THou tellest my wandrings That is all those weary steps he took in passing over those two great foreâ—ts when he fled from Saul Vers. 9. When I cry unto thee then shall mine enemies turn back David speaks as if there were victory in the moment of his supplication Vers. 10. In God will I praise his Word In the Lord will I praise his Word q. d. I have cause to blesse God for his Word he doubleth it for the greater emphasis I never knew what sweetnesse fulnesse comfort was in the promises till I was in distresse Vers. 12. Thy vows are upon me That is the vows which I have made to thee are lying upon me Vers. 13. For thou hast delivered my soul from death Wilt not thou deliver my feet from falling that I may walk before God in the light of the living As if he should say thou hast redeemed me and effectually called and justified and sanctified me in some measure and wilt not thou keep me from falling from thy truth into any damnable errour PSAL. LVII Verse 4. MY soul is among Lions Called here Lebaim hearty stout couragious Lions of Leb heart courage See 2 Sam. 17. 10. Saul and his Courtiers are here Lions to David and so was the Roman Emperour to Paul 2 Tim. 4. 17. and all wicked Rulers over the poor people Prov. 28. 15. PSAL. LVIII Verse 4. THey are like the deaf adder that stoppeth her ear She stops one ear with earth the other with her tail as Austin and Cassiodorus say of Adders that they may not be charmed Vers. 10. The righteous shall rejoyce when he seeth the vengeance he shall wash his feet in the blood of the wicked This speech was taken from the custom of those Countries that were wont after their travels to wash their feet with cold water and that did refresh them so the blood of the wicked should be refreshment to the righteous Not rejoyce in the evil of their enemies as it is their proper hurt but as it is the matter of Gods glory Non de malo inimici sed de bono Judice Anselm Quia quando illi damnantur in paenis illi laetificantur in praemiis Hieron PSAL. LIX Verse 6. THey make a noise like a dog Slanderers are called dogs for their indefatigableness insatiableness and barking Vers. 10. The God of my mercy shall prevent me See ver 17. As if he had said his mercy is mine it belongeth unto me A wicked man may say God is a God of mercy but only those that are in Covenant may say this Prevent me Shall be present seasonably to help me Vers. 14. Let them make a noise like a dog and go round about the City Dogs are greedy and hungry creatures have alwaies an appetite therefore course up and down for suftenance but for most part in vain PSAL. LX. Verse 8. MOab is my wash pot An allusion to the manner of those Eastern Countries every night they used to wash their feet had a vessell for that end That is Moab shall serve me in the basest service I shall put them unto Over Edom will I cast my shoe Meaning thereby that he would bring the posterity of Esau into a base and low estate of subjection unto him as we may see verified 2 Sam. 8. 14. Idumaeos conculcabo ac pessundabo Muis. PSAL. LXI Verse 7. O Prepare mercy and truth The word signifies to distribute or set out mercy and truth either David begs a spirit of mercy and truth that by this means he may be established in his Kingdom or rather that God would give with himself mercy and truth to preserve him See Prov. 20. 28. PSAL. LXII Verse 2. I Shall not be greatly moved As if he should say somewhat I may be moved but much I shall not See Psal. 37. 24. Vers. 9. To be laid in the ballance Of Scripture or right reason They are altogether lighter than vanity If all men together be put in one ballance and vanity in another they will be lighter than vanity it self The word Hebel here used denoteth a vain light thing as the breath of ones mouth or bubble in the water Vers. 10. If riches increase set not your heart on them The Hebrews put the heart for all those things quorum sedes est in corde 1. Your thoughts 2 King 5. 26. let not them ingross your thoughts and consultations 2. Affections 1 Sam. 4. 20. take off your love desire joy hope from the things of this life 3. Confidence place not your confidence in them be not puffed up with pride because you are rich Vers. 11. God hath spoken once twice have I heard this that power belongeth unto God The meaning is either that God spake it often or that David heard it often though he spake but once that is throughly considered it That is saith Dr Taylor once by the Scriptures and another time by the holy Ghost A speech like that Job 10. 5. it is repeated for confirmation power in the extent latitude of it all power belongs to God as a property Vers. 12. Also unto thee O Lord belongeth mercy for thou rendrest to every man according to his work The Pâ—alâ—â—ist useth three arguments here to urge men to rely on God 1. He hath power 2. Will to inable him to do any good 3. Mercy to render according to any good you do PSAL. LXIII Verse 1. EArly will I seek thee That is every morning the beginning of my work shall be to look towards thee I will begin my duties in faithfull invocating thy help and aâ—d Vers. 3. Because thy loving kindness is better than life With all its revenues One may be weary of life never of the love and favour of God Psal. 73. 28. In the Hebrew it is lives put many lives together there is more excellency in the discovery of Gods love Of living viz. men so Muis saith it may be read Vers. 8. My soul followeth hard after thee This notes 1. The strength of his intention Dan. 9. 3. 2. The strength of his affection Psal. 119. 20. 3. The constancy of a mans pursuit as that phrase fulfill after God Numb 14. 24. notes the perfection of a mans obedience See Muis. Vers. 10. They shall be a portion for Foxes That is lie unburied for Foxes and other wilde beasts to prey upon Not ordinary Foxes which are so dainty mouth'd that they will not feed on any carkass but what they kill themselves rather Jackals mungrill creatures deriving cruelty from the Wolves their fires and craft from the Foxes their dams and are very ravening creatures PSAL. LXIV Verse 6. THey accomplish a diligent search Or a search searched out that is a curious diligent search The Greek translateth they are consumed searching out searches meaning that they spend both their time and themselves in searching out evils against the just PSAL. LXV Verse 1. PRaise waiteth for thee O God Mercy is
