, Earth, and Sea. Heaven is all that's above earth: Earth is an element of cold and dry nature, thick, ſolid, heavie, placed in the middeſt of the world as the foundation thereof, and therefore unmovable, though round (and in that reſpect naturally apt for motion) and though founded, not upon ſolid rocks, but fluid waters. This, Ariſtotle himſelf wondred at, Lib. 2. de Coelo, cap. 13.

And all things that are thereon] Either therein, as metals and minerals; or thereon, as men, beaſts, creeping things, &c.

The Seas and all that are therein] As, There is that Leviathan, and creeping things innumerable: Gods handy-work all of them.

And thou preſerveſt them all] Giveſt them foreign, Acts 17.25. life and breath, motion and maintenance; thou upholdeſt the whole creation by the word of thy power, Heb. 1.3.Heb 1:3and all things ſubſiſt by thy manutenſion. God doth not caſt off the care of his works that he hath made (as doth the Carpenter, or Shipwright) but being perpetually preſent with them, ruleth, diſpoſeth and ordereth all by a certaine counſel, to his own ends, and at length to his own glory.

And the hoſt of heaven worſhippeth thee] Angels, and Saints eſpecially: who the more they know of God, the more they love him and honour him; making their addreſſes to him with greateſt ſelf-abaſement, conſidering their diſtance, and diſproportion. Thus Angels: As for Saints; All thy works praiſe thee, O God, ſaith David, that is, they give matter and occaſion; but thy Saints bleſſe thee, Pſal. 145.10. How they do this, ſee Rev. 5.11, 12.

Verſe 7. Thou art the Lord the God] Heb. That Lord, with an emphaſis, with an accent; and beſides thee there is none other. See verſe 6. This is proved by his free favours to Iſrael, and patient bearing with their evil manners in the wilderneſſe; there being not any God like unto our God, for pardoning of ſinne, and paſſing by the tranſgreſſion of the remnant of his heritage, Mic. 7.18.

And didſt chuſe Abram] God firſt choſe him for his love, and then loved him for his choice.

And broughtſt him out of Ʋr of the Chaldees] Pulling him as a brand out of that fire, where, till then, he had lived (and might elſe have died) an Idolater, Joſh. 24.2.

And gaveſt him the name of Abraham] See the Note on Gen. 17.5.

Verſe 8. And foundeſt his heart faithful] He muſt needs finde it ſo, who had made it ſo. Otherwiſe Abraham, as well as any other, might well ſay,Bern. Horreo quicquid de meo eſt, ut meus ſim. The natural heart is deceitful and deſperately wicked, &c. a bundle of ſinne (folly is bound up, &c.) a treaſury of ſinne (an evil man out of the evil treaſure of his heart, &c.) a raging Sea of ſinne, Eſay 57.20. a world of wickedneſſe, James 3.6. If any good be in it, 'tis but as a drop of roſe-water in a bowle of poyſon; where falling, it is preſently corrupted.

And madeſt a Covenant with him] To be his God, and the God of his ſeed. This was divini mellis alveare, the bee-hive of heavenly honey: this was more then to be made Monarch of the whole world. See Gen. 17.20, 21.

p. 84To give the land of the Canaanites, &c.] Who had filled that good land from one end to the other with their uncleanneſſes, Ezra 9.11. and were therefore worthily rooted out of it. So Joſephus reporteth that in his time theſe Jewes were grown ſo wicked, that if the Romanes had not deſtroy'd them, without doubt either the earth would have ſwallowed them up, or fire from heaven have conſumed them. Bede ſaith of the ancient Britaines (immediately before their deſtruction by the Saxons) that they were come to a very great height of wickedneſſe: ſo as to ſhame the counſel of the poore, becauſe the Lord was his refuge, Pſal. 14.6.

And haſt performed thy words] Of many promiſers it may be ſaid, as Tertullian of the Peacock, all in changeable colours; as oft changed as moved. Sertorius paid his promiſes with fair words. Antiochus was ſirnamed Doſon, becauſe he oft ſaid I will give you this, or that, but never did. God is none ſuch.

For thou art righteous] That is, faithful: for there is a twofold juſtice of God. 1. Of Equity. 2. Of Fidelity. See 1 John 1.9. Rev. 10.1. Where Chriſt is ſaid to have a rainbow on his head; to ſhew that he is faithful and conſtant in his promiſes.

Verſe 9 And didſt ſee the affliction] The eyes of the Lord are upon the righteous, as well as his eares open to their prayers: he knoweth their ſoul in adverſity, & de remedio proſpicit, he is ſolicitous of their ſafety.

