the Ravens pick out his eyes Gen. 40. 19. Vers. 19. The way of an Eagle in the air the way of a Serpent upon a rock the way of a Ship in the midst of the sea and the way of a Man with the Maid The way of an Eagle in the air Not to be seen after once flown away The way of a Serpent upon a rock Gliding away without leaving any impression of her body behind and afterward creeping into some hole of the earth The way of a Ship in the midst of the sea Swiftly carried away with the windes And the way of a Man with a Maid That is a close and chaft Virgin kept from the access of strangers As hard as it is for an unworthy man to get a modest Virgin kept close in her parents house which is made as difficult as to get a flying Eagle so hard it is to discover a whore Some say of an adulteress that is as hard to finde out as any of the four CHAP. XXXI Verse 4. IT is not for Kings O Lemuel it is not for Kings to drink wine nor for Princes strong drink That is immoderately must not be given to it Vers. 6. Give strong drink unto him that is ready to perish and wine to those that be of heavy hearts Wine was not for the Judge but for the condemned person The Jews upon this place of Scripture do ground a custom which they used of giving a kinde of strong drink or wine unto such as were to suffer death whereby stupifying the senses they diminished the pains which they were to endure See Mark 15. 23. Vers. 10. Who can finde a vertuous woman That imports not inveniendi impossibilitatem sed difficultatem Vers. 15. And a portion to her maidens That is the portion of work so Mercer and others Vers. 18. Her candle goeth not out by night That is a tropicall speech and somewhat hyperbolicall the word night is put for a part thereof The phrase only implieth vigilancy shewing that she is late down and early up If not putting out her candle by night should imply a sitting up all night long How could it be said that she riseth up Vers. 21. She is not afraid of snow for her houshold for all her houshold are cloathed with scarlet That is for the coldest season in winter Cloathed with double garments that is with such cloathing as is fit for cold weather The Hebrew word is oft used for scarlet but according to the proper notation of it it signifies things doubled which is most pertinent to this place therefore though it be so translated yet the Kings Translatours have noted the other in the Margin Vers. 26. And in her tongue is the Law of kindness Or bountifulness as the Hebrew word importeth Whereby she doth as it were command kindness from others See Col. 4. 6. Vers. 27. She looketh well to the waies of her houshold The word signifies to stand as a watchman in a watch-tower who looketh carefully on every side and observeth and giveth notice to the City of all approaching enemies that none may surprise the same at unawares Vers. 30. Favour is deceitfull and beauty is vain but a woman that feareth the Lord she shall be praised Vers. 31. Give her of the fruit of her hands and let her own works praise her in the gates That is let them be there spoken of to her commendation let all men give her due praise even also publickly for her publick vertues ANNOTATIONS Upon the Book of ECCLESIASTES OR THE PREACHER CHAP. I. COheleth a Preacher or reconciled Penitent this being his penitential Sermon or writing delivered to the Church or Assembly of faithfull Jews Mr Pemble Some question this signification of a reconciled Penitent Of gathering the best things viz. Wisdom Salomon is called Coheleth The Septuagint made a new term of their own Ecclesiastes or wise Doctor Broughton The subject of this Book is in the beginning of it set forth to be the vanity of the creature in reference to the satisfaction of the souls of men God set up two great Lights in Salomons heart one shewing the excellency of Christ in the Canticles the other the vanity of the creature as in Ecclesiastes Salomon had three advantages above others to know the vanity of the creature 1. In regard of his wisdom 1 King 4. 29 30. 2. Riches 1 Kings 10. per tot Sec v. 23. 3. In that he gave himself to make trial and experience of the creature Vers. 2. Vanity of vanities saith the Preacher vanity of vanities all is vanity Five times vanity 1. Vanity not vain only but vanity it self in the abstract 2. Excessive vanity Vanity of vanities Hebraism superlative by doubling he signifies most vain sc. imperfect uncertain transitory void of content full of grief 3. An heap of vanities Vanity of vanities an Hebraism and imports most great vanity 4. A universal proposition All is vanity Vers. 3. What profit hath a man in all his labour which he taketh under the Sunne Or Fruit Heb. Ends in nothing Labour Actions councels projects Under the Sun In the whole world Vers. 4. One generation passeth away and another generation cometh but the earth abideth for ever One age passeth away Heb. As waves Earth abideth Till the end of all things as flowers and graffe withers yet the earth abides Earth the stage of all actions the womb that gives and receives all man baser than the earth Salomon shews mans mortality by three similitudes 1. Of the Sunne Vers 5 The Sunne also ariseth and the Sunne goeth down and hasteth to the place where he arose The Sunne riseth and never standeth till it set so man creeps up to his noon fulnesse of age and then declines till he set Hasteth The Hebrew signifies anhelare panteth to its place like one out of breath so man makes post haste to his grave 2. The Winde Vers. 6. The winde goeth toward the South and turneth about to the North it whirleth about continually and the winde returneth again according to his circuits The winde on a March day is very strong and boisterous and calme at night Heb. It whirleth it That is most certainly and speedily 3. The Rivers Vers. 7. Thither they return again So man comes from the earth and goes toward the earth Vers. 8. All things are full of labour All creatures and actions Labour Orig. Wearisomnesse in getting or enjoying The eye is not satisfied with seeing nor the ear filled with hearing All pleasant objects give the eye no content Musick gives not the ear content Etiam ipsa volâ—ptas labor Vers. 9. The thing that hath been it is that which shall be That is things shall be as they were Vers. 10. Is there any thing whereof it may be said See this is new It hath been already of old time which was before us Vers. 14. All is vanity and vexation of spirit All things are vain
