John Trapp on Lamentations 1

CHAP. I.

Ver. 1. HOw doth the City ſit ſolitary] Some tell us of Jeremyes cave, near to Acheldama, Adriehom. ex Niceph. where he ſat in ſight of the City now deſtroyed, and made her this Epitaph: not altogether unlike that which David once made for his dear Jonathan, 2 Sam. 1.17. There he hath his Ecah admirantis & commiſerantis, his wondring and condoling How once and again, and a third time, ver. 19 25, 27. And our Prophet hath the ſelf-ſame (in ſenſe at leaſt) three ſeveral times in this one verſe: whence the Hebrews call the whole book by the name of Echa (How) which is the firſt word in it: and beginneth with the firſt letter of the Hebrew Alphabet. For it muſt be obſerved here that (for memory ſake eſpecially) this piece of holy writ is, moſt of it made up in order of Alphabet, viz. the four firſt chapters; and all of it with ſingular artifice in a poetical ſtraine: take that one paſſage for a taſte, chap. 5.16. Oi na lanu, chi chattaxu (which runneth rhythmically) i. e. wo to us that we have ſinned. And whereas other Poetry is the luxury of ſuch learning as is in words reſtrained, in matter (uſually) looſe; here it is altogether otherwiſe. For the Prophet or Poet whether, id ſibi negoti credidit ſolum dari, maketh it his whole buſineſſe, to ſet forth his peoples miſery in the cauſe thereof, their ſins and exceſſes: preſſing therefore to patience, to repentance, to earneſt prayer, and to a confident expectation of a gracious iſſue, together with a ſanctified uſe of all their ſufferings: he had himſelf been a man of many ſorrows all along: and now had his ſhare as deep as any in the common calamity. Beſides which he could truely ſay with Cyprian, Cum ſingulis pectus meum copulo, maeroris & funeris pondera luctuoſa participo: cum plangentibus plango, cum deſtentibus defleo, i. e. in St. Pauls words, Who is weak, and I am not weak? grieved and I grieve not? offended, and I burn not? 2 Cor. 11.29. And this he expreſſeth in a ſtately ſtile and figurative terms, full of Paſſion and compaſſion; as, to ſhew his love to his Country, ſo to work upon his hard-hearted Country-men, and to excite them to repentance and better obedience.

How doth the City] Lately a City, yea the City, the moſt famous of all the Cities of the Eaſt, ſaith Pliny; but now, alaſſe, of a City become an heape: ſo true is that of Seneca ſpeaking of a great City burnt to aſhes, Ʋna dies intereſt inter magnam civitatem & nullam, there was but one day betwixt a City and no City.

Sit ſolitary] Sit on the ground in a mourning poſture, as Job did among the aſhes; and as Veſpaſian, after the laſt deſtruction of Jeruſalem by his ſon Titus, cauſed money to be coyned, whereon was ſtamped the picture of Judaea in form of a captive woman, ſitting ſorrowfully under a Palm-tree.

How ſits this City late moſt populous, Thus ſolitary? like a widow thus? Empreſſe of Nations, Queen of Provinces She was, that now thus tributary is.

That was full of people] Full indeed at the three ſolemn anniverſary feaſts eſpecially. Auſtin ſaith there were 3000000 preſent at that Paſſeover, whereof 1100000 periſhed by the ſword and famine, 100000 were led to Rome in triumph. Serm. 204. de Tempore. Joſephus teſtifieth that at the laſt deſtruction of this City by the Romans there were more then eleven hundred thouſand people got into it. And although Judaea was not above two hundred miles long and fifty miles broad; nothing near ſo big as England, yet what huge armies brought they into the field in the dayes of David, Aſa, Jehoſaphat, &c?