And heardeſt their cry by the red ſea] Though mixed with much murmuring, Exod. 14.10. So he heard that pitiful poor prayer of David, Pſal. 31.22. I ſaid in mine haſte, I am cut off from thine eyes: Nevertheleſſe thou heardſt the voice of my ſupplications, when I I cryed unto thee. God heareth the young Ravens, Pſal. 147.9. though they have but an hoarſe and harſh note, make no melody to move pity, and cry but by implication onelyonly, and not directly unto him.

Verſe 10. And ſhewedſt ſignes and wonders upon Pharaoh] That ſturdy Rebel, whom neither Miniſtery, nor miſery, nor miracle, nor mercy could poſſibly mollifie. This was worſe then any or all thoſe ten plagues ſent upon him, whereof ſee Exod. 3.19. with the Note.

For thou kneweſt that they dealt proudly, &c.] This the juſt and jealous God could not away with, Exod. 18.11. His work in Heaven is (ſaid that Heathen) to caſt downe the lofty,foreign, &c. Aeſop. Chiloni. and to lift up the lowly.

So didſt thou get thee a name] i. e. A great fame of thy power and juſtice, to the converſion of ſome (as Jethro, Exod. 18.1.) and conviction of others, as Deut. 32.31. Joſh. 2.10. 1 Sam. 4.8.

Verſe 11. And thou didſt divide the Sea before them] That which threatened to ſwallow them, preſerved them. For this, ſhall every one that is godly pray unto thee in a time when thou mayeſt be found: ſurely in the floods of great waters they ſhall not come nigh unto him, Pſal. 32.6.

As a ſtone into the mighty waters] As lead, Exod. 15.10. So ſhall Rome (that ſpiritual Egypt) once ſinke into the bottome of the Sea, as a milſtone thruſt into it by a mighty Angel, with a moſt impetuous force, Rev. 18.21.

Verſe 12. Moreover thou leddeſt them by day, &c.] This pillar of a cloud was miraculouſly moved with ſuch variation as God thought fit, for the guiding of their journeyes: much better then did or could Vibilia that Heathen-fiction.

And in the night by a pillar of fire] Though they did not uſually journey in the night, yet ſometimes they did; and then this pillar of fire was their guide. God is with his at all aſſayes; and is all in all unto them, Pſal. 121.4. See Eſay 4.5, 6.

Verſe 13. Thou cameſt down alſo upon mount Sinai] A place of many buſhes and briers: The Law there delivered, pricketh and pierceth the conſciences of evil-doers. Thither God came with ten thouſands of his Saints, as Moſes (who climbed up that hill, and alone ſaw it) ſaith, Deut. 33.2.

And ſpakeſt with them from heaven] He came down upon Sinai, and yet ſpake from heaven: See a like text, John 3.13. There he ſpake alſo with us, Hoſ. 12.4. See that ye refuſe not him that ſpeaketh from heaven, ſee that ye ſhift him not off, much leſſe turn away from him, Heb. 12.25.

And gaveſt them right judgements, &c.] All theſe high praiſes are farre below the worth and excellency of Gods holy Lawes. They were given in the wilderneſſe, becauſe (ſaith Philo) they are to be learnt in a wilderneſſe; ſeeing there we cannot be hindered by the multitude. But this is no way ſolid, as one hath well obſerved.

p. 85Good Statutes and Commmandments] Good they are in reſpect, 1. Of the Author. 2. Of the Matter. 3. Of the Effect; for they make thoſe good that obſerve them. This is true of the Moral Law; as for the Judicial, it was fitted to the Jewes, and beſt for them: but Caroloſtadius did ill to ſeek to force it as needful for all Chriſtian Commonwealths.Encyclop. Solon being asked whether he had given the beſt Lawes to the Athenians? anſwered, the beſt for them, the beſt that they could ſuffer. So here.

Verſe 14. And madeſt known unto them thy holy Sabbath.] Not then firſt known to the Church: but of old obſerved, even from the beginning, Gen. 2.3. about 2544. years before it was made known in ſuch a ſolemne ſort at Sinai; as having been much neglected and forgotten, during the Egyptian ſervitude. So it was by the German Churches, till God awakened them by the loſſe of Prague (that firſt blow given them) and that upon the Sabbath day, which they kept no otherwiſe then if it had been Dies daemoniacus, and not dominicus, (as their countrey-man Alſted complaineth) and as if it had been called Sabbath from Sabbos a name of Bacchus, as Plutarch dreamed.

And commandedſt them precepts] See the Note on verſe 13.