matter Heb. That which is master of wing shall carry it abroad That is God will work a miracle to reveal it rather than it shall be concealed CHAP. XI Verse 1. CAst thy bread upon the waters for thou shalt finde it after many dayes Every word of this sentence is emphatical Cast. That is give with a good heart willingly readily and freely Cast. As men do seed not drop Thy Bread That is Seed of which bread is made like sowing thy seed on morish grounds or sowing in the Sea Bread A Synecdoche of the special By bread he meaneth all kinde of sustenance and maintenance meat drink apparel lodging money Matth. 25. 35. Thy Bread Got by divine providence therefore thou must give thine own Upon the waters That is the truly poor Jerome which are as common as waters For thou shalt finde it A reason to enforce this duty thy benefit shall not be fruitlesse though it seem to be cast into the Sea and utterly lost After many dayes Though not here in heaven Vers. 2. Give a portion to seven and also to eight for thou knowest not what evil shall be upon the earth He setteth down the extent of our liberality shewing to how many we must give Give a part unto seven and also to eight A Synecdoche of the special a finite number being put for an infinite seven or eight poor For thou knowest not what evil shall be on the earth That is how long thou shalt enjoy thy goods and what need thou or thine may come to Vers. 4. He that observeth the winde shall not sowe and he that regardeth the clouds shall not reap An allusion to the Husbandmen which disputing about the season lose the opportunity so those that will argue against giving from the times Vers. 9. Rejoyce O young man in thy youth and let thy heart cheer thee in the dayes of thy youth and walk in the wayes of thy heart and in the sight of thine eyes Implying that that is the temper of that age Gaudet equis â—anibusque custode remoto Vers. 10. For Childhood and youth are vanity In the abstract all kinde of vanity of thoughts speeches carriage company CHAP. XII Verse 1. REmember now thy Creatour in the dayes of thy youth while the evil dayes come not nor the years draw nigh when thou shalt say I have no pleasure in them Remember Not barely think on God remember to love fear reverence him as remember the Sabbath-day to prepare for it It is 1. To set the minde on work of the excellencies of God Psal. 104. 34. 2. To recollect our selves and return to him as the fountain of our salvation Psal. 22. 27. Hos. 2. 17. 3. It implies a reverent fear of him Prov. 23. 17. Psal. 16. 7. 4. To retain a thankfull sense of his mercy Deut. 18. 18. Psal. 106. 21. 5. To serve and obey him Deut. 8. 11. 6. When we alwayes consider what may please or displease him Col. 1. 10. Thy Creators Heb. as Isa. 54. 5. he speaks of God either by way of honour or alludes to the Trinity In the dayes of thy youth In the beauty vigour and strength of youth we have a sensible feeling of Gods creating bounty While the evil dayes come not i. e. Of old-age When thou shalt say I have no pleasure in them That is no sensitive pleasure Vers. 2. While the Sun or the light or the Moon or the Stars be not darkned nor the Clouds return after the rain That is all the abilities of the minde be decayed The Clouds return after the rain As in winter that is though one evil follows upon another Vers. 3. In the day when the keepers of the house shall tremble The hands and arms prove crazy And the strong men The thighes and legs Shall bow themselves And the grinders Teeth Cease And those that look out of the windows The eyes Be darkned Vers. 4. And the doors shall be shut in the streets That is none shall have delight in their company And he shall rise up at the voice of the Bird. Take little rest And all the daughters of musick shall be brought low See 2 Sam. 19. 35. Vers. 5. Because man goeth to his long home See Job 30. 23. Isa. 26. 4. it is a lasting house Vers. 6. Or ever the silver cord be loosed Some interpret it of the marrow others of the sinews Or the golden bowl be broken or the pitcher be broken at the fountain The liver is the fountain of bloud the heart of spirits these lose their drawing and distributing power Vers. 7. Then shall the dust return to the earth as it was and the spirit shall return unto God who gave it To be rewarded or disposed of by him Vers. 11. The words of the wise are as goads and as nails fastened by the masters of Assemblies which are given from one shepherd The Arguments which the Lord useth to fasten duties on the soul and quicken us up to them There is a double power in the word of God preacht 1. Quickning to stir us to duty goads 2. Strengthning nails Vers. 13. Fear God and keep his Commandments for this is the whole duty of man q. d. If we could keep the Commandments without this this is not the thing The duty of every man or the whole duty of man ANNOTATIONS Upon the Book of CANTICLES OR THE SONG of SALOMON CHAP. I. CAnticles or Song of Songs That is the most excellent Song Titulus praestantiam ostendit authorem Brightm Salomon made a thousand Songs and five 1 King 4. 32. of all which this was most excellent yea and of all the Songs in the Scripture Non est enim strepitus oris sed jubilus cordis non sonus labiorum sed motus gaudiorum voluntatum non vocum consonantia Bern. Serm. 1. super Cantica Some make this Book wholly a Mystery some a History Brightman a Prophecy Christ is the woer the Church or a true Christian soul the Virgin or Spouse Est nuptiale carmen exprimens custos jucundosque complexus animorum morum concordiam Bern. Our Saviour cals his Church as his Spouse so his Sister at the least five times in the Canticles to note the greatness of his love to her The Church is called Fair fifteen times in this Book Vers. 2. Let him kiss me with the kisses of his mouth Whereby the Church desireth to have Christ manifested in the flesh and to have the loving and comfortable doctrines of his Gospel applied unto her conscience Foelix osculum ac stupenda dignatione mirabile in quo non â—s ori imprimitur sed Deus homini unitur Bern. super Cantica Serm. 12. Vers. 3. Because of the savour of thy good ointments thy name is as an ointment poured forth There is no great savour of precious ointment when shut up in a box It alludes to his Name Messias and Christ is anointed Est
Hebrew Language and therefore they much wondered what made Antonius Flamminius to exercise his Poetical vein in translating Davids Psalms He there excellently vindicates the Hebrew Language from that aspersion unjustly cast upon it and in several passages highly extolleth the Poetry of the Psalms JOB The Book of Job is a true History and hath all the circumstances of a true History and is attested Ezek. 14. 14. Jam. 5. 11. The Jesuite Pineda in the first Chapter of his Preface to his Commentary on Job propounds this Question Whether Job be a true History or a Parable He determines it affirmatively and answers the reasons urged against it chap. 12. He affirms it to be Sacrae auctoritatis Leusden in his Philologus Hebraeus Dissertat 8. Sect. 1. proves Job also to be a true History he saith there that his style is concise and difficult Est liber iste Jobi omnium sacrorum librorum difficillimus ut qui non modo Theologum verumetiam Hebraeae Chaldaicae linguae Poetices Dialectices Rhetorices Astronomiae Physices denique bene peritum interpretem requirat Beza in Epist. ad Exposit. Mercer It is a great Question Who was the Author of this Book The Hebrews say Moses Pineda and others Job himself Oecolampadius thinks some other Prophet was the Authour of it The Arabick speeches with which this Book abounds witness that it was written by a man near Arabia This Book is written in the judgement of some in Prose to Chap. 3. vers 3. In verse thence to Chap. 42. vers 6. And then again concludes in Prose thence to the end Pineda in the 5th Chapter of his Preface to his Commentary shews what was the true Subject of this Book Calvin gives a good summe or short comprehension of this History Beza in his Preface to Calvin's Sermons on the Book of Job saith Job is written in the form of a Dialogue and hath its denomination from Job the chief Speaker It excels he saith in gravity of Questions there handled in sublimity of mysteries there contained lastly in the profit of Sentences for our whole life It is very mysterious and obscure Beza there commends Oecolampadius Mercer and Calvin for good Commentators on it to which Pineda also may be added PSALMES The Psalms are-mentioned principally Luk. 24. 