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
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.
word is commonly applied to the marshalling of an Army it signifies to order with reason Vers. 23. How many are mine iniquities and sinnes make me to know my transgression Whatever his sins were he would have them mortified Here are three Hebrew words used to express sinne by one which signifies peccata per errorem commissa he would not let slip the least infirmity 2. Perversitates when one doth any thing out of a froward heart 3. Defection and rebellion Vers. 26. For thou writest bitter things against me Heb. bitternesses the LXX render it evil things bitter plagues and sorrows the Jews interpret it of sinne the later clause makes for this And makest me to possess the iniquities of my youth Keeps his heart upon them See Job 17. 11. Job cals the thoughts of his heart there the possessions of his heart so Arias Montanus renders the Hebrew because whatsoever one possesseth it is chiefly by his thoughts Three things are implied 1. An act of remembrance he reflected on his former life 2. Of assent or acknowledgement stand under the accusation of former sinnes 3. A sense and feeling of the bitterness of these sinnes and Gods displeasure against him for them CHAP. XIV Verse 4. WHo can bring a clean thing out of an unclean There are three expositions of this place Some 1. understand it of the change of state so it proves the rootedness of corruption in a mans heart 2. Others understand it of a man and his act if a man be unclean all is unclean 3. Who can make a holy man to be born of a sinner See Psal. 58. 3. Vers. 12. So man lieth down and riseth not till the heavens be no more Some say Job speaks of the condition of man after death according to nature viz. that he cannot rise again naturally Resurrectio divinum opus est non ipsius naturae Drusius But the most simple and plain answer is he cannot return to live again ordinarily this kinde of life that he did before id est Nunquam in vitam hanc revertetur Junius id est Nunquam ex illo mortis somno excitandus nec evigilaturus ut huic mundanae vitae restituatur Beza in loc Vers. 14. If a man die shall he live again With a life ejusdem generis a mortall life All the daies of my appointed time so Junius or all the daies of my warfare so the best Interpreters reade it the Vulgar Latine Calvin Pagnine Vatablus Arias Montanus Will I wait till my change come See v. 5. Make it his business to wait that is meditate prepare for and expect death Job cals death a change and by way of eminency my change it is not an annihilation or extinction but a mutation It is 1. the last change we shall meet with till the resurrection 2. A lasting nay an everlasting change it puts us into an eternall condition of happiness or misery 3. An universall change 1. In respect of persons all must meet with it 2. In respect of the whole man body and soul makes the body a stinking carkass and puts the soul into heaven or hell 4. A different change according to the quality of the person changed terrible to a sinner comfortable to the godly Vers. 17. My transgression is sealed up in a bag As the Clark of Assises seals up the inditements of men and at the Assises brings the bag and takes them out even so will God Deut. 32. 34. He is patient to them in this life at the day of judgement the bag shall be opened and the story of their lives related CHAP. XV. Verse 14. WHat is man that he should be clean and he which is born of a woman that he should be righteous There are other Scriptures that seem to say otherwise Matth. 5. 8. 1 Tim. 1. 5. These places in Job and the Proverbs shew that none are clean of themselves and that no heart is pure by a naturall constitution There is 1. a legall purity when one is strictly pure having no sinne at all so no meer man since the fall 2. Evangelical purity when sinne is pardoned subdued mortified so the godly are pure Vers. 15. The heavens are not clean in his sight See ch 25. v. 5. Some referre it to the Angels others to the heavens themselves which contract impurity by reason of the sinne of man Rom. 8. 20. Drusius hath both Caelicolae Angeli qui in caelo aut ipsa corpora caelestia Vers. 16. Which drinketh iniquity like water As the beast doth water it s as familiar to him as meat and drink Cui tam ordinarium est familiare peceatum quà m cibus potus Junius Vers. 19. Unto whom alone the earth was given That is especially Vers. 24. Trouble and anguish shall make him afraid they shall prevail against him as a King ready to the battell That is he shall be quite overcome of sorrow and grief and shall be no more able to bear or resist the same than to stand against a whole Army of men Vers. 26. He runueth upon him even on his neck upon the thick bosses of his bucklers That is those arguments and pretences men have to keep off the strokes of God and his Word CHAP. XVI Verse 10. THey have smitten me upon the cheek reproachfully A sign of contempt and despite when one is struck upon the cheek Mercer Verba sumpta sunt ex more carnificum tortorum Cocceius See 2 Cor. 12. 