Law Vers. 98. Thou through thy Commandments hast made me wiser than mine enemies for they are ever with me 99. I have more understanding than all my teachers for thy testimonies are my Meditation 100 I understand more than the Ancients because I keepe thy precepts There are three steps or gradations David saith 1. He is wiser than his enemies it taught him how to out-wit them though subtil and malicious 2. Then his teachers they read it but perfunctorily 3. Then the Ancients who have their own and others experiences See Job 32. 8 9. Vers. 101. I have refrained my feet from every evil way That is my affections from the love and delight of evil Vers. 109. My soul is continually in my hand That is I go in danger of my life See Judg. 12. 3. So the Chaldee explaineth it My soul is in danger as if it were upon my hand Vers. 111. Thy testimonies have I taken as an heritage for ever Testimony is usually put for the whole Word of God Psal. 19. 7. It is called the testimony of God because it is that by which God testifieth his will to the sons of men sometimes it is called the counsell will and minde of God the record 1 John 5. 11. therefore those that hold forth this testimony are called the witnesses of God Rev. 11. 3. and they that suffer for it Martyrs All Divine truths are to be examined by this Isa. 8. 20. Rom. 3. 21. Act. 10. 43. 2 Because it is that which shall testifie against men Rev. 20. 20. An heritage for ever Et hic in futurum Hieron Vers. 113. I hate thoughts So the Hebrew He means wicked and sinnefull thoughts the most secret and lowest offences not only dislike them but perfectly hate them Vers. 116. And let me not be ashamed of my hope As shame ariseth from doing a thing against known light and common principles so also from loosing or suffering a thing against known hope and common expectation Vers. 121. I have done judgement and justice That is have done judgement justly exactly judgement against the wicked and justice toward the good Vers. 126. It is time for thee Lord to work for they have made void thy Law The Hebrew word signifies to abrogate disanull to take away the force and strength of a thing they live as if there were no Law Vers. 129. Thy testimonies are wonderfull therefore doth my soul keep them I have high thoughts of thy testimonies I look upon them as glorious things I see much of thy self in thy testimonies and therefore doth my soul keep them He doth not say therefore do I keep them but my very soul is in keeping thy testimonies Idcirco lubens ex animo me iis observandis totum addico Muis. Vers. 130. The entrance of thy words giveth light The first entrance into them Vers. 136. Rivers of waters runne down mine eyes because they keep not thy Law Davids grief is set out by the quantity and cause of it the quantity is expressed in that hyperbolicall phrase Rivers of waters an hyperbole like that Psal. 6. 6. yet not false or feigned his sorrow was very great and withall constant in that it did shew it self by continuall and abundant streams of tears The cause because they keep not thy Law They some referre it to eyes the immediate antecedent so Simeon de Muis. Rather because men More particularly Saul and his Courtiers vers 139. See vers 58. To keep the Law is to observe it diligently retain it in their hearts and practise it Vers. 137. Righteous art thou O Lord and upright are thy judgements So the Emperour Mâ—uritius confessed in the same words when he saw his children slain before his face and was himself after them to be slain by Phocas Vers. 143. Thy Commandments are my delight They are to me in stead of all delights and pleasures in the world Vers. 152. Concerning thy testimonies I have known of old that thou hast founded them for ever God intended the Word as an everlasting monument of his Will Vers. 160. Thy Word is true from the beginning and every one of thy righteous judgements endureth for ever A great expression Vers. 161. Princes have persecutedme without a cause but my heart standeth in awe of thy Word That is I did incurre the displeasure of the greatest men and they vented their dislike against me yet I never complied with them Vers. 165. Great peace have they which love thy Law and nothing shall offend them Abundance of peace inward comfort sweetness contentment though not outward peace and nothing shall make them turn from the Commandment of God Matth. 11. 6. else David was sensible of outward evils vers 143. and spirituall 158. Vers. 168. I have kept thy precepts and thy testimonies viz. sincerely and constantly Vers. 173. For I have chosen thy precepts viz. before all things The word signifies to choose upon triall and examination Vers. 175. Let thy judgements help me He speaks not of judgements executed but of doctrinall judgements the doctrine of the Gospel and promises of grace PSAL. CXX A Song of degrees Canticum excellentissimum an excellent Song Junius as the Hebrew word will well bear Among the Jews themselves these fifteen Psalmes were distinguished and dignified by the name of Psalmes of Degrees either from ascent into the Temple intension of the spirit or elevation of the voice or for their excellency Some will have these fifteen Psalmes together to have the name of Songs of Degrees 1. From the history because they were penned or at least repeated and sung by the Jews in their ascending or coming up from Babylon into their own Country and this conceit is the more probable because some of the Psalmes speak expresly of their return from Captivity Others deduce it from the Ceremony or Rite used in the singing of them who say that the Priest sang these Psalmes upon the stairs or steps as they marched up into the house of the Lord which were fifteen steps between the peoples Courts and the Priests and these Psalmes were sung in order as they went up those steps so Grotius See Ezek. 40. A third sort from the musick they say these Psalmes were sung with ascensions or raising up the voice by degrees as it is said the Levites praised God with a great voice or a voice on high 2 Chron 20. 19. 4. From the matter and speciall contents of them the verses of these Psalmes being like the rounds of Jacobs ladder on which we may ascend up to heaven as the Angels did upon that Vers. 4. With coales of junipâ—r They burn hot last long and give a sweet smell so Gods judgements Vers. 5. In or with the tents of Kedar The Chaldee turneth it Arabians they dwelt in tents in the wilderness as shepherds Vers. 7. I peace So the Hebrew as if his spirit were transformed into peace See the like