44. because they are the summe and flower of all other Scripture No Book of the Old-Testament is oftner cited in the New They contain the very Anatomy of the soul the Characters and representations of the thoughts meditations affections and workings of it towards God towards man towards her self throughout all the changes of her pilgrimage in this world There are contained in them testimonies concerning all the Articles of our Faith as Piscator Praefat ad Commentarium in librum Psalmorum particularly proves There are in them admonitions also and examples which may be referred to all the precepts in the Decalogue as he there also shews They are alleadged by Christ himself Matth. 22. 43 44. And also by his Apostles Peter Act. 2. 25. 1 Pet. 2. 7. And Paul Act. 13. 33 35. therefore they were divinely inspired Austin in the 9th Book of his Confessions c. 4. cannot sufficiently expresse what ardent affections he had by reading of the Psalms And in his tenth Book c. 33. he writes That he wept when he heard the Songs of the Church presently after his Conversion Lorinus Praefat. in Psalmos cap. 14. saith Est probabile jam inde ab Apostolis in usu fuisse cantum Psalmorum And Musculus in his Epistle to the Reader before his Commentary on the Psalms shews how ancient and laudable the custom of singing of Psalms in the Church is See my Body of Divinity l. 8. c. 3. It is called in Hebrew Tehillim which signifieth Hymns or Praises or Sepher Tehillim by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the AEthiopick Translation accordingly Psalmi by the Vulgar Latine Junius and others Liber Psalmorum By Ainsworth The Book of Psalms or Hymns So Christ intitleth it Luk. 20. 42. And so Peter Act. 1. 20. The three Books of Salomon follow Proverbs Ecclesiastes Canticles PROVERBS Many magnifie the sayings of sage Heathens Plato Plutarch and the proverbial Sentences of wise Jews Pirke Avoth but they come farre short of Salomons Proverbs which are full of heavenly and divine wisdome This Book contains the chief of those three thousand Proverbs which Salomon spake 1 King 4. 32. They are instructions of Piety and Wisdom and the praises of it they exhort to it and dehort from the impediments of it in the nine first Chapters All which serve as a large Preface Then do follow Proverbs of choice Sentences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or wise Apothegmes Salomons Ethicks all of morality in the rest of the Book These teach what is true what false what is good what evil what is to be done and what to be shunn'd ECCLESIASTES This is the Book of Salomons Repentance written in his Old age as may seem to be gathered both out of the Title of the Book and the closure of it in the six last verses and also out of the whole Body of it being written upon a serious view of the Passages and Practices of his life past and the great and manifold Experiences he made and found therein His main Business is a curious search after true felicity and real Contentation That in order thereunto all things under the Sunne were but Vanity of vanities and vexation of spirit and for such experimented by him though the same improved by humane Wisdom in him to the utmost Chap. 2. 3. 9. CANTICLES or The Song of Salomon It is the Song of Songs the chiefest of his thousand and five Songs 1 King 4. 32. the most excellent of all others and that for expressions mysteries and holiness but most for the subject matter of it which is sublime divine and evangelical It is a continued Allegory full of Obscurities somewhat the more Difficult because there are divers Hebrew words here which are not found in the Scriptures besides That Reverend Divine Dudley Fenner in his Preface to his Commentary of this Book shews That many made doubt of the Authority of it judging it to be but a Love-song but he there defends the Canonical Authority of it by solid Reasons ANNOTATIONS Upon the Book of JOB CHAP. I. JOB signifies one hated or one that had variety of enemies God Satan Friends carry themselves to him as enemies Many both Rabbins and Christian Writers do think the History of Job is more ancient than Moses The Jews seriously affirm that Jobs Wife was Dinah the Daughter of Jacob. Some have avouched that Moses himself wrote that History as Jerome testifieth Comment in Job Cap. 2. 32. Hereof there is no certainty Ambrose Augustine Chrysostome and Gregory with Athanasius take him for the same Jobab descended from Esau who was King of Idumaea Vide Merceri Praefat. in Lib Job
Death saith the Philosopher is of all terribles the most terrible Vers. 15. Brimstone shall be scattered upon his habitation It is fit matter for Gods vengeance if the fire of Gods wrath but touch it it kindleth presently and consumes all Grotius thinks he may allude to the punishment of the Sodomites of which see Gen. 19. 24. Drusius saith Ignis sulphurs mixtus qualis erat ille qui pluit inexcidio Sodoâ—ae CHAP. XIX Verse 16. I Called my servant Immediately my self sent not a Messenger to him He answered me not So the Hebrew Chald. Par. Junius and Vulg. Latine the Septuagint He obeyed me not the Hebrew word saith Drusius signifies both Vers. 23. Oh that they were printed in a Book The Art of Printing was not then invented he means Letters written in deep and large Characters Vers. 24. That they were graven with an iron pen. This verse is the same in substance with the former that is so graven that it might last for ever Vers. 25. For I know that my Redeemer liveth and that he shall stand at the later day upon the Earth There is a double expression of application I know and my Redeemer I know that is I believe See Isa. 53. 11. The word Redeemer in the Hebrew is very emphatical Goel for it signifies a Kinsman near allied unto him of his own flesh that will restore him to life Stand at the later day upon the Earth That is Christ shall conquer all his enemies Posteriorem super pulverem resurrecturum Jun. i. e. In conflictu cum hostibus meis à quibus â—â—e redempturus est victoriam reportabit metaphora à luctatoribus vel athletis victoribus desumpta Amam Antib Bibl. l. 3. Vers. 26 27. And though after my skin worms destroy this body yet in my flesh shall I see God Whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me Hierom notes upon these words that no man since Christâ— time did ever speak so clearly of Christs Resurrection and his own as Job doth here before Christs coming Vers. 28. The root of the matter is found in me q. d. It is with me as with a Tree in Winter I have cast my Leaves my Branches are gone and I seem to have no life but it is hid in the root See 27. 5. Vide Junium The comfort of Gods Promises is rooted in the heart 1 Joh. 3. 