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
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
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
19. None that go unto her return again That is very few so few Ut quasi nulli videantur Lavater David repented of adultery The strumpets house is like the Lions den Omnia te adversum spectantia vestigia nulla retrorsum That go unto her A modest expression of a secret or foul action frequent in Scripture Gen 29. 23. Psal. 51. tit Neither take they hold of the paths of life Which lead to eternal life CHAP. III. Verse 5. LEan not unto thine own understanding A metaphor from one that leans on a staff to support him from falling Presume not upon thine own wit Trust not to it Vers. 11. My Sonne despise not the chastening of the Lord neither be weary of his correction It should not be slighted neither should we faint under it Vers. 14. For the merchandize of it is better than the merchandize of silver and the gain thereof than fine gold 15. She is more precious than rubies and all the things thou canst desire are not to be compared unto her It is spoken of Christ and the trading for him in the Ordinances those wayes of worship which he hath appointed Wisdom that is grace Merchandize that is trading for it in Ordinances to know what returns and incomes you have Than fine gold The word comes from cutting in the Original either because gold is as it were cut out of the earth at first or else because after it is purified by the fire it is cut to make rings or coin Vers. 16. Length of dayes is in her right-hand and in her left-hand riches and honour The Heathens reckoned upon their left-hand until they came to a hundred years and then they began to reckon upon their right hand as appears by that of Juvenal Et dextrâ computat annos speaking of one above a hundred years old Salomons meaning is that wisdom should make them to live a long age even to a hundred years so some expound it The Hebrew word for Honour comes from a word which signifies to be heavy or weighty for honour as it riseth from the weight of good qualities in men so it addes weight to mens persons and makes them of greater account than others Vers. 18. She is a tree of life to them that lay hold upon her See Chap. 15. 4. 11. 30. Partly because it is planted by God immediatly but chiefly because of its perfect supply of all wants Revel 22. 2. speaks of wisdom that is grace meat and medicine Life is in the Dual Number there is a life here and a life in heaven To them that lay hold upon her The word signifies a fast laying hold on a thing as ones own and as not willing to let it go Vers. 27. Withhold not good from them to whom it is due Heb. From the masters thereof He makes the Christian neighbour who is in necessity an owner even one that hath good right and title to our goods according to our ability Vers. 29. Devise not evil against thy Neighbour In the Hebrew it is Al tacharosh Noli arare mendacium Plow not a lie a speech borrowed from husbandry as the Husbandman ploweth up the ground and searcheth into the earth with his Plowshare so doth a wicked man plot mischief in his minde Seeing he dwelleth securely by thee Meaning that he feareth none evil from thee seeing he hath done none Vers. 32. For the froward is abomination to the Lord. The Hebrew word signifies a thing which offends the senses from which men turn away ears eyes nose it shews Gods utter dislike of the ungodly See Exod. 8. 26. But his secret is with the righteous The secret of his love providence counsel Psal. 25. 14. John 15. 15. Vers. 34. Surely he scorneth the scorners Jerom and the Septuagint translate it the proud so do James and Peter quoting this place See the later part of the verse The original word here used may seem to have a reference unto a speaking by an Interpreter and then we may conceive the word here to set forth the haughty carriage of the proud who scorn to speak by themselves to others but do it by an Interpreter by some other body CHAP. IV. Verse 3. TEnder and only beloved in the sight of my mother That is I was her best beloved Son for Bathsheba had four sons 1 Chron. 3. 5. This word is used of very dear sons as of Isaac Gen. 22. 2 12 16. Vers. 4. Let thine heart retain my words The words are borrowed from Husbandmen as Husbandmen put stayes to the trees which they plant So the precepts of the Father stay and uphold the childe Vers. 4. Wisdom is the principal thing Reshith beginning so Tremel Get Kanah signifies to get a thing as a mans own possession so as to have a peculiar interest in it Wisdom Wisdom in this book signifies two things 1. Christ Prov. 8. 2. Grace especially spiritual understanding Grace is the principal thing The principality of grace lies in six things 1. It makes a man conformable to God 2. Brings one into Communion with him Zech. 3. 7. 