do evil There is an emphasis in the words 1. The heart He doth not say only they practise sinne 2. Sons of men All sorts of sinners 3. Set in them The bent of the Spirit is that way 4. The resolute purpose of wickednesse fully 5. Evil in general Vers. 12. Yet surely I know that it shall be well with them that fear God which fear before him The last explains the other a righteous mans fear of God is ingenuous in consideration of the glory and excellency of the Lord. CHAP. IX IN this ninth Chapter Salomon shews the vanity of the creature in regard of the promiscuous event or like dispensation of all things in this life Vers. 1. No man knoweth either love or hatred by all that is before them See Job 9. 21. 2. At death vers 3. They all go down to the dead the righteous as well as the wicked Heb. 9 27. 3. After death All things fall alike to all 4. Particulars in their knowledge vers 5. The dead know not any thing It is spoken de cognitione humana all acquired knowlege shall cease all parts gifts and knowledge of arts and sciences ceaseth then 1 Cor. 13. 12. 2. In respect of their same and memory their name among men perisheth 3. Their affections cease in reference to the things of this life vers 6. Psal. 146. 4. 4. In regard of their outward estate and enjoyments Vers. 1. No man knoweth either love or hatred by all that is before them That is as Junius expounds it the thing he either loves or hates by reason of the sicklenesse of his affections Salomon saith not No man can simply know the love or hatred of God to him but in a compound sense that no man can know it by the outward events of this life yet it may be known by the testimony of Gods Spirit renewing us as Catharinus himself a Papist expounds it The Hebrew word for word according to the Septuagint translated by Jerom is thus Love also hatred a man knoweth not all in the face of them With least imitation we translate the words thus A man knoweth not love or hatred that is what is love or hatred by all that is before them and then the meaning is plain by outward things the things that are before our faces man knows not whether he be loved or hated of God whereof the reason follows All things come alike to all Vers. 2. All things come alike to all That is all outward things There is one event to the righteous and to the wicked The good and bad thief on the Crosse both died the same death He that sweareth Prophanely That feareth an oath Feareth to swear rashly and after he hath sworn righteously is afraid not to perform it Vers. 7. Go thy way eat thy bread with joy and drink thy wine with a merry heart Sâ—lomon infers this from what he had said before that is Delight thy self in the good things God hath given thee thy bread which God hath given thee as a fruit of thine own labour For God now accepteth thy works They are not onely pleasing to God as the works of all the creatures are but Ordine supernaturali because they come from a supernaturall principle and are directed to a supernaturall end Vers. 8. Let thy garments be alwayes white and let thy head lack no ointment See 7th and 9th verses that is Rejoyce they wore white in festivals and triumphs Alwayes The Originall is In omni tempore opportuno in every fit time Vers. 10. Whatsoever thy hand findeth to do do it with all thy might Whatsoever is in thy power Gen. 24. 10. Job 12. What thy condition and opportunities call for and thou art able to do Might The Hebrew signifies 1. all a mans natural strength Humidum naturale Psal. 22. 12. Isa. 49. 4. Lay out all the strength of nature God hath given thee 2. All acquired abilities outward and inward riches honour gifts Vers. 11. Nor yet riches to men of understanding Time and Chance happeneth to them all Salomon speaketh out of the opinion of Epicures and in their language who thought things were wheeled about by a blinde Fortune rather than by an oculate Providence So called saith one Quia illa ordinatio ab homine non cognoscitur By Chance he means the secret working of Gods providence carrying things strangely beyond mens expectation Vers. 12. So are the sons of men snared in an evil time That is at such time when they may receive utter destruction CHAP. X. Verse 3. YEa also when he that is a fool walketh by the way his wisdom faileth him and he saith to every one that he is a fool Because his knowledge doth not guide his way he saith to every one he is a fool When he comes to practice he declares himself to be a fool Vers. 6. Folly is set in great dignity When the Hebrews would expresse a thing to the height they set it forth in the abstract that is Very foolish men I am against thee O pride saith God to Nebuc hadnezzar And the rich sit in low place That is those which are excellently qualified Qui virtute prudentia abundè instructi sunt Vers. 7. I have seen servants upon horses That is advanced above their place and degree And Princes walking as servants That is dejected below their place and degree Vers. 8. Who so breaketh a hedge That is the ancient Laws established Vers 16. Wâ—e to thee O Land when thy King is a childe and thy Princes eat in the Morning That is when they are given to sensual delights at such times as should rather be given to publick businesse Vers. 17. Blessedart thou O Land when thy King is the sonne of Nobles That is according to the Hebrew phrase truly Noble indued with piety vertue wisdom Vers. 18. Through idlenesse of the hands the house droppeth through Junius Demissione manuum nostri Vulg. Infirmitate manuum through the hanging down of the hands after the guise of sluggards whose hands are in their pocket or hang dangling by their sides The Hebrew being a word of the Dual Number may well be translated Pigritia duplici by a double slothfulnesse as Buxtorf renders it Vers. 19. Money answereth all things Not that money is every thing but supplies what ever one can want in the creature Vers. 20. Curse not no not in thy thoughts and curse not the rich in thy Bed-chamber for a Bird of the air shall carry the voice and that which hath wings shall tell the matter The Bed-chamber is the securest place and a thought is the most secret act A Bird of the air shall carry the voice This implies 1. That it shall be revealed by some unexpected means as little suspected for the doing of such a thing as a Bird is 2. That the matter shall be revealed by some speedy means And that which hath wings shall tell the
