answer is more than to hear viz. returning word again to a person concerning the matter whereof he hath spoken and to incline ones â—ar is to use great and favourable attention as a man which gives another leave to come so near him that he may even lay his ear to his mouth and hear his whisperings if he had more secret and important matter to speak of Vers. 3. For my daies are consumed like smoak Without all comfort vainly and to no purpose And my boxes are burnt as an hearth That is all his strength was quite dried up so that no marrow and moisture remained Vers. 4. My heart is smitten and withered like grass This is more emphaticall say some than I am smitten Vers. 5. My bones cleave to my skin or flesh So Calvin and Ainsw Vers. 6. I am like a Pellican of the wilderness A bird living in wilde and desolate places Zeph 2. 14. Isa. 34. 11. Hierom writing upon these words saith when the Pellican beholdeth her young ones brought almost to death by the sting of a Serpent she diggeth a hole in her breast with her beak and from thence fetcheth out blood which lighting upon and besprinkling them doth kill the poison of the Serpents sting and restore them to life but Christ was contented to have his breast his head his sides his hands and feet pierced and opened that he might besprinkle us with his blood and so revive us that were dead in sins by the poysonous sting of the old Serpent Rev. 12. 9. Vers. 7. I watch and I am as a sparrow alone upon the house top Was kept sleepless and unable to take his naturall rest and that by reason of his being comfortless and friendless and destitute of all means of safeguarding him from danger as a sparrow alone upon the house top Vers. 8. Mine enemies reproach me all the day and they that are mad against me are sworn against me His enemies traduced him and bound themselves with oaths to do him mischief Nish bagnu jurant in me that is they wish all evil to befall me that I may become an execration so Numb 5. 27. Isa. 65. 15. a pattern of misery so that all men might say when they cursed the Lord make thee like David Vers. 9. For I have eaten ashes like bread and mingled my drink with weeping That is when I did eat and drink I had then little joy in my food for I wept abundantly in the midst of my meals He did count himself so vile a sinner that he was not worthy to feed upon any better food and that dust and ashes were too good for him In the daies of old they were wont in times of sorrow and sadness in a Fast to sprinkle dust and ashes upon their heads from whence our Ashwednesday hath its name being dies cinerum a day wherein men humbled themselves before the Lord in dust and ashes he means he did fast exceeding much Vers. 10. Because of thine indignation and thy wrath for thou hast lifted me up and cast me down That is had most vehemently cast him down as a man which lifts up a thing first that he may throw it down with more strength and vehemency Vers. 11. And I am withered like grass Before he said his heart withered like grass that is all his comfort and cheerfulness was dashed now he saith himself was withered which is something more then the withering of his heart it signifies that he was even ready to die and perish through extremity of sorrow Vers. 12. But thou O Lord shalt endure for ever and thy remembrance unto all generations God himself is eternall and he will give cause to those which live in one age as well as another to remember his truth goodness and great works Vers. 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come Gods power is noted in the word Arise the appointed time is come God had limited their Captivity to seventy years which were ready to be expired Vers. 14. For thy servants take pleasure in her stones and favour the dust thereof That is were greatly gladded to think of her repairing and re-edifying and pitied her dust that is were moved with great remorse and compassion at the consideration of her ruines Vers. 15. So the Heathen shall fear the Name of the Lord and all the Kings of the earth thy glory That is become true Christians and shew it as by performing his whole worship so by fearing his Name shall know the glorious mystery of the Gospel so as shall work them to a holy fear of that glory Or by the glory of God may be meant Christ here who is made known in the Gospel whom Simcon calleth the glory of the people of Israel Vers. 16. When the Lord shall build up Zion he shall appear in glory That is the Church he shall then appear in his spirituall glory Vers. 17. He will regard the prayer of the destitute and not despise their prayer Some take the word rendred destitute to signifie the heath or wilderness so we translate it Jer. 17. 6. Utterly broken so others Jer. 51. 58. The Hebrew word signifies a poor shrub that stands alone in the wilderness liable to every blast trodden by the feet of beasts that is when they pray he will cast a favourable eye and grant their requests Vers. 18. This shall be written for the generation to come and the people which shall be created shall praise the Lord This that is the coming of Christ in glory and goodness to the poor destitute soul. Shall be written that is set down in a book recorded and published by the Scriptures of the Apostles and Evangelists and propagated to all succeeding ages to the worlds end Vers. 19. For he hath looked down from the height of his Sanctuary from heaven did the Lord behold the earth His high and holy place this is taken from Deut. 26. 15. the sons of men which inhabit the earth Vers. 20. To hear the groaning of the prisoner to loose those that are appointed to death Not only such who are imprisoned for well-doing but all those to whom sin is a prison whether they be otherwise prisoners or not Those that are appointed to death Which have deserved death for sin and such as are by men condemned to death for their righteousness sake free them from the danger of eternall death Vers. 21. To declare the Name of the Lord in Zion and his praise in Jerusalem The Jews the inhabitants of it should magnifie it Vers. 22. When the people are gathered together and the Kingdoms to serve the Lord. That is when the Gentiles which shall be converted shall meet together to perform publick worship unto God Vers. 23. He weakned my strength in the way This present life which is as it were a way leading to the life that is to come hereafter Vers. 24. I said
of the people of God then to crave Gods blessing on the corn grass or other fruits that they saw upon the earth in these or the like words God bless it or God save it PSAL. CXXX Verse 3. IF thou Lord shouldst mark iniquities O Lord who shall stand That is rectus in curia It is the posture of those that would boldly defend their cause Vers. 6. My soul waiteth for the Lord more then they which watch for the morning As the weaâ—y Sentinell which is weâ— with the dews of the night waits for the appearance of the morning or as the Levites watched in the Temple when the morning would come that they might be taken off from their work Vers. 7. With him is plenteous redemption From all â—inâ—e and all the consequences of it PSAL. CXXXI Verse 2. AS a childe that is weaned of his mother my soul is even as a weaned childe See Isa. 32. That is was carefull of nothing as a weaned childe and as he depends on his mothers â—are so doth he commit the event to God and wholly depend on him PSAL. CXXXII Verse 8. ARise O Lord into thy rest thoâ— and the Ark of thy strength The royall Prophet having setled himself in his Kingdom according to his own desire and besides having after many wandrings to and fro at length brought back again the Ark unto Jerusalem maketh here most zealous and devout prayers to God for the continuance of his favour both to the Church and Commonwealth committed to his Government Vers. 9. Let thy Priests be cloathed with righteousness The Priests had linnen cloathes reaching down to their feet so Christ our Highpriest Rev. 1. 13. Linnen signifies righteousness in the Scripture Rev. 17. 8. To this David alludes here To this petition here God answers v. 16. and to Davids petition v. 10. God answers v 17. to the end of the Psalm Vers. 11. Of the fruit of thy body Thy womb or belly thâ—â— is thy childrenâ— See 2 Sam. 7. 12. This prophesie respecteth Christ Act. 2. 30. PSAL. CXXXIII Verse 1. BEhold how good and how pleasant it is How good that is how much would come to the persons by it by way of admiration and how pleasant Omne tulit punctum qui miscuit â—â—iâ—â— dulci. Some things are good which are not pleasant as afflictions repentance self-deniall rendring good for evil some things pleasant which are not good as sensuall pleasures some things neither good nor pleasant as envy despair impatience some things both good and pleasant as the happiness in heaven Vers. 2 3. He useth two comparisons answering to good and pleasant the second verse answering pleasant the third answering to good Vers. 2. It is like the precious oyntment upon the head that ran down upon the beard even Aarons beard that went down to the skirts of his garments It signifies that the spirituall oyl was first of all poured upon our Head Christ and from thence consequently derived to all his members Vers. 3. As the dew of Hermon and as the dew that descended upon the mountains of Zion for there the Lord commanded the blessing even life for evermore Hermon was a very fruitfull hill inter pascua celebratur Tâ—erâ— Where brethren dwell in unity Commanded Appointed and sent effectually See Psal. 42. 9. PSAL. CXXXIV Verse 3. THe Lord that made heaven and earth bless thee out of Zion He doth not say The Lord that made the earth bless thee out of heaven nor the Lord that made heaven bless thee out of heaven but bless thee out of Zion as if he would teach us that all blessings come as immediatly and primarily from heaven so mediatly and secondarily from Zion where the Temple stood PSAL. CXXXV Verse 6. WHatsoever the Lord pleased that did he in hâ—aven and in earth in thâ—sâ—â—s and all deep places A holy Minister said that Scripture did â—â—â—ch content him Such a thing pleased God said he why should it not please me PSAL. CXXXVI Verse 10 To him that sâ—â—â—te AEgypt in their first-born Here are four particulars 1. God hath judgements for a whole Nation Exod. 12. 30. 2. God punisheth his enemies in what is neerest to them Zech. 12. 10. 3. God proportions his judgements to mens sins Exod. 1. they drowned the Israelites first-born 4. This judgement brake Pharaohs heart Vers. 11. And brought out Israel from among them The bondage of the Israelites was great 1. In regard of their bodies it is called an iron-fornace See Exod. 3. 7 9. 2. In regard of their souls great Idolatry The AEgyptians worshipt almost every thing the Crocodile River Ox Herbs in the garden Rev. 11. Rome is called AEgypt this was therefore a great deliverance Vers. 13. To him which divided the Red Sea into parts Or Divisions By the Jews tradition the Red Sea was parted into twelve several parts for every of the twelve Tribes to goe thorow But Bucer and Muis mislike that Interpretation Vers. 14. And made Israel to passe thorow the midst of it He shews for whom this was done Israel Exod 14. 22 29. not the AEgyptians Heb. 11. 29. 2. God gave Israel courage and faith to venture Heb. 11. Vers. 15. But overthrew Shook them off in the original as a man would shake a worm off his garment Ainsworth and Grotius render it Shook off See Exod. 14. 27. PSAL. CXXXVII Verse 6. ABove my chief joy Heb. The head of my joy PSAL. CXXXVIII Verse 1. BEfore the gods will I sing praise unto thee The Kings and Princes of the earth as vers 4. called gods Psal. 82. 1 6. before such David used to confesse the Lord Psal. 119. 46. Vers. 2. For thou hast magnified thy Word above all thy Name The Name of God appears in his great work of Creation and Providence 1. Because there is more of God discovered in his Word then in his works 2. He works greater things by his Word then by his works converting the soul and comforting afflicted consciences 3. Gives it authority over the conscience PSAL. CXXXIX Verse 3. THou compassest my paths That is markest me which way soever I goe Vers. 13. For thou hast possessed my reins That is my secret cogitations for the kidneys lie in a hid and secret place of the body Jer. 12. 2. Vers. 14. For I am fearfully and wonderfully made Made as it were and composed altogether in wonders Vers. 15. My substance was not hid from thee when I was made in secret and curiously wrought in the lowest parts of the earth So he cals the womb because curious work-men when they have some choice piece in hand perfect it in private and then bring it forth to light for men to gaze at Vers. 17. How precious also are thy thoughts unto me Some expound it of the thoughts he had of God he valued nothing so much as high thoughts of him See vers 18.