3. Fits a man for the service of God Dan. 1. 4. Isa. 6. 8. 4. Turns all things into a blessing Mal. 2. 2. 5. Fils the soul with all spiritual excellencies 6. Preserves one from all evils Prov. 2. 11 12. And with all thy getting Heb. In all thy getting get understanding Vers. 13. Take fast hold of instruction The word signifies to lay hold with strength as men that are in peril of drowning they will lay hold so fast upon a thing that their hands may be sooner broken then loosed Vers. 14. Enter not into the path of the wicked and go not in the way of evil men 15. Avoid it passe not by it turn from it and passe away Iteration of the same sense in variety of phrase argueth the necessity of the duty and earnestnesse of the divine Pen-man to perswade Vers. 17. For they eat the bread of wickednesse and drink the wine of violence That is they eat bread and drink wine gotten by wickednesse and violence Vers. 18. But the path of the just is as the shining light See Chap. 10. 29. Vers. 19. They know not at what they stumble That is they cannot imagine how soon they shall fall 2. They know not what it is that makes them fall Vers. 21. Let them not depart from thine eyes That is reade them continually Keep them in the midst of thine heart The heart is the center of the body about the midst of it lay them up where they may be safe and ready at hand for continual use Vers. 23. Keep thy heart with all diligence With all keeping or above all keeping look to that above every thing Heart is taken in a spiritual sense so it signifies the understanding will conscience memory affections thoughts here the will It is a metaphor taken from a Spring keep the Spring-head carefully
extent and latitude of it that he be not overtaken with it unawares There is a metaphor in the Hebrew word drawn from the naked which turn themselves here and there Vers. 6. Train up a child in the way he should go and when he is old he will not depart from it Hhanoch lanagnar gual pi instrâ—â— vel intra puâ—rum ad â—s teach the childe even as we feed children with such meat as they are able to digest In his way That is according to his capacity And when he is old he will not depart from it He will be the better for it while he liveth That of Horace is known Quo semel est imbuta recens servabiÌ„t odorem Testa diâ— Vers. 9. He that hath a bountifull eye shall be blessed The LXX reade it He that hath compassion on the poor in the Originall and Paraphrase it is He that hath a good eye and again an envious and malignant is said to have an evil eye From the eye are discovered effectuall signes of goodness mercy clemency anger hatred sorrow joy and such like affections From this reason in nature did our Saviour derive that his saying in the Parable Is thine eye evil because I am good Vers. 12. The eyes of the Lord preserve knowledge The eyes of the Lord signifie his peculiar presence and providence the eyes of the Lord are upon the righteous Knowledge The abstract for the concrete as Job 5. 16. Psal. 12. 2. Rom. 11. 17. men of knowledge Vers. 13. The slothfull man saith there is a Lion in the way I shall be slain in the streets No sluggard neglects any duty but he hath a pretence 2. The pretence which he hath shall be enough to him to shift off a duty Lions are in their dens in the day time Psal. 104 22 21. Vers. 18. For it is a pleasant thing if thou keep them within theâ— they shall withall be fitted in thy lips As if he had said when thou hast been a learner and hast gained a stock of knowledge they shall be fitted to thy lips that is thy lips shall bring forth shape and form those notions of truth into profitable and savoury discourses Within thee In thy belly that is take place in thy heart because written there as the Law was written in the midst of Christs bowels Vers. 20. Have not I written to thee excellent things in connsels and knowledge Vers. 22. Rob not the poor because he is poor These words are capable of a double construction That is let not his poverty and inability to withstand thee encourage thee the rather to rob him which construction agreeth well with the reason given in the next verse or thus let the consideration of his poverty keep thee off from medling with him Neither oppress the afflicted in the gate That is either by bringing him before the Judge or by wronging him thy self being Judge Judges sate in the Gate Vers. 27. If thou hast nothing to pay why should he take away thy bed from under thee No Law requires that a man should lie in the streets to let another lie in his bed Vers. 29. Seest thou a man diligent in his business he shall stand before Kings he shall not stand before mean meâ— Liphne hhashim coram obscuris that is before the mean and baser sort who were cloathed in soyled black CHAP. XXIII Verse 2. ANd put thy knife to thy throat if thou be a man given to appetite Or in thy throat That is be very carefull and circumspect in taking thy food bridle thine appetite take heed thou dost not exceed measure Vers. 5. Wilt thou set thine eyes That is thine affections Heb. involare facies Wilt thou cause thine eyes to fly the inward disposition of the heart shews it self much by the eyes therefore the Scripture speaks of the delight and desire of the eyes and saith thine eyes shall not pity it implies aviditatem celeritatem 1 Sam. 15. 