laying down his life John 10. 19. In the midst of my bowels the Hebrew and Chald. Par. these note the tendrest affections Col. 1. 12. Phil. 1. 8. a Law of love to the Saints John 10. 18. Vers. 10. I have not hid thy righteousness within my heart There is a threefold hiding 1. Out of envy as here as being unwilling that others should partake of it so Matth. 23. 13. 2. Out of sloath Matth. 25. 25. 3. Out of care Matth. 13. 44. Psal. 119. 11. Vers. 11. For thy loving kindness and thy truth continually preserve me Loving kindness and truth are fitly joyned in the first of which that is promised which is not owed in the other that is performed which is promised Vers. 12. Mine iniquities have taken hold upon me Christ confesseth our sinnes as his own See Heb. 10. 6 7. This whole Psalm is of Christ this is a very remarkable place they were his sinnes say some by imputation and voluntary acceptation PSAL. XLI Verse 3. THou wilt make all his bed in his sickness Heb. turn Either he sends us health so some expound it he turns the bed of sickness into a bed of health or turns our bed for us in our sickness that is refresheth us giveth us ease when we lie upon our sick bed it is a metaphor borrowed from those which attend sick persons that help to make their bed easie and soft and turn them that they may lie at ease Vers. 6. His heart gathereth iniquity to it self The word signifies dispersum aliquid congregare Vers. 9. Yea â—inâ— own familiar friend Heb. The man of my peace an Hebraism that is my familiar friend which was at peace with me Judas Christs own disciple John 13. 18. Hath lift up his heel against me An expression of the highest pride and greatest contempt PSAL. XLII Verse 1 AS the Hart panteth after the water-brooks The Hart is a thirsty creature of it self but especially when it is chased The Hinâ—e the female is here meant and in females the passions are stronger than in males Vers. 7. Deep calleth upon deep Deep that is great afflictions Ezek. 26. 19. Jon. 2. 5. The depth of our misery on the depth of Gods mercy Vers. 8. Yet the Lord will command his loving kindness It is a phrase taken from Kings and Princes and great Commanders in the field whose words of command stand for Laws It signifies effectually and powerfully to command if God will command loving kindness it will act Vers. 10. Where is thy God That is thy God is no where thou hast none to help or deliver thee PSAL. XLIII Vers. 2. FOr thou art the God of my strength In whom all my strength and power is laid up thiue essentially mine federally See Col. 1. 11. Vers. 3. â— send out thy light and thy truth The Hebrew word signifies to send an Ambassadour 2 Kings 14 8. and to send out with authority and commission from heaven that it may enlighten and guide me in the way By light Calvin understands favour and saith he adds truth because he hoped for light only from Gods promises Vers. 5. Why art thou disquieted within me The word in that conjugation signifies He disquieted himself I shall yet praise him In after-times praise him for this very dispensation under which my heart is now discouraged I shall be delivered and my mourning shall be turned into singing The health of my countenance That is my present help which stands before me continually as the shew-bread was called the bread of countenance or faces because it stood still before God PSAL. XLIV Verse 12. THou sellest thy people for nought Thou hast so contemned thy people that without any gain thou hast delivered them into servitude one while to the Moabites another while to the Canaanites and Philistims which histories are in the Book of Judges See Deut. 32. 30. Isa. 52. 3. Vers. 19. Though thou hast sore broken us in the place of Dragons The Hebrew word Ainsworth saith is common both for land and water dragons So Psal. 148. 7. that is either the desolate wildernesse where the Dragons inhabit or into the bottom of the Sea PSAL. XLV THis Psalm say some is an Epithalamium or Congratulatory Hymne made at Salomons wedding when he married Pharaohs daughter she being a Proseliâ—e to the Jewish Church was a Type of the Gentiles Many expound it therefore historically Christs excellency is set out in this Psalm the Apostle expresly applies it to him Heb. 1. 8. Vers. 1. My heart is enditing a good matter Boyling or frying see Psal. 119. 171. In both places there is a Metaphor as some think from a fountain that continually bubleth up water or as others from a full stomack and they translate it eructare belching proceeds from fullnesse of stomack See Rivet Vers. 2 Thou art fairer than the children of men The Hebrew word Japhiaphita is of double form to note out double that is very excellent beauty This fairness is not of body only but specially of the minde in wisdome holinesse Heb. 7. 26. Fairer more comely desirable excellent glorious Grace is poured into thy lips See Cant. 5. 13. Christ was amiable in speaking he spake gracious words abundantly this is that which they call in French La grace de bien parler or La bonne grace See Luke 4. 22. The Chaldee expoundeth it The Spirit of prophecy is given into thy lips Vers. 7. Therefore God thy God hath annointed thee with the oyl of gladnesse above thy fellows The oyl wherewith Christ was annointed is called the oyl of gladnesse ab effectu saith Calvin it fils the soul of his members with spiritual gladnesse and it was the oyl also of holinesse Above thy fellows That is Christs manhood was filled with the gifts and graces of God both in measure number and degree above all men and Angels The word signifies a Collegue Companion Consort Partaker of the same sufferings and priviledges with Christ as he is called Gods fellow so the Saints in some respect are fellows with Christ. Vers. 10. Forget also thine own people and thy Fathers house That which is commanded to Salomons wife is commanded to all Christians This wife of Salomon is the soul of every Christian the Spouse of Christ the true Salomon who by nature is daughter to Heathen Pharaoh that is to sinne corruption and wrath but being married to Christ must forget her own kindred and Fathers house that is their own nature and carnal desires and then shall Christ our King and spiritual husband take pleasure in us and rejoyce to do us good Vers. 12. And the daughter of Tyre The inhabitants of Tyre Tyre was the rich Merchant-city Even the rich among the people shall intreat thy favour Beg that they may enjoy of thy priviledges Vers. 13. The Kings Daughter is all glorious within A good Expositor thinks within here is not opposed