darkness which comes upon dying men a little before death that is they are ready to die with the fright and terrour of it CHAP. XXV Verse 4. HOw then can man be justified with God The Question carrieth a strong denial it is more than barely to say Man cannot be justified with God Such Questions How a thing may be are usually an Answer that they cannot be at all Or how can he be clean that is bâ—rn of a woman Here is another Question of the same tenour Jobs friends beat often upon this point vehemently suspecting that he did overween his own condition and thought too highly of himself whereas Job did not only freely and ingenuously but with a great deal of holy Rhetorick and Elegancy confess against himself again and again that he neither was nor could be clean before God Onely he would not admit their plea against him that he suffered for his uncleanness or that he was unclean because he suffered CHAP. XXVI Verse 7. ANd hangeth the Earth upon nothing The whole frame of the Heavens hath no other pillars than the Air the Air leaneth on the Earth the Earth hangeth on nothing but the mighty and powerfull word of God It hangs like a Ball in the Air. Ovid thus sings 6. Fastorum Terra pilae similis nullo fulcimine nixa Aere subjecto tam grave pendet onus Vers. 14. But how little a Portion is heard of him He speaks of the knowledge of God in his wayes much lesse of himself his Nature CHAP. XXVII Verse 6. MY heart shall not reproach me so long as I live Heb. Of from or concerning my dayes For all a wicked mans carnal presumption his conscience will reproach him thou hast spent thy dayes thus and thus Vers. 8. For what is the hope of the hypocrite when God taketh away his soul See Luk. 12. 20. A godly man resigns and yeelds up his soul into the hand of his Redeemer Vers. 10. Will he delight himself in the Almighty Will he alwayes call upon God Two things discover all hypocrisie 1. Though he perform service he delights not in God in duty 2. He doth not persevere he will be beaten off with every trifle he will not call upon God when he hath been heard and when he seemeth not to hear Quovis tempore viz. tam prospero quà m adverso Junius Drusius CHAP. XXVIII Verse 4. THe waters forgotten of the foot Because no foot had passed them along time nor was any like to pass them any more CHAP. XXIX Verse 3. VVHen his Candle shined upon my head An elegant expression that is by light from God all my actions were ordered and governed for the best Vers. 14. I put on righteousness and it cloathed me My judgement was as a robe and a diadem The glory and pride which Kings are wont to take in their Crowns and Sâ—epters and royal Vestments is not more than the glory and honour which he placed in doing Justice and Judgement Psal. 109. 16 17. Vult dicere admodum ornabat me Nam cidaris capitis est non integumentum duntaxat sed etiam ornamentum Drusius Vers. 15. I was eyes to the blinde and feet was I to the lame In stead of both to them Vers. 16. I was a Father to the poor There is an elegant Paranomasia in the Hebrew Elegans Paranomasia in Ab Ebion ac si diceret Quod pater est liberis suis idego etiam iis qui semper avent qui semper egent Drus. Eyes to the blinde Ignorantem dirigendo Feet to the lame Impotentem adjuvando a Father to the poor Indigentem sublevando Lyra. Vers. 17. And I brake the jaws of the wicked and pluckt the spoil out of his teeth Metaphora à feris He compares a violent man to the wilde beast which tears the prey with his teeth So Junius and Drusius He meaneth the same things by both power abused to oppression Dentes are long sharp teeth the fore-teeth Psal. 57. 4. Molares à molendo so called from grinding the great double-teeth the jaw-teeth those are the biters these the grinders Vers. 18. Then I said I shall die in my nest Id est inter meos placide cum dignitate Beza CHAP. XXX Verse 8. CHildren of base men Heb. Sons without name opposite to whom are men of name famous CHAP. XXXI Verse 1. WHy should I then think upon a Maid By the course of the letter he should have said that he should not look on a Maid but he saith think because looking usually brings thinking and thinking worse Vers. 10. Then let my wife grinde unto another and let others bow down upon her That is Be the vilest servant of others To grinde in a mill signifies extream misery and slavery Isa. 42. 2. Graeci honestè tectis verbis placeat virgo alteri Scortum alterius sit Jerom. Uxor mea concumbat cum altere Targum Alienaes permolere nxores dixit Horat. Serm. 1. Sat. 2. Vers. 12. If I did despise the cause of my man-servants or of my maid-servant when they contended with me His meaning is That in the ordering of his Family he behaved himself so equally that he would hearken to the basest person about his house and if he had done or said any thing unto them which had not been right as it might fall out sometimes they might plainly tell him of it he would not refuse to hear them nor fall out with them for their boldnesse See Ephes. 6. 9. Col. 4. 1. Vers. 18. And I have guided or pitied her from my mothers womb Had a disposition to pity from my nativity Ateneris assuescere multum est Vers. 21. When I saw my help in the gate Had such an honour and esteem among them that all men in authority would have born me out Vers. 26. If I beheld the Sunne when it shined or the Moon walking in brightness These two under several names were the great gods of the Heathens His verbis innuit se tanquam astra pro Diis coluisse quod gentes alim faciebant Drus. Vers. 27. And my mouth hath kissed my hand As the Heathens which worshipped the Sunne because they could not kiss it kissed their hand There is a kiss of Adoration as well as Reverence Psal. 2. 10. Vide Mart. de Roa Sing vol. 1. lib. 4. cap. 3. The meaning is If I saw the Sun and Moon and moved my hand to my mouth q. d. Cùm vidi solem lunam adoravi ea manu viz. Ori admota atque ad osculum relata Drus. Observ. Sac. l. 1. c. 20. in loc Idolaters used to kiss their Idols Hos. 13. 2. Vers. 33. If I covered my transgressions as Adam Si operui sicut Adam coram illo peccatum meum Chald. Par. As man so other Interpreters More hominum Jun. As men use to do Hos. 6. 7. Adam is mentioned
number to shew that he only is righteous who hath all the parts and kindes of righteousness so the word is in the plural Isa. 35. 15. His Countenance Heb. His faces Every discovery of God in mercy is his face they shall have all his several wayes of gracious discovery all the wayes of love and delight PSAL. XII Verse 2. THey speak vanity They speak injuriously every one deceiveth or would circumvent and overreach his neighbour See Psal. 25. 4. With a double heart do they speak Heb. An heart and a heart Vers. 6. As silver tried in the fornace of earth He speaks de experiontia viva sanctorum every time any promise is fulfilled there is a trial of the sincerity of Gods intention Purified seven times That is Compleatly and perfectly compare Ps. 119. 164. with Psal. 34. 1. PSAL. XIII Verse 1. HIde thy face That is Withdraw thy favour This is contrary to the lifting up of the light of Gods face Psal. 4. 7. and importeth trouble and grief and is caused by sinne the Prophet often prayeth against it Psal. 30. 8. 104. 29. 88. 15. 69. 18. 102. 3. 243. 7. 27. 9. PSAL. XIV Vers. 1. THe fool hath said in his heart there is no God It is rather an option than an opinion Austin He could be content there were none In his heart None dare speak it though he dare think it There is none that doth good Of these three verses the first the second the third see Junius lib. 2. Parallel 4. Rom. 3. 10 11 12. Isa. 59. 7. 8. Vers. 3. They are altogether become filthy Or rotten and stinking There is none that doth good no not one That is Very few naturally considered Non est qui faciat bonum Jun. Id latinius diseretur non est qui faciat bene ne quidem unus Druf Observ. Sac. l. 2. c. 11. Vers. 4. Have all the workers of iniquity no knowledge who eat up my people as they eat bread q. d. If they knew whom they did devour they would never devour them My people That is The poor they are Gods people both because they are within the Covenant as also in respect of their estate and condition because they are poor the Lord taketh protection of them As they eat bread Without fear and resistance with delight continually Vers. 7. When the Lord bringeth back the Captivity of his people Jacob shall rejoyce and Israel shall be glad He means it of the spiritual Captivity for neither his nor his Subjects in his time were molested with the natural God having subdued to him all his enemies round about then Jacob and Israel that is all Gods chosen so delivered shall rejoyce and be glad PSAL. XV. THe substance of the whole Psalm is a Question and an Answer The Question is Who are the members of Gods Church upon earth that shall come to life eternal in Heaven Vers 1. Who shall abide in thy Tabernacle That is Who shall have communion with the Church here Tabernacle fitly expresseth the movable estate of the Church in this world Exod. 26. 