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
not yet come we expect it whilst thou art preparing the mercy we are preparing the praise Vers. 2. O thou that hearest praier unto thee shall all flesh come That is all sorts of men as Gen. 6. 12. Psal. 145 21. Act. 2. 17. For this cause he hears prayer that men might be incouraged to come and seek to him Vers. 8. The outgoing of the morning and evening to rejoyce Outgoings of the morning the rising of the Stars before the Sun rise And evening That is when the Moon riseth and the Stars with her So Muis. Vers. 9. With the river of God full of water That is the clouds figuratively described Vers. 11. And thy paths drop fatness Gods paths are said to be there where he much manifests himself That is the clouds the dust of Gods feet Nah. 1. 3. PSAL. LXVI Verse 3. SUbmit themselves unto thee In the Originall it is mentientur tibi they shall lie unto thee and so it is translated by Arias Montanus and Calvin Chald. Par. Vulg. Lat. noting hereby that a forced submission unto God is seldom in truth See Psal. 81. 16. Vers. 16. Come and hear all ye that fear God The words are without a copulative in the Hebrew Venite audite Calvinus Come hearken like that Gen. 19. 14. it not only imports an invitation but the affection also of him that speaks Vers. 18. If I regard iniquity in my heart If I have seen iniquity the word is Raath it noteth the clearest kinde of seeing such as is with conviction 1 Sam. 12. 17. Perceive and see or be convinced the later word is this here If I have a minde to wickedness PSAL. LXVII Verse 1. ANd cause his face to shine upon us Or to be light that is cheerfull and favourable Non illum tristem videamus in peccatis nostris sed gaudentem in virtutibus Non eum sentiamus judicem sed patrem Hieron See Prov. 16. 15. PSAL. LXVIII Verse 4. EXtoll him that rideth upon the heavens by his Name Jah It is an Elogy of the great power of God because he rides upon the clouds or heavens See Deut. 33. 26. Isa. 19. 1. It is his proper Name the Name of his essence exalt him as the first cause the chief good and utmost end as him who is being of beings and gives being to all creatures behold this excellency in God admire him and have thy heart taken up with high thoughts of him Vers. 9. Thou O God didst send a plentifull rain That is dispensations of the Spirit in a more open observable way See Micah 5. 7. Muis in loc Vers. 11. Great was the company of those that published it Great was the company of the Preacheresses the word is Feminine See Exod. 15. 20. 1 Sam. 18. 16. quia receptum erat vetusto more epiniâ—ia cani à mulieribus Calvinus See Muis. Vers. 14. Though ye have lien among the pots Though you look like a black scullion among the pots fullied and full of filth White as the snow in Salmon Salmon was a great grove in the mountains of Sichem Judg. 9. 49. where the snow lying there came a great light to the places below Vers. 18. Thou hast ascended on high Thou Lord Jesus Ephes. 4. 8. When he ascended up on high The Psalmist is Propheticall the Apostle Historicall Thou hast led captivity captive Or thou hast captivated captivity that is thou hast led those captive who had captivated thy people or he led his people who were miserable captives to Satan to a blessed captivity to himself See Rivet in loc Captivasti nos qui captivi tenebamur à diabolo Hieron Thou hast received gifts for men Ephes. 4. 8. it is gave gifts because taking is put for giving 1 King 3. 24. 17. 10. and Christ received gifts that he might give them for men Heb. in the man that is in the humane nature Accepit ut home dat ut Deus quod accepit hominibus accepit ut det Hieron Yea for the rebellious also That is say some those which formerly were so but now are subdued by the power of the Gospel but God gives gifts to the rebellious and those that remain so That the Lord God might dwell among them That is might have a Church among them Vers. 19. Blessed be the Lord who daily loadeth us A gratulatory Epiphonema Some say with his mercies others with afflictions He speaks of the benefits of Christs ascension in the former verse and therefore I suppose with Rivet it is rather to be interpreted bestowing of gifts plentifully Vers. 20. The God of salvation Of salvations He only can save and none can save but him Isa. 43. 