Hebrew word signifies crookedness or wrinesse Sinne is a crookednesse of the soul or actions bowing it from the straight Rule of Gods will wash it away so as no stain nor blemish thereof may remain behinde to defile me Sinne is here compared to bodily filthinesse or foulnesse of any kinde which disgraceth him in whom it is and makes him unfit to be received into any good company and remission of sinne to the cleansing of such foulnesse by means of often and much washing with water till it become altogether pure and clean and free from spots The third phrase is Cleanse or purge me from my sinne where sinne is compared to the legal pollutions of the old Law which did make a man unclean and unfit to partake in the Tabernacle of any of the services of God and remission of sinnes is compared to those purgations appointed in the Law to deliver the party from all such uncleannesse that he might approach to Gods Ordinances Vers. 3. For I acknowledge my transgressions and my sinne is ever before me It was an ancient custom for the accuser to stand before the accused 1 Kings 21. 10. the Prophet alludes to this that is sometimes I have my eye upon the accuser sometimes on the Judge as the malefactors at their trial That is said to be before a man which is just in his sight before his eyes or face so that he looketh still on it He did present sinne before his own minde willingly and took those thoughts into his minde that tended to make him more and more see and detest it Vers. 4. Against thee thee only have I sinned and done this evil in thy sight He had sinn'd against his own body by fornication his own soul because he lost his peace and brought a decay of his grace against Uriahs wife person family the Commonwealth of Israel his own house the souls of all the accessaries the Heathen that blasphemed the name of God by this act David speaks comparatively the offence was committed against God that weighed down all the rest Luke 15. 18. That thou mightst be justified when thou speakest and be clear when thou judgest He noteth not the intent and purpose of his sin but the event of it and purpose of his minde in confessing of it viz. to justifie God Judgest Executest punishment He cleareth Gods justice by taking shame unto himself It is as much as if he should say Lord I have so sinned that thou maist most rightly perform against me all the things which thou hast threatned Vers. 5. Behold I was shapen in iniquity and in sinne did my mother conceive me Not meaning properly his parents sinne for he was born in lawfull marriage but his own hereditary sinne whereof he was guilty in his mothers womb Vers. 6. Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdom That is He had not only light against sin in a common way but a peculiar work of God upon him Vers. 7. Purge me with hysop and I shall be clean All the Sacrifices of expiation of sin in the old Law were done by bloud and that bloud was sprinkled upon the people by an instrument of a certain plant which because the word in Hebrew is Ezob for the nearnesse of the sound and the indifference of the matter the Interpreters have ever used in all languages to call the word Hyssop That is Wash away my sin with the bloud of thy Son which is shadowed in the legal sprinklings made with hyssop Vers. 8. Cause me to hear joy and gladnesse that the bones which thou hast broken may rejoyce That is Thou shalt by the hearing of the glad tidings and gracious promise of the life work this joy in me Bonâ—s broken rejoyce That is the soul exceedingly grieved and sorrowfull for its sins and so affected with the sense of them as a living man would be with the sense of his arm or leg if it were broken in divers shivers Vers. 9. Hide thy face from my sinne and blot out all mine iniquities That is a figurative speech taken from the custom of men who when they are angry with any person or thing do inflame their wrath yet more by earnest looking upon that thing or person By Gods face is meant his angry displeasure which David beseecheth him to hide from his sins that is from him in regard of his sins q. d. Look not so upon my sins as to shew thy self angry against me for the same In the repetition Blot out all mine iniquity he useth the same word that he had used in the first verse only here adding the note of generality to the subject of his Petition which he understood Vers. 10. Create in me a clean heart O God and renew a right spirit within me To create signifies properly to make of nothing and David using this word not as if he had not already some beginnings of sanctity but that God must work it in him out of nothing he had wisdom before this and therefore sanctity but to encourage himself from Gods omnipotent power secretly included in the word Create He alludeth to the making of the world at first intimating that if he were as destitute of grace now as once all things were of being yet God that gave being to things that were not is able also to give grace to him By the word heart is figuratively meant the inward faculties of the soul chiefly the thoughts motions affections and desires The word clean or pure signifies that which is free from the admixture of any base stuff which may impair its beauty and worth To renew is to repair or make sound again that which by age or other casualty is decayed or perished and this word being used after that of creating shews that David in prayer did gather more comfortable sense of the work of Sanctification For he that asks to have a thing created finds nothing of it in himself he that asketh to have it renewed finds some remainder and reliques which needs some mending and addition By Spirit is signified the whole inward man in all the faculties of it and David useth both the words of heart and spirit which in Scripture are used to note the whole man because he wisheth an universal reformation wherein every part shall be amended in its kinde The word translated right in the Text is Constant in the Margin The word in the Original notes ordinarily firm constant and established as 2 Sam. 7. 16 26. Vers. 11. Cast me not away from thy presence and take not thy holy Spirit from me Vox indignantis Indignation is a compounded affection of shame hatred and anger That is Deprive me not of that happy union with thee and that assurance and enjoyment of thy love By the word Spirit joyned with this epithete Holy is still meant in Scripture the Spirit of Sanctification working holinesse in the hearts of
