John Trapp on Lamentations 3

CHAP. III.

Ver. 1. I Am the man] Here Jeremiah in the name and place of all the Jewiſh people, ſetteth forth his ſufferings very paſſionately, and elegantly: [non-Latin text not transcribed], ſaith Syneſius, for nothing is more Rhetorical then a man in miſery: See on chap. 1.12.

Oecol. By the rod of his wrath] i. e. Of Gods wrath, whom yet he nameth not prae magnitudine affectus, but referreth to him all his ſufferings, and alludeth here, ſay ſome, to that rod, Jer. 1.11.

Ver. 2. He hath led me and brought me into darkneſſe] Perſtat ſemper in Metaphora paſtoriti[illegible: 1 letter], ſay ſome, who by rod in the foregoing verſe underſtand Gods ſhepherds wand, wherewith, when he is diſpleaſed, he driveth his unruly ſheep into dark and dangerous places: See Pſal. 23.3.4. Mic. 7.9.

Hinc inde continenter verberat. Jun.Ver. 3. Surely againſt me is he turned] Metaphora a colaphizantibus, a Metaphor from buffetters who double their blows; beating their adverſaries on both ſides, as the ſmith doth his red-hot iron upon the anvil, till he hath ſhaped it.

Ver. 4. My fleſh and my skin hath he made old] Withered it and wanzed it, ſo that I am not like my ſelf: facta videbor anus, as ſhe ſaid: See Pſal. 32.3.

He hath broken my bones] Decayed and impaired, and that with greateſt torment, as befalleth when bones are broken.

Ver. 5. He hath builded againſt me] Bulwarkes and batteries.

And compaſſed me with gall and travel] Or, with venom and vexation: See Jer. 8.14. In theſe and the like hyperbolical expreſſions we muſt note, that words are too weak to utter the greatneſs of the Saints grief, when they lye under the ſenſe of Gods wrath, and heavy diſpleaſure.

Ver. 6. He hath ſet me in dark places] Dungeons haply which are a kind of graves, and where poor priſoners lye as forgotten. The Perſians called their priſons [non-Latin text not transcribed] oblivions: And Ezekiel ſaith that Babylon was to the Jews as a grave, where they lay for dead, till thoſe dead bones lived again, chap. 37.

As they that be dead of old] Free among the dead, and forgotten. It may be ſaid of a Saint in ſome caſes, that Vivit, & eſt vitae neſcius ipſe ſua.

Ver. 7. He hath hedgd me about] Surrounded me with troubles, brought me into ſtraits inextricable, and importable.

Ver. 8. Alſo when I cry and ſhout] As poor Priſoners uſe to do, for relief and releaſe.

He ſhutteth out my prayer] Or ſhutteth his eare to my prayer. This was very grievous to any good heart: more then it could be to Tully, a ſtranger to the true God, who yet bewaileth the matter to his brother in theſe words, I would pray to the gods for thoſe things; but that, alaſſe, they have given over to hear my prayers.

Ver. 9. He hath encloſed my wayes with hewn ſtone] i. e. Moſt ſtrongly and cloſely, ſo that none can come at me.

He hath made all my paths crooked] So that all things go croſs with me: and although they were never ſo well deviſed, yet ſtill they ſort out unto the worſt.

Ver. 10. He was unto me as a Bear lying in wait] So that if I do but offer to ſtir, or ſeek to make eſcape, I am in danger to be devoured.

And as a Lion in ſecret places] God hath many waies and means to bemeet with ſinners. He can ſtop them in their courſe, as he did Balaam, Jonas, others.

Ver. 11. He hath turned aſide my wayes] As ver. 9.

And pulled me in pieces] As a Bear or Lion doth the ſilly ſheep, that falleth into their paws. Carnali quadam intemperie haec effuſa ſunt. The Vulgar hath it,Confregit me. He hath broken me in pieces, ſc. Attempting to leap over his hedge, ver. 7. his ſtone-wall, ver. 9. In the year 1590 Nicolas Friſchlin that famous Poet, Oratour,Alſted. Chron. 480. and Philoſopher, attempting to eſcape out of priſon, was ſo broken, à capite ad talos, à cute ad oſſa.

Ver. 12. He hath bent his bow] Chap. 2.4.