19. the whole intention of the Spirit Upon that which is not That thing which thou apprehendest it to be that which hath no reality or stability For riches certainly make themselves wings they fly away as an Eagle towards heaven Not like a tame house bird which a man may follow and catch again nor like a Hauk that will shew where she is by her bels and be called again with a lure but like an Eagle which mounts aloft past sight and is carried away with so much haste that nothing can recall her Vers. 7. Eat and drink saith he to thee but his heart is not with thee That is he courts thee but loves thee not Vers. 17. But be thou in the fear of the Lord all the day long He doth not say Do thou fear the Lord all the day long but be thou in the fear of the Lord all the day long under the power and authority of it as to be in the flesh in malice in drink Vers. 23. Buy the truth and sell it not It is exprest both affirmatively and negatively Buy it That is use all means which possibly ye can for attaining and possessing of it This advice concerneth two sorts of men 1. Such as have it not they must labour to get it 2. Such as have it they must hold it fast Vers. 26. My sonne give me thine heart Not lend me thy ear or afford me thy tongue Vers. 27. For an where is a deep ditch and a strange woman is a narrow pit There is no getting out of a deep ditch if the mouth be narrow CHAP. XXIV Verse 4. ANd by knowledge shall the chambers be filled with all preciâ—us and pleasant riches Some expound it of the hidden parts of the soul prosperity is intailed to piety Vers. 13 14. My son eat thou honey because it is good and the honey-comb which is sweet unto thy taste As honey is pleasant in the taste so the knowledge of spirituall things Vers. 16. For a just man falleth seven times and riseth up again but the wicked shall fall into mischief The common addition and which is frequent in the ancient Fathers of seven times a day is more than is found in the Originall That is often into trouble Psal. 34. 19. so Junius in notis Tarnov Exercit. Bibl. Drusius Mercer Piscator Deodate the Genevah and others But the wicked falleth and never riseth again Vers. 20. The candle of the wicked shall be put out The life of the wicked is compared to a candle because it is maintained by base stinking matter and will go out in snuff Vers. 21. Them that are given to change viz. Leges statum regni Pagn Vers. 25. But to them that rebuke him shall be delight That is much comfort and matter of rejoycing so as they shall not need to repent what they have done And a good blessing shall come upon them That is either a blessing of good men who will bless praise and commend them or a
as the Redeemer and Saviour of the Church according to the manner of lovers who are taken with the beauty of their spouses in all their members The Spouse sets forth Christ as the perfection of beauty begins first with his Head Vers. 11. His head is as the most fine or solid gold There are two things in gold 1. Splendour 2. Durableness That is his government describes the honour glory and duration of Christs Kingdom Psal. 21. 3. See Dan 7. 27. His locks are bushy and black as a Raven Which in nature is a note of heat and strength this seâ—s forth his power in his administrations Vers. 12. His eyes are as the eyes of doves by the rivers of waters washed with milk and fitly set This notes the watchfulness of his providence This expression notes four things 1. His tenderness he takes care of his Deut. 11. 12. Every look of his is full of compassion 2. His purity Doves eyes and by the rivers of water 3. His discerning he looks speedily and throughly Rev. 1. 14. 2. 23. John 2. 24 25. He is the eternall wisdom of the Father 4. His beauty and glory Vers. 13. His cheeks are as a bed of spices There is a sweet savour in the graces of Christ. His lips like lillies dropping sweet smelling myrrhe This is to be referred unto the holy heavenly sweet and gracious doctrine of Christ. Vers. 14. His hands are as gold rings set with the beryll Those are instruments of action Set with beryll That sheweth the glory of all his actions His belly is as bright Ivory overlaid with Saphires This notes the wisdom and compassion of Christ. Vers. 15. His legs are as pillars of Marble He is staied in his goings His countenance as Lebanon Whether in waies of mercy affliction or ordinances Vers. 16. Yea he is altogether lovely Altogether