2. Sam. 7. 1 6. 1 Chron. 17. 5. Who shall dwell in thy holy hill Be received to Heaven This notes a durable estate Ainsw And Grotius interprets it of Mount Sion Psal. 2. 6. In Sione regia Davidis ubi tunc erat arca Grot. The Answer is made in the rest of the Psalm And in this Answer is contained a Description of the parties 1. By their Properties and Marks vers 2. 1. He that walketh uprightly That is In truth and sincerity of Religion which standeth in the sincerity of faith and a good conscience 2. And worketh righteousness He speaks of particular justice here that whereby we give to every man his right or due 3. And speaketh the truth in his heart Without all guile or flattery And because we are easily deceived in general sins in the third fourth and fifth verses there are set down more evident and sensible notes of sincerity justice and truth Vers. 3. He that backbiteth not with his tongue That is Speaks to his neighbours disgrace behinde his back Nor doth evil to his Neighbour In any act of injustice or cruelty to his hurt Nor taketh up a reproach against his Neighbour That is Receives and entertains willingly any reproachfull tale against him Some expound it Greedy to take it up when another reports it The word signifies elevare to lift up a report one sayes a little and he sayes more Vers. 4. In whose eyes a vile person is contemned He contemns wicked persons See examples of such carriage 2 King 13. 14. Esth. 3. 2. Luk. 23. 9. But he honoureth them that fear the Lord. He that sweareth to his own hurt and changeth not Makes conscience of his word and promise especially if it be confirmed by oath Vers. 5. He that putteth not out his money to usury Some interpret it of oppressive lending Others of taking increase for bare lending to the poor Usury is fitly called Biting because it consumeth the borrower and his substance Nor taketh reward against the Innocent Gives testimony without bribery or partiality He that doth these things shall never be moved He that in his endeavour doth all these things shall never be cut off from the Church as an Hypocrite Hac quisquis vitam ratione exegerit ille Ille Dei foelix aeternum monte quieseat Beza PSAL. XVI THe whole Psalm say some is to be understood of Christ as well as David as Act. 2. shews Vers. 2. My goodness extendeth not to thee 3. But to the Saints that are in the earth and to the excellent in whom is all my delight It was from the Father that Christ was sent and that his service was accepted as Mediator it may be opened by Heb. 10 5. God was not profited by all that he did The Excellent The word in the original signifies the magnificent ones those which have magnificent spirits and are exceeding glorious Vers. 4. Their drink offerings of bloud will I not offer The drink-offerings were an appendix to other Offerings They signifie two things 1. The pouring out of their souls in the service of God 2. The satisfaction that they took therein Paul alludes to this Phil. 2. 17. Some think he means the Gentiles which poured out bloud as a drink-offering Parisiensis de legibus gives three reasons why their drink-offerings were of bloud Major Honor Difficilior Servitus Humilior Subjectio Nothing so near to the soul as the bloud Therefore it was a greater honour to the Devil yea the bloud of their Sonnes and Daughters God required but the bloud of beasts Vers. 5. The Lord is the portion of mine inheritance Christ speaks this as Mediator thou maintainest my lot Some referre it to the words following Christs inheritance in his people Others to the words fore-going God is my portion both may be meant Vers. 6. The
so is this phrase interpreted Psal. 17. 7. 80. 17. Vers. 19. Thy way is in the sea and thy path in the great waters As he led the people at the red sea PSAL. LXXVIII Verse 2. I Will open my mouth in a parable Parables are sententious speeches speeches filled with weight of wisdom To open the mouth in a parable is to have an active intention of the Spirit preparing and fitting the mouth to open Vers. 8. A stubborn and rebellious generation A metaphor taken from beasts that will not be guided by their rider Vers. 25. Man did eat Angels food Bread of the Mighties that is of the Angels as the Chaldee and Greek explaineth it which are mighty in strength Psal. 103. 20. and Manna is called their bread either because by their Ministry God sent it so Austin or because it came from heaven the habitation of Angels as the Chaldee paraphraseth or because it was excellent so as the Angels if they needed any food might eat it See 1 Cor. 13. 1. Vers. 27. As dust as the sand of the sea Three things in the Scripture are used proverbially to declare a great multitude The dust of the earth the sand of the sea and the starres of heaven Gen. 13. 16. Numb 13. 10. Gen. 22. 17. Deut. 1. 10. Gen. 32. 13. Jer. 15. 8. Hab. 1. 9. Isa. 10. 22. 48. 19. Hos. 1. 10. Vers. 32. And beleeved not for his wondrous works They did beleeve the History of his works viz. that such things as are there recorded were done but they did not beleeve the prophesie or promise which was virtually in those works viz. that God would do more wonders for them till he had finisht and accomplisht their deliverance Vers. 36. And they lied unto him with their tongues Saying to Moses whatsoever the Lord shall say to us that will we do Jerome One cannot speak too highly of God but because they beleeved him not to be their Rock and Redeemer Vers. 38. And did not stirre up all his wrath Which was in him or which their sinne deserved Vers. 39. For he remembred that they were but flesh That is weak or in opposition to Spirit See Psal. 56. 5. Vers. 41. And limited the holy one of Israel There is a threefold limiting God 1. To means 2. To time so they limited him 3. To manner Vers. 42. They remembred not his hand That is they walkt not answerably to so great a deliverance Vers. 49. By sending evil angels among them That is say some good Angels so called because of the effects they may be instruments of temporall evils but the Hebrew Rang is scarce so used in Scripture and as Tarnovius saith the good Angels are never so called Rather evil in themselves the devil and evil spirits Others incline to the Rabbins and others who by evil angels understand the evils or plagues themselves sent upon Egypt and the rather because that expression is familiar with the Hebrews of old Psal. 89. 49. The Chaldee Paraphrast And shall not see the Angel of death Hab. 3. 5. The Chaldee From before him was sent the Angel of death Ainsw and Grotius say hereby may be meant Moses and Aaron whom the Lord sent to denounce these plagues before they came and by their hand brought them on Egypt Exod. 7. 1 2 19. 18. 1 2 5. 16 21. â— 14 15. Rather the ten severall plagues saith Dr Clerke Vers. 57. They were turned aside like a deceitfull bow When a man shoots with a deceitfull bow though he levell his arrow directly toward the mark and think with himself to hit it yet the arrow goes a clean contrary way PSAL. LXXIX Verse 12. ANd render our neighbours sevenfold into their bosoms That is fully and abundantly The third and seventh number is used by sacred and prophane Writers for any great multitude Levit. 4. 6 7. 26. 18 21 24 28. Amos 1. 3 6. Psal. 13. 7. Job 5. 19. Prov. 9. 1. 24. 16. So the Latines say Ter faelix ter beatus Falices ter amplius Terque quaterque beati Into their bosoms That is largely and that it may affect and cleave unto them Isa. 65. 7. A speech familiar with the Hebrews Jer. 32. 18. Luke 6. 38. PSAL. LXXX Verse 4. HOw long wilt thou be angry against the prayer of thy people Every word hath its Emphasis How long a great while Wilt thou be angry The word signifies to breath out anger and fury Ainsworth renders it smoak With the prayer it self of thy people Vers. 17. Let thy hand be upon the man of thy right hand Christ is called the man of Gods right hand which implies three things Gods love to him Christs honour and defence PSAL. LXXXI Verse 3. BLow the trumpet in the new Moon The Lord would have them to keep these new Moons holy to him to teach them that it was he who ruled and governed the world and all the changes and vicissitudes of it for as the Moon is predominant over all the inferiour creatures so doth Gods providence rule all things here below Vers. 10. Open thy mouth wide and I will fill it As little birds open their mouthes and the old fils them Open thy mouth wide That is earnestly confidently call upon me Our Saviour openeth this sentence John 15. 17. And I will fill it That is I will satisfie thy desire to the full Vers. 16. Fed them also with the finest of wheat and with honey out of the Rock should have satisfied thee God never caused honey to come out of the Rock but their appetite made it seem honey to them PSAL. LXXXII Verse 2. SElah Wheresoever thou readest this word think there is in the same verse some special and notable thing to be mark'd As in this verse it signifies as much in English as though David had said Oh how great offence is it before God to pervert at one mans request Justice Vers. 6. Ye are gods In office not in nature not participatione Divinae essentiae but similitudine divinae potentiae PSAL. LXXXIII Verse 3. ANd consulted against thy hidden ones Things that we would keep safe we bring not ordinarily to common view Either those that the Lord undertook to protect or that were to him as his hidden treasure PSAL. LXXXIV Verse 4. BLessed are they that dwell in thy house Or Congregation which attend continually upon holy services Vers. 7. They go from strength to strength From company to company or troop to troop in allusion to the custom of the Jews all the Males went up thrice a year to Jerusalem and they went with their flocks and in troops those that were forward would overtake this and that troop Vers. 11. For the Lord God is a Sunne and Shield the Lord will give grace and glory no good thing will he withhold from them that walk uprightly This