And ſet me as a mark] Which he is ſure to hit. The Benjamites, Judg. 20. the Parthians, Alcon the Cretian, Domitian the Emperour were excellent archers: but Non ſemper feriet quodcunque minabitur arcus. Gods arrow never miſſeth the mark.

Ver. 13. He hath cauſed the arrows of his quiver to enter into my reines] Heb. the ſons of his quiver, by an Hebraiſm:Renes ſunt ſedes libidinis. So Horace hath — pharetram gravidam ſagittis. Lib. 2. od. 21.

Job hath many like complaints, chap. 7.20. & 8.4. & 16.12, 13. See there.

Ver. 14. I was a deriſion to all my people] Or, to all peoples. Our Saviour ſuffered all this, and much more, for us.

And their ſong all the day] Or their lute or k[illegible: 1 letter]t; whom they plaid on at pleaſure, and deſired no better ſport.

Ver. 15. He hath filled me with bitterneſſe] Heb. bitterneſſes: alluding as ſome think, to that jus ſeu embamma in quo intingebant agnum Paſchalem, ſawce of bitter herbs wherewith they did eat the Paſſeover (the juyce of them expreſſed:) to minde them of the bitter afflicions which they ſuffered in Egypt.

He hath made me drunk with wormwood] Or Henbane, or Wolfe-bane rather, ſucco cicutae.

Ver. 16. He hath alſo broken my teeth with gravel-ſtones] i e. With gritty bread:Comminuit ſcrupis dentes meos. See Prov. 20.17.

He hath covered me with aſhes] The Greek and Latin have it, He hath fed me with aſhes, which was worſe then that bread made moſt of ſaw-duſt, wherewith they fed the Martyrs in the Marian times.

Ver. 17. And thou haſt removed my ſoul far off from peace] Proſperity and I are twain; we are utterly unacquainted.

Ver. 18. And I ſaid] But not ſo wiſely. I was even almoſt tumbling into the pit of deſperation: I was ſtradling over it, as it were, but God preſerved me.

My ſtrength and my hope is periſhed] My ſtrength to bear theſe miſeries, and my hope to be ever freed of them.

Ver. 19. Remembering mine affliction and my miſery; the worm-wood and the gall] i. e. The bitterneſſe that was in it, but of mine own commingling. Impatiens quiſque bis affligitur, Impatience redoubleth an affliction.

Ver. 20. My ſoul hath them ſtill in remembrance] But it is not good to plod overmuch in this caſe. Such bitter pils ſhould be ſwallowed whole, and not chewed upon, unleſſe it be for our further humiliation.

Ver. 21. This I recall to my mind] This? what? Gods infinite mercies, that Cape of good hope: See ver. 22. So Pſal. 119.56. This I had; that is, this comfort, or this ability to keep thy precepts.

Ver. 22. It is of the Lords mercy that we are not conſumed] That we are yet on this ſide hell. This ſentence was much in the mouth of that famous Maria Aegyptiaca: and ſhould be much in all our minds and mouthes, for a lenitive!

Exareſcunt torrentes, metalla exhauriuntur, ſlumina deſiciunt, prataitem cum fructibus, &c. Becauſe his compaſſions fail not] Or are not ſpent, waſted: but, as the oile in the cruſe, as the ſpring ever runneth, the Sun ever ſhineth, &c. This ſhould ever ſhine in our hearts, as the Sun doth in the firmament.

Ver. 23. They are new every morning] Yea every moment. We have continual experiments.

Great is thy faithfulneſſe] Gods mercy moved him to promiſe: his Truth to perform. See 2 Sam. 7.18, 21. with the Notes.

Ver. 24. The Lord is my portion] And that's enough for me, ſhould I never have more. See Notes on Pſal. 16. That which giveth content in any portion, is, 1. The favour and preſence of God. 2. That it is from the hand of a Father. 3. That it comes to us in the Covenant of Grace. 4. That it is the purchaſe of Chriſt's blood. 5. That it is an anſwer of prayers, and a bleſſing from above on honeſt indeavours, &c. Vide autem, pie Lector, ſaith an Expoſitour, See here, good Reader, how this Prophetical Lamentation beginneth to be a guide to godlineſſe. For it doth not, after the manner of ſilly women, throw out empty words without wiſdom: but teacheth all along, either overtly or covertly, that all things here below,Pe[illegible: 1 letter]d F[illegible: 1 letter]gueir. how highly ſoever eſteemed, are vanity and ſoon loſt: but the grace of God is ſolid and ſtable. — Chriſtum tollere nemo poteſt. Chriſt is a portion unlooſable,Deicola Abbas. as One once anſwered to thoſe that asked him, why he was ſtill merry and chearful?