desirablenesses all he is desires or all of him is desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX He is lovely in his person authority and wisdom in the whole course of his life in his death resurrection ascension in the whole work of his mediation in the dispensation of his Spirit and graces to his Church in the administration of wrath and vengeance to his enemies in all his Ordinances This is my beloved That is he is such an one CHAP. VI. Verse 8. THere are threescore Queens Those that are truly converted to Christ. And fourscore Concubines Which come to Christ for lusts sake yet bear some fruit And Virgins without number The Queens attendants yet bear no fruit Vers. 10. Who is she that cometh forth as the morning The Church They were not ignorant or in doubt who she was but by this manner of speech is noted her excellency See Psal. 24. 8. Fair as the Moon This referres to inherent righteousness the Moon is a glorious body it is enlightned in a great measure by reflexion from another and hath many spots subject to waxing and waning Clear as the Sunne This referres to righteousness imputed the Sunne hath no part not enlightned Terrible as an Army with Banners To the enemies with whom she is to fight under the Bà nner of Christs Gospel and love Vers. 12. My soul made me like the Chariots of Amminadib The speech of the Church a willing or Princely people the Lord came in with such sweet perswasion Vers. 13. Return return O Shulamite return return So called of her peace and perfection with God in Christ. It is repeated four times to shew the vehemency of their desire of her conversion and the necessity of the thing as Psal. 47. 6. CHAP. VII Verse 1. HOw beautifull are thy feet with shoes In thy calling when a man hath his shoes on he is fit for business See Brightman Vers. 2. Thy navel is like a round goblet which wanteth not liquor thy belly is like an heap of wheat set about with lillies Some say the navell and belly are both hidden parts and therefore set forth the two mysteries or Sacraments of the Church Baptism and the Lords Supper The navell serving for the nourishment of the infant in the womb say they resembleth Baptism nourishing infants in the Church Wanteth not liquor 1. Of the blood of Christ to justifie us from sinne 2. Of the Spirit of Christ to sanctifie and cleanse us from sinne The belly viz. the Lords Supper Like an heap of wheat For store of excellent sweet and fine nourishment Set about with lillies Because only the faithfull pure Christians shall be admitted to partake in that Sacrament so some But this Interpretation is somewhat strained Vers. 3. Thy two breasts are like two young Roes that are twins That is equall Vers. 4. Thine eyes like the fish-pools in Heshbâ—n Because moistned with her tears for sinnes or because of her clear and perspicuous vision and apprehension of heavenly mysteries By the gate of Bathrabbim The daughter of many Bath is daughter Rabbim many many should repair to the Spouse Thy nose is as the tower of Lebanon Compared to it for whiteness uniformity and proportionable largeness thereof Vers. 5. The King is held in the galleries There is a twofold gallery 1. Upper heaven where a Christian shall walk with God 2. Lower the Ordinances Vers. 6. How fair and how pleasant art thou O love for delights That is thou art so beautifull and fair both in every part of thee and in the whole that I know not what words to use to express the same neither indeed can it be sufficiently declared Vers. 8. I said I will go up to the palm-tree I will take hold of the boughs thereof The Palm hath a long naked bark it carries all its leaves and fruit to the top this notes the religious ascent of the soul in spirituall exercises The Hebrew Sansinuim here translated boughs or branches properly signifies the highest branches in the tree and is not used in any place of Scripture but in this because the Palm tree as Pliny saith l. 13. c. 4. hath not boughs on the sides like other trees but doth only at the top send forth such long boughs and there also the fruit it self groweth Ainsw See Brightman Vers. 9. That goeth down sweetly Straightly or according to righteousness See Prov. 23. 31. Vers. 10. And his desire is towards me Or because his desire is towards me That is he loveth me most entirely but the womans desire toward the man implieth both love and subjection Gen. 3. 10. Vers. 12. Let us see if the Vine flourish The Church of God is compared to the Vine 1. For its excellency 2. Spreading nature 3. Fruitfulness CHAP. VIII Verse 5. WHo is this that cometh up from the wilderness leaning upon her beloved It notes her weakness yet sets forth her love Vers. 6. Set me as a seal upon thine heart as a seal upon thine arm for love is strong as death jealousie is cruell as the grave the coals
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