the abstract and in the plural number see Psal. 68. 10. as if the holy Ghost could not speak enough how willing they are to note exceeding great willingness to submit to every Commandment of the Lord or it may signifie free-will offerings voluntary oblations In the day of thy power That is on the Sabbath day when his people are assembled before him as an Army before the Generall or in that day when thou sendest forth thy Army that is the Apostles and other Preachers of the Gospel into the world In the beauties of holiness In with or by the beauties of holiness The Temple say some Ezek. 7. 20. That is thy people shall be willing when they come to publick Ordinances glorious and beautifull Others interpret it when God discovers holiness in its beauty From the womb of the morning The Greeks translated divinely From the womb before the morning starre have I begotten thee Thou hast the dew of thy youth The holiness and righteousness of Christ is called the dew of the morning not in regard of its fading nature as ours Hos. 6. 4. but in regard of its multitude because it maketh dewy Vers. 6. He shall wound the heads over many Countries Satan the head of all the ungodly as Conquerours use to do Gen. 3. 15. In the head of the Serpent lies both virus dolus Vers. 7. He shall drink of the brook in the way therefore shall he lift up the head An allusion to the brook Kedron wherein they were wont to throw all the carnages of the Temple By the way is meant the whole course of Christs life every man is resembled to a traveller or wayfaring man Psal. 119. 1. The whole course of a godly mans life is called a narrow way Matth. 7. 14. by brook a Land-flood Waters in Scripture note afflictions miseries Psal. 18. 5. 69. 1. Great miseries are called many waters The expression implies 1. A great measure of afflictions therefore they are not called a Cup but a Brook Psal. 36 8. 2. A confluence of all manner of misery To drink of this river is to suffer and sustain all these evils Psal. 60. 3. Jer. 25. 15 16. Matth. 20. 22. or it may mean a short refreshing of himself and then a hot pursuit of his enemies without delay till he hath got a full conquest of them See Judg. 7. 4 5 6. Lift up the head An allusion to the release of Pharaohs Butler He shall lift up thy head Gen. 40. 13. so Christ as one that saw an end of his troubles and enjoyed a better state Luke 21. 28. PSAL. CXI Verse 2. THe works of the Lord are great sought out of all them that have pleasure therein The word signifies serious and diligent enquiry The Jews called their School Domus inquisitionis because there they diligently sought after truth PSAL. CXII Verse 3. WEalth and riches shall be in his house That is things sufficient and competent Psal. 37. 16. 2. If by riches be understood abundance the words must be taken with this condition if they be for their good for all temporall promises must be understood with exception Vers. 10. And melt away By degrees so the Hebrew word signifies PSAL. CXIII Verse 6. WHo humbleth himself The word notes a great degree of humiliation Vers. 7. He raiseth the poor out of the dust and lifteth the needy out of the dunghill From the dust That is from base estate as 1 King 16. 2. This speech is taken from 1 Sam. 2. 8. The last words signifie a most abject condition PSAL. CXIV Verse 2. FRom a people of strange language This word is here only used and meaneth all speech that was not understood of Gods people which he that speaketh is called of the Apostle a Barbarian that is a stranger 1 Cor. 14. 11. even as here also the Chaldee turneth it R. Salomon and Kimchi expound it a people speaking any other language besides the Hebrew such they called Lognazim as the Greeks and Romans called all besides themselves Barbaros PSAL. CXV Verse 1. NOt unto us O Lord not unto us but unto thy Name give glory for thy mercy and for thy truths sake It is redoubled for the greater emphasis the Prophet â—eacheth us to pray twice against our own praise we are so apt to praise our selves so ready to glory in our prosperity Repetitio ardorem indicat Muis. Some Divines think it is repeated as a rebuke of a temptation because they had thick thoughts of revenge they say it is not a Doxology but a prayer when the people of God went out against Pagan adversaries they did not desire revenge or deliverance but prosperity and successe that Gods mercy and truth might be magnified These two Attributes are mentioned 1. Because they are the chief part of the divine glory 2. They yeeld most consolation to the creature 3. For the better strengthning of their abnegation 4. Because these are the two federal Attributes and fit for the Church to mention Psal. 25. 10. The Covenant was made in mercy and kept in truth Micah 7. 