Emphatice loquitur. Said my Soul] Not my mouth only: but I ſpeak it from my very heart, which rejoyceth in God my portion more then the many do in the increaſe of their corn and wine, Pſal. 4.7.

Therfore will I hope in him] Expectabo ut teneam per ſpeciem, quem teneo per ſpem.

Ver. 25. The Lord is good unto them that wait for him] Which few can skil of, and I have ſomewhat to do to hit on,Et hoc apertam er[illegible: 1 letter] ditionem continet. Flgu. but would not now have miſſed of for all the world.

To the ſoul that ſeeketh him] Not giving over till he findeth him.

Ver. 26. It is good that a man ſhould both hope and quietly wait, Heb. be ſilent: not with a Pythargorical or monaſtical ſilence, ut non liceat lequi locis & horis certis, but with an humble ſubmiſſion to Gods holy will, a patient and peaceable behaviour under his hand; waiting for a good uſe thereof, and a gracious iſſue in the beſt time: To frame the heart whereunto, Aurea his ſubnectitur ſententia.

Ver. 27. It is good for a man that he bear the yoke from his youth] The yoke of Gods law,Quo ſemel iſte imbuta recens ſervabit odorem Teſta diu. Hor. and the diſcipline of afflictions: it is good to be betime in Gods nurturing-houſe, and remain a good while there, that he be trained up in the School of afflictions, that he be a well-beaten Souldier to the Croſſe. The deſcription of ſuch a one followeth.

Ver. 28. He ſitteth alone] Seſſio ſolitaria, as being much in meditation, according to that counſel of the Preacher. In the day of adverſity conſider.

And keepeth ſilence] When Gods hand is upon his back, his hand is upon his mouth: See on ver. 26.

Becauſe he hath born it upon him] Or, When he hath taken it upon him, taken up his croſſe, as being active in ſuffering.

Ver. 29. He putteth his mouth in the duſt] He lyeth low at Gods [illegible: 1 letter]eet: putting himſelf into the hands of Juſtice, yet in hope of mercy. See 1 Cor. 14 25.

If ſo be there may be [illegible: 2 letters]pe] Heb. Peradventure there is hope, q. d. doubtleſſe there is: however, I will try, ſith I have loſt many a worſe labour.

Ver. 30. He giveth his cheek to him that ſmiteth him] Humility (the product of affliction ſanctified) is ſtill at her leſſon, or rather practiſing what ſhe hath learned. David having ſuffered by Abſolom, can well enough bear with Shimei's tongue ſmitings: and the Apoſtles, after they had been in priſon, departed from the Council rejoycing that they were ſo far graced as to be diſgraced for the name of Jeſus, Acts 5.41.

He is filled full of reproach] He can bravely bear all contumelies and contempts for his conſcience, taking them as crowns and confirmations of his conformity to Chriſt.

Ver. 31. For the Lord will not caſt off for ever] No, nor at all: however he may ſeem to ſome ſo to do. Non deſerit etiamſi deſerat, ſaith a Father: He doth not put his poople far from him, as the word here ſignifieth.

Ver. 32. For though he cauſe grief] As ſometimes he doth in very faithfulneſſe, and that he may be true to his peoples ſouls.

Yet he will have compaſſion] He will repent and return and leave a bleſſing behind him: that's certain, Joel 2.14.

Ver. 33. For he doth not afflict willingly] Heb. From the heart; Non niſi coactus, Non eſt Deo volupe, proprium, aut per ſe intentum▪ Paenas dat dum paenas exigit, Sen. de Auguſto. Juſtu etiam ſupplietis illac[illegible: 1 letter]ymavit & inge[illegible: 1 letter]uit. De Veſpaſ. Sueton. as that Emperour ſaid, when he ſealed a writ for execution of a condemned perſon: I would not do it but upon neceſſity. It goeth as much againſt the heart with God, as it can do againſt the hair with us: Ille dolet quoties cogitur eſſe ferox.