O my God take me not away in the midst of my daies thy years are throughout all generations He deprecates eternall death of which untimely is a forerunner q. d. I resolved to pray and beseech the Lord because he is my God joyned to me in a faithfull Covenant of grace that he would be pleased not to let this affliction continue so grievous upon me as to bring me to death untimely even in the midst of my daies in so undue a time when after the course of nature I might have continued as long again in the world Thy years are throughout all generations That is thou livest for ever and therefore art able to save thy people from destruction how extream and heavy soever their affliction be Vers. 25. Of old hast thou laid the foundation of the earth That is from the beginning of the world before time anciently when things first begun to be laid making and setling it in the place and standing wherein it is before thou madest other things as the foundation of that great building And the heavens are the work of thy hands A thing created by thee by hands metaphorically are meant Gods mighty power because they which work any thing do it usually with their hands Vers. 26. They shall perish but thou shalt endure yea all of them shall wax old like a garment as a vesture shalt thou change them and they shall be changed Heaven and earth and so the things therein perish that is come to nothing and cease to be Endure That is continually the same for ever without change or end Heb. stand that is be the same constantly Heb. 1. 11. A garment Which by little and little grows rotten and comes to nothing God shall by little and little bring the world and all things in it to end Vers. 27. But thou art the same and thy years shall have no end Constant without alteration Thou art he That is the same that thou promisedst to be and thy people expected thee to be Vers. 28. The children of thy servants shall continue and their seed shall be established for ever Children that is godly sons of godly parents qui a fide parentum non dâ—sciscunt Thou shalt have a Church here in the midst of all the changes of the world and they also shall inherit everlastingness Their seed That is by thy power shall be made stedfast and firm in heavenly glory PSAL. CIII THe Penman of the Psalm is David The matter of it thanksgiving The duty is propounded in the two first verses inlarged and confirmed in the rest to the twentieth pressed inforced and concluded to the end Vers. 1. Bless the Lord O my soul and all that is within me bless his holy Name His soul not alone his tongue and all his inwards that is the powers and faculties of his soul not the bodily parts liver lights but the minde affections This noteth a most fervent earnest and vehement manner of doing the exhortation it being adorned with the rhetoricall figures of repeating the same word and of speaking unto his own soul to note the great desire which David had to become a pattern as of all piety so principally of this thanksgiving unto the Church His holy Name Or the Name of his Holiness that is himself as he hath in his Word shewed himself to be most holy and excellent Vers. 2. Bless the Lord O my soul and forget not all his benefits As much as to say by an ordinary Hebraism Forget not any of all his benefits Vers 3. Who forgiveth all thine iniquities who healeth all thy diseases He enumerates particular benefits He meaneth the spirituall maladies of sinne which only God could heal He begins with pardon of sinne because free reconciliation is the fountain of all other blessings Vers. 4. Who redeemeth thy life from destruction Frees thee from dangers of sudden and violent death conspired against thee by thine enemies and withall from the second death everlasting condemnation Who crowneth thee with loving kindness and tender mercies To Crown is to advance to a Kingdom by that sign of setting a Crown on the head that being the ensign of Kings and also this assured him of advancement to a heavenly Kingdom To Crown with mercy and compassions is out of great kindness and pity to bestow most excellent things Vers. 5. Who satisfieth thy mouth with good things so that thy youth is renewed like the Eagles Perhaps it might be more simply and more to the letter translated thus Thou shalt renew thy self thy youth shall be as an Eagle To renew the youth is to retain the same strength and health which youth afforded for a long season that is thou continuest long in health and strength as that bird doth The Eagle casteth her feathers yearly and new grow up whereby she seemeth fresh and young flieth high and liveth long whence the Proverb Aquilae senectus Vers. 6. The Lord executeth righteousness and judgement for all that are oppressedâ— All manner of righteousness or most full and compleat righteousness all manner of judgements or most full and exact judgement The oppressed are those which are wronged by strong hand oppression is an injury done by violence Those to whom such violence is offered they are oppressed Justice or righteousness is the giving to every man his own Judgements signifie punishments here Davids meaning is he executeth just judgements in behalf of wronged and oppressed men and women by delivering them out of the hands of the wrong doers and punishing the wrong doers accordingly Vers. 7. He made known his waies unto Moses his acts unto the children of Israel Those waies which he requireth us to walk in his statutes and judgements which God prescribed to them for they were given to Moses that he might teach the people Vers. 8. The Lord is mercifull and gracious slow to anger and plenteous in mercy Mercy is that vertue by which one is ready to pity and help the miserable and afflicted Graciousness signifies a promptness to do good out of the free will of the doer not out of any motive found in the receiver slow to anger or long of wrath as the words are in the originall To stand so disposed that one is ready to bear much injury and great provocations and indignities before he will punish Much or abundant or great in kindness Kindness is an affection quite contrary to anger It is a readiness to accept and requite any courtesie passing by the defects and weaknesses of it Vers. 9. He will not alwaies chide neither will he keep his anger for ever He will neither be angry too much nor too long nor too often Vers. 11. For as the heaven is high above the earth so great is his mercy toward them that fear him This is the highest comparison which the world will afford yet not sufficient to express the greatness of Gods mercy Vers. 12. As farre as the East is from the West so