9. CHAP. XX. Verse 12. THough wickedness be sweet in his mouth though he hide is under his Tongue 'T is an Allusion to Children that hide a sweet morsel under their tongues left they should let it go too soon Nimirum illud veluti cibum â—andens Junius Vers. 22. In the fulness of his sufficiency he shall be in straits Cum se impleverit ad satietatem concupiscet so Grotius would have the words read The Spirit of God speaks according to their apprehension they lookt for a fulness of sufficiency in the creatures CHAP. XXI Verse 14. THerefore they say unto God Depart from us Not that they alwayes say it explicitly many say it in their hearts all the wicked say it in their works an allusion to those who importunately offer their petty wares to men walking in the streets and they say Depart from us we need not these things Vers. 25. And never eateth with pleasure His meat is never comfortable unto him Vers. 32. Shall remain in the Tomb. The Hebrew word signifieth both to watch and to remain because a watchman keepeth his place and stayeth by it CHAP. XXII Vers. 6. TAken a pledge The word signifies also to binde or fasten a thing as with a cord and the reason is because a pledge given is an obligation a tie to perform the promise made It is no sinne to take a pledge when offered but taking it unjustly and rashly without cause or not returning it before night according to the Law Exod. 22. 26. Deut. 24. 6 10. Vers. 12 13 14. Is not God in the height of Heaven and behold the height of the starres how high they are And thou sayest How doth God know Can he judge through the dark cloud Thick clouds are a covering to him that he seeth not and he walketh in the circuit of Heaven The words of the Atheist he thinks God is at too great distance and neglects humane affairs Vers. 21. Acquaint now thy self with him Assuesce cum co Tremel Beza Arias Montanus Acquaintance notes a frequent and accustomed converse It notes 1. Knowledge of God Exod. 6. 7. 2. Society with delight in him 3. Communication of secrets to him Vers. 26. And shalt lift up thy face unto God This signifies cheerfulness and delight in his presence Gen. 4. 5 6. 2. Confidence before him 2 Sam. 2. 22. Vers. 28. Thou shalt also decree a thing Prayer of the godly is a decree See 1 King 17. 1. compared with Jam. 5. 17. CHAP. XXIII Verse 12. NEither have I gone back from the commandment of his lips The connexion is observable He had a constant spirit in the wayes of God because of his love to them I have esteemed the words of his mouth more than my necessary food That is he had rather omit his usual meals for that he means by his appointed food than to omit a constant course in performing these holy duties Vers. 13. But he is in one minde 1. What to do 2. When to do it CHAP. XXIV Verse 1. WHy seeing times are not hidden from the Almighty do they not know him nor see his dayes Drusius would turn the words thus Quare ab Omnipotente non sunt abscondita tempora cognoscentes eum non vident dies ejus Why are not times hidden from the Almighty seeing they that know him do not see his dayes See Junius Vers. 3. They drive away the Ass of the fatherless they take the widows Ox for a pledge That is of him whom I have taken to be a Father to Psal. 68. 5. yet they spare him not they take his Ass from him that is the beast which serveth him for the greatest use and the widows Ox who in Hebrew is called Almonah from Alam mutum esse she hath no body to speak for her and they take her Ox from her the most necessary beast for work Exod. 22. 1. her only Ox and under pretence of justice as if she were in debt to them Vers. 6. They gather the vintage of the wicked And leave nothing to the poor Deut. 24. 21. Others expound it Serotinare vineam thus they gather the grapes before they be ripe to serve for the use of man in corn-harvest Vers. 17. If one know them The Hebrew is If know we make up the sense thus If one know them that is if God or man know them and their wayes if they be discovered in their abominable wayes They are in the terrour of the shadow of death The
Where the carkass is thither will the Eagles resort CHAP. XL. Verse 15. BEhold now Behemoth which I made with thee he eateth grasse as an Oxe Many expound this of the Elephant created the same day with man viz. the sixth Elephas quem per belluam intelligi voluit Drusius Vers. 19. He is the chief of the waies of God That is his works and creatures Reshith signifies here not principatum temporis but dignitatis Hoc est praecipâ—â— primaria Dei creatura in genere quadrupedum aut animalium terrestrium Drusius CHAP. XLI THe description of the Leviathan given by Job here will not agree to the Whale For 1. It is said that he cannot be caught by any skill or strength of men and they cannot kill him or make use of him for their advantage v. 1. to 11. but our experience proveth the contrary in regard of the Whale for men hunt for them and catch and kill them and make use of their bones and oyl 2. Ver. 5. 26. His scales or strong pieces of shields are his pride shut up together as a close seal one is so near to another that no air can come between them now the Whales have no such mighty shields or scales and his body easily wounded with darts or javelins and so taken CHAP. XLII Verse 5. BUt now mine eye seeth thee There is a twofold vision of God 1. Fiduciall 1 Cor. 13. 12. 2 Cor. 3. later end 2. Beatificall Mat. 5. 8. The first is called sight for three reasons 1. Because it is a discovery of things present 2. Things reall noâ— imaginary Heb. 11. 1. 3. Because of the clearness of it Objectum fidei est cui non potest subesse falsum Vers. 6. Wherefore I abhorre my self and repent in dust and ashes 1. For my own emptiness in my flesh there dwels no good thing LXX Vili facio floceipendo I care not a straw for my self 2. For my own filthiness polluted in my own blood Vers. 8. Job out of special favour is called three times Gods servant in this verse Vers. 9. The Lord also accepted Job His person was accepted before gave some visible token of his acceptance of Jobs prayer Exaudivit precantem pro eis Drusius Vers. 11. Every man also gave him a piece of money Et dederunt ei unusquisque nummum unum Arias Mont. Et dederunt ei quisque nummum unum Junius One Lamb so the LXX Ovem unam Vulg. Chald. Par. A piece of money with a Lamb stamped on it Nummum agnae imagine signatum Drusius Vers. 13. He had also seven sons and three daughters As many as he had before Many collect the immortality of the soul and salvation of Jobs children because they were not doubled as the rest of his estate was ANNOTATIONS Upon the Book of PSALMES SO our Lord himself intitleth it Luke 20. 42. but the Hebrew title Tehillim signifieth Hymnes or Praises According to the Greek it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Psalter Though it consist much of the first part of prayer and be full of petitions yet in Hebrew it is called Sepher Tehillim the Book of Praises from the more honourable part The Book of the Psalmes is an Epitome of the whole Bible and is called by Jerom the Treasury of Learning First take your greatest travell with the help of some learned Interpreter in understanding St Johns Gospel and the Epistle to the Romans the summe of the New Testament Isaiah the Prophet and the Psalmes of David the summe of the Old Dr Reinolds Letter to his friend Dr Villerius concerning the study of Divinity The profit of the Psalmes is great whether we beg counsell in difficulties protection in dangers consolation in troubles or lastly if we desire to celebrate the praises of God and give him due thanks There are 150 Psalmes which some divide into five Parts or Books as Bucer Enarr in Psal. Praefat. hath observed Rivet Praefat. in Psal. Prophet and Ainsw in beginning of Psal. 41. The first from the beginning to the 40. The second from the 40 to the 72. The third from the 72 to 89. The fourth from 89 to 106. The fifth from 106 to 150. David was the Author of most of the Psalmes saith Ainsworth of the whole Book of Psalmes saith Dr Gouge on Heb. 5. 