11. He hath all â—orts and waies of salvations a God of it it is his priviledge and belongs to him as he is a God He is not only powerfull but skilfull to save Ideò utitur numero multitudinis salutes dicit ut oftendat quamvis innumera pericula circumstent innumeros quoque servandi modos Deum in promptu habere Rivetus And unto God the Lord belong the issues from death Or the goings out from death That is deliverances from death and deadly danger It is an allusion to one that keepeth a passage or a door that is God hath all the waies which lead out from death in his own keeping Vers. 22. The hairy scalp That is even the most fearfull enemies that with their gastly visage deformed with long hair would strike a terrour into the hearts of beholders Vers. 30. Rebuke the company of spear-men Or the beast of the reeds of which spears were anciently made and to which they are like in fashion The Chaldee Paraphrase interprets it of Egypt a Country of reeds he alludes to the Crocodile the proper beast of that Country which living both in land and water usually lies amongst the reeds See Muis. Vers. 34. Ascribe ye strength unto God Acknowledge it attribute it to him give him the honour of it PSAL. LXIX Verse 4. THey that hate me without a cause are moe than the hairs of mine head they that would destroy me being mine enemies wrongfully are mighty Christs speech and true of all his people Vers. 9. For the zeal of thine house Or jealousie indignation for polluting of thine house and studious care to have it conserved holy See John 2. 15 16 17. Hath â—aton me up Devoured or consumed See Psal. 119. 139. Vers. 27. Adde iniquity to their iniquity Permissivè Do thou leave them to themselves that they may adde iniquity to their iniquity 2. Punitivè in a way of spirituall judgement a measure of sin prepares for judgement as well as a measure of grace for glory Vers. 28. Let them be blotted out of the book of the living Or book of life That is declare that they were never written there See Exod. 32. 32. PSAL. LXX THis Psalm
ANNOTATIONS ON Five Poetical Books OF THE Old Testament viz. IOB PSALMES PROVERBS ECCLESIASTES and CANTICLES By EDWARD LEIGH Master of Arts of Magdalen-Hall in Oxford LONDON Printed by A. M. for T. Pierpoint at the Sunne E. Brewster at the Crane and M. Keinton at the Fountain in Pauls Church-yard 1657. TO THE RIGHT HONOURABLE EDVVARD Earl of MANCHESTER Vicount Mandeville Baron of Kimbolton My Lord IT was an elegant Passage of a Reverend Divine now with God spoken to your self and other Lords and Gentlemen of this Nation in a great Assembly That Antiquity of Race is but a Moss of time growing upon the back of Virtue and that Nobility is often-times the creature of a Princes fancy which when there is no intrinsecal worth to be the supporter of it is but Nobility by Parchment A Heathen could say Nobilitas sola est atque unica Virtus Virtue is the only true Nobility a Christian should say Grace is the greatest Nobility Acts 17. 11. Your Lordship hath a good name amongst the good Ministers and people of this Land for adhering to the Truth Malice it self cannot but acknowledge saith worthy Mr Burroughes in his Epistle Dedicatory to you before that excellent Book of the Excellency of a Gracious Spirit that Goodness in the strictness of it and natural Excellencies in the eminency of them have a blessed conjunction in your Honor. I would commend the second Epistle of John to our great Ladies in these staggering dayes especially the 1 2 4 9 10 and 11. verses In times of general contagion it will be our wisdom to have our Antidotes ready I have had the honour formerly to be a little known unto your Lordship which makes me take the boldness to make you the Patron of the first-fruits of my labours upon the Old-Testament I was the last who dedicated a Book to that great Light of all the Reformed Churches my Lord of Armagh The Subject of that Book was of Religion and Learning a work needfull for these times when Learning is so much decried and the true Religion in the power thereof so little imbraced I have since the publication thereof received a Letter from a great Rabbi of one of our Universities testifying his high esteem of it and wish it may finde the like approbation with the religious and learned who are best able to judge of it and for whose sake it was principally intended That work of mine was kindly accepted by him to whose Patronage I had good reason in many respects to commend it All the Books of Scripture should be diligently perused and studied by all Christians