the abstract and in the plural number see Psal. 68. 10. as if the holy Ghost could not speak enough how willing they are to note exceeding great willingness to submit to every Commandment of the Lord or it may signifie free-will offerings voluntary oblations In the day of thy power That is on the Sabbath day when his people are assembled before him as an Army before the Generall or in that day when thou sendest forth thy Army that is the Apostles and other Preachers of the Gospel into the world In the beauties of holiness In with or by the beauties of holiness The Temple say some Ezek. 7. 20. That is thy people shall be willing when they come to publick Ordinances glorious and beautifull Others interpret it when God discovers holiness in its beauty From the womb of the morning The Greeks translated divinely From the womb before the morning starre have I begotten thee Thou hast the dew of thy youth The holiness and righteousness of Christ is called the dew of the morning not in regard of its fading nature as ours Hos. 6. 4. but in regard of its multitude because it maketh dewy Vers. 6. He shall wound the heads over many Countries Satan the head of all the ungodly as Conquerours use to do Gen. 3. 15. In the head of the Serpent lies both virus dolus Vers. 7. He shall drink of the brook in the way therefore shall he lift up the head An allusion to the brook Kedron wherein they were wont to throw all the carnages of the Temple By the way is meant the whole course of Christs life every man is resembled to a traveller or wayfaring man Psal. 119. 1. The whole course of a godly mans life is called a narrow way Matth. 7. 14. by brook a Land-flood Waters in Scripture note afflictions miseries Psal. 18. 5. 69. 1. Great miseries are called many waters The expression implies 1. A great measure of afflictions therefore they are not called a Cup but a Brook Psal. 36 8. 2. A confluence of all manner of misery To drink of this river is to suffer and sustain all these evils Psal. 60. 3. Jer. 25. 15 16. Matth. 20. 22. or it may mean a short refreshing of himself and then a hot pursuit of his enemies without delay till he hath got a full conquest of them See Judg. 7. 4 5 6. Lift up the head An allusion to the release of Pharaohs Butler He shall lift up thy head Gen. 40. 13. so Christ as one that saw an end of his troubles and enjoyed a better state Luke 21. 28. PSAL. CXI Verse 2. THe works of the Lord are great sought out of all them that have pleasure therein The word signifies serious and diligent enquiry The Jews called their School Domus inquisitionis because there they diligently sought after truth PSAL. CXII Verse 3. WEalth and riches shall be in his house That is things sufficient and competent Psal. 37. 16. 2. If by riches be understood abundance the words must be taken with this condition if they be for their good for all temporall promises must be understood with exception Vers. 10. And melt away By degrees so the Hebrew word signifies PSAL. CXIII Verse 6. WHo humbleth himself The word notes a great degree of humiliation Vers. 7. He raiseth the poor out of the dust and lifteth the needy out of the dunghill From the dust That is from base estate as 1 King 16. 2. This speech is taken from 1 Sam. 2. 8. The last words signifie a most abject condition PSAL. CXIV Verse 2. FRom a people of strange language This word is here only used and meaneth all speech that was not understood of Gods people which he that speaketh is called of the Apostle a Barbarian that is a stranger 1 Cor. 14. 11. even as here also the Chaldee turneth it R. Salomon and Kimchi expound it a people speaking any other language besides the Hebrew such they called Lognazim as the Greeks and Romans called all besides themselves Barbaros PSAL. CXV Verse 1. NOt unto us O Lord not unto us but unto thy Name give glory for thy mercy and for thy truths sake It is redoubled for the greater emphasis the Prophet â—eacheth us to pray twice against our own praise we are so apt to praise our selves so ready to glory in our prosperity Repetitio ardorem indicat Muis. Some Divines think it is repeated as a rebuke of a temptation because they had thick thoughts of revenge they say it is not a Doxology but a prayer when the people of God went out against Pagan adversaries they did not desire revenge or deliverance but prosperity and successe that Gods mercy and truth might be magnified These two Attributes are mentioned 1. Because they are the chief part of the divine glory 2. They yeeld most consolation to the creature 3. For the better strengthning of their abnegation 4. Because these are the two federal Attributes and fit for the Church to mention Psal. 25. 10. The Covenant was made in mercy and kept in truth Micah 7. 20. Vers. 4. Their Idols are silver and gold the work of mens hands 5. They have mouths but they speak not Eyes have they but they see not The Psalmist even as if he should set forth the vanity of babes and children about their puppets so doth he describe the Heathen Idols Inanitatem idolorum deridet potius quam deseribit Bucerus They cannot be beneficial to men which have their whole existence from them He derides their madnesse who worship mute and empty Images and adore the work of their own fingers Vers. 8. They that make them are like unto them That is they have even as little wit and reason as they Vers. 16. The Heaven even the Heavens are the Lords Made for the manifestation of his own glory and the habitation of Angels But the earth hath he given to the children of men q. d. The Lord hath challenged the Heavens to himself in which he lives a blessed life he hath given this earth to men in which they should live and glorifie him PSAL. CXVI Verse 1. I Love the Lord. There is but one word in the Hebrew I love but he sheweth not whom he loveth it s a broken word because as Ambrosâ— faith he loved the most desirable thing Vers. 7. Return unto thy rest O my soul. Rests in the plural number all manner of rests because it hath attained its chief good Vers. 11. I said in my haste All men are liars That is when I remembred not the word of God but forgat my own duty and was carried away with the stream of my own affections against faith then I failed and was foiled Id est quum pracops raperer in perturbationes carnis ut accipitur Psal. 31. 23. Juniuâ— Vers. 16. Oh Lord truly I am thy servant I am thy servant Repetâ—tio valet ad
to get his heart cleanâ—ed Vers. 11. Thy Word have I hid in my heart As a treasure that I might not lose it and as a rule that I might not transgresse it Vers. 12. Blessed art thou O Lord teach me thy Statutes See vers 26. Not to know more rules of duty but the right way of answering those rules Vers. 15. And have respect unto thy wayes That is look to them and to my self that I may observe them Vers. 18. Open thou mine eyes Those of my minde That I may behold wonderous things out of thy Law The Hebrew word signifies ardâ—a occulta mirabilia things hard hidden wonderfull all these things are in the Law Vers. 19. I am a stranger in the earth hide not thy Commandments from me When God gives thee over either to thy own natural blindnesse or suffers the god of this world to blinde thee Vers. 29. Remove from me the way of lying David doth not mean the special sin of lying but he cals sin in general the way of lying For First The way of lying is opposed to Gods Law and grant me thy Law graciously Secondly In the original it is Derech Shakar as ver 104. 128. other Hebrew words are rendred false way and it is without question that all sinne is meant thereby Vers. 30. I have chosen the way of Truth thy Judgements have I laid before me Laid before me As the adequate rule by which my actions and heart should be guided and directed Vers. 32. I will runne the way of thy Commandments when thou shalt enlarge my heart Run the way That is be abundant in the work of the Lord. If or when or because it is either Conditional or Causall or particula temporis The heart is commonly put for the whole soul all the faculties of the inward man the understanding God gave Salomon a wise and understanding heart Will a willing heart Conscience Your heart condemn you Memory Mary laid up these things in her heart Affections Davids heart went out after Absalom If riches increase set not your hearts on them Joy and sorrow a merry heart But the enlargement of the heart is restrained to two faculties the understanding 1 King 4. 29. and the affections 2 Cor. 6. 11. Vers. 33. And I shall keep it unto the end Greek Continually some turn it for rewards as after the Greek doth vers 112. Vers. 45. And I will walk at liberty for I seek thy precepts That is he found his Spirit at the greatest liberty when he walked in Gods Statutes 2 Cor. 3. 17. then his minde was set on the noblest objects 2. This is to enjoy communion with God Vers. 48. My hands also will I lift up unto thy Commandments which I have loved Lifting up hands when it is done to God notes either praying to him or swearing by him To the Commandments notes some say obedience to perform the duties it commands to catch at to take it for my own As they say in Latine Ego tuas litteras obviis ulnis excipiam Ezra takes it in this sense Kimchi and others say this phrase notes to put the hands to work A new expression and hath not a parallel that I know of in all the Scripture There is an emphasis in both words I will lift up this implies The Commandments are sublime in nature in respect of the original in the matter of them heavenly Oracles My hands as a sign or testimony of lifting up his heart And I will meditate in thy Statutes The Commandments of God are called Statutes because they are immovable they cannot be changed they are sure stedfast and faithfull The Latine word signifies stability the Hebrew visitation God visits for breaking of them Vers. 49. Remember the Word unto thy servant upon which thou hast caused me to hope q. d Lord thou hast invited me to hope therefore now satisfie it he pleads two things the grant of a promise and the gift of faith Vers. 57. Thou art my portion O Lord The meaning is Let others have their riches honours and other things of that kinde but I O Lord so purpose my part and portion is neither do I wish another to obey thy Word I have said That is Resolved Vers. 59. I thought on my wayes In the original I thought on my wayes advisedly seriously studiously Vers. 60. â— made haste and delayed not Did not delay my self it is in Hithpael Vers. 69. The proud have forged a lie against me In the original it is Taphlu gnalai sheker Assuunt mendacium mendacio they have sowed one lie to another Vers. 70. Their heart is as fat as grease but I delight in thy Law Fatnesse is put for that which makes the creature to be refractory Deut. 32. 