Ver. 34. To cruſh under his feet all the priſoners of the earth] i. e. All thoſe that are in miſery, to lay more load upon them, and ſo to cruſh them to pieces, yea to grind them to powder. This he could as eaſily do as bid it be done: but he takes no ſuch delight in ſeverity and harſhneſſe.

Ver. 35. To turn aſide the right of a man] To wreſt his right by falſe witneſſe and corrupt means, as wicked men uſe to do before the face of the moſt High, or of a Superiour under colour of law: God liketh none of all this, though eftſoones for excellent ends he ſuffereth it ſo to be, and ordereth it when ſo it is.

Ver. 36. To ſubvert a man in his cauſe] By legerdemain to tilt the ballance of Juſtice on t'one ſide.

The Lord approveth not] Heb ſeeth not. Non videt, i. e. non ei viſum eſt, it ſeemeth not good unto him he liketh it not.

Ver. 37. Who is he] Tam imprudens & imperitus? Can any one be ſo ſimple as to think that the enemy could do ought againſt us, but by the divine permiſſion and appointment? God, as he made all by his power, ſo he manageth all by his Providence. This, the Egyptians hieroglyphically ſet forth by painting God, 1. As blowing an egge out of his mouth, that is, as making the round world by his Word. 2. As compaſſing about that Orb with a girdle, that is, keeping all together, and governing all by his Providence.

Ver. 38. Out of the mouth of the moſt High proceedeth not evil and good?] i. e. Proſperity and adverſity? q. d. Who doubteth of that? Amos 3.5. Iſa. 45.7. Talk not then of [illegible: 1 letter]ate and blind Fortune.

Ver. 39. Wherefore d[illegible: 1 letter]th a living m[illegible: 1 letter]n complain?] Mourn immoderately, or murmure cauſeleſly? If he mourn let him mourn for his ſin, as the cauſe of his ſuffering, let him revenge upon that. If he be tempted to murmure, let him remember that he is yet alive, and that's more then his part cometh to, ſith it is the Lords mercy that he is not conſumed, and ſent packing hence to hell. Life in any ſence is a ſweet mercy: even that which to the afflicted may ſeem a lifeleſſe life, as Prov. 15.15. Let this patient us, that we are yet alive.

A man for the puniſhment of his ſine?] Heb. man for his ſin? for ſin doth as naturally draw and ſuck puniſhments to it, as the Laod-ſtone doth Iron, or Turpentine fire: wherefore alſo the ſame word in Hebrew ſignifieth both.

Ver. 40. Let us ſearch and try our wayes] i. e. Make accurate enquiry into them: ſo ſhall we ſoon find out ſelves to be a whole new-found world of wickedneſs. Search we therefore, and do it throughly: Many either ſearch not at all ([illegible: 1 letter]hey cannot endure theſe domeſtical Audits: its death to them to reflect and recognize what they have done) or as though they deſired not to find: they ſearch, as men do for their bad mony: they know they have it, but they would gladly have it paſſe for currant among the reſt. Heathens will riſe up in judgement againſt ſuch: for they preſcibed and practiſed ſelf-examination; Pythagoras once a day; Non prius in dulcem declines lumina ſomnum, Quam prius exactae reputaveris acta diei, &c. Phocyllides thrice a day, if Stobaeus may be believed.

Serm. And turn again to the Lord] Let ſelf-examination end in reformation: elſe ſin will be thereby but imboldened and ſtrengthened, as idle vagrants and lawleſſe ſubjects are, if queſtioned only, and not puniſhed and reſtrained. Of turning again to the Lord. See the Notes on Zach. 1.2.

Ver. 41. Let us lift up our hearts with our hands] Holy hearts, pure hands. Inſtead of wrangling with God, as ver. 39. let us wraſtle with him in prayer: this is the only way to get off with comfort. Nazianzen ſaith, that the beſt work we can put our hands unto is, in coelos eas extendere, ad preceſque expandere, to lift them up to God in prayer. But then it muſt be with a true heart, Heb. 10.22. See Job 11, 13. with the Notes.