Verſe 15. And gaveſt them bread from heaven] Pluviam eſcatilem, & petrum aquatilem, as Tertullian phraſeth it. God rained down Angels food, and ſet the flint a broach; and this he did for their hunger, for their thirſt, fitting his favours ad cardinem deſiderii, according to their need, and requeſt. Beſides that, their bread was ſacramental, whereof they communicated every day. Their drink alſo was ſacramental, that this ancient Church might give no warrant of a dry Communion: for they did all eate of the ſame ſpiritual meat, and did all drink the ſame ſpiritual drink, the ſame that we do at the Lords Supper, 1 Cor. 10.3, 4.

And promiſedſt them that they ſhould go in, &c.] And the like promiſe he hath made of heaven to all his people. Let us therefore fear, &c. Heb. 4.1. Let us therefore cleanſe our ſelves, &c. 2 Cor. 6.1. Let us haſte away in our affections, Col. 3.2.

Which thou haſt ſworne] So he hath to give us heaven, (becauſe he knowes how backward we are to beleeve him, without ſuch a pawne) that by two immutable things, Gods Word, and Gods Oath (which maketh his Word not more true, but yet more credible) we might have ſtrong conſolation, Heb. 6.18. and more abundant entrance into the everlaſting Kingdome of our Lord and Saviour Jeſus Chriſt, 2 Pet. 1.11.

Verſe 16. But they and our fathers] Gods mercies have been hitherto mentioned, that their ſinnes might thereby be aggravated: For good turnes aggravate unkindneſſes; and mens ſinnes are much increaſed by their obligations. It is charged upon Solomon as a foul fault, that he departed from the Lord, who had appeared unto him twice, 1 Kings 11.9.

Dealt proudly] Pride is the Maſter-pock of the ſoul, and the root of rebellion againſt God, Pſal. 119.21.

And hardened their necks] As unruly beaſts that will not bear the yoke; lawleſſe and awleſſe perſons that refuſe to be reformed, hate to be healed.

And hearkened not to thy Commandments] But rather to the Devils whiſtle, calling them off from better practiſes.

Verſe 17. And refuſed to obey] Heb, To hearken. They not onelyonly not hearkened, but refuſed to hear reaſons why they ſhould; as having made their concluſion, and being as good as ever they meant to be. This is to adde rebellion to ſinne: this is that ſtubbornneſſe that Ahaz is taxed of and branded for, 2 Chron. 28.25.

Neither were mindful of the wonders] Theſe ſoone grew ſtale to them, as the Pſalmiſt proves by their wicked practiſes, Pſal. 106.13. And truly who that looketh upon our lives, would ever think that God had done any wonders for us of this Nation, either by ſea or land, either againſt fire-works or water-works formerly; or againſt a viperous brood amongſt our ſelves, here alate?Num. 14.4.Num 14:4

And in their rebellion appointed a Captaine] They once talked (in their mad mood) of doing ſuch a thing, and therefore they are here ſaid to have done it: Like as Joſh. 24.9. it is ſaid that Balac aroſe and fought with Iſrael; and yet the ſtory ſaith no ſuch matter. But if he did not, yet becauſe he thought and talked of ſuch a matter; it was a done thing before the Lord!

But thou art a God ready to pardon] Heb. A God of pardons. One that haſt ſet up a pardon-office; where pardons for penitents lie ready ſealed, that the ſinner may not be to ſeek, that he may not periſh in his ſinnes while the plaiſter is in providing. It is our comfort that p. 86we have to do with a forgiving, ſinne-pardoning God, that doth it naturally, Exod. 34.6. plentifully, Iſ. 55.7. conſtantly, Pſ. 130.4. This ſhould be as a perpetual picture in our hearts.

Gracious] Doing all for us gratis, & ex mero motu; out of his free and unexcited love.

And merciful] All-bowels; whereby he is inclined to ſuccour them that are in miſery, notwithſtanding their ſinnes. See his Non-obſtante, Pſal. 106.8.

Long-ſuffering] Heb. Long of anger, that is, Long ere he will be angry; not haſty of ſpirit, as Prov. 14.17, 29. but wondrous patient, amidſt a world of provocations.

And of great kindneſſe] Exceeding propenſe to communicate good. The Hebrew word ſignifies a large quantity either continued (that is, magnitude or greatneſſe) Pſal. 48.2. Or diſcrete (that is, multitude) Pſal. 3.1, 2.

And forſookeſt them not] That is, not utterly, as David prayeth, Pſal. 119.8. and after him Solomon, 1 Kings 8.57. When God forſaketh a people or perſon, woe be to them, Hoſ. 9.12. What a terrible text is that, Ezek. 22.20. I will gather you in mine anger, and my fury, and I will leave you there? and that other, Jer. 16.13. I will caſt you out of this land into a land that ye know not — where I will not ſhew you favour? This laſt was worſe then all the reſt. This the Prophet well knew; and therefore cryed out, Lord leave us not, Jer. 17.17.