15. void of all sense so here Vers. 71. It is good for me that I have been afflicted that I might learn thy Statutes That is Afflictions are good by event or accident partly by Gods over-ruling providence that can turn them to good and partly by grace in the elect who make a good use of them Vers. 81. But I hope in thy Word That is thy promise whereby thou hast assured me that thou wilt satisfie my desire Vers. 89. For ever O Lord thy Word is setled in heaven Heb. Stands fast a Metaphor from a Champion or an Army of souldiers that stand fast and keep their ground Heaven and earth are opposed things below are changed not above in Heaven 2. Heaven is put for the Decree of God Isa. 34. 5. in Coelo used for firmly and without doubt 3. Established as a pillar so the Hebrew Vers. 92. Unlesse thy Law had been my delights I should then have perished in mine affliction He speaketh in the plural number as it he had said Instar omnium in stead of all manner of delights unto me Some think he alludes to 1 Sam. 30. 6. Vers. 93. I will never forget thy precepts Remembring and not forgetting Gods Law often mentioned in this Psalm implies 1. The Knowledge of Gods word Jam. 1. 24. Jude v. 5. 2. A retaining or keeping of what we know 1 Cor. 11. 2. Heb. 2. 1. 3. A calling back of it to our mindes termed remembrance 2 Pet. 3. 1. Isa. 46. 8. 4. A special application of that I know retain and remember feel the fruit of such a truth Jam. 1. 22 23 24. as we say Do you remember me that is do what I desired Vers. 94. I am thine save me Heb. I am for thee others are for themselves Vers. 96. I have seen an end of all perfection Not in the concrete of perfect things but in the abstract of perfection and of all perfection But thy Commandment is exceeding broad That is exceedingly broader than any of those perfections I cannot see the end of it and I know it shall never have an end there is a vastnesse of purity and spiritualnesse in the
are pleasant things which yet are not comely as foolish jesting Ephes. 5. 4. but singing of Psalms is good pleasant and comely Good in its own nature pleasant to the hearers and comely to the user Vers. 10. He taketh no pleasure in the legs of a man Either because the strength of a man lies there or his agility is manifested there Any indowments of a man that are not grace as the opposition makes manifest vers 11. Vers. 11. The Lord taketh pleasure in them that fear him In their persons and services Vers. 13. For he hath strengthened the barres of thy Gates Against enemies Vers. 16. He giveth snow like wool Not only because of the likenesse in colour but also because it warmeth the ground and preserveth the corn that is sown Qui dat nivem candidam sicut lanam Chaldaeus PSAL. CXLVIII Verse 4. PRaise him ye heavens of heavens and ye waters that be above the heavens Heavens of heavens That is the highest heavens Ye waters that be above the heavens That is the clouds praise him as they are the wonderfull work of God and give men matter to praise him Vers. â—1 Kings of the earth and all people Princes and all Judges of the earth 12. Both young men and maidens old men and children He invites all men of every condition age and sex lest any should think himself exempt from this duty PSAL. CXLIX Verse 6. LEt the high praises of God be in their mouth When God puts forth high acts of grace he expects high praises Vers. 9. To execute upon them the judgement written In the book of God the Lord hath declared against some enemies as Amalek and the Antichristian party PSAL. CL. Verse 2. ACcording to his excellent greatnesse So we reade but the Hebrew and Greek according to the multitude of his greatnesse and so Ainsworth Vers. 4. Organ Or The Organon as the Greek translateth it The Hebrew name signifieth a lovely or delightfull instrument It is one of the ancientest of the world invented by Jubal Gen. 4. 23. and an instrument of joy Job 21. 12. 30. 31. ANNOTATIONS Upon the Book of PROVERBS CHAP. I. THE Book of Proverbs is compared to a great heap of gold Rings rich and orient severally and every one shining with a distinct sense by it self but other Contexts of holy Writ to gold-chains so interwoven and enlinked together that they must be illightned and receive mutual illustration one from another Bolton on Prov. 18. 14. It is without question that Salomon was the Author of this Book 1 King 4. 32. Three Books of Scripture are Salomons Proverbs Ecclesiastes Canticles The Proverbs set out true wisdom Ecclesiastes worldly vanity Canticles heavenly love Vers. 4. The simple Jerom reads it a child Junius fools because both children and fools are simple Vers. 7. The fear of the Lord is the beginning of wisdom Filial fear a fear of reverence Mal. 3. 16. The word signifies as well caput or principatum the head or top of wisdom Vers. 8. My Sonne Salomon repeating this Title twenty three times hath it ever in this form Fili mi my son One main end of writing this Book was to instruct young ones Vers. 12. Let us swallow them up alive as the grave As wilde beasts devour their prey at a morsel Ralph Bains saith he seems to allude to the History of Dathan and Ahiram whom the earth opened and swallowed up quick but Mr Taylor dislikes this for thieves saith he would not willingly mention such a judgement Vers. 20. Wisdom crieth without Heb. Wisdoms that is Summa Sapientia Junius Because it is the most excellent wisdom divine heavenly wisdom which teacheth us how to attain eternal life Crieth The word signifies a strong cry such a one as Souldiers use to send forth in the beginning of a battel or after a victory Vers. 22. How long ye simple ones will ye love simplicity Simple sometimes signifies one that is plain hearted sincere and simplicity singlenesse and integrity of heart here taken in the worst sense fools love folly that is sinne That is Never strive to better your knowledge in things which may do you most good but suffer your selves to be abused in that which will overthrow and shame you And fooles hate knowledge Sinfull fools will not be at cost and pains to get it Vers. 26. I also will laugh at your calamity I will mock when your fear cometh God delights not in it with a will terminated in their destruction but as an occasion to exercise his justice Vers. 31. Therefore shall they eat the fruit of their own way and be filled with their own devices A metaphor taken from those which have surfeted on sweet morsels when they feel the griping of their bowels they have enough of it From Husbandmen saith Baynes Mr Taylor saith there is a metaphor from meats in the word eat a metaphor from trees in the word fruit and a metaphor from travellers in the word way Vers. 32. For the turning away of the simple shall stay them By making them to neglect duty and provoke God against them CHAP. II. Verse 1. ANd hide my Commandments with thee That is Have them alwayes about thee that so when ever there is any need thou maist have the promises and counsels at hand Vers. 3. Yea if thou criest after knowledge Liftest up thy voice Synecd generis If thou pray after knowledge or for knowledge as it is translated in the end of the verse for understanding And that is nearer to the Hebrew Text. And liftest up thy voice Heb. Givest or utterest thy voice If thou criest There is the prayer If thou seekest Ver. 4. there is the endeavour Then shalt thou understand the fear of the Lord. Vers. 5. There is the blessing Vers. 6. For the Lord giveth wisdom As if he should say it comes not out of the mouth of the excellentest man that thou canst hear it comes from the Lord only and therefore thou must seek to him for it Vers. 11. Discretion shall preserve thee understanding shall keep thee Discretion imports a carefull examining things in the minde before we do them that we may avoid evil Shall preserve thee As a Buckler keeps from wounds or as a guard which Princes are wont to have about them for the safety of their persons The same benefit is twice inculcated Vers. 16. From the stranger which flattereth with her words Heb. Which maketh her words smooth See Psal. 55. 21. Vers. 17. And forgetteth the Covenant of her God That is of marriage of which God is the author and whose name was or ought to have been invocated in the match making The Hebrew word translated Covenant comes from a word which signifies to choose It is an agreement between two choosing one another and tying themselves by Covenant one to another upon such terms as both parties like Vers.