because all the water runs out there Not while it is in its natural condition but the heart which is already sanctified Keep The Hebrew word is applied to three sorts of keeping 1. Of a prison as that to which Joseph was committed Keep it as a prison 2. Of a besieged City so Hab. 3. As the Priests and Levites which were intrusted with the holy things of God looked to their charge with all diligence For out of it are the issues of life All the streams of thy life flow from this refers to the heart Vers. 24. Perverse lips put far from thee Heb. Perverse crooked or froward Vers. 25. Look straight before thee To duty as the means and to the end too that is Let your minds be intent on what ever you do opposite to expression Prov. 17. 24. CHAP. V. Verse 4. BUt her end is bitter as wormwood The end which she brings others to Sperne voluptates nocet empta dolore voluptas Vers. 9. And thy years unto the cruel Thy young years and better part of thy age Aczar properly signifies cruel only Deut. 32. 33. it is added as an epithete to the poison of Asps. Vers. 11. And thou mourn at the last when thy flesh and thy body are consumed He mourneth when all is spent In the Original it is Nahamta Babharit hecâ— which properly signifies to roar as the Lions doe when they are hungry Prov. 28. 15. Vers. 14. I was almost in all evil in the midst of the Congregation and Assembly That is sin had that power in me that when I came into the presence of God the society of the Saints these kept not my corruptions under Vers. 19. Let her be as the loving Hinde and pleasant Roe let her brests satisfie thee at all times and be thou ravisht alwayes with her love Note both the metaphors and the hyperbole which are used to set forth the Husbands delight in his wife Hinde and Roe are the females of an Hart and a Row-buck It is noted of the Hart and Row-buck that of all other beasts they are most inamoured with their mates The former is termed the loving Hinde or word for word a Hinde of loves The later a pleasant Roe or Roe of favour that is exceedingly loved and favoured Let her brests satisfie thee at all times Inebrient te Heb. Let them make thee drunk Be thou ravished with her love Word for word Erre thou in her love or Thou shalt erre in her love Ravishment in carnal matters is sinfull The Scripture allows no excesse in affection it only notes a lesser evil rather than lose thy self in the imbraces of an harlot Vide Capel Critic Sac. l. 6. c. 4. This implies two things 1. So far to exceed in love as to make a man to oversee some such blemishes in his wife as others would soon espy Or else secondly to count them no blemishes delighting in her never a whit the lesse for them Vers. 20. And why wilt thou my Sonne be ravisht with a strange woman and imbrace the bosome of a stranger As if he had said Sure enough if thou do not love thy wife thou wilt look after harlots or at least art in danger to do it but if thou love thy wife truly thou art strengthened against a stranger CHAP. VI. Verse 6. GO to the Ant thou sluggard consider her wayes and be wise The Ant though the least of creatures is commended for her prudence and solicitude for the time to come and her love of pains and diligence See Pliny 2d Book of his Natural History c. 3 Virgils 4th of his AEneids Vers. 9. How long wilt thou sleep O sluggard When wilt thou arise out of thy sleep 10. Yet a little sleep a little slumber a little folding of the hands to sleep 11. So shall thy poverty come as one that travelleth and thy want as an armed man Salomon lively describes the sluggard he brings him in roming himself and rubbing his eyes with an unwilling hand uttering broken and sleepy sentences as one not half awake How long wilt thou sleep When wilt thou rise out of thy sleep As if he had said Ho Sir it is time to get up what not out of your bed yet at this time of the day Then mark his drousie slumbring and senslesse answer A little sleep a little slumbers for the Original hath the words in the plural number well befitting a sluggard A little folding of the hands a little sleep a little slumber all little though he sleep much but yet it is but little in his conceit One that travelleth That is with so much speed as it will not be long As an armed man That is with so much strength as will not be resisted See Prov. 24. 33 34. 26 14. Vers. 13. He speaketh with his feet Vers. 14. He deviseth mischief continually Diggeth further into the mine and treasure of evil in his own heart The Hebrew word Charash signifies great labour and skill as of Husbandmen 1 Kings 19 19. or of Smiths Gen. 4. 22. 1 Kings 7. 14. Vers. 17. A lying tongue See vers 19. He repeats lying twice though under several terms Vers. 22. It shall talk with thee The Hebrew word signifies a discourse pro and con which is only in the meditation of our hearts the man makes objections the word answers Vers. 27. Can a man take fire in his bosome Unclean lust Vers. 31. He shall restore seven fold Jesballem Shibghnathaim he shall pay seven-fold the Hebrews double the Dual number ten in the Dual number is twenty three is thirty and four is fourty but when they come to seven here they double not Isa. 30. 26. there it only standeth for seven so here he shall pay Shibghnathaim that is seven for one Vers. 35. He will not regard any ransome That is he will not be moved by any gift to spare him that hath dishonoured his bed CHAP. VII Verse 4. SAy unto wisdome thou art my Sister Be as familiar with the wisdome of God revealed in his Word as with thine own sister Vers. 14. I have peace-offerings with me this day have I payed my vows The Harlâ—t hath divers arguments to entice him 1. She was no common strumpet had set all straight between God and her soul. Vers. 15. Therefore came I forth to meet thee diligently to seek thy face and I have found thee 2. She had a singular love to this young man therefore she came out to meet him And 3. She pleads the good hand oâ— Gods providence And I have found thee 1 Sam. 23. 7. Diligently to seek thy face The original word is To seek thy face in the morning and yet vers 9. it was in the evening that she met him To do a thing in the morning and to do a thing diligently are the same in Scripture Psal. 10 1. 8. Early the Hebrew is in the morning that is with all diligence and care Vers. 16. I have deckt