Extingui lucem ne patiare tuam.

Or if thou deſert us for a time, yet do not diſinherit us for ever. If thy dereliction of us be penal, M…ſ. Gerundinyet let it not be Perpetual.

Verſe 18. Yea when they had made them a Golden Calf] An ounce whereof the Jews ſay is ſtill to this day in all the puniſhments that befall them: though ſome of their Rabbines have the face to excuſe this groſſe Idolatry of their fore-fathers. See Act. 7.41. foreign,Piſcat. Vitulificarunt.

And ſaid, this is thy God] Exod. 32.4. Theſe be thy Gods. It was the Serpents Grammar that firſt taught men to decline God in the plurall number: Ye ſhall be as Gods, Gen. 3.

That brought thee out of the Land of Egypt] Some of them then did mean to worſhip the true God, in this falſe manner: hence Exod. 32.5. there is proclaimed a feaſt (not to the Golden Calf, but) to Jehovah. Here then falls to the ground the Papiſts plea for their image-worſhip.

And had wrought great provocations] Or, Blaſphemies, 2 King. 19.3. Idolatry is no better. Hierome as oft as he meeteth with this Hebrew word in the book of Pſalmes (and that is five ſeverall times) he tranſlateth it, to balſpheme.

Verſe 19. Yet thou in thy manifold mercies] Nothing elſe could have kept him from turning them off, and ſaying to them as once Jephta did, Judg. 11. Behold ye have thruſt me out: and do ye come unto me in your diſtreſſe? Go, cry unto the Gods which ye have choſen: Let them deliver you in the time of your Tribulation, Judg. 10.

Forſookeſt them not in the Wilderneſſe] And yet he was neare the matter, when he would own them no longer, but even fathered them upon Moſes, ſaying, Exod. 32.7. Thy people which thou broughteſt out of the Land of Egypt, have corrupted themſelves.

The pillar of cloud departed not] It is ſad with a people when God ſends for his Love-tokens (his Ordinances) when they have ſinned away their light; and ſo wiped off all their comfortables.

Verſe 20. Thou gaveſt alſo thy good Spirit] Viz. to their Governours and teachers, Numb. 11.16, 17, 25, 26. Yea to every good ſoul, that they might be all taught of God, led into all truth and holineſſe,Joel 2.28.Joel 2:28 Eph. 5.9. For which end God hath promiſed to poure his Spirit upon all fleſh, that is, the beſt thing upon the baſeſt. Next to the ſending of his Son in the fleſh (which is called the gift Joh. 4.10. and the benefit 1 Tim. 6.2.) what can God do more for his people then to give them his good ſpirit? this is to give them all good things in one, Mat. 7.11. with Luke 11.13.

And withheldeſt not thy Manna] See verſe 15. It is twice mentioned as a ſingular and ſignall mercy. And it is well obſerved by a Reverend Writer, that this Manna and water from the Rock, (which was Chriſt in the Goſpel) were given this people before the Law, the Sacraments of grace before the legall Covenant. The Grace of God preventeth our obedience: Therefore ſhall we keep the Law of God, becauſe we have a Saviour.

Verſe 21. Yea fourty yeares didſt thou ſuſtaine them] Suſtaine them? this is a meer Miôſis, ſith never was Prince ſo ſerved in his greateſt Pomp, as theſe rebellious Iſraelites p. 87were in the wilderneſſe: They had their Quailes and their Manna, and the Rock to follow them, &c.

So that they lacked nothing] No more ſhall they that ſeek the Lord lack any good thing, Pſal. 34.10, and 84.11. God will not be a wilderneſſe to them, or a land of darkneſſe, Jer. 2.31. A ſufficiency they ſhall be ſure of, if not a ſuperfluity: yea in the midſt of ſtraits they ſhall be in a ſufficiency, 1 Tim. 6.6. The ungodly are not ſo, Job 20.22.

Their cloths waxed not old] They wore not in the wearing; this was wonderfull: theſe men lived in an age of miracles; here was no need of What ſhall we put on? For the cloths they had of their own, and that they borrowed of the Egyptians decayed not; but, as ſome think, grew up with their perſons. See Deut. 8.4. and 29.5.