How is ſhe become as a widow] Having loſt her King, if not her God: happy, if in this laſt reſpect, ſhe be but quaſi vidua, as a widow only and no more (ſee 2 Cor. 6.8. with the Note) if God at any time ſhould ſay unto her, as Zach. 10.6. She ſhall be as if I had not cast her off, and I will hear her: or if ſhe could ſay of her ſelf as that good widow in ſtory did, Sola relicta ſolum Deum ſequor, Being left alone, I will follow after God alone.

She that was great among the Nations] So was Athens once the glory of Greece, for both Arts and Armes; now a dog-hole in compariſon. Sparta alſo, that other eye of Greece, is now a ſmall Burrough called Miſithra, having nothing to boaſt of but the fame and thoughts of its former greatneſſe.

And Princeſſe among the Provinces] In Davids and Solomons dayes eſpecially, when that ſtate was in the flouriſh; i. e. the praiſe of the whole earth, and terrour to all Nations.

How is ſhe become tributary?] And by that means melted and exhauſted, as the Hebrew word importeth. So was England once, when the Popes Aſſe: Oh the huge ſums that he ſuckt hence, to the waſting and impoveriſhing of the land! Of one of his Agents here it is recorded, that at his departure he left not ſo much money in the whole Kingdom, as he either carried with him, or ſent to Rome before him. Some of them derive their Maſſe from the Hebrew word Mas in the text, ſignifying tribute; and in ſome reſpects well they may: per [illegible: 1 letter]am ſcilicet pietas omnis liquefacta eſt & diſſoluta, ſaith Rivet; for it is the bane of mens ſouls, and a purge to their purſes.

Ver. 2. She weepeth ſore] Heb. weeping ſhe weepeth, i. e. Sadly and ſoakingly, or as we ſay, ſavourly: ſeeking that way to eaſe her ſorrow, which is ſo deep and downright.

She weeps when ſhe ſhould ſleep.Expletur lachrymis, egeriturque dolor.

In the night] When grief may have its full forth: and when widows are moſt ſenſible of their ſolitary and forlorn condition.

Jam jacet in viduo ſquallida facta toro.

And her teares are on her cheeks] Haerent & perennant, ſeldom or never are they off. As hinds by calving, ſo ſhe by weeping caſt out her ſorrows, Job 39.3.

Among all her lovers ſhe hath none to comfort her] Optimum ſolatium ſodalitium, ſaith one: And, Affert ſolatium lugentibus ſuſpiriorum ſocietas, ſaith another Father. It was no ſmall aggravation of Jeruſalems miſery, that her confederates proved miſerable comforters, and her allyes kept aloof off, ſo that ſhe had none to compaſſionate her. This is alſo none of the ſmalleſt torments of the damned Ghoſts, that they are unpittied of their beſt friends and neareſt relations.

All her friends have dealt treacherouſly with her] The Edomites and Moabites. Iſhmael the ſon of Nethaniah, and Johanan the ſon of Kareah, &c. Every ſinner ſhall one day take up this Lamentation: And why? they have forſaken the fountain of living waters, and hewed them out broken ciſterns that can hold no water, Jer. 2.13.

Ver. 3. Judah is gone into captivity] But with no good will: God hath driven them out, for their cruel oppreſſions and hard uſage of their poor brethren that ſerved them. Thus the Chaldee Paraphraſt, and not amiſſe. Others thus; Judah, i. e. the inhabitants of the Kingdom, goeth away, i. e. willingly leave their country, goods, and dwelling, ſc. before the deſolation of Jeruſalem, becauſe of affliction, Jun. Udal. i. e. extremity of trouble, and great ſlavery, &c.

She dwelleth among the heathen] Where ſhe can get nothing better then guilt or grief.

She findeth no reſt] No more then did the dove in the deluge, Gen. 8.9.

All her perſecutors, took her in the straits] i. e. At the moſt advantage to miſchief her: a term taken from hunters or high-way-men. The Chaldees took the City, when it had been firſt diſtreſſed with famine: and then the Jews that went down to Egypt for ſuccour and ſhelter after Gedaliahs death, they caught there, as mice in a trap, as this Prophet had foretold them, chap. 42.43. and 46. but they would not be warned. M[illegible: 1 letter]tſraim proved to be their Me[illegible: 1 letter]ſarim, i. e. Egypt their pound, or priſon.