1. From their emptinesse and consequently unsatisfaction 2. In regard of their mutability 3. Because they may be lost Secondly Vexation of spirit Because 1. There is a mixture of evil in the best of these contents 2 In all of them some unsuitablenesse of spirit 3. In regard of the danger of sin from them Vers. 15. That which is crooked cannot be made straight The knowledge of all men in the world is not able to rectifie one crooked lust That which is wanting cannot be numbred There are many defects and errours in this knowledge Vers. 18. For in much wisdom is much grief and he that increaseth knowledge increaseth sorrow Salomon placeth not grief in wisdom nor sorrow in knowledge it self but in the way of attaining wisdome and knowledge or in the exercise of it CHAP. II. Verse 2. I Said of laughter It is mad That is so farre forth as it hath not the fear and reverence of the name of God to restrain it And of mirth what doth it That is what good doth sensual joy Vers. 9. Also my wisdome remained with me Because Salomon was to take not only a sensual but a critical delight in the creatures Few men in the enjoyment of so many pleasures depart not from the study of wisdom Vers. 10. I withheld not my heart from any joy That is any thing which might be matter of joy to me The same metaphor that is used Revel 18. 17. lived deliciously a metaphor from a beast that is let go without a yoke or bridle Vers. 14. The wise mans eyes are in his head Is judicious and advised in all his wayes But the fool walketh in darknesse He maketh not use of his knowledge to guide and direct his wayes See Jer. 4. 22. Vers. 24. There is nothing better for a man viz. In respect of natural benefits Quò mihi fortunam si non conceditur uti CHAP. III. Verse 1. TO every thing there is a season and a time to every purpose under the heaven A set time so the Hebrew word is used Nehem. 10. 34. 13. 31. Esth. 9. 26 31. Even a time not for every purpose For what purpose can any man have at such a time to be born or at such a time to die but as the Greek well renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For every thing under heaven the Hebrew word is used in the 17th verse of this Chapter and in 8. 6. Vers. 4. And a time to dance This place speaks not of dancing properly but of hearty rejoycing signified by dancing He speaks not of such things as we ought to do or may do by the commandment or permission of God but such things as fall out and come to passe by the providence and decree of God Vers. 5. A time to imbrace and a time to refrain from imbracing Liberis danda opera rursum continentiae so Jerom. 1 Cor. 7. 5. See Cartwright Vers. 7. A time to keep silence and a time to speak Every thing is beautifull in his season There are seven special seasons of speaking First When by speaking we may bring glory to God and doe good to our Brethren Secondly When we have an opportunity to vindicate the honour and truth of God Thirdly When we may relieve the credit of a wronged Brother Fourthly When we may instruct or direct those that are ignorant Fifthly When we may comfort and support those that are weak Sixthly When we may resolve and settle those that are in doubt Seventhly When we may duly reprove and convince And seven of silence First Till we have a Call Secondly Till we be rightly informed about the state of the Question to which we must speak Thirdly Till we have a suitable preparation Fourthly When what we speak is like to be a snare unto our selves Amos 5. 10 12 13. Fifthly When our passions or corruptions are up Sixthly When men are not capable of what we speak 1 Sam. 25. 36. 7. When we may grieve in speaking Vers. 19. For that which befalleth the sons of men befalleth beasts even one thing befalleth them as the one dieth so dieth the other Vers. 21. Who knoweth the spirit of man that goeth upward and the spirit of the beast that goeth downward to the earth Some say these words are spoken in the person of wicked men but the better answer is that Salomon speaks by consideration of the outward events which do befall one as well as another Who can collect from ought he sees in the world that the spirit of a man goes upward and the spirit of a beast downward 2. Who doth acknowledge and consider it so as to look after eternall supplies CHAP. IV. Verse 1. ANd behold the tears of such as were oppressed It is in Hebrew Lacryma a tear It may be either to shew that there should be so much compassion toward the afflicted as one single tear or the first tear that they shed should win relief or as one observeth to shew the neglect of pity in those that have suffered the oppressed to wait and weep so long to crave help yet still delayed as they could weep no more had only one tear left Vers. 2. Wherefore I praised the dead which are already dead The word signifies Encomiis celebrare to sing out praises and pronounce them happy It is spoken of godly men their state of death is better than their own estate or the estate of other righteous men alive Vers. 5. The fool foldeth his hands together and eateth his own flesh The sluggard will not work Eateth his own flesh Is cruell to himself starves himself or through sloth he is brought into such want that if he will eat he must eat his own flesh Vers. 8. Yea there is no end of his labour No natural nor moral end Vers. 13. Better is a poor and a wise childe than an old and foolish King who will no more be admonished The more folly the more obstinacy and the more obstinacy the more impatience of admonition CHAP. V. Verse 1. KEep thy foot when thou goest to the house of God and be more ready to hear then to give the Sacrifice of fools for they consider not that they do evil As though he should have said All our prayers and other services we do to God in his house are but the Sacrifice of fools till we have first by hearing been instructed how to do them according to Gods will It is as much as to say Come not into Gods house illotis pedibus Here is an allusion in particular to the rite of discalceation used by the Jews and other Nations of the East at their coming into sacred places as Exod. 3. 5. Josh. 5. Keep thy foot That is the whole man A fool a wicked man never considers God before whom he comes and that he looks after inward purity The Sacrifice of fools A Sacrifice which proceeds from a
dignatur Haec ratio est cur Propheta Israelem nominet atque etiam protinus hoc nomen restringat ad rectos corde in quo est correctionis species Calvinus Quoniam verba sunt futuri temporis hunc genuinum esse sensum existimo Domine postquam nunc tuo ductu in viam semel reductus sum posthac etiam regere me perges donec tandem in gloriam tuam suscipiar Calvinus Neque in caelo neque in terra alium praeter te quaesivi I have sought none in heaven or earth besides thee Jerom. I desire nothing in heaven or earth but thee Calvin Thee alone I affect in heaven and in earth Cajetane I love nothing with thee Marlorate I esteem thee in stead of and above all treasures Molterus Psal. 16. 5. Cujus sanguine sum redemptus Hieron Queruntur fideles ablata sibi esse signa gratiae quòd Deus faciem suam quodammodo absconderit Calvinuâ— The testimony of Gods presence and favour extraordinary or ordinary Aâ—nsw Manum in sinum condere otiari est Prov. 29. 24. 26. 15. Contrà manum è sinu producere est seriò accuratè aliquid agere Fessel Advers Sac. l. 4. c. 9. See Ainsw Prioris temporis statum respicit Neque à desertis montibus saith the Vulgar from the desart mountains which lying on both sides of Canaan include both North and South as the Chaldee Paraphrase expounds it Quo divinarum afflictionum modus diversus innuitur Eadem metaphora Esa. 51. 17 22. occurrit Glass Rhet Sac. Tract 1. Vinum quia iram accendit vindictam significat Esaia 11. 12. Jer. 25. 16. Apoc. 14. 1â— 16. 19. 18. 3. 19. 15. Grotius Quo nomine violenta praedatoria regna designat sicut abinitio scimus quo quisque plus valebat latrocinando fines suos magis ampliasse Calvinus The Kingdoms of this world which make prey and spoil one of another like wilde beasts Dan. 7. 4 5 6 7. Ainsw B. Smith Quamvis initio hostium furor omnia perturbans quasi tenebras obducat tandem cessurus in laudem Dei quia eventu palam fiet quicquid moliantur nihil tamen posse contra Deum Calvinus Vindemiat vindemiabit Calvinus Quod in Israelitas proprie competit ad Deum transfert cujus auspiciis ductu per aridum maris Rubri sinum transierunt illi Calvinus Vide Jun. l. 1. Paral. 26. Matth. 13. 35. Nomen Mâ—shal graves insignes sententias Hebraeis significat quales sunt paraemlae vel proverbia apophthegmata Quia igitur materia ipsa si gravis ponderosa est expergefacit hominum sensus mera aâ—ophthegmata proferre sibi in animo esâ—e testatur author Psalmi Calvinus That is in or with parables as the holy Ghost expoundeth it Math. 13. 34 35. A parable or proverb is in Hebrew Mashal which denoteth rule superiority or excellency because such speeches preuail much in the mindes of men and are in esteem In old English or Saxon it was called A big spell Ainsw on Psal. 49. 