And their feet ſwelled not] Nor did any other diſeaſe annoy them, while they were in the wilderneſſe, There was not one feeble perſon among them: this was a ſweet mercy. Non eſt vivere, ſed valere, vita; ſi vales, bene eſt. Ʋincentio Peſtiom an Italian Gentleman being asked how old he was? anſwered that he was in health. And to another that asked how rich he was? anſwered, that he was not in debt. This was the happineſs of theſe Iſraelites in the wilderneſs.

Verſe 22. Moreover, thou gaveſt them Kingdomes and Nations] God gave them all; for he is the true proprietary, he pulleth down one, and ſetteth up another. This, Nebuchadnezzar acknowledged (after he had been turned a grazing,) and Charles the Fifth, Emperour of Germany, who in twenty eight battles in America waged by Cortez and Pizarro won eight and twenty Kingdomes.Prideaux. Introduct. And what a world of Nations are ſwallowed up in the greatneſſe of the Turkiſh Empire? America hath the hapineſſe to be out of their reach.

So they poſſeſſed the land of Sihon] Gods favours muſt not be mentioned in the lump onelyonly, and by whole-ſale; but particularly enumerated and celebrated.

Verſe 23. Their children alſo multipliedſt thou] Judaea was not above two hundred miles long, and fifty miles broad (not near the halfe of England by much,) yet what a numerous people were they? what huge armies had they?

And broughteſt them into the land] Not the neareſt way, but the beſt for them; that he might humble them, and try them, and do them good in the latter end. If God will bring us to heaven at length, (as Iſrael in the wilderneſſe, ſo) muſt we follow him and the line of his Law, though it ſeeme to leade us in and out, backward and forward, as if we were treading a maze.

Concerning which thou hadſt promiſed to their fathers] And they diſpoſed of it by Will to their poſterity, as if they had been in preſent poſſeſſion. Gods promiſes are good ſure-hold: the Patriarchs would be buried there, though they died in Egypt, and keep poſſeſſion, as they could: for they knew that all was their own.

Verſe 24. So the children went in] After that they had been held a long while under the Egyptian ſervitude. God knows how to commend his favours to us, which citò data citò vileſcunt, lightly come by, are lightly ſet by.

And thou ſubduedſt before them — the Canaanites] There is an elegancy in the original, Thou bowedſt or preſſedſt down thoſe crookened or depreſſed ones, the Canaanites who had their very name (portending their condition) from bowing down, as born to be ſervants of ſervants, according to Noahs curſe, Gen. 9.25. with Rom. 11.16.

And gaveſt them into their hand] If any were unſubdued, it was through their own ſloth, for which they are reproved, and by which they afterwards ſmarted. It is the obſervation of a good Divine, that as ſeven Tribes are juſtly taxed by Joſhua for their negligence and ſloth in not ſeeking ſpeedily to poſſeſſe the land God had offered them, Joſh. 18.2. ſo may the moſt of us be juſtly rebuked for grievous ſecurity about the heavenly Canaan. Divers of the better ſort have but a title: and therefore it juſtly falleth out, that theſe are buffeted by Chriſt, as thoſe were diſgraced by Joſhua.

That they might do with them as they would] Save or ſlay whom they pleaſed; yet not forgetting the Lawes of humanity; as the bloody Spaniards have done amongſt the miſerable Indians: cauſing them to cry out, that it had been far better, that the Indies had been given to the Devils of hell then to them, and that if the Spaniards go to heaven when they die, themſelves will never come there, though they might.

Verſe 25. And they took ſtrong Cities] With no great ado: like as townes were ſaid to come in to Timotheus (the Athenian-Generall) his toiles while he ſlept.Plut. in Sylla. This he aſcribed to his owne proweſſe and policy: often interlacing this proud ſpeech (Herein Fortune had p. 88no part) and from thenceforth never proſpered, in any thing he undertook.

And a fat land] Flowing with plenty of dainties; though Strabo ſpitefully ſlander it for craggy and barren.

And poſſeſſed houſes full of all goods] Of all pleaſant and precious ſubſtance: for the Canaanites were great Merchants, Eſay 23.8. Hoſ. 12.7. Ezek. 17.4.

Wells digged] A great commodity in that hot Countrey.

Vine-yards and Olive-yards] A ſingular help to houſe-keeping.

So they did eate and were filled] They had enough of every thing; and did eate whiles eating was good, as they ſay Queen Elizabeth did ſeldome eate but of one diſh, roſe ever with an appetite, and lived about ſeventy years. King Edward the ſixth was wont to call her His ſweet ſiſter Temperance.

And delighted themſelves in thy great goodneſſe] They lived in Gods good land; but not by Gods good Lawes; the refreſhing they found by his beſt creatures was none other but ſuch as his, who warmeth himſelf, and ſaith, Aha, I am warme, I have ſeene the fire, Iſa. 44.16.