Ver. 4. The wayes of Zion do mourn] So they ſeem to do becauſe unfrequented, overgrown with graſſe, and out of their kindly order.

Her Prieſts ſigh] For want of employment.

The virgins were afflicted] Or diſcomfited: thoſe that are uſually ſet upon the merry pin, and were wont to make mirth at thoſe feſtivities.

And ſhe is in bitterneſſe] Zion is: but for nothing ſo much,Cultus Dei deſertus eſt, & omnia luctifica. Jun. as for the decay of religion, and the loſſe of holy exerciſes: when this befalleth, all things elſe are mere Ichabods to good people. See Zeph. 3.18.

Ver. 5. Her adverſaries are the chief] Heb. are for the head. This was threatned, Deut. 28.13, 14, 43, 44 This, when it falleth out, is a great grief to the godly. Therefore the Prophet Nahum, for the comfort of Gods Iſrael is wholly in ſetting forth the deſtruction of their enemies, the Aſſyrians.

Her enemyes prosper] See Jer. 12.1. they prevaile and do what they liſt; ſo that there ſeemeth to be neither hope of better, nor place of worſe.

For the Lord hath afflicted her] Not ſo much her adverſaries and enemies,Cavet ſcriptura ne haec poteſtas detur adverſariis. Oecolamp. or her oppreſſours and haters (as the words properly ſignifie) that is, thoſe that oppreſſe them in action, and hate them in affection.

Her children are gone into captivity] Thoſe that were able to go: for the reſt were ſlain, chap. 4.

Before the enemy] Driven before them, as cattle.

Ver. 6. And from the daughter of Zion all her beauty is departed] Her glory, as Eſa. 5.14. that is chiefly the Temple, and the ſervice of God in it: It is now Ichabod with her. The beauty and bulwark of a Nation are Gods holy ordinances.

Her Princes are become like harts] i. e. Heartleſſe, bereft of courage; they dare not make head againſt an enemy.

Before the purſuer] R. Solomon here obſerveth, that the Hebrew word [non-Latin text not transcribed] is written at full, ſo as it is ſcarce anywhere elſe, to note the fulneſſe of the perſecution.

Ver. 7. Jeruſalem remembred in the dayes of her affl[illegible: 1 letter]ction] Miſery is the beſt art of Memory. Then thoſe priviledges we prized not in proſperity, we recount with regret: Bona à tergo formoſiſſima: Magis carendo quam fruendo. the worth of good things is beſt known by the want of them: and as we ſee things beſt at a diſtance, ſo here. Afflictions are pillulae lucis, that do notably clear the eye-ſight.

The adverſaries ſaw her] ſc. With a ſpiteful and ſcornful eye.

And did mock at her Sabbaths] Calling the Jews in contempt Sabbatarians: and jearing them as thoſe that loſt more then a ſeventh part of their time that way; and telling them in ſcorn, that now they might well awhile to keep a long Sabbath, as having little elſe to doe. Juvenal thus deſcribeth a Jew, — cui ſeptima quaeque fuit lux Satyr. 5.Ignava, & partem vitae non attigit ullam.

Paulus Phagius telleth likewiſe of a black-mouthed Egyptian, who ſaid that Chriſtians were a colluvies of moſt loathſom lecherous people, that had a foul diſeaſe upon them, and were therefore fain to reſt every ſeventh day.