20. Vers. 4. Their Idols are silver and gold the work of mens hands 5. They have mouths but they speak not Eyes have they but they see not The Psalmist even as if he should set forth the vanity of babes and children about their puppets so doth he describe the Heathen Idols Inanitatem idolorum deridet potius quam deseribit Bucerus They cannot be beneficial to men which have their whole existence from them He derides their madnesse who worship mute and empty Images and adore the work of their own fingers Vers. 8. They that make them are like unto them That is they have even as little wit and reason as they Vers. 16. The Heaven even the Heavens are the Lords Made for the manifestation of his own glory and the habitation of Angels But the earth hath he given to the children of men q. d. The Lord hath challenged the Heavens to himself in which he lives a blessed life he hath given this earth to men in which they should live and glorifie him PSAL. CXVI Verse 1. I Love the Lord. There is but one word in the Hebrew I love but he sheweth not whom he loveth it s a broken word because as Ambrosâ— faith he loved the most desirable thing Vers. 7. Return unto thy rest O my soul. Rests in the plural number all manner of rests because it hath attained its chief good Vers. 11. I said in my haste All men are liars That is when I remembred not the word of God but forgat my own duty and was carried away with the stream of my own affections against faith then I failed and was foiled Id est quum pracops raperer in perturbationes carnis ut accipitur Psal. 31. 23. Juniuâ— Vers. 16. Oh Lord truly I am thy servant I am thy servant Repetâ—tio valet ad
23. Why is light given to a man whose way is hid There is a double hiding of a mans way 1. From God Isa. 40. 27. 2. From a mans self either in conversation or affliction he knows not the way out Cujus vita ita malis involuta est ut spes nulla salutis appareat Drusius â— Malis adeo circumclusa ut nâ—sciat qua erumpat aut quem tandem aerumâ—arum finem consequuturus fit Junius Vers. 25. For the thing which I greatly feared is come upon me Job in his prosperity forecasted thus with himself I have now a goodly house a liberall estate a numerous posterity I may be deprived of all Vers. 26. I was not in safety neither had I rest He speaks of his condition before he was in trouble when he had many children servants and great store of Cattell CHAP. IV. Verse 7. REmember I pray thee who ever perished being innocent or where were the righteous cut off As if he had said Thou caust not produce an example of any man ever destroyed in this fashion before whom God did esteem a righteous man Vers. 8. They that plow iniquity Plowing is a toilsom and wasting labour wicked men take pains in sinfull courses Metaphâ—rae consiliorum actionum eventorum ab agricultura sumptae Junius These propositions are true in generall but they are ill applied to Job Vers. 18. And his Angels he charged with folly That is the good Angels He opposeth them to dwellers in houses of clay it s too easie a charge for the evil Angels No actuall but a possible folly their confirmation is by grace not by nature Mercer expounds it of the good Angels Drusius of the evil ones Vers. 21. Doth not their excellency which is in them go away That is whatsoever doth excell or is best in them so Junius and Drusius CHAP. V. Verse 1. CAll now if there be any that will answer thee and to which of the Saints wilt thou turn or look Not for supplication as the Papists but for direction and consolation which of all Gods Saints were in thy condition He seems to allude to Painters who look to one thing that they may draw another 1. The Saints are not alwaies meant of the dead as the Papists say 2. To turn is not to pray to the word signifies to turn ones eyes on an object to observe it curiously 3. They are the words of Eliphaz not God if he should speak to Job to call upon the Saints they are not therefore to be called upon Thom. Aquin. 22. q. 83. brings no other place but this for the invocation of Saints The place is meant of Saints living on earth as the word is taken Psal. 16. 3. and doth not imply any prayer to them but speaks of a due consideration of their estate whether any were like Job Vers. 3. I have seen the foolish taking root but suddenly I cursed his habitation That is I abhorred the uncertainty of the wicked mans estate and in my minde presaged the ruine of it Vers. 12. He disappointeth the devices of the crafty The word signifies to make void to bring to nothing Psal. 119. 26. Devices it cometh from a word which signifies to think and is commonly used for some subtill curious thought a plot which hath much wise art in it the same word is used Exod. 31. 4. Eccles. 7. 