Verſe 26. Nevertheleſſe they were diſobedient, and rebelled] See how full in the mouth theſe holy Levites were in aggravating their own and their forefathers ſinnes, which ſwelled as ſo many toads in their eyes; neither could they ever ſufficiently diſgrace them. This is the property and practiſe of the true penitentiary.

They caſt thy Law behinde their backs] That is, they vilipended and undervalued it; God drew them by the cords of a man, (ſo the cords of kindneſſe are called, Hoſ. 11.4. becauſe befitting the nature of a man, and likelieſt to prevaile with rational people) but they like men (or rather like beaſts) tranſgreſſed the Covenant: and, as if God had even hired them to be wicked, ſo did they abuſe all his benefits to his greateſt diſhonour; being therefore the worſe, becauſe in reaſon, they ought to have been better.

And ſlew thy Prophets which teſtified againſt them to turne to thee] This was the worſt they did to them, and that for which they received mercedem mundi, the wages of the mad world ever beſide it ſelf in point of ſalvation, and falling foul upon ſuch as ſeek its good. This is that ſinne that brings ruine without remedy, 2 Chron. 36.16. Prov. 29.1. for, precious in the ſight of the Lord is the death of his Saints, Pſal. 116.

And they wrought great provocations] Or, Blaſphemies: ſee verſe 18.

Verſe 27. Therefore thou deliveredſt them] Flagitium & flagellum, ſicut acus & filum. Sinne and puniſhment are tied together with chains of adamant.

Who vexed them] Heb. Put them to ſtraits; ſo that they had not what ſhift to make, or how to help themſelves.

And in the time of their trouble] Vexatio dedit intellectum. The time of affliction is the time of ſupplication. When out of the depths Gods people cry unto him, they may have any thing, Zach. 13.9. ſpeedy audience, unmiſcarrying returnes of their prayers.

Thou gaveſt them Saviours] i. e. Deliverers ſuch as the Judges were, Judg. 3.9. and ſuch as Flaminius the Roman was to the poor Argives; who therefore called him Saviour Saviour, and that with ſuch a courage,Plut. in Flam ut corvi fortuito ſuperv…lantes, in ſtadium deciderent, that the birds fell to the earth amazed with that outcry; the aire was ſo diſſipated with their acclamations.

Verſe 28. But after they had reſt, they did evil again] As ſtanding pooles breed vermine; as ſedentary lives are ſubject to diſeaſes. If men be not poured out from veſſel to veſſel, they will ſoone ſettle upon their …ees. Becauſe they have no changes, therefore they feare not God, Pſal. 55.19. ſaith David, of the wicked: and Pſal. 30. David himſelf was afflicted, delivered, and then grew wanton. Then troubled again; verſe 7. cryes againe, verſe 8.9. God turnes his mourning to joy again; whereof if he ſurfeited not, it was well beſtowed on him. But rarae fumant felicibus arae. We are commonly beſt when worſt: and Pliny told his friend,Plin. Epiſt. that the beſt way to live well, was to be as good in health, as we promiſe to be when we are ſick.

Therefore lefteſt thou them in the hand of their enemies] Who can do us no hurt, but by Divine permiſſion; though they bandy together, and bend all their forces to harme the Church, yet are they bounded by God, and can do nothing, till he leave his people in their hands.

Had the dominion over them] Ruled them with rigour.

And many times didſt thou deliver them] Even totiès quotiès: for as the eye is not wearied with ſeeing, nor the eare with hearing: ſo neither is God with ſhewing mercy. But p. 89as the Sunne ſhineth after it hath ſhone, and as the ſpring runneth after it hath run; ſo doth the Lord proceed to do good to his in their neceſſity; and that according to his mercies which never fail, Lam. 3.22.

Verſe 29. And teſtifiedſt againſt them] Toldeſt them of their ſinnes, foretoldeſt them of their dangers, didſt all that could be done to do them good: but nothing would do.

Yet they dealt proudly] See verſe 16.

And hearkened not] Intus exiſtens prohibuit alienum; Hear, and give eare, be not proud, Jer. 13.15.

But ſinned againſt thy judgements] i. e. Thy Statutes, though made with ſo much reaſon and reſpect to our good, that if God did not command them, yet were it every way our beſt way to practiſe them, Eſay 48.17. I am the Lord thy God which teacheth thee to profit, which leadeth thee by the way which thou ſhouldeſt go. As who ſhould ſay, It is for thy profit that I command thee this or that, and not for mine own.