7. § 44. PSAL. I. IT is put down without any Inscription or Title and therefore it is uncertain by whom it was penned whether by David as most like it was or by Ezra who is rather thought to have gathered them together and joyned them thus in one Volume as now we have them Quidam dicunt hunc Psalmum quasi praesationem esse Spiritus sancti ideo titulum non habere Hieron The scope of the first Psalm is to direct men unto true happiness It begins and ends with blessedness It consists of two parts Proposition and Confirmation Junius Doctrine and Use. First Doctrine describing a righteous man with his happiness and the wicked with his misery The Doctrine hath two heads I. Concerning good men the summe of which is a good man is happy He and his happiness are described 1. Negatively shewing what he doth carefully shun 2. Affirmatively shewing what he doth embrace and follow 1. A description of a good man from the things he doth not viz. sinne set out in three degrees which are 1. He doth not walk in that is practise the counsell of evil or ungodly men that is the evil which men of corrupt natures do in their own mindes like of and advise to do and also perswade others to do He neither approveth and liketh of sinne to practise it out of that liking himself hath to it nor yet is ruled by the ill perswasions of evil men seeking to approve such bad courses 2. He doth not stand in the way of sinners that is he doth not go on in the practise of those evils which corrupt men habituating themselves in the waies of wickedness do with constancy and greediness follow Evil men notes the naturall corruption sinners the habit of evil by constant practise 3. He doth not sit in the seat of scorners he is not so setled in sinne as to mock scorn and deride admonitions reproofs and threatnings as the wicked which have attained the highest degree of sinfulness are accustomed to do neither is he a companion with such sinfull men 2. His description from what he doth viz. all good set out in two principall parts 1. For his affections and particularly that of Joy they are rectified by Gods Word His delight is in the Law of the Lord that is he placeth his comfort and felicity in the Word of God in the knowing and following of it and injoying the fruit of obedience to it 2. For his practise he exerciseth himself in that Law day and night that is he useth all means to conform himself unto it constantly by meditating conferring reading hearing Vide Mas.
Psal. 80. 11. 65. 10 68. 16. Gen. 30. 5. Rev. 15. 2. Vers. 8. They shall be abundantly satisfied with the fatness of thy house Fatness notes the best and most excellent the most excellent spirituall blessings And thou shalt make them drink of the river of thy pleasures Not only those which thou art Lord of to dispose but which thou thy self dost take Vers. 9. For with thee is the fountain of life Lives naturall spirituall and eternall In thy light shall we see light Or enjoy light that is knowledge comfort joy Vers. 10. O continue thy loving kindness to them that know thee The Hebrew draw forth or draw out thy loving kindness Trahe misericordiam tuam Montanus A metaphor either taken from vessels of wine which being set abroach once yield many cups or from a mother who hath her breasts full of milk draws them out for her child not once but often or from a line which is extended Some think it is the same metaphor with that 1 Cor. 7. 29. There is abundance of love folded up and but little winded off there is an eternity to spend Vers. 11. Let not the foot of pride come against me Pride is to the soul what the foot is to the body it bears up the bulk PSAL. XXXVII IN this Psalm is shewed how the righteous are preserved ver 3 17 23 25 28. and the usuall objections against their safety answered Vers. 5. Commit thy way unto the Lord trust also in him and he shall bring it to pass Thy way in reference to duty and success and the event shall be answerable to thy expectation Vers. 13. His day is coming That is a day of destruction of great judgement and eternall misery Vers. 16. A little that a righteous man hath is better than the riches of many wicked See Prov. 15. 16. That is a competent and mean portion though but very little Vers. 25. I have been young and now am old yet have I not seen the righteous forsaken nor his seed begging bread Lazarus was brought to beggery see Luke 8. 3. Some say it is understood of extremity of poverty so as to finde no relief 2. Others say David saith not it was never so but in his experience he never found it so 3. Not begging their bread forsaken they had a peculiar providence then with them PSAL. XXXVIII Verse 4. FOr mine iniquities are gone over mine head They have prevailed against me Vers. 5. My wounds stink and are corrupt because of my foolishness Sinne and the guilt and trouble of conscience that ariseth thence Vers. 10. My heart panteth Throbbeth beateth about through trouble and distemperature Drus. Went round about Circuivit cor meum Montanus Calvinus A metaphor taken from Merchants that compass sea and land traffick here and there So the heart of man is troubled about sundry things and the letters are doubled here to signifie the great care and trouble that David had when he sought after these things as the Merchant seeketh for his gain PSAL. XXXIX Verse 1. I Will take heed to my waies that I sinne not with my tongue One reading this place said he had been 38 years a learning this lesson and had not learn'd it throughly Vers. 2. I was dumb with silence I held my peace even from good David laid a law upon his tongue He useth three words in this and the former verse all to the same purpose as if he should say in plain English I was silent I was silent I was silent and all this to express how he kept in his passion that he might not offend with his tongue Vers. 4. Lord make me to know mine end and the measure of my daies what it â—â— that I may know how frail I am Not the particular end but generall that it will be shortly he explains himself so in the end of the verse Vers. 5. Behold thou hast made my daies as an hand breadth The breadth of the hand is taken two waies 1. In the largest extent for a span or the whole space between the top of the thumb and the little finger stretched out 2. In the lesser extent for the breadth only of four fingers which is the measure which David takes of the daies of a man Vide Calvinum Verily every man at his best state is altogether vanity An affirmation is prefixed every man in the heighth and perfection of all creature-comforts in his setled estate Not some man but every man all Adam Heb. is not vain but vanity not in some measure but altogether not in his childhood or decrepit age but in his best estate Neither is it spoken as a thing doubtfull or probable only but as most certain verily No man by nature or further than he is acted by the spirit of life hath any solidity in him See Psal. 62 9. Vers 11. Thou as a moth makest his beauty to consume Vers. 12. For I am a stranger with thee 1. Because not at home with God 2. Liable to injuries from men 3. Know not the way I should go Psal. 119. 