9. Esth. 4 5. of the crafty that word is used Gen. 3. 1. Vers. 13. And the counsell of the froward is carried headlong They take not time to consult Vers. 14. They meet with darkness in the day time That is though the thing be plain before them for their own advantage yet they see it not Vers. 19. He shall deliver thee in six troubles yea in seven there shall no evil touch thee Seven is a number of perfection when troubles come thick Seven referred to humane evils importeth divers and many Prov. 24. 16. Psal. 34. 19. Many of the Learned say that here by six and seven the Spirit of God alludeth unto the daies of the Lords work in creating the world and his resting on the seventh day that so must his servants labour under afflictions all the daies of their life and shall rest from these labours in the perpetuall Sabbath Vers. 21. Neither shalt thou be afraid of destruction when it cometh Thou shalt be secure when it cometh on other men Vers. 22. At destruction and famine thou shalt laugh Out of confidence and security grounded upon faith Gen. 17. 17. Vers. 23. For thou shalt be in league with the stones of the field There are three severall interpretations Some say when they walk they may stumble Psal. 91. 12. but the stones shall not hurt but serve them they being reconciled to God all the creatures shall be in league with them So Junius 2. Stones are for land-marks they shall not remove their bounds 3. When they executed punishment on a man they would keep stones on the ground that it should yield no fruit Vers. 26. Thou shalt come to thy grave in a full age It is spoken of the godly man when his work is done Like as a shock of corn cometh in his season A full age is compared to ripened Corn 1. In regard of the diversity of seasons it must go through 2. In regard of the costliness bestowed upon it before it come to maturity 3. In regard of the hopefulness of it 4. In regard of its fitness for the barn 5. In regard of the certainty of its cutting down CHAP. VI. Verse 13. IS not my help in me He had an invisible support q. d. It is true the Sabeans have plundered me of my Oxen and Camels the Chaldeans of my Sheep and servants but I have something in me to relieve me my grace and wisdom is not departed Vers. 15. My brethren have dealt deceitfully as a brook His friends deceived him like a brook which is full of water in Winter when enough is to be had every where else but as a dry pit in Summer utterly failing the passengers that come in hope to quench their thirst thereat Vers. 24. Teach me and I will hold my tongue and cause me to understand wherein I have erred As if he should say reveal to me by thy word wherein I have offended and I will lay my hand upon my mouth I will not dare to reason in the defence of it CHAP. VII Verse 1. IS there not an appointed time to man on earth viz. for his life Some render it Nonne militia homini super terram Is there not a time appointed for warfare mans life is so on earth Are not his daies also like the daies of an hireling That is very short or precisely and exactly numbred See Isa. 16. 14. id est labores quotidiani ejus Junius Vers. 7. O remember that my life is winde Inconstant as the winde a
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
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
Rivetus Vide plura ibid. Calvinum Salomon the type Christ the anâ—itype A similitude taken from the Mincâ—â— or mâ—â—â— offering in the Law which was dressed in the frying-paâ— Leviâ— 7. 9. and there boyled in oyl Ainsw De fructu labiorum Christi in Evangelio intelligen duÌ„ est Glassius The holy Ghost is meant See Luk. 4. 1â— John 15. 26. 1 Thes. 1. 6. Christ is called Gods fellow in reference to his Divine Nature the Saints his fellow in reference to his humane Nature Per domum Patris populum haud dubiè corruptelas omnes intelligit Propheta quas ex utero afferimus vel quas imbibimus â—ala consuetudine Calvinus Omnis gloria Heb. Abstracts speak Essences and Excellencies Nativa pulchritudine praedita est ita utopus non habeat à vestibus gemmis commendari quae tamen ipsi ubertim adsunt ad fimbrias usque Grotius in loc Pro occultis Gods hidden ones an experiment belongs peculiarly to them See V. 1. The original word Alam signifieth hid the Greek translateth it hidden ones or hid things If it be not referred to themselves it seemeth rather to intend the hid counsels of God appertaining to his Church in Christ. Ainsw So the LXX Ambrose Moller Tremel We may translate it He is found that is God is present at hand as Gen. 19. 15. By the changing of the earth and removing of the Moâ—â—ts are often meant the alteration of States and Politics Hag. 2. 22 23. Jer. 51. 25. Revel 6. 