7. He added the last word ex abundanti saith Drusius Nam ferire malam innuit paenam cum ignominia conjunctam Vers. 20. My friends scorn me Are my bitterest enemies Mercer reades it in the Vocative case O rhetores mei socii mei and Beza O rhetores mei sodales mei CHAP. XVII Verse 1. MY breath is corrupt He doth not mean an ill favour in his breath but an obstruction and stopping in it It is conceived that he had the Tissick a short breathing and the consideration of this disease made him think that the grave was ready for him Vers. 9. The Righteous also shall hold on his way The Hebrew word signifies to hold fast and cleave to as well as hold on Vers. 11. The thoughts of my heart Heb. The possessions of my heart so called because the heart stayes upon them What the soul possesseth it is by the thoughts CHAP. XVIII Verse 14. HIs Confidence shall be rooted out of his Tabernacle Some expound it of the place of Worship thought himself wâ—ll because he was often at the place of publick worship See Jer. 7. 3 4. Others of the place where he dwels è domo ejus è familia ejus Drusius See Junius And it shall bring him to the King of Terrors That is Death He speaks here of hypocrites whose heart is not upright with God not of the godly Such a terrour as is the chiefest and greatest among terrours
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
not be made of him dead but with praise and blessing As on the contrary the wicked are not named without detestation The memory or the name he doth not say his house or his body shall rot though they must but his memory either it shall not be remembred at all or be remembred as a rotten thing Vers. 9. But he that perverteth his waies shall be known Perverteth his waies That is alloweth himself in any ill course though never so secretly Shall be known That is his vile and wretched dissembling shall be detected Vers. 12. But love covereth all sinnes 1 Pet. 4. 8. By covering must be meant 1. A favourable construction of all things which in right reason may be well construed 2. A passing by smaller infirmities and private offences 3. Such a covering as may cure also for love is wise Vers. 14. Wise men lay up knowledge In a treasury bring it out when they have occasion Vers. 18. And he that uttereth a slander is a fool It is a note of a sinfull fool to have a bitter railing and slandrous tongue We must make a difference between these two phrases tabhe dibbath and methi dibbath detulit rumorem Gen. 37. 2. and protulit rumorem here Detulit rumorem he only relateth that which he knoweth or heareth but protulit rumorem who bringeth it out of his own corrupt heart Vers. 20. The heart of the wicked is little worth His thoughts imaginations affections and desires Vers. 21. The lips of the righteous feed many He compares the mouth of a righteous man to the gate of some hospitable person so Cartwright Vers. 22. The blessing of the Lord it maketh rich and he addeth no sorrow with it q. d. He that hath wealth with Gods blessing shall have no cause to repent him another day that he lived so prosperously Vers. 29. The way of the Lord is strength to the upright It signifieth fortitudinem munitionem strength within and defence without Vers. 32. The lips of the righteous know what is acceptable Things pleasing to God pass so often through their lips that they are said to know what is acceptable CHAP. XI Verse 4. RIches profit not in the day of wrath The covetous man thinks they will therefore it is twice repeated Ezek. 7. 19. Zeph 1. 8. Vers. 13. As the tale-bearer revealeth secrets See ch 18. 8. 20. 19. 26. 28. Severall times Salomon inveighs sharply against backbiting calumniators He compareth busie-bodies here and Levit. 19. and such as delight to deal in other mens matters to petty Chapmen and Pedlers which carry wares about selling in one place and buying in another Vers. 15. He that is surety for a stranger shall smart for it Heb. Shall be sore broken or bruised the word is used of Christ Isa. 63. 