these five Books are full fraught with many precious Truths and if any benefit shall accrue to the Church of God by these my Labours I shall greatly rejoyce Thus craving your Lordships pardon for my presumption and wishing you and yours true felicity I subscribe my self Your Lordships humble Servant EDWARD LEIGH TO THE Christian and Candid READER Reader I Have now by way of Essay made some Annotations though short upon five Books of the Old-Testament viz. Job Psalms Proverbs Ecclesiastes Canticles being incouraged in the publication thereof by the Epistle of a Grave and Reverend Divine who hath honoured me with the Patronage of a late learned Work of his that way though I fear my Labours will neither answer his own expectation nor finde that intertainment which he imagineth Job and the Canticles as they are written Dialogue-wise so they are mystical and obscure The Psalms are a portion of Scripture very usefull for all sorts of Christians to be acquainted with Singing of Psalmes is an Ordinance of God and a duty very profitable and comfortable to a true Saint being rightly performed But as a man must pray so must he sing with understanding and have his heart affected answerably to the matter therefore I should conceive it very requisite for any that would perform this excellent Duty to their spiritual advantage to make use of some good Expositor on the Psalmes that they may competently understand the Psalme before they sing and so perform reasonable service Psal. 101. 5. Who so privily slandereth his neighbour the Chaldee Paraphrast hath He that speaketh with a third tongue against his neighbour And so Psal. 140. 11. An evil speaker or a man of tongue shall not be established on the earth the Chaldee there also hath The man that speaketh with a third tongue The slanderer is said to use a third tongue either because he hurts three at once himself the hearer and him whom he slandereth or because his tongue comes in the third between two as one writing and another speaking that he may hurt his name or separate affections or because he calumniating the words of two friends abuseth the tongue of both and mingleth his third tongue Proverbs is short but very pithy and sententious Ecclesiastes sets forth the vanity of every Creature I like not the way that is used by some able Divines as Bucer and others of inlarging Scriptural Interpretation with intermixing of Common-places I have heard as I remember that Peter Martyr did therefore put forth his Common-places before any Expository Work that he might not runne out that way when he interpreted Scripture If these Observations have a favourable reception it will excite me to a quicker dispatch of my Annotations upon the Greater and Lesser Prophets which I suppose will be a fair Folio and so I may if incouraged proceed after to Genesis and all the other Books of the Old-Testament even to Job I have little cause to mistrust the liking of these my Labours God having been pleased formerly to make way so generally in the hearts of his people for the approbation of what I have heretofore published I shall commend them therefore to his blessing and shall desire however to submit to his dispensation and rest Thy faithfull Friend and well-willer Edward Leigh PROLEGOMENA ALl heavenly Divinity which consists in a true knowledge of God and our selves is comprehended in these five Books of Scripture All the Books of the Old-Testament are divided by the Hebrews into the Law Hagiographa and Prophets These five Books of Job Psalmes Proverbs Ecclesiastes Canticles are Hagiographa and Poetical Dr Jackson in his Comment upon the Apostles Creed first Volume cap. 14. saith The Book of the Psalms Job and the Songs of Moses are the only patern of true Poesie Four famous French Poets Michael Hospitalis Adrian Turnebus John Auratus Th. Beza Six Italians A. Sannazius H. Fracastorius A. Flamminius H. Vidas A. Naugerius P. Bembus and one Scotchman learned G. Buchanan have execricised their Poetical abilities in rendring Davids Psalms in verse Henry Stevens before Marlorats Ecclesiastical Exposition of the Psalmes hath an Epistle Omnibus Sacrae Poesios studiosis where he saith He being once at Rome fell into the company of some skilfull Poets which denied that the elegant Art of Poetry could fall into that rough and horrid
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
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