proculdubio inter oleum nomen sponsi similitudo nec ociosè Spiritus sanctus alterutrum comparavit Bernardus super Cantica Serm. 15. Oleum planè quod dum supernatat cunctis quibus immiscetur liquoribus liquidò illud designat nomen quod est super omne nomen Id. ib. Serm. 16. By ointments the gifts of the Spirit are signified the smell of these gifts is that fruit and sweetness which is found by the communication of them Therefore do the Virgins love thee Heb. Therefore do the righteousnesses love thee the Saints and all the righteous are termed Righteousnesses in the abstract Vers. 4. Draw me we will runne after thee The Church desires to be drawn 1. Propter infirmitatem 2. Propter tarditatem 3. Propter renitentiam We will runne Draw me in the singular number and we will runne that is those which I shall draw with me Ego sociae meae Aâ—sted Running notes 1. Readiness of affection 2. Speed 3. Constancy 1. Diligentiam 2. Festinationem The King hath brought me into his chambers The bed-chamber is the most retired place Judg. 15. 1. the nearest communion with Christ Matth. 11. 25. Chambers are places of secrecy intimacy safety glory and majesty Be glad and rejoyce Be glad inwardly and rejoyce outwardly We will remember thy love more than wine Heb. Loves All those severall loves wherewith thou hast loved us Numerus pluralis excellentiam magnitudinem rei denotat Gen. 19. 11. Psal. 68. 20. 2 Pet. 3. 11. Wine is put for one of the most necessary supports of life Hab. 3. 18. 2. For one of the most cheering and reviving comforts Eccles. 10 19. Prov. 31. 6 7. He prefers the love of Christ before the most necessary and cheering comforts The upright love thee Or they love thee in uprightness that is with a strong and vehement love which is without dissimulation or guile Vers. 5. I am black but comely O ye daughters of Jerusalem as the tents of Kedar as the curtains of Salomon Black By reason of her infirmities and imperfections as well as of her afflictions and persecutions Bern. But comely The Hebrew Navah signifieth comely beautifull amiable and to be desired Comely in Christ though black in her self As the tents of Kedar See Psal. 120. 5. Vers. 7. Tell me O thou whom my soul loveth where thou feedest where thou makest thy flock to rest at noon This signifies unfeigned and fervent love See ch 3. v. 2 3 4. Noon In the heat of persecution See Isa. 16. 3. Noon hath two things in it Light that is prosperity Heat that is adversity For why should I be as one that turneth aside by the flocks of thy companions The Hebrew word signifies to hide or lie hid See Robotham This place was much urged by the Donatists of old and by some of late it is clear against them if Christ feed amongst us be present with us we are not to turn aside Vers. 8. O thou fairest among women Heb. fair beautifull among women Speciosa propter fidem charitatem erga me Women are usually fairer than men the Spouse of Christ is fairer than all women Vers. 12. While the King sitteth at his round table my spikenard sendeth forth the smell thereof That is whilst Christ had communion with me my graces were exercised and drawn out even then whilst I had fellowship with him I will come in and sup with him Eating and drinking was anciently a sign of intimate fellowship Vers. 13. A bundle of myrrhe is my beloved unto me he shall lie all night betwixt my breasts The Hebrews expound it optatively Quis det ut pernoctet inter ubera mea Christ is a bundle for sufficiency of myrrhe for sweetness lies in the breast that is the heart Night In disgraces persecutions All night That is constantly A bundle for variety and unity Christ is full of all excellent graces and they are in him by reason of the union of the Godhead with the manhood Vers. 14. A cluster of Camphire in the Vineyards of Engedi This may note unto us the sweetness of Christs redemption and the fruits of his death whereby he became as a cluster of redemption unto his people for as a cluster consisteth of many berries compact togetâ—â—â— into one bunch so the redemption of Christ hath all mercy grace and love compacted together Vers. 15. Behold thou art fair my love behold thou art fair thou hast Doves eyes The doubling of the words expresseth the superlative degree by a usuall Hebraism Doves eyes See ch 4. 1. These Doves eyes wherewith the Spouse is beautified do set forth the simplicity sincerity humility meekness but especially the spirituall chastity of the Church whose eyes are unto Christ alone looking unto him for life and salvation Matth. 10. 16. Phil. 3. 7 10. Vers. 16. Also our bed is green Here children are begotten to Christ. Green 1. Because of the flourishing of it it flourisheth with peace 2. Because of the fruitfulness of it Quasi dicat Non est infoecundus liberos multos procreamus Mercerus CHAP. II. Verse 1. I Am the rose of Sharon and the lillie of the valleys The Rose is the Queen of flowers most excellent for sweetness and beauty Sharon is a most fruitfull Land and decked with such flowers 2 Chron. 5. 16. 1 Chron. 27. 29. The Lillie is next in nobility unto the Rose Pliny Nat. Hist. l. 25. ch 5. Vers. 2. As the lillie among thorns so is my love among the daughters As the lillie excels thorns so the Church all other assemblies A lillie is first and beautifull therefore amongst Royall Arms. 2. White an emblem of innocency 3. Gives a sweet smell Cant. 4. 11. so the godly Wicked are thorns 1. Because unprofitable when they grow and after 2. Hurtfull Prov. 26. 9. 3. Their end is to be burned Among thorns because 1. Excellent in comparison of them the righteous is more excellent than his neighbour 2. Annoyed by them The daughters Not Virgins as ch 1. 2. Vers. 3. As the apple tree among the trees of the wood so is my beloved among the sonnes I sate down under his shadow with great delight and his fruit was sweet to my taste Comfortable for shade and pleasant for fruit Meritò sicut malus quae instar fructiferae arboris umbram refrigerii habet fert fructum optimum Bern. super Cant. Serm. 48. Christ is a beleevers comfortable shadow Threâ— things scorch the soul Gods wrath Heb. 12. 29. Satans malice his temptations are called fiery darts Ephes. 6. and the worlds rage Christ is a shadow against Gods wrath God was well pleased in him with us Satans malice and the worlds persecution Joh. 16. 33. In those Countries where the Sun was directly over their heads it annoyed them much See Psal. 91. 1. Cant. 5. 14. Hos. 8. 15. Vers. 4. He brought me to the banquetting house and his