10. Vers. 21. Though hand joyn in hand the wicked shall not be unpunished Though ungodly men have many friends and such as be mighty though they joyn all their forces together to defend one another or all of them one yet they shall not prevail Vers. 22. As a jewel of gold in a swines snout so is a fair woman which is without discretion Without savour reason is that in governing things which a pleasing savour is in meats It doth not adorn but misbecome them Vers. 24. There is that scattereth and yet increaseth and there is that withholdeth more than is meet but it tendeth to poverty Because one hath the blessing of God upon his liberality the other the curse of God upon his parsimony Vers. 25. The liberall soul shall be made fat Not liberall hand but liberall soul it is accepted according to what he would do Vers. 30. He that winneth souls is wise He that winneth souls using all art and cunning and industry to catch souls as fowlers do to take birds as the Hebrew word importeth he is wise Vers. 31. Behold the righteous shall be recompensed on the earth much more the wicked and sinner That is a righteous man shall be corrected though he sin a sin of infirmity how then shall the wicked be punished who sin with presumption and delight CHAP. XII Verse 4 A Vertuous woman Which is painfull and faithfull in her calling Is a Crown to her husband Not a Ring that is the ornament of meaner persons but a Crown which is the ornament of Kings Vers. 12. The root of the righteous yieldeth fruit The root usually yields not fruit but the branches or not formally but virtually the root that is his spirit his soul. Vers. 13. The wicked is snared by the transgression of his lips That is not only by which he taketh others but by which he is taken himself to his own ruine and destruction Vers. 16. But a prudent man covereth shame He restrains his anger which if it should presently break forth would be a reproach unto him Vers. 27. The slothfull man resteth not that which he took in hunting Some interpret it he enjoyeth not what he hath rather thus if he hath any thing to spend it is not of his own getting It is a proverbiall kind of speech signifying that they shall not enjoy that which they get by craft and falsehood CHAP. XIII Verse 2. A Man shall get good by the fruit of his mouth That is Gods blessing and the good will of good men by speaking to others of that which is good Vers. 3. He that keepeth his mouth keepeth his life but he that openeth his lips shall have destruction He intimateth a similitude of a City besieged to open the gates betrayeth the safety of it all watch and ward is about the gate So the tongue is the gate or door of the soul by which it goes out in converse and communication to keep it open or loose guarded letteth in an enemy which proveth the death of the soul. This Proverb is like that Prov. 10. 19. but that the order is inverted But he that openeth his lips Or strideth too wide to lewd speaking for so the word signifieth as a harlot prostitutes her self or spreadeth her body to filthy companions Vers. 7. There is that maketh himself rich That is full of peace and joy from assurance of his salvation and Gods favour to him Yet hath nothing Not one jot of true peace and favour at all with God There is that maketh himself poor yet hath great riches Perswadeth himself to be in a most wretched estate and is highly in Gods favour and hath great store of saving grace Vers. 10. Only by pride cometh contention There is a threefold contention 1. With men which ariseth from pride 2. With God 3. With the Word of God these two contentions arise also from pride James 4. 6. Vers. 12. Is a tree of life Chajim a tree of lives Heb. all sorts of lives or the accomplishment of the promise doth as it were put one into Paradise again as one expounds it Vers.
Meditatio Saela Paul Fag Salus ista nobis meditatio confessio R. Dav. Kimchi Psalmum istum non dictavit de singulari quadam re sed ut â—it oratio quam orare potest quivis homo constitutuâ— in tribulatione propter inimicos suos Nar rat autem in eo vias impii optimentis pauperem qui non potest seipsum ab eo eripere R. D. Kimch Ab hoc Psalmo usque ad 147. discrepant Ebraei à Graecis in Psalmorum citatione Nos Ebraeos Pontificii Graecos Vulgaram Latinam qâ—ae ex Graeco traducta est sequuntur Qui nobis est 22. ipsis est 2â— causa differ ntiae haec est Graeci Psalmos 9. 10. in unum conflaâ—unt Hinc Psalmus nobis 1â— ipsis est 10. Ea dissensio excurriâ— usque ad Pâ— 147. Illum enim rursum distribuerunt in duos Credo ut 150. Psalmos haberent Alias tantùm 149 numerassent Amam Antib Bibâ— â— 3. The Chaldee saith in te sperabunt pauperes tui Sicut avis quae volat de monte in montem de nide in nidum Kimchi Vide Cl. Gatak Cinnum l. 2. c. 18. Videtur David per fundamenta intelligere extrema illa media quibus violentae Saulu persecutioni resistere conabatur q. d. Omnia mihi subsistendi media praeciduntur Hulfius in loc A choice expression Or Their Faces in mystery of the holy Trinitie See Psalm 149. 