5. Contumaciam denotat proterviam Panem robustissimum ut Juniusâ—ectè â—ectè transtulerunt ad significandam naturae Angelicae praestantiam excellentiam Rainold de lib. Apoc. See Dr Willet on Exod. 16. quaest 23. Verum quidem est magnificè ideo celebrari miraculum quo magis detestabilis reddatur populi impietas quia longè praestantiùs fuit Man è coelo pluere quam si satiaâ—i fuissent vel herbis vel fructibus vel alio terrae proventu Calvinus Quia oris confessio affectu carens voluntaria non erat Calvinus Loquutiones quas usurpat fragilitatem notant quia miserabilis est hominum conditio Calvinus Manum Dei pro virtute per Metonymiam accipisatis notum est Fuit autem in prima illa liberatione populi novo insolito modo extenta Dei manus quo magis detestabilis fuit populi impietas in quam nunc invehitur Propheta pro nihilo ducere vel statim sepelire quod nulla veâ—ustate obsolescere debuerat Calvinus Or Angels of evils The Chald. Paraph. translateâ—b Sent by the hand of them that do evil Vide Rivetum in Exod. 11. Calvin in loc Dr. Casaub. The orig cause of Temp. evils See Gen. 4. 2â— 23. Psal. 12. 6. Prov. 6. 21. Matth. 18. 22. Fumabis Calvinus See smoak for anger Psal. 74. 1. Videtur tacita esse allusio inter sumum irae Dei suffitum qui Sacrificiis adhibebatur sub lege Calvinus Super populum quem dextera id est Christus tuus salvavit Hieron Whom thou lovest honourest and powerfully helpest See Gen. 35. 18. Ainsw Illi canebant tuba in Pascha Pentecoste Seenopegia Hieron Sub novilunio per Synecdochen alias quoque ferias designat Quanquam autem quotidie offerebantur Sacrificia dies tamen Sacrificii per excellentiam nominat quibus se ex Legis praescripto fistebant fideles ad tabernaculum Calvinus Monet ne modicè aut parce sed multa ac magna à Deo peâ—amus Chrysost Quum appareat ex sacra historia mel in cavis rupibus passim fuisse repertum quamdiu florebat Dei benedictio simplex sensus est tenorem gratiae Dei continuum aequabilem futurum fuisse nisi malitia sceleribus populi abruptus esset Calvinus B. Hooper on the Command See Exod. 7. 4. 22. 8. Vide Junium lib. 1. Paral. 77. Joh. 10. 34. Ne hostium insidiis captionibus putemus nos esse expositos opportunè suggerit nobis Propheta plenum consolationis spei Epitheton vocans nos Dei absconditos Calvinus Let not sin or vain thoughts dwell in you Shews the strength that comes in by serving God Exo. 23. 14 17. Si cui magis placeat turma sensus erit non paucos modò venturos sed per multas catervas Calvinus See Rev. 21. 7. The creature stands in need of two things Provision and Protection For the first the Lord is a Sunne as full of goodness as that is of light For the second a Shield Psal. 18. 2. Zech. 9. 12. Pax non dicitur nisi quando bellum non est Hieron Hierosolyma sic dicitur tribus de causis 1. Quoniam in ea Deus habitabat Nam in urbe Templum in Temple area sedes Dei in terra aut 2. Valet proverbiali sermone civitas ampla ut cedri Dei. Aut dicta eo modo quia Divinitas purè ibi colebatur Drusius in Observat. Sac. lib. 6. cap. 15. Proverbiale hoc significans maximos minimóique in hac re esse similes Grotius â—ontes scientiarum bonorum Quòd inutilis esset ad omnia vitae muncraâ— quasi à mundo alienatus â—alvinus â—psam Ecclesi am iâ— qâ—â— ceu Rex sedâ—bis in aeternum Hâ—er Sec Psal. 0. 18 Which gathered men unto the Tabernacle Numb 10. 6. because it call'd them to the Ordinances of God 1 Sam 18. 13 14 30. Oâ— not seazâ— as a
Psalmo quo ipso quoque significat se ad pleniorem nos hîc laudem Dei provocare Bucerâ—s Videtur hic liber esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 optimarum sententiarum ex plurimis qui aâ—te Saloâ—oneâ— fuere scriptoribus quales 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multi Imperatorum Constantinopâ—litanorum con scribi in suos usus fecere Sunt autem quae hîc sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnia pertinentia aut ad morum aut ad prudentiae praecepta sic tamen ut â—aec illa semper ad Dei cultum respiciant quae virtus caeteras omnes ex se parit Neglecta multis gentibus Maximi autem facta ab Hebraeis sapientibus ut in Josephâ— notâ—tum est Grotius Farabola est dictum quoddam aenigmaticum quo diversae res inter se conferuntur Cujusmodi sunt illâ— Salomonis Hujusmodi Parabolis pleni sunt libri Hebraeorum Syrorum Arabum AEthiopum Kirch Oâ—dip AEgypt Tâ—â—â— 2. pâ—r 1. c. 5. Existimem Metaphoram esse à carnibus quae crudae integrae devorantur Sed si cui hoc non probetur ei per me licet ut ita locum Salomonis enarret Deglutiamus eos viventes intâ—gros Viventes i. valentes Druâ—iâ— in Observat. Sac. Viâ—â— Geierum in loc See Chap 9. 1. Hebraei increatam illam Sapientiam vocant Câ—ocmoth in plurali numero Sapientia id est unaquaeque ex sapientiis unaquaeque sapientia Mercerus Simplicity is opposed 1. To craft 2. To heavenly or true wisdom so here Risus Dei longe gravior est ira Dei quod Deus loquitur cum risu tu legas cum luctu August Gods laughter is more to be feared than his anger Psal. 2. 4. He will laugh his enemies to scorn and then break them to pieces Hebraei referunt ad jugem praeceptorum memoriam hoc quod dicit abscondes tecum vel apud te Baynus in loc Vide Geierum in loc Nil aliud est quà m miseriis continuisque votis hanc sapientiae illuminationem ab omnis sapientiae fonte Deo exoptare ac continuis quasi clamoribus accersere 1 Reg. 3. 6. Geierus Chamar is an exact observation Natsar signifies to keep as a watchman by wisdome and as a guard by power thou shalt not be overthrown by power or policy Nitzal Est furto se eripere To steale himselfe out of her hands who keepeth him so in fetters Berish. Ezek. 16. 60. Mal. 2. 14. Because his body rules over his soul. De interitu magis aeterno quà m externa morte quam tamen saepe sibi adulteri accersunt loquitur Mercerus The Hebrew word signifies a going about or compassing of Sea or Land to get wisdome as Merchants doe for gain Impiger c. Ambabus manibus sapientia hominibus bona largitur Grotius Long life is first promised because it is the principal riches and honour but accessories Therefore also it is said to be in the right hand as the principal gift she hath to bestow It is an allusion saith Mercer to the tree of life in Paradise Gen. 2. 9. which was a signe to Adam that he should live for ever and that in health strength and comfort upon earth if he sinned not So wisdome restores us to that we lost in Adam eternal life but in a better place in heaven Arbor vitae in Paradiso non à morte tantùm sed à morbis servabat Grotius Non equidem quod illesuo jure hoc vendicare possit sed quod nos hoc tanquam debitum solvere debeamus cum sicut charitatem omnibus debemus Rom. 13. 8. sic charitatis fructus Cartw. in loc Base fellows Vide Jun. in append paral 3 Jacob. 4. 6. See Gen. 42. 23 See Weems his Christian Synagogue p. 33. Ita Messiam vocari putat Galatinus l. 3. de Arcan Cathol verit c. 22. Idque ob immensam pietatis clementiae suae teneritudinem Sed de seipso Salomon loquitur ponit enim ille se exemplar doctrinae institutionis obedientiae unicum se vocat hoc est unicè dilectum nam alioqui plures fuerint filii Davidis ex cadem matre ut ex 1 Paral. 3. 5. apparet Glassius Vide Geierum in loc Metaphora ab iis sumpta videtur qui aratrum ducentes rectà illud aspiciunt tantum abest ut respectent Cartw. in loc Id est Eorum qui eam sequuntur Mercerus Meretricem intelligit quae crudelis est Mercerus Amâ—ta uxor cerva caprea vocabatur quod haec animantia regibus olim in deliciis essent vel quòd amor cervi erga cervam item capreae maris erga foeminam singularis memoretur Notatum quoque haec animalia felle carere Drus. Prov. Class â— lib. 4. Vide Mercerum Bainum in loc Cartw. in loc Tradunt scriptores non solum interdiâ— verum etiam noctu laborare formicas magnoque nixu per eandem semper viam ad eundem locum in quo caetera reposuerunt pedibus illa tam vâ—â—â—a semina volutare Drus. Prov. Class 2. lib. 1. Homines impii non semper enuntiant cogitata sua sed aliquando gestu nutu oculis manibus aliisque signis significant id quod animo conceperint nutu signisque loquuntur Rain lib. Apoc. Vox Hebraea Shibgbnathaijm pro ratione loci reddi potest vel septuplum septempliciter vel septies Amama Antibarb Bibl. lib. 3. Uâ— oliâ— Sacrificia sic etiam nunc Sacramenta si iâ—â—puro sumantur corde neque subsequam habeant novam obedientiam magis obsunt quà m prosunt Notent hâ—c ii qui mox a sacrâ coenâ ad priorem redeunt luxum similes illi sunt huic adulterae Gâ—ierus Sâ—â— Chap. 5. 3. 4 5. Arias Montanus reads it Dominus acquisivit me principium viae suae Judaei ubi interpretatus sum verbum Hebraeum possedit me hoc negantes dicunt eruit me Quibus dicendum quod hoc verbum est quandoque eruere est quandoque possidere ut Gen. 14. 19. Si vero hic emptorem quaeratur ab eis quod me disputante cum illis quaesivit rusticus quidam eos mirabili modo confudit Si Deus inquit emit Coelum terram sapientiam suam ut vos dicitis quis fuit talium venditor Raymundi Mart. Pugio adversus Jud parte 3 tia Dist. 1. c. 6. Amon est paedagogus iâ— est nutritius Num. 11. 12. Item indutus tectus velatus Threu 4. 5. Item honestus vel servatus Esth. 2. 7. Raymundi Mart. Pugio adversus Jud. parte 3 tia Dist. 1. cap. 6. So Ahab Geâ—â—â—i Judas Psal. 112. 6 7. Memoria justi câ—lebris est tam viventis quam mortui nec sine laude ejus fit mentio Mercerus Judaei in mentione hominis pii adhibent illnd Zeker Tsaddik Liberacah Quod breviter in epitoma scribunt Z. Ts. L. Hinc nata consuetudo certè apparet inter Christianos ut dicant piae aut foeâ—icis memoriae ubi sermo de iis