19. And a sojournir A stranger is one that is not in his native Country a Pilgrim or sojourner one that is travelling homeward so some but the Israelites were sojourners in Egypt when they were not travelling toward Canaan PSAL. XL. Verse 5. ANd thy thoughts which are to us-ward Of bringing sinners to glory by Christ. Vers. 6. Mine ears hast thou opened An allusion to that custom among the Jews Exod 21. Christ did it electively he would not be free though he were released With the Jews one eat was bored here are ears in the plurall number a token of that perfect desirable subjection which he as Mediator was in to his Father Vers. 7. Then said I Lo I come in the volume of the book it is written of me He read the Law and there he found a Kings duty and so his part In capite libri So the Vulgar and LXX See Heb. 10. 7. by which not only the first Chapter of Genesis and the first verse but the whole book of the Law or the Pentateuch is understood of which Christ John 5. 46. Or rather as others expound it saith Rivet of the summe of the whole Law and Prophets The Law is called the Book or Volume of the Covenant Exod. 24. 7. In the Hebrew it is In the volume of the book so the Jews roll up the Law which they keep written in parchment in their Synagogues See Jer. 36. 2. Ezek. 2. 9. Zech. 5. 1 2. Hence those speeches Luke 4. 17. 20. Hence in Latine Volumen evolvere libros in the volume of thy book that is thy book Vers. 8. I delight to do thy will O my God Yea thy law is within my heart By the Law of God he understands all his Commandments as well common to all men as that singular Commandment which he had from his Father of
answer is more than to hear viz. returning word again to a person concerning the matter whereof he hath spoken and to incline ones â—ar is to use great and favourable attention as a man which gives another leave to come so near him that he may even lay his ear to his mouth and hear his whisperings if he had more secret and important matter to speak of Vers. 3. For my daies are consumed like smoak Without all comfort vainly and to no purpose And my boxes are burnt as an hearth That is all his strength was quite dried up so that no marrow and moisture remained Vers. 4. My heart is smitten and withered like grass This is more emphaticall say some than I am smitten Vers. 5. My bones cleave to my skin or flesh So Calvin and Ainsw Vers. 6. I am like a Pellican of the wilderness A bird living in wilde and desolate places Zeph 2. 14. Isa. 34. 11. Hierom writing upon these words saith when the Pellican beholdeth her young ones brought almost to death by the sting of a Serpent she diggeth a hole in her breast with her beak and from thence fetcheth out blood which lighting upon and besprinkling them doth kill the poison of the Serpents sting and restore them to life but Christ was contented to have his breast his head his sides his hands and feet pierced and opened that he might besprinkle us with his blood and so revive us that were dead in sins by the poysonous sting of the old Serpent Rev. 12. 9. Vers. 7. I watch and I am as a sparrow alone upon the house top Was kept sleepless and unable to take his naturall rest and that by reason of his being comfortless and friendless and destitute of all means of safeguarding him from danger as a sparrow alone upon the house top Vers. 8. Mine enemies reproach me all the day and they that are mad against me are sworn against me His enemies traduced him and bound themselves with oaths to do him mischief Nish bagnu jurant in me that is they wish all evil to befall me that I may become an execration so Numb 5. 27. Isa. 65. 15. a pattern of misery so that all men might say when they cursed the Lord make thee like David Vers. 9. For I have eaten ashes like bread and mingled my drink with weeping That is when I did eat and drink I had then little joy in my food for I wept abundantly in the midst of my meals He did count himself so vile a sinner that he was not worthy to feed upon any better food and that dust and ashes were too good for him In the daies of old they were wont in times of sorrow and sadness in a Fast to sprinkle dust and ashes upon their heads from whence our Ashwednesday hath its name being dies cinerum a day wherein men humbled themselves before the Lord in dust and ashes he means he did fast exceeding much Vers. 10. Because of thine indignation and thy wrath for thou hast lifted me up and cast me down That is had most vehemently cast him down as a man which lifts up a thing first that he may throw it down with more strength and vehemency Vers. 11. And I am withered like grass Before he said his heart withered like grass that is all his comfort and cheerfulness was dashed now he saith himself was withered which is something more then the withering of his heart it signifies that he was even ready to die and perish through extremity of sorrow Vers. 12. But thou O Lord shalt endure for ever and thy remembrance unto all generations God himself is eternall and he will give cause to those which live in one age as well as another to remember his truth goodness and great works Vers. 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come Gods power is noted in the word Arise the appointed time is come God had limited their Captivity to seventy years which were ready to be expired Vers. 14. For thy servants take pleasure in her stones and favour the dust thereof That is were greatly gladded to think of her repairing and re-edifying and pitied her dust that is were moved with great remorse and compassion at the consideration of her ruines Vers. 15. So the Heathen shall fear the Name of the Lord and all the Kings of the earth thy glory That is become true Christians and shew it as by performing his whole worship so by fearing his Name shall know the glorious mystery of the Gospel so as shall work them to a holy fear of that glory Or by the glory of God may be meant Christ here who is made known in the Gospel whom Simcon calleth the glory of the people of Israel Vers. 16. When the Lord shall build up Zion he shall appear in glory That is the Church he shall then appear in his spirituall glory Vers. 17. He will regard the prayer of the destitute and not despise their prayer Some take the word rendred destitute to signifie the heath or wilderness so we translate it Jer. 17. 6. Utterly broken so others Jer. 51. 58. The Hebrew word signifies a poor shrub that stands alone in the wilderness liable to every blast trodden by the feet of beasts that is when they pray he will cast a favourable eye and grant their requests Vers. 18. This shall be written for the generation to come and the people which shall be created shall praise the Lord This that is the coming of Christ in glory and goodness to the poor destitute soul. Shall be written that is set down in a book recorded and published by the Scriptures of the Apostles and Evangelists and propagated to all succeeding ages to the worlds end Vers. 19. For he hath looked down from the height of his Sanctuary from heaven did the Lord behold the earth His high and holy place this is taken from Deut. 26. 15. the sons of men which inhabit the earth Vers. 20. To hear the groaning of the prisoner to loose those that are appointed to death Not only such who are imprisoned for well-doing but all those to whom sin is a prison whether they be otherwise prisoners or not Those that are appointed to death Which have deserved death for sin and such as are by men condemned to death for their righteousness sake free them from the danger of eternall death Vers. 21. To declare the Name of the Lord in Zion and his praise in Jerusalem The Jews the inhabitants of it should magnifie it Vers. 22. When the people are gathered together and the Kingdoms to serve the Lord. That is when the Gentiles which shall be converted shall meet together to perform publick worship unto God Vers. 23. He weakned my strength in the way This present life which is as it were a way leading to the life that is to come hereafter Vers. 24. I said