Ver. 42. We have tranſgreſſed and have rebelled] We have committed evil, and omited good, and failed in the manner, and are therefore juſtly puniſhed. Let God hear ſuch words fall from our mouths, ſet a work by our hearts, and then we may have any thing.

Ver. 43. Thou haſt covered with anger] Overwhelmed us with thy Judgements. None out of hell have ever ſuffered more then the Saints: they have felt the ſad effects of diſpleaſed Love.

Ver. 44. Thou haſt covered thy ſelf with a cloud] Hid thy face from us; and ſecreted thy ſelf as a Judge doth (when he hath paſſed ſentence upon a malefactour) that he may not be ſolicited to reverſe it.

That our prayers ſhould not paſſe through] The veil of the Temple was of no debarring matter but thin and pervious, that the incenſe might eaſily paſſe thorough it into the Holy of Holies: but now it was otherwiſe; God had ſet a barre betwixt him and his people.

Ver. 45. Thou haſt made us as the off-ſcouring] Eradicationem ſaith the Vulgar: raſuram potius, not the rooting out, but the ſcrapings off. As the Jews did rather extrinſecus radere peccata quam intrinſecus eradicare, Bern. Exverras, Scobes & ramenta. Excreamenta & excrementa. ſhave off their ſinnes outwardly then root them out from within: ſo God made them as deſpicable as the parings of a pavement, or of a leprous houſe.

And refuſe] See 1 Cor. 4.13. with the Notes.

Ver. 46. All our enemies have opened their mouths againſt us] i. e. Reviled and derided us: See chap. 2.16.

Ver. 47. Fear and a ſnare is come upon us] Heb. a pit: Great terrour, and no way to eſcape. See Iſa. 24.17, 18.

Ver. 48. Mine eye runneth down] Heb. mine eye deſcendeth, i. e. Falleth as it were wholly away. See chap. 1.16. & 2.18.

Ver. 49. Mine eye trickleth down and ceaſeth not] Put fire under the ſtill, and water droppeth from roſes. Fiery afflictions cauſe drops of repentance: and Repentance, like the Philoſophers ſtone, maketh golden afflictions, 1 Pet. 1.7.

Ver. 50. Till the Lord look down] Let God but ſee the Rainbow of ſound Repentance in our hearts, and he will ſoon ſhine forth, and cauſe it to clear up.

Ver. 51. Mine eye effecteth my heart] Iiſdem quibus videmus oculis flemus, we ſee and weep with the ſame eyes. Lib. 2. cap. 32. But Pliny wondereth where that humour is at other times, that floweth out of the eyes ſo readily and plentifully in caſe of grief.

Becauſe of all the daughters of my City] Or, more then all the daughters, &c. more then the moſt paſſionate women uſe to weep,Prae omnibus filiabus. when they are moſt grieved.

Ver. 52. Mine enemies chaſed me ſore] In moſt eager and extream manner, with utmoſt cruelty and craft.

As a Bird] Beaten from buſh to buſh.

Without cauſe] Jeremy and the godly party might ſay ſo: but not Zedekiah and other perfidious ones.

Ver. 53. They have cut off my life in the dungeon] Where I lead a lifeleſſe life, ſuch as did Roger Biſhop of Salisbury in King Stephens time, who ſuſtained ſuch miſeries in priſon, ut vivere noluerit, mori neſcierit, that live he would not, and yet dye he could not.

And caſt a ſtone upon me] As they did upon the mouths of dens, dungeons or ſepulchers, to make ſure work. The Chaldee hath it, they ſtoned me.

Ver. 54. Waters flowed over mine head] Many and great miſeries have overwhelmed and oppreſſed me, both in body and ſoul. Theſe are frequently compared to waters.

Then I ſaid, I am cut off] ſc. From the land of the living, but God was better to me then my hopes.

Ver. 55. I called upon thy name, O Lord, out of the low dungeon] See Pſal, 130.1. Jon. 2.1. with the Notes.

Ver. 56. Thou haſt heard my voyce] Seem a mans caſe never ſo deſperate, if he can but find a praying heart, God will find a pittying heart. Prayer is the beſt lever at a dead lift.