2. Ainsworth Corde animo duplici verbis Salustii diceres aliud clausum in pectore aliud in lingua promptum habent Reperitur cum negatione 1 Paralip 13. 33. i. Bona fide unanimiter Drus Prov. Class 2. l. 3. Id est Optimè saepè numerus finitus pro infinito ut Prov. 6. 31. Jun. Omnis peccans stultus Aâ— Pharaoh Who is the Lord Haee â—hrasis hunc sensum admiâ—tere potest Impius sibi hee persuadere conatur aut sibi aliter tamen sentienti convicto satis impenere satagit non esse numen verum hoc ipsum nequit 2. Impius dicit in corde suo id est ita seeum tacite loquutus est impius non est Deus vel utinam non estet Deus Gen 23. 41. in corde dicere nihil aliud significat quam tacite secum contendere quasi murmurando quippiam profeire Nisi enim ea phrasis ita acciperetur non potuisset Esaui cogitatio si tantuni cordis fuisset non oris citra peculiarem revelationem Rebeccae innotuisse 3. Impius dicit in corde suo non est Deus id est Deus non est objectum cogitationum ejus neque circa divina sollicitus est prophanis intentus praesertim cum ita vivat ac si non estet Deus ac nullo sensu aut reverentia numinis tangeretur Psal. 6. 14. Paul Voetii Theolog. naturalis Reformata c. 2. Metaphora verbi sumitur à vinis acidis nam recedere venuste admodum usurpatur ab Ebraeis de vino quando in vappam resolvitur ut Hos. 4. 18. Drus. Observat. Sac. l. 2. c. 11. i. A tyrannide Satanae servitute peccati Junius It meaneth the integrity that is before God in heart and spirit GeN. 17 1. Deut. 1â— 13. â—aâ—th 5. â—â— This must first â—â— in the heart Psal. 119. 80. iâ—â—n in the ways Psal. 18. 33. 119. â— Non accepit nempâ— in os suum at Exod. â—0 7. Grot. Heb. Silver that is Money usually made of silver Vide Rivetum In respect of his essential glory Merita Christi habent in se gratiam invisceratam Iâ—clytis Arias Montanus Magnificis in operibus bonis Chald. Paraph. Magnificis Junius Vide Gatakeri Cinnum l. 2. c. 10. Potabant enim gentes istae sanguinem sacrificiorum saepè humanum Grotius Vide Rivetum Junium in loc Cor intelligit renes consulunt De his versibus 8 9 10 11 Vide Jun. l. 1. Paral. 88. Act. 2. 25 26 27 28. Net my body in the grave nor my soul in statu separato from the body Doway notes See Ainsw Vide â—mamae Antib Bib. l. 3. Ut piensm illam â—aetitiam exprimat Propheta uâ—itur plurali numero laeâ—iâ—iarum ut una siâ— instar omnium in se comprehendat veram omnem laetandi materiam omne laetitiarum genus earum copiofissimam abundantâ—am Rivet in loc Hinc ostendo clâ—masâ—e me quoniam exaudisti me Aug. de Civit. Dei lib. 11. cap. 14. Id est Studiosussimè ut homo solet pupillam oculi sui Sic Deut. 32. 10. Junius i. Observant me meos Junius Declinando speculando aucupum instar laqueos nobis ponunt Vide Psal. 10. 10. Hulsius in notis The Saints may have a great part in this life but it is not their portion i. Optimis rebu metonymia Jun. Out of the sleep of death death is a sleep isa 26. 19. i. Resurgam è mortuis Junius Cum tenebrae mortalitatis transierint mane a stabo contemplabor Aug. Videbo te perfectissimè ficuti es similis ero tibi quum paâ—efactus fuerit Christus glorioso adventu suo Jun. The hand of Saul the palm or flat of the hand Heb. The fist of Saul Heb. Of Belial Non unum aliquem lapsum significat Some sinne which he more specially was in love with which he was most easily drawn into and whereby he had been most ensnared In the three former words the same word is used both of God and man but here two divers words The word that concerns man is used once more Job 9. 20. Rectè exponit Kimchi juxta perversitatem e us ei retribues Similis loquendi modus est Levit. 26. 24. Ostendit Propheta Dei consuetudinem quòd unicuique reddat secundum opera sua sicut cum benignis benignè agere selet sic quâ—que efficiat ut impiis perversis infoeliciter perverse omnia cedant idem Hebraismus occurrit 2 Sam. 22. 27. Hu sius i. Fortem me reddit Metaphora vel à baltheo vel ab ipsis renibus sumpta in quibus Scriptura quandoque vigorem ac robur collocat Fesselii Advers Sac. l. 5. c. 9. * Proverbii forma dicitur de velocissimis Quod sumptum ab ejus animantis pernicitate quae tanta est ut AEgyptii sacerdotes in hieroglyphicis non aliter velocitatem significaverint quà m per cervum currentem velociores foeminae cum pondere nullo supervacuo graventur Drus. Prov. Class 2. l. 5. Lumen naturae Quod sint hominibus veluti praecones quidam sapientiae Dei Rivet Eructar sermonem i. Indefinenter profundit ut fons perennis aquas profundit largiter Metaphora Junius Vide Jun. lib. 2. Paral. 16. Rom. 10 18 19 20 21. Isa. 65. 1 2. Deut. 32. 21. Vide Junium Lumen gratiae Recto fecisse â—â—â—rces est Hold in by a powerfull and efficaâ—ious restraint This hath respect to the Law which appointed part of the oblation to be burnt on the Altar to God with Oyl