Perpetuo, aſſidue, & graviter peccavit.Ver. 8. Jeruſalem hath grievouſly ſinned] Heb. hath ſinned ſin, hath ſinned ſinningly, doing wickedly as ſhe could, Jer. 3.4. and having many tranſgreſſions wrapped up in her ſins and their circumſtances, Levit. 16.21. And this is here acknowledged as the true cauſe of her calamity. Prophane perſons lay all the blame in this caſe upon God: as He in the Poet, O patria, O divûm domus Ilium, & inclyta bello Maenia Dardanidum: ferus omnia Jupiter Argos Virg. Aeneid. 2.Tranſtulit. — Poſtquam res Aſiae Priamique evertere gentem Immeritam viſum ſuperis, &c.

Therefore ſhe is removed] Heb. therefore is ſhe unto removing or wandering, as Cain was,Ad modum Cain fraetricidae. Figuier. when he went to live in the land of Nod: or as a menſtruous woman is ſeparated from the ſociety of others. Nidah for Niddah.

All that honoured her] When her wayes pleaſed the Lord.

Becauſe they have ſeen her nakedneſſe] Her infamous wickedneſſes, for which ſhe hath done pennance, as it were, and is therefore deſpiſed. Or elſe it is a term taken from a naked captive woman.

Yea ſhe ſigheth and turneth backward] ſc. To hide her nakedneſſe from publick view. Or, going into captivity ſhe looked her laſt look toward her dear country, and fetcht a ſigh.

Ver. 9. Her filthineſſe is in her skirts] Taxat impudextiam inſignem. She rather glorieth in her wickedneſſe,Paſchaſius. then is any whit abaſhed of it: a Metaphor from a menſtrous woman that is immodeſt. Oh quam vulgare hoc hodiè malum! See Iſa. 3.9. But whence this graceleſneſſe?

She remembreth not her laſt end] i. e. What a black tail of plagues ſin draweth after it,Plura de extremis loqui pars ignaviae eſt. Tacit. lib. 2. Hiſt. and that for all theſe things ſhe muſt come to Judgment. Memorare noviſſima is a good preſervative from ſin: but moſt men are of Otho the Emperours mind who thought it a piece of daſtardy to ſpeak or think much of death: whereas Moſes aſſureth us, that by keeping out the thoughts of death, we keep our ſpirits void of true magnanimity: and that one of thoſe that will conſider their latter end would chaſe a thouſand, Deut 32.30.

Therefore ſhe came down wonderfully] Heb. with wonderment[illegible: 1 letter]: Her incogitancy and inconſideratneſſe, together with the licentious wickedneſſe following thereupon (being more heavy then a talent of lead, Zach. 5.7.) brought her down with a powder, as we ſay, ita ut ad miraculum corruerit.

O Lord, behold mine affliction] If not me (as utterly unworthy) yet mine affliction, as thou once didſt Hagar's, Gen. 16.13. and if I may obtain no favour, yet why ſhould the enemy inſult to thy diſhonour? Deut. 32.27. Pſal. 35.26. & 38.16. Jer. 48.26, 42. Zeph. 2.20.

Ver. 10. The adverſary] The common enemy both of God and us, out of hatred of the truth and the profeſſors thereof.

Hath ſpread out his hand] His plundring and ſacrilegious hand.

Ʋpon her pleaſant things] But eſpecially thoſe that were conſecrated to the ſervice of God in the Temple. The Rabbines here by pleaſant or deſirable things, underſtand principally the book of the Law, which ſay they, the Moabites and the Ammonites ſought for in the Temple, that they might burn it, becauſe therein was forbidden their admiſſion into the Church for ever.

Ver. 11. All her people ſigh] And ſo think to eaſe their grief.

They ſhall ſeek bread] The ſtaff of life, which, without repaire by nutrition, would be ſoon extinct; ſo in the ſpiritual life; which made Job prefer the word before his neceſſary food. There is a famine of the Word, which is much worſe, Amos 8. Iſa. 5. Pray againſt it, and prevent it.