Which if a man do] But that, as now, he cannot do, and therefore not be ſaved by the Law, Rom. 10.5. Our Saviour indeed ſaid to that young juſticiary, This do and thou ſhalt live, Luke 10.28. But that was all one, ſaith Luther, as if Chriſt had ſaid unto him, Vade & morere, Go upon thy death; for do this of thy ſelf, and live thereby thou art never able.

And withdrew the ſhoulder] When called to take up Chriſts yoke, or to beare his croſſe. See the Note on Zach. 7.11.

And hardened their necks] To ſinewes of iron, they added browes of braſſe.

Verſe 30. Yet many years didſt thou forbear them] Heb. Protract over them: or draw out thy loving kindneſſe toward them, to the utmoſt.

And teſtifiedſt againſt them] As verſe 29. They wanted not for warnings or wooings, with, Woe unto thee O Jeruſalem: wilt thou not be made cleane? when ſhall it once be?

Yet would they not hear] But as Sea-monſters, or Catadupes, or men borne in a mill, or as one that is running a race; give him never ſo good counſel, he cannot ſtay to hear it.

Therefore gaveſt thou them] As uncounſelable, incorrigible.

Verſe 31. Nevertheleſſe for thy great mercies ſake] Mans perverſneſſe cannot interrupt the courſe of Gods goodneſſe. In the middeſt of judgement, he remembreth mercy, which beareth the ſame proportion to his judgement, which ſeven (a compleat number) hath to an Ʋnity.

Thou diddeſt not utterly conſume them] God will repent for his people, when he ſeeth their power is gone, Deut. 32.36. and be jealous with a great jealouſie, when the enemy goes beyond his commiſſion, Zach. 1.14, 15.

For thou art a gracious and merciful God] And this is moſt ſeene, when miſery weighs down, and nothing but mercy turneth the ſcale.

Verſe 32. Now therefore our God, the great, the mighty] It is an high point of heavenly wiſdome, in the beginning of our petitions, to propound God to our ſelves under ſuch holy notions and fit expreſſions, as wherein we may ſee an anſwer to our prayers, as here. See chap. 1.5.

Let not all the trouble] Heb. The wearying, the laſſitude. Afflictions are not joyous, but grievous to the fleſh, which doth ſoone flag, and even ſink under the burden, if not ſupported by the hand of heaven.

Seeme little before thee] As if we had not yet ſuffered enough, but (as if we wanted weight) muſt be made yet heavier by an addition of new afflictions, 1 Pet. 1.6. God is apt to think a little enough, and ſpare, Eſay 40.1. and to take care that the ſpirit fail not before him, that his children ſwoon not in the whipping, Eſay 57.16. He knows that every child of affliction hath not the ſtrength to cry out as Luther did, Feri Domine, feri, ſmite on, Lord, ſmite on, for I am abſolved from my ſinnes: or as another did, I thank thee O Lord, for all mine extremity: and I beſeech thee, if thou think good, to adde to it an hundred fold more &c.

That hath come upon us] As foul-weather comes afore it is ſent for. Heb. Hath found us; for we ſought it not, but would gladly have ſhun'd it.

Since the times of the Kings of Aſſyria] Who yet were their moſt favourable enemies; and are therefore compared to a golden head in Nebuchadnezzars Image: but any ſervitude is grievous: and among the Greeks, after that they were delivered from the tyranny of the Macedonians and Spartans, the Cryer at the Namaean games was forced to pronouncep. 90the word Liberty iterumque iterumque, again and again. And how earneſt are Gods people here in deprecating another captivity. He heareth them; and for their late ſeventy years captivity, granteth them ſeven ſeventies of years (Daniels weeks) for the enjoyment of their own countrey.

Verſe 33. Howbeit thou art juſt] So Mauricius the Emperour juſtified God, when he ſaw his wife and children butchered before his eyes by the traytor Phocas, and knew that himſelf ſhould be ſoone after ſtewed in his own broth; he cryed out, juſt art thou O Lord, and juſt are all thy judgements. So did the Noble Du Pleſſy, when he heard of the death of his onelyonly ſonne ſlaine in Holland; which ſo grieved his mother, that ſoone after ſhe died.

Verſe 34. Neither have our Kings, our Princes, our Prieſts, &c.] But as there hath beene a general defection, ſo a well deſerved deſolation, wherein we have all juſtly ſhared.