Hide not thine ear at my breathing] As breathing is a proof of animal life; ſo is prayer, though never ſo weak, of ſpiritual. If therefore you cannot ſpeak, weep (fletu ſaepe agitur non affatu, teares alſo have a voyce, Pſal. 39.12.) if you cannot weep, ſigh, (a ſtorm of ſighs may do as much as a ſhowe of teares) if you cannot ſigh, yet breath, as here: God feels breath; and happy is he that can ſay, In te ſpero & reſpiro, In thee I hope Lord: and after thee I breath or pant.

Ver. 57. Thou dreweſt near] This thou haſt done, and this I hope thou yet wilt do, Experience breedeth confidence.

Ver. 58. O Lord thou haſt pleaded the cauſes of my ſoul] whereof thoſe Babylonians were no juſt Judges.

Thou haſt redeemed my life] It is the life, nay the ſoul of the Saints, that the wicked hunt after, though they do not alwayes profeſſe ſo to do.

Ver. 59. O Lord, thou haſt ſeen my wrong] Thou haſt ſeen it and art ſenſible of it: that's my comfort; for [non-Latin text not transcribed].

Judge thou my cauſe] As Pſal. 43.1. See there.

Ver. 60. Thou haſt ſeen all their vengeance] See on ver. 59. The Saints fare the better for their enemies ſpite and cruelty: and they may very well plead and preſent it to God in prayer.

Ver. 61. Thou haſt heard their reproach] Their ſpiteful ſpeeches, and taunting termes have come into thine eares.

And all their imaginations] Heb. Their contrivements. As the eyes of the Lord are upon the righteous, and his eares are open to their prayers, Pſal. 34.15. ſo he both ſeeth the ill carriage, and heareth the ill language of graceleſſe perſons againſt the godly.

Ver. 62. The lips of thoſe that roſe up] See on ver. 61.

Ver. 63. Behold, their ſitting down and their riſing up] Or, at their both ſitting down (to meat) and at their riſing up (from meat) I am their muſick-maker, their table talk, and the matter of their mirth: they make ſport with us, as the Philiſtines did with Sampſon. David complaineth of the like evil-dealing, Pſal. 35.15, 16, 17.

Ver. 64. Render unto them a recompenſe] Call them to an account: and requite them. Let their muſick be marred, and the meale once ended, ſend them in a reckoning.

Ver. 65. Give them ſorrow of heart] In place of their mad mirth and ſinful muſick: turn their Pſalm (as the vulgar rendreth the word Muſick in the foregoing verſe) into a black Sant[illegible: 2 letters], as they call it, ferale carmen, a doleful ditty. Dabis eis ſcutum cordis, ſaith the Vulgar. And indeed the word rendred ſorrow ſignifieth a ſheild or cover. A lapide Mr. Burroughs Hoſ. Operculum cordis, vel apoſtema cordis. It noteth, ſaith one, the Gardiaca paſſio, whereby the heart is ſo oppreſt, and there is ſuch a ſtopping, that it is as it were covered ſicut ſcuto, as with a ſhield; there is a lid as it were, put over the heart, to keep off the moſt refreſhing cordials, and ſo the heart is ſuffocated with ſorrow. It is as if he ſhould ſay, put them into ſuch a condition, that no creature may yeild them the leaſt refreſhment. Spira was in this condition.

Thy curſe upon them] All the curſes written and unwritten in thy book. This is not more a prayer then a prophecy. How effectual Chriſts curſe is, may be ſeen in the withered fig-tree in the Goſpel, preſently dryed up by the roots.

Ver. 66. Perſecute and deſtroy them in anger] Sith they are thine and our implacable and irreformable enemies: be thou, Lord, implacably bent againſt them, to their utter deſtruction: and ſith they think us not worthy to breath in the common aire (whom thou haſt made heires of the world together with faithful Abraham our Progenitour) deſtroy them from under theſe heavens of thine, in the compaſs and cope whereof thou raigneſt and ruleſt all.

From under the heavens of the Lord] Do thou, O Chriſt (to whom the Father hath committed all judgment) root them out from under the heavens of thy heavenly Father. Thus ſome Paraphraſe the words: and obſerve therehence the myſtery of the Trinity: like as they do from Gen. 19.24.