are pleasant things which yet are not comely as foolish jesting Ephes. 5. 4. but singing of Psalms is good pleasant and comely Good in its own nature pleasant to the hearers and comely to the user Vers. 10. He taketh no pleasure in the legs of a man Either because the strength of a man lies there or his agility is manifested there Any indowments of a man that are not grace as the opposition makes manifest vers 11. Vers. 11. The Lord taketh pleasure in them that fear him In their persons and services Vers. 13. For he hath strengthened the barres of thy Gates Against enemies Vers. 16. He giveth snow like wool Not only because of the likenesse in colour but also because it warmeth the ground and preserveth the corn that is sown Qui dat nivem candidam sicut lanam Chaldaeus PSAL. CXLVIII Verse 4. PRaise him ye heavens of heavens and ye waters that be above the heavens Heavens of heavens That is the highest heavens Ye waters that be above the heavens That is the clouds praise him as they are the wonderfull work of God and give men matter to praise him Vers. â—1 Kings of the earth and all people Princes and all Judges of the earth 12. Both young men and maidens old men and children He invites all men of every condition age and sex lest any should think himself exempt from this duty PSAL. CXLIX Verse 6. LEt the high praises of God be in their mouth When God puts forth high acts of grace he expects high praises Vers. 9. To execute upon them the judgement written In the book of God the Lord hath declared against some enemies as Amalek and the Antichristian party PSAL. CL. Verse 2. ACcording to his excellent greatnesse So we reade but the Hebrew and Greek according to the multitude of his greatnesse and so Ainsworth Vers. 4. Organ Or The Organon as the Greek translateth it The Hebrew name signifieth a lovely or delightfull instrument It is one of the ancientest of the world invented by Jubal Gen. 4. 23. and an instrument of joy Job 21. 12. 30. 31. ANNOTATIONS Upon the Book of PROVERBS CHAP. I. THE Book of Proverbs is compared to a great heap of gold Rings rich and orient severally and every one shining with a distinct sense by it self but other Contexts of holy Writ to gold-chains so interwoven and enlinked together that they must be illightned and receive mutual illustration one from another Bolton on Prov. 18. 14. It is without question that Salomon was the Author of this Book 1 King 4. 32. Three Books of Scripture are Salomons Proverbs Ecclesiastes Canticles The Proverbs set out true wisdom Ecclesiastes worldly vanity Canticles heavenly love Vers. 4. The simple Jerom reads it a child Junius fools because both children and fools are simple Vers. 7. The fear of the Lord is the beginning of wisdom Filial fear a fear of reverence Mal. 3. 16. The word signifies as well caput or principatum the head or top of wisdom Vers. 8. My Sonne Salomon repeating this Title twenty three times hath it ever in this form Fili mi my son One main end of writing this Book was to instruct young ones Vers. 12. Let us swallow them up alive as the grave As wilde beasts devour their prey at a morsel Ralph Bains saith he seems to allude to the History of Dathan and Ahiram whom the earth opened and swallowed up quick but Mr Taylor dislikes this for thieves saith he would not willingly mention such a judgement Vers. 20. Wisdom crieth without Heb. Wisdoms that is Summa Sapientia Junius Because it is the most excellent wisdom divine heavenly wisdom which teacheth us how to attain eternal life Crieth The word signifies a strong cry such a one as Souldiers use to send forth in the beginning of a battel or after a victory Vers. 22. How long ye simple ones will ye love simplicity Simple sometimes signifies one that is plain hearted sincere and simplicity singlenesse and integrity of heart here taken in the worst sense fools love folly that is sinne That is Never strive to better your knowledge in things which may do you most good but suffer your selves to be abused in that which will overthrow and shame you And fooles hate knowledge Sinfull fools will not be at cost and pains to get it Vers. 26. I also will laugh at your calamity I will mock when your fear cometh God delights not in it with a will terminated in their destruction but as an occasion to exercise his justice Vers. 31. Therefore shall they eat the fruit of their own way and be filled with their own devices A metaphor taken from those which have surfeted on sweet morsels when they feel the griping of their bowels they have enough of it From Husbandmen saith Baynes Mr Taylor saith there is a metaphor from meats in the word eat a metaphor from trees in the word fruit and a metaphor from travellers in the word way Vers. 32. For the turning away of the simple shall stay them By making them to neglect duty and provoke God against them CHAP. II. Verse 1. ANd hide my Commandments with thee That is Have them alwayes about thee that so when ever there is any need thou maist have the promises and counsels at hand Vers. 3. Yea if thou criest after knowledge Liftest up thy voice Synecd generis If thou pray after knowledge or for knowledge as it is translated in the end of the verse for understanding And that is nearer to the Hebrew Text. And liftest up thy voice Heb. Givest or utterest thy voice If thou criest There is the prayer If thou seekest Ver. 4. there is the endeavour Then shalt thou understand the fear of the Lord. Vers. 5. There is the blessing Vers. 6. For the Lord giveth wisdom As if he should say it comes not out of the mouth of the excellentest man that thou canst hear it comes from the Lord only and therefore thou must seek to him for it Vers. 11. Discretion shall preserve thee understanding shall keep thee Discretion imports a carefull examining things in the minde before we do them that we may avoid evil Shall preserve thee As a Buckler keeps from wounds or as a guard which Princes are wont to have about them for the safety of their persons The same benefit is twice inculcated Vers. 16. From the stranger which flattereth with her words Heb. Which maketh her words smooth See Psal. 55. 21. Vers. 17. And forgetteth the Covenant of her God That is of marriage of which God is the author and whose name was or ought to have been invocated in the match making The Hebrew word translated Covenant comes from a word which signifies to choose It is an agreement between two choosing one another and tying themselves by Covenant one to another upon such terms as both parties like Vers.