They have given their pleaſant things for meat] Which muſt be had at any rate: much more muſt the food of the ſoul.Act. & Mon. 750. Keckerm. praefat. Geograph. Our forefathers gave five Markes or more for a good book: a load of hay for a few Chapters of St. James or of St. Paul in Engliſh, ſaith Mr. Fox. The Queen of Caſtile ſold her jewels to furniſh Columbus, for his diſcovering voyage to the Weſt Indies, when he had ſhewed his Maps (though our Henry the ſeventh loth to part with mony, ſl[illegible: 1 letter]ghted his proffers) and thereby the golden mines were found, and gained to the Spaniſh Crown. Let no man think much to part with his pleaſant things for his precious ſoul: or to ſacrifice all that he hath to the ſervice of his life; which next to his ſoul ſhould be moſt dear unto him. Our anceſtours in Queen Maries dayes were glad to eat the bread of their ſouls in peril of their lives.

To relieve the ſoul] Heb. to make the ſoul come again. For Animantis cujuſque vita in fuga eſt: Life muſt be fetcht again by food, when it is fainting away.

See O Lord and conſider] Quam delicata epulatrix facta ſim, to what hard meat I am held, to how ſtrait an allowance: See it, and be ſenſible of my priſoners pittance, and how I have made many a meals meat upon the promiſes, when I have wanted bread, as that good woman once ſaid.

Ver. 12. Is it nothing to you all ye that paſſe by the way] Siſte viator, Stay paſſenger, haſt not a tear to ſhed? &c. Sanchez thinks that this is Jeruſalem's Epitaph made by her ſelf, as to be engraven on her tomb to move compaſſion. The Septuagint have [non-Latin text not transcribed]; Hei, ad vos, ſubaudi clamo: Woe and Alaſſe, cry I to you. Make ye nothing of my miſery? I wiſh the like may never befal you: Ne ſit ſuper vos; for ſo ſome render the words.

Behold and ſee if there be any ſorrow like unto my ſorrow] What we ſee in the water, ſeemeth greater then it is: ſo in the waters of Marah: See chap. 3.1. Tis ſure, that no temptation taketh us, but what is humane, or common to man, 1 Cor. 10.13. But what did the man Chriſt Jeſus ſuffer? All our ſufferings are but chips of his croſs, ſaith Luther, not worthy to be named in the ſame day, &c.

Wherein the Lord hath afflicted me] This was yet no ſmal allay to her grief, that God had done it. The Stoicks, who held that all came by deſtiny, were noted for their patience, or rather tolerance, and aequanimity in all conditions.

Ver. 13. Form above hath he ſent fire into my bones] Like as when the marrow and natural moiſture is dryed up by a violent fever: or rather, as when the ſolid parts of bodies below are lightening-ſtruk from above, and ſcorcht by theſe ſulphureous flames that pierce unto them.

And it prevailed againſt them] Or. And he ruled it, viz. the fire: i. e. he directed and diſpoſed it.

He hath ſpred a net for my feet] And ſo hamperd me an unruly creature, ut conſtricta fuerim in ruinam, that there is no eſcaping from him: yea the more I ſtrive to get out, the faſter I ſtick.

He hath turned me back] Laid me on my back.

He hath made me deſolate and faint] My calamities come thick, one in the neck of another; words are too weak to utter them: and yet here is very great copy and variety of words: ſo that Paſchaſius ſaith this book may well be called the Lamentations of Lamentations: like as Solomon's Song is called for its excellenty The Song of Songs.

Ver. 14. The yoke of my tranſgreſſions is bound by his hand] Compactum eſt. Or, is bound upon his hand: that is, the Lord carrieth them in his continual remembrance.

They are wreathed] Wrapped and wreathed together as a ſtrong cord. My ſins are twiſted together, ſaith One, and ſadly accented: ſo are the puniſhments of my ſins, ſaith the Church here, neither can I get free: but as the heifer, by wriggling againſt the yoke, galleth her neck, ſo do I.

And come up upon my neck] Praeclarum ſcilicet monile, & torques, mearum virtutum index, & inſigne.