bannâ—r over me was love Heb. House of wine not so fitly termed Banquetting house which Salomon expresseth by another name Eccles. 7. 2. The comforts of the holy Ghost and the priviledges of the Gospel A Banner is a martiall term and hath a threefold use in warre 1. For gathering men together under their Colours Isa. 11. 16. 2. For defence Exod. 17. 15. 3. As a testimony of victory and triumph Psal. 20. 6. Christ gathers them together protects them and they hold forth Trophies of Triumph Vers. 5. For I am sick of love Have earnest desires languish with desire to enjoy the comforts of my beloved Vers. 8. Behold he cometh leaping upon the mountains skipping upon the hils Behold is a word of attention and admiration See ch 1. 15. Conquers all mountains of opposition and trampleth the hils under his feet when he comes to deliver his people A similitude taken from the Roes and Harts whereto Christ is likened in v. 9. which are swift in running and skip upon mounts hils and rocks Isa. 35. 6. Vers. 9. He standeth behinde our wall Of sinne Shewing himself through the lattess Or grates of Ordinances Vers. 12. The time of singing is come The time of cutting is come The same word in the Hebrew signifies both to sing and cut implying that flowers are cut even as soon as they appear Vers. 14. O my Dove thou art in the clefts of the rock The wounds of Christ in which the Church hides and shelters her self so some of the Ancients understand these words See Matth. 16. 28. A metaphor from Doves which make their nests in rocks for fear of pursuit of birds of prey Vers. 15. Take us the Foxes the little Foxes that spoil the Vines False Prophets and teachers are so called Ezek. 13. 4. 1. For craft and subtilty 2. In respect of their crooked and perverse waies Psal. 125. 5. CHAP. III. Verse 1. BY night on my bed By private duty Isa. 26. 9. Nights Not one but many that is saith Brightman in the true worship much obscured Vers. 2. I will rise now and go about the City in the streets and in the broad waies I will seek him That is in publick Ordinances Vers. 6. Like pillars of smoak In allusion to the myrrhe and frankincense in the Leviticall worship which went up in a cloud Perfumed with myrrhe and frankincense That is the Church perfumed with the sweet graces of the Spirit CHAP. IV. Verse 2. THy teeth are like a flock of sheep that are even shorn which came up from washing whereof every one bears twins and none is barren among them The Ministers qui dentium funguntur munere Brightm by preparing nourishment for the rest of the body for their holiness for their parity even and fruitfull Vers. 3. Thy speech is comely Gracious Col. 4. 6. Vers. 6. The mountain of myrrhe and to the hill of frankincense By frankincense is meant a burning fervency of affection by myrrhe mortification and dying to sinne Vers. 7. Thou art all fair my love But by the beauty of Christ Ezek. 46. 14. There is no spot in thee No fault no blame-worthy thing called in Hebrew Mum and in Greek Momos See Rev. 14. 1 5. Vers. 11. And the smell of thy garments is like the smell of Lebanon Full of fragrant flowers gummes spices and so perfuming the air thereabout in the spring The graces of God which deck and adorn their souls are like the smell of Lebanon as delightfull to God and good men as those smels are to the senses Vers. 12. A garden enclosed is my sister my spouse a spring shut up and a fountain sealed Which is not only in respect of defence that none can destroy and spoil her but that others cannot come at her they cannot drink and smell the sweetness that is in her Vers. 13. Thy plants are an orchard of Pomegranates with pleasant fruits Camphire with Spikenard Christ is compared to all the fragrant smels and aromatique gummes Vers. 16. Awake O north wind and come thou south blow upon my garden that the spices thereof may flow out let my beloved come into his garden and eat his pleasant fruits The Spirit of God is compared to the north and south winde in respect of its different waies of administration the one is cherishing the other nipping yet the spices flow forth either way prosperity and adversity do a godly man good The garden is the Church of God which desireth Christ to comfort her and pour out the graces of his Spirit on her the fruits of his own Spirit CHAP. V. Verse 1. I Have eaten my honey-comb with my honey I have drunk my wine with my milk God delights in the services of the Saints Vers. 2. I sleep but my heart waketh We use to say of children that their heart is asleep even when their eyes are awake contrariwise it is said of the children of God that their eyes are asleep when their heart is awake It is the voice of my beloved that knocketh We knock at Christs door when we call for mercy he knocks at our door when he cals for duty Rev. 3. 19 20. Open to me my sister my love my dove The nearest affinity is Spouse and the nearest consanguinity Sister The Hebrew word signifies to knock or beat vehemently Vers. 3. I have put off my coat how shall I put it on I have washed my feet how shall I defile them She answered her beloved as a lazy sluggard newly awakened out of his sleep and loth to arise out of his bed and the effect of her answer is this I am now at ease and quiet and by opening my heart unto thee by receiving thee to rule and govern in it by hearkning and yielding unto thee in every thing I shall put my self to a great deal of trouble and labour that I am now eased of Vers. 7. The watchmen Magistrates Ministers Vers. 10. My beloved is white and ruddy the chiefest among ten thousand Or Having the banner of ten thousand Here we have a description of Christ from vers 10. to the end of the 16. White and ruddy White in the glory of his Deity ruddy in his assumed humanity That is of admirable and perfect beauty The mixture of these two colours makes a good complexion White in the purity of his conversation ruddy in the hue of his passion White in his life and ruddy in his death These are tokens of the strongest health The chiefest among ten thousand The Spouse useth a metaphor taken from the warre as also putteth a number certain for uncertain to express the commendations of her beloved The banner or ensign is a warlike instrument and commonly the bearer thereof one of the chiefest tallest and mightiest men The scope of the Church is not to set forth the members of Christs humane body but the glorious excellencies and spirituall perfection of Christ