Nor hearkened to thy Commandments] And that becauſe they teſtified againſt their contrary practiſes. This, wicked men cannot away with, they hate him that reproveth in the gate, as Ahab did Micaiah. None but the gracious can ſay, Let the righteous ſmite me, be the reproof never ſo well tempered. No ſugar can bereave a pill of its bitterneſſe. Now the eare trieth words, as the mouth taſteth meats, Job. 12.11. And ungodly men (as they write of ſome creatures) have fel in aure, and muſt get their eares cured ere they can be in caſe to hear Gods Commandments, and his Teſtimonies. In vita.It is ſaid of Gerſon, that he loved a friendly reprover: and of Queen Anne Bullen, that ſhe not onelyonly was willing to be admoniſhed,Her life by M. Clark. but alſo required her Chaplains freely and plainly to tell her of whatſoever was amiſſe. Scilicet Chriſtus voluit aliquando etiam Reginam in Coelum vehere, as Luther once ſaid of Elizabeth, Queen of Denmark. Theſe Kings and Princes of Iſrael were none-ſuch.

Verſe 35. For they have not ſerved thee in their Kingdom] As David did, who held it his higheſt honour to be the ſervant of the Lord: and as thoſe three famous Chriſtian Emperours, Conſtantine, Valentinian, Pſal. 36. Socrat.Ps 36and Theodoſius, who ſtiled themſelves The vaſſailes of Jeſus Chriſt.

And in thy great goodneſſe that thou gaveſt them] In the abundance of all things, Deut. 28.47. they ſhould have conſidered, The more wages, the more work: and that thus to requite the Lord, was to come under the cenſure of a fooliſh people and unwiſe, Deut. 32.6. yea, of idle and evil ſervants, Mat. 25.26.

And in the large and fat land] But Jeſhurun waxed fat and kicked: fulneſſe bred forgetfulneſſe, ſaturity, ſecurity, Deut. 32.15. therefore he was worthily pent up and pined in a ſtrange land; where he had liberty little enough, and priſoners pittance.

Neither turned they from their wicked works] They quarrel not with their faults, but with their friends that reprove them; they turne not to him from whom they had deeply revolted. Their impenitency maketh their ſinnes mortal, ſaith Saint John, 1 Epiſt. 5.16. immortal, ſaith Saint Paul, Rom. 2.5. they die in their ſinnes, as did thoſe Jewes in the Goſpel, and periſh for ever, John 8.21.

Verſe 36. Behold, we are ſervants this day] This is twice here bewailed, as a ſingular unhappineſſe. They that live under the Turkiſh ſlavery, feele it ſo. Poor Greece that was once Sol & ſal gentium, terrarum flos, & fons literarum, is now — vel Priamo miſeranda manus.

Princeſſe of Nations, Queen of Provinces

She was, that now thus tributary is.

Lam. 1.1.

Out of Greece, and other Countreys that had ſometimes received the Faith of Chriſt, the Turkiſh tyrants draw with them to the warres great multitudes of wretched people, whom they call Aſape. Theſe carry all the baggage; theſe carry wood and water for other ſouldiers of better account: theſe ſerve inſtead of Pioners to caſt up trenches, and raiſe bulwarks: and when battle is to be given, if it be in plain field, theſe have then weapons put into their hands, and are thruſt into the fore-front of the battle, to blunt the enemies ſwords: But if a City be to be beſieged, theſe ſerve as fit matter to fill the ditches with their dead bodies,Turk. Hiſt. 325. & 317. or to make bridges for other ſouldiers to paſſe over upon. And if they ſhrink to attempt any thing they are commanded, then are they more cruelly uſed by their Commanders, then by their enemies. And this the Ottoman Kings count good policy.

Verſe 37. And it yeeldeth much increaſe unto the Kings] As this Land once did p. 91unto the King of Locuſts. When it was ſtiled the Popes hortus deliciarum; out of which he could fetch what money, or any thing elſe he pleaſed, ſo long as he could hold a pen in his hand. In the year 720. Ino King of Weſt-Saxons, cauſed in all his Dominion,Act. and Mon. in every houſe having a chimney, a penny to be collected and paid to the Biſhop of Rome, in the name of Saint Peter; and thereof were they called Peter-pence. Theſe continued till Henry the eighth's time: who in his Proteſtation againſt the Pope, ſpeaketh thus; England is no more a babe: there is no man here, but now he knowes that they do fooliſhly, that give gold for lead, more weight of that then they receive of this, &c.Ibid. 990.

Alſo they have dominion] See the Note on verſe 30.

At their pleaſure] Their will was a law; which to argue or debate, was high miſdemeanour; to detrect or diſobey, preſent death.

Verſe 38. And becauſe of all this] Our ſinne and miſery.

We make a ſure Covenant] See Ezra 10.3.

And write it] Litera ſcripta manet.

And our Princes, Levites and Prieſts ſeale unto it] In the roome and name of all the reſt, who have ſworn and will performe it, that we will keep thy righteous judgements