thereof are coals of fire which have a more vehement flame That is let me be most dear to thee Hag. 2. ult an allusion to the arm of the High-priest who bare the names of the children of Israel on his breast-plate and shoulders Exod. 28. 21 29. Let me be dear to thee and presented to thy Father The flagrancy of her love is set forth by most fit similitudes That she saith It is as strong as death by that she shews that she cannot resist its dominion The grave is also cruell and inexorable yea insatiable and so is jealousie A most vehement flame Heb. a flame of God such a flame as speaks it to be the jealousie of God Vers. 7. Many waters cannot quench love neither can the flouds drown it That is grievous persecutions and torments cannot extinguish the same If a man would give all the substance of his house for love it would utterly be contemned Heb. Contemning they would contemn it Vers. 8. We have a little sister and she hath no breasts what shall we do for our sister in the day when she shall be spoken for It is the speech of the Jews in behalf of the Gentiles Sister That is the Gentiles Hath no breasts That is no Ministers no setled Ordinances Isa. 66. 9. What shall we do when she shall be spoken for That is when God cals them Bernard When the fame of her conversion shall come abroad what furtherance shall we yield to increase settle stablish her in the truth Ainsw Vers. 9. If she be a wall we will build upon her a palace of silver and if she be a door we will enclose her with boards of Cedar The wall of Magistracy the door of Ministry Others say a wall to be built to her for her defence a door for entrance Vers. 11. Salomon had a Vineyard at Baalhamon It signifieth here a most fruitfull soil the word signifies The Lord of a multitude a place so plenteous that it bringeth forth multitudes of Vines In the Great Bible of divers Languages some of the Translatours make it a proper name others not Vers. 12. My Vineyard which is mine As if God found a kind of relish and sweetness in this word mine otherwise my Vineyard would have served that is the subject of my care and providence Vers. 14. Be thou like to a Roe or a young Hart upon the mountains of Spices The Spouse would have Christ to be speedy in coming towards her she useth therefore this double similitude See Psal. 18. 23. Heaven is called a mountain of Spices for the height and pleasures which are there FINIS Courteous Reader These Books following are Printed for and to be sold by Thomas Peirpoint at the Sun Edward Brewster at the Crane and Matthew Keinton at the Fountain in St Pauls Church-yard PAreus his Comment on the Revelation A Modest Vindication of the Doctrine of Conditions in the Covenant of Grace By John Graill Elementa optic 8o. The wonderfull History Case and Cure of Mrs Drake who was under the power of Satan ten years by the extraordinary pains prayers and fasting of B. Usher Dr Preston Mr Hooker Mr Dod. Clavis Apocalyptica in which the great mysteries in the Revelation of St John and the Prophet Daniel are opened The great danger of rejecting Christ with the point of Baptism handled By Jonas Dell. True Christianity By R. Baxter Paterculus his Roman History translated Malvâ—zzi his Paradoxes An Exercitation concerning the nature of Forgiveness of sin By Tho. Hotchkins The Scriptures sufficiency to determine all matters of faith made good against the Papist By W. Twisse D. D. A plain and easie Calculation of the Name Mark and number of the Name of the Beast By Nath Stephens Ethica Cicâ—roniana Dr Williams Right way to the best Religion In Folio Dr Jermin on the Proverbs In Fol. Mr Stâ—ck on Malachy In Fol. Mr Elton on the 7 8 9. of the Romans In Fol. Mr Hildersam on the 4th of John In Fol. A Collection of several Sermons preached before the Parliament by sundry eminent Ministers of the City of London and others In 4o. Mr Bâ—nthams Christians conflict In 4o. Mr Elton on the Commandments and Lords prayer 4o. Mr Nâ—gus his Treatise of Faith In 4o. Mr Udall on the Lamentations In 4o. Mr Whatleys N. Birth In 4o. M. Dod on the Commandments 4o. M. Daniel Cawdreys Inconsistency of the Independent way In 4o. M. Calvin on Jeremy 4o. M. Randall on the Church In 4o. On the Romans In 4o. M. Stalham against Universal Redempt M. Whitakers Sermons In 4o. M. Calamy's Sermons M. Abbot against the Brownists M. Angiers Helps to better hearts for better times M. Yarrows Comforts for afflicted consciences M. Baines Christian Letters His Directions to a Godly life The Marrow of Alchimy In two parts The English Presbyterian and Independent Reconciled M. Sheppeards Cases The Compleat Politician or Policy put in practice A Learned Commentary upon the whole Book of the Revelation of St John By that famous and Learned Divine David Pareus The Co Pembroke Arcadia By S. Philip Sidney Kn. with his Liâ—e A Table of the principal heads The Prophet Isaiah Crucifix being an Exposition upon the 53 Ch. of the Prophesie of Isaiah By Tho. Calvert Minister of the Gospel in the City of York Astronomia Brittanica By Jo. Newton M. A. The whole Treatise of the Cases of Conscience By M. William Perkins Miscellanea Theologica By H Church A brief Exposition of the Lords prayer By Tho. Hooker A Defence of the Christian Sabbath By Twiss D. D. A practical Exposition on both the Epistles of Peter By William Am's D D. Horometria or the Compleat Diallist by Tho. Stirrup Philom A Description of the universall Quadrat By Tho. Stirrup Philom Universal Dialling By G S. Philom The Work of M. Nich. Lockier M. A. 8o. Natural Philosophy Reformed By I. A. Commenius 8o. Artificial plain Scale or the Carpenters new Rule By Tho. Stirrup Philom 8o. The Return of mercies or the Saints Advantage by Losses By Jo. Goodwin 12o. God a good Master and Protector to his people By Jo. Goodwin 12o. Purchasers pattern in two parts By Hen. Phillips Philomat 12o. * Mr Vines his Sermon preached at the Funeral of the Earl of Essex M. John Trap in his Epistle to his Commentary upon Ezra Nehemiah Esther Job and Psalms Lud. De Dieâ— Praefat. ad Xaver Hist. Christi Cùm â—oâ—a coelest is theologia in vera justaque Dei nostri cognitione sit a sit si placâ—bit majestatem Dei ex natura e us in Christo per libros istos cognoscere habes Proverbiorum Schelomouis partem si ex creatione administratione providentiae habes Jobuâ— si ex gratioso foedere cum Ecclesia iniâ—o habes Canticum Canticorum sin autem tibi ad cognitionem nostri delineari cupis vanissimam quae à natura est animi nostri udicio um actionum formam nihil Ecclesiaste convenientius