14. Ainsw Qui fidem suaÌ„ obliviscitur tanquam Christo dormiente turbatur Aug. In qua duo Angeli tanquam tuba ilâ—a ascendente clamaâ—… â—ct 1. 〈…〉 Veâ— post victoriam qua vicit diabolum sic ascendit Unde dicitur Psal 24. 7. Hieron Mascil tredeciaâ— locis in Psalmis genus carâ—â—nis notat quod ad erudiendum comparatum est Quasi diâ—â—â— Carmen didacticon Hulsius Scuta ebraicè dicuntur magennes à protegendo Eadem vox significat Principes quorum munus est protegere populum ac defendere ab omni injuria Ergo Aquila ut erat verborum proprietatis observant issimus non sensum ut quidam aâ—ii sed verbum interpretans ad verbum scuta dixit ut Principes significaret Quia ut scuta corpus sic illi debent protegere subditos suos Drus. Quaest. Eâ—raic l. 1. quaest 73. See Psal. 50. 7. Tam filii mortalium quam filâ—i viri Calvinus Both sons of baser man and sons of noble man Ainsw Etiam filii hominis etiam filii viri Muis. Quia calcanâ—us corporis extremitas est eujusque rei extremitas vocatur Calcaneus Et si hoc loco per iniquitatem Calcaneorum intelligat ipsam iniquitatis mercedem quae in vitae Calcanâ—o id est extremitate impios circundat Hulsius David hic loquitur de pur is hominibus nam Christus qui fuit homo Deus simul non vidit corruptionem de eo quod sit secundum ordinem naturae Quod Henoch Ebr. 11. 5. non viderit mortem hoc accidit contra naturam Deo ita volente qui est autor naturae Sic alibi legimus de aquis terminum posâ—isti eis quem non transgredâ—entur cum tamen secus evenerit diluvii tempore Drus. de quaesit per Epist. Some reade it non intelle it so the LXX Vulg. Tremel Grotius Vide Rivetum God regards him no more than a dog in a ditch Perfecta est pulchritudo ejus Chald. Paraph. Sion vocat perfectionem decoris honorifico nomine quia Deus Sacrarium illud elegerit ubi nomen suum invocaretur illic ejus imago in legis doctrina fulgebat Calvinus Deliver thee therefore he hears Quae praedicabas in Ecclesia non custodiebas in vita Hieron See Hos. 5. 14. Arias Montan. Ponenti vitam To him that puts his conversation puts every piece of his conversation in the right order See Muis in loc Tecabbeseni David may seem to allude to Exod. 34. 6 7. where the three words here used for sin are Id quod macuest vesti illud est peccatum ipsi animae Muis. It is verbum forense alwayes standing up in his face and pleading against him He had wroâ—ged others as well as Gâ—d but he now presented himself as it were before God alone and was most of all troubled and grieâ—ed for his sin in regard of the dishonour done to God thereby Hic versiculus totius generis humani casum exponit Hieron Jam non modò peccati unius vel plurium etiam sicuti hactenus se rerum fatetur sed altius conscendit se ab utero matris nihil aliud aâ—â—ulisse quam peccatum naturaliter se totum corruprum esse quasi vitiis delibuâ—um Ita sâ—â—leris unius atrocitatem reputans in hanc usque cogitationem tractus est quòd natus peccato nihil in â—e habeâ—et sincerum vel integrum Calvinus Precatur ut à poenis quas commeriâ—us erat Deus se liberet sicut leprosi per hyssopum vitae socialâ— reddâ—baâ— â—â—â— Levit. 14. 6. Grotius See Pro. 15. 30. See Isa. â—8 17. Isa 30. 22. Numb 12. 7. Esth. 7. 8. Thy Spirit The sense of it Because freely given acts freely and makes us free See Gen. 4. 10. Id est Pâ—aebe mihi materiam Cantici gratiarum actionis ignoscendo peccato meo Muis. Instar omnium Oliva aeterniâ— tatis symbolum Vide Pierium * The Chaldes Par. Kimchi Muis. See Ainsworth Probabile est unum ex aulicis proceribus accusari cujus sancta cum Davide con unctio familiaritas vulgo nota esser Calvimus See Psal. 37. 5. The Greek well turneth it thy care which phrase the Apostle useth 1 Pet. 5. 7. The Chaldee saith Cast thy hope on the Lord. Quise dant crudelitati sanguinis effusioni Sic viri divitiarum dicuntur qui addicti sunt divitiis De Caesaris percussoribus Suetonius nemo sua morte defunctus That is my life or person Ego inter immanes leones sum Jun. Sc. â—iches Sc. Pleasure Obturationem aurium non propriè intelligit sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 designat quod fic agat aspis quasi contemnat carmen planeque ad illud obsurduerit Sententia Psalmistae ea fuerit tantum esse suorum hostium furorem ut non magis profit mitigari quam moveatur aspis ineantantis carmine Vide Jer. 8. Vossius de Orig. progress Idol l. 1. parte altera c. 8 v. 17. 1 Tim. 5. 10. He not only cals him a God of mercy but puts in his interest in it and imployment of it whatever mercy there is in God it shall be laid out for me Hoc volunt dicere se imperaturos Moabitis Idumaeis ut servis Grotius See Weemes his Christian Syu p. 18. That is I shall subdue them and trample them under my feâ—t as I passe through them Dickson See Muis. Prepare or appoint as his due and ready portion The Hebrew is Man