He hath made my ſtrength to fall] Heb. he hath cauſed my power to ſtumble, i. e. ſo to ſtumble, as to fall: for he who ſtumbleth and yet falleth not, getteth ground.

From whom I am not able to ariſe] Only God can raiſe me: and it is a work worthy of God, who Dejicit ut relevet: premit ut ſolatia praeſtet.

Ver. 15. The Lord hath trodden under foot] As unſavory ſalt; that is, he hath covered with the greateſt contempt.

All my mighty men] Vulg. My Magnifico's or Gallants; in whom I too much truſted.

In the midſt of me] In the very boſom of their mother; as Caracalla killed his brother Geta, conſecrating the ſword wherewith he ſo killed him.

He hath called an aſſembly againſt me] Vocant adverſum me tempus, ſo the Vulgar verſion hath it; (and Calvin to the ſame purpoſe) He hath called the time againſt me: i. e. a ſet time wherein to deſtroy my ſtrong ones. Howbeit One maketh this inference from the words,D. Playfer. For the very time which we have contemned, we ſhall be condemned: and for every day which we have ſpent idlely, we ſhall be ſhent ſeverely. This is true, but little to the preſent purpoſe: like as Huſhai ſaid, Ahitophel's counſel was good, but not now.

The Lord hath trodden her as in a wine-preſſe] By another like Metaphor, God is ſaid to have threſhed Babylon as a threſhing-flore, Jer. 51.33.

Ver. 16. For theſe things I weep] I Jeruſalem, as ver. 2. Or, I Jeremy: Ovid.Nam faciles motus mens generoſa capit.

Mine eye, mine eye runneth down with water] Continuitatem ſignificat: imo emphaſin dicit; Niobe-like I weep exceſſively, and without intermiſſion. God would not have the wounds of a godly ſorrow to be ever ſo healed up, but that they may bleed afreſh again upon all good occaſion. As for worldly ſorrow, there muſt be a ſtop put to it, left what we have over-wept, we be forced to unweep again.

Becauſe the comforter that ſhould relieve my ſoul is far from me] This was very ſad, and made both eyes run down with water. God ſtood aloof off, men were ſlack to ſhore up a poor ſinking ſoul. This was a condition and complaint not unlike that of Saul, 1 Sam. 28.15. I am ſore diſtreſſed: for the Philiſtines are upon me, and God is departed from me, &c.

Ver. 17. Zion ſpreadeth forth her hands] But to whom? To God? She ſhould have done it ſooner; namely whilſt he ſtretched out his hands to her all the day long. To the Babylonian? at barbarus nil niſi iras ſpirat, but his tender mercyes are mere cruelties. God will not take the wicked by the hand, ſaith Bildad, Job 8.20. Men may not, when as God will not. No better courſe can be taken in this caſe then that preſcribed, Lam. 3.40, 41. then God will repent, and men ſhall relent toward a diſtreſſed creature.

And there is none to comfort her] See ver. 16. This is oft complained of as a moſt heavy affliction.

The Lord hath commanded] What marvel then that their hearts were ſo ſet off from him, who had been ſo careleſſe of keeping Gods Commands?

Jeruſalem is as a menſtruous woman amongſt them] Or, as an abomination, tanquam quiſquiliae, vel tanquam foetidae aliquae ſordes. Gods people are more ſhamefully ſlighted and reproached in the world, then any elſe; and the godlieſt, moſt of all.

Ver. 18. The Lord is righteous] Whatever I ſuffer, or ſay haply in my paſſion, that may ſeem to ſound to the contrary. Righteous art thou O Lord, and juſt are thy judgements, ſaid David, Pſal. 119.137. and after him Mauricius the Emperour (when depoſed by the traitor Phocas) and the noble Du-pleſſis when he heard of the death of his only ſon, ſlain in the Low-Countries.

For I have rebelled againſt his Commandements] Heb. againſt his mouth; and have therefore deſerved thus to feel the weight of his hand; to hear the rod and who hath appointed it: becauſe I would not hear the word and who preached it. I have imbitered his mouth, as ſome render the Hebrew text, and therefore am worthily imbittered by him.

Hear I pray you, all people] See ver. 12. But how agreeth this with that of David, 2 Sam. 1.20. Tell it not in Gath? It is anſwered that David there would not have that ſlaughter in Gilboah to be reported as the hand of the Philiſtines, but of God.

My virgins and my young men are gone into captivity] Are carried out of this land, the ſigne of Gods favour, and of heaven it ſelf: And here lay the pinch of their grief. Let yong ones and maids (quibus hoaie fraena laxari ſolent) obey God, unleſſe they had rather periſh.

Ver. 19. I called for my lovers, but they deceived me] My confederates, idols, and other ſweet-hearts, never yet true to any that truſted them. See Jer. 22.20. & 30.14.

My Prieſts and mine Elders, &c.] What then became of poor folk? and how gracious was God to Jeremy in the proviſion made for him by the King, who yet loved him not?

Ver. 20. Behold O Lord, for I am in diſtreſſe▪ Thus ever and anon ſhe is lifting up her ſoul to God by an holy Apoſtrophe in ſome ſhort yet pithy expreſſions. And ſurely if a long look toward God ſpeedeth, Pſal. 34.4, 5. Jon. 2.4, 7. how much more an hearty Ejaculation, as here?

My bowels are troubled] Lutulant, bulliunt, vel intumeſcunt: non ſolum fluctuant, aut ſtrepunt, ut alibi. My bowels boyle and buble, or are thick and muddy, as waters are after and in a tempeſt: or it is a Metaphor from mortar made by mingling water with lime and ſand. She was in a great perturbation: and ſought eaſe by ſubmitting to Gods Juſtice, and imploring his mercy.

Mine heart is turned within me] Or, turneth it ſelf upſide down. See Hoſ. 11.8.

For I have grievouſly rebelled] This was the right way to get eaſe and ſettle all within, viz. to confeſſe ſin with aggravation, putting in weight, laying on load.

Abroad the ſword bereaveth, at home there is as death] Famine eſpecially (which is worſe then the ſword, chap. 4.9.)

— & plurima mortis imago.

R. Solomon interpreteth it of evil Angels.

Ver. 21. They have heard that I ſigh] My friends have; and yet they pitty me not: this was a great vexation, and is much complained of. See ver. 2, 16, 17, 19.

All mine enemies have heard of my trouble: they are glad] This [non-Latin text not transcribed] is the devils diſeaſe: the wicked compoſe Comedies out of the Saints Tragedies, and revel in their ruines. But God people, in this caſe, have a double comfort. 1. That God hath done it (and not the enemy) that he hath a holy hand in all the troubles that befal them. 2. That their enemies ſhall not ſcape ſcotfree, but be ſoundly puniſhed.

That thou haſt done it] Or, but thou haſt done it: and ſure we are, thou wilt not overdo.

Thou wilt bring the day that thou haſt called] The diſmal day of vengeance, that thou haſt threatened Babylon with, eſpecially by Iſay and Jeremy.

And they ſhall be like unto me] Their future deſolation is my preſent conſolation.

Ver. 22. Let their wickedneſſe come before thee] God had pronounced Babylons deſtruction, and therefore the Church might ſafely pray it: Think the like of ſpiritual Babylon. God ſeemeth to forget the inſolencies of his enemies, and deliverance of his people: we muſt minde him, and then it will be done. Only let us ſee to it, that our fire of zeal for Gods glory burn clear, without the ſmoke of ſelf-ends, and of private revenge.

As thou haſt done unto me for my tranſgreſſions] This was it that put a ſting into all her ſufferings: but then ſhe had this to ſupport her, that her ſighes for her ſins were many, and that her heart was faint or heavy through fear of wrath; yet not without hope of mercy, which made her thus to repaire unto him by Prayer. Qui nihil sperat, nihil orat.