good and the originall favours that Good that is not what it should be it cannot do the thing to which it was appointed Vers. 3. The foolishness of a man perverteth his way and his heart fretteth against the Lord. It is a mans own folly that makes him miscarry in any thing yet then he is discontented with the Lord. The word signifies sinfull sorrow fretting and discontent Vers. 12. The Kings wrath is as the roaring of a Lion Of a young Lion Heb. who is more couragious As the Lion terrifies the other beasts when he roars so the anger of a King is very vehement and hurtfull Vers. 13. And the contentions of a wife are a continuall dropping That will waste the hardest stone in the world Vers. 15. Slothfulness casteth into a deep sleep Tardemah the same word that is used of Adam when a rib was taken out of him See Isa. 29. 10. Vers. 21. There are many devices in a mans heart nevertheless the counsell of the Lord that shall stand The Hebrew signifies cogitationem ingeniosam an invention carried on with great skill Eccles. 7. 29. Exod. 31. 4. Esth. 4. 5. subtill machinations politick devices Many The Hebrew signifies many and great Gen. 25. 23. great variety and depth of plots In a mans heart Cor sumitur pro intimis cogitationibus Psal. 64. 6. Man Ish an excellent man and skilfull in some faculty 1 Sam. 17. 34. 16. 18. Exod. 4. 18. The counsell of the Lord. That is taken two waies 1. For Gods secret purpose and decree Mic. 4. 12. Ephes. 3. 11. 2. His will revealed Act. 20. 27. both are here meant Stand. Abide as Psal. 1. 5. Isa. 40. 8. compared with 1 Pet. 1. 25. 2. Rise Psal. 68. 1. Isa. 49. 8. Dan. 9. 12. his counsell shall rise over all their plots Vers. 22. The desire of a man is his kindness That is to do good in works of liberality A poor man is better than a liar That hath nothing to give hath yet a giving affection Is better than a liar That is better than a rich man who before he was rich would brag much what he would do if he were rich and yet being rich is poorer in liberality than ever he was CHAP. XX. Verse 5. COunsell in the heart of a man is a deep river but a man of understanding will draw it out That is crafty counsell But a man of understanding Of spirituall understanding out of the Word of God So wise as if he were nothing but understanding Draw it out By questions and examinations Vers. 7. The just man walketh in his integrity It is that Conjugation in the Hebrew which signifies he set himself going walking is a voluntary motion a godly man hath an internall principle Vers. 9. Who can say I have made my heart clean I am pure from my sinne Objection Matth. 5. 8. Blessed are the pure in heart Answer A man absolutely considered in himself is all impure but relatively considered in Christ he is pure 2. No man is pure in respect of the presence of corruption but the godly are in respect of the efficacy and rule of it Vers. 11. Even a childe is known by his doings whether his work be pure and whether it be right That is you may reade and guess in a child how his course is likely to prove afterwards Vers. 15. There is gold and a multitude of rubies but the lips of knowledge are a precious jewel As if he had said the greatest heap of gold and precious stones is not to be compared with gracious words Vers. 16. Take his raiment that is surety for a stranger That is if a man be so silly and rash to be surety for one he knows not never spare such a one let him abide the smart of it Vers. 25. It is a snare to the man who devoureth that which is holy and after vows to make enquiry Sir Henry Spelman in his book De non temerandis Ecclesiis observes that a snare hath three properties 1. To catch suddenly 2. To hold surely 3. To destroy certainly After vows to make enquiry viz. Colourable reasons to evade the vow Vers. 27. The spirit of a man is the candle of the Lord. That is the conscience enlightned by the Word as it is expounded Prov. 18. 14. God sets up a light in the conscience whereby men look upon the most secret workings of the soul. Searching the inward parts of the belly That is the deep things of grace and sinne Vers. 30. The blewness of a wound cleanseth away evil Both parts of the verse referre to the same thing and only note the benefit of correction CHAP. XXI Verse 1. THe Kings heart is in the hand of the Lord as the rivers of water he turneth it whither soever he will It is a similitude taken from an husbandman which draws the water as he pleaseth through his ground Vers. 2. Every way of a man is right in his own eyes but the Lord pondereth the hearts See 10. 2. Vers. 4. And the plowing of the wicked is sinne That is their endeavours their labours and strength of their spirits is especially for the furtherance of sinne Vers. 6. The getting of treasures by a lying tongue is a vanity tossed to and fro of them that seek death Tongue of falshood or deceit as Junius By any fair colourable pretexts shifts which a man cannot carry so handsomly that he will not seem to offend even this wealth is called first vanity a thing of nought which shall not be able to profit him that hath it it shall be void of use and fruit unto him and not alone vanity meerly unprofitable and good for nothing but vanity tossed to and fro vanity mixed with uncertainty such wealth cannot be durable like a Ball betwixt two players at Tenice which is not suffered to abide still in any place Of them which seek death He means of them which though they do not conceive so much yet shall as certainly procure eternall death unto themselves as if they did of purpose seek after it with a desire and intention to procure it to themselves Vers. 27. The sacrifice of the wicked is abomination how much more when he bringeth it with a wicked minde Not only abominable but abomination in the abstract The word sheweth the highest disdain therefore Idols are called abominations With a wicked minde That is with a base end His minde is alwaies evil in its constitution but not in regard of its actuall intent Vers 29. A wicked man hardeneth his face An allusion to a traveller that is resolved on his journey sets his face toward the winde and weather and goes on CHAP. XXII Verse 2. THe rich and poor meet together the Lord is the maker of them all That is they meet in this that they have but one maker Vers. 3. A prudent man foreseeth the evil and hideth himself The danger that is coming the
secret of thy presence from the pride of man In the Temple and Tabernacle there was a most holy place where none but the High-priest might enter on pain of death but once a year there one was safe from danger See Psal. 83. 4. Vers. 23. O love the Lord all ye his Saints Here is an hortatory conclusion to the love of God in this verse and to the confirmation of their faith and love toward him in the following verse PSAL. XXXII Verse 1. BLessed Ashrei The Jews cannot give a cleer Grammatical understanding of this word whether it be an Adverb or plural Nown Vide Bucer in Psal. 1. 1. Blessed is he Or the blessedness of that man for the word is a Substantive and of the plural number q. d. O the compleat the full the infinite happiness of that man whose transgression is forgiven sin covered and to whom the Lord imputeth not iniquity Mr Hildersam Whose transgression is forgiven whose sinne is covered Here and v. 2. are three expressions as Exod. 34. 7. 1. Whose transgression is forgiven Heb. whose transgression as a burden is taken off sin is compared to a burden 2. Whose sinne is covered An allusion to that which is filthy Psal. 85. 2. to the Israelites which were wont to go with a paddle and cover their excrements Deut. 23. 13 14. Vers. 2. Blesseá is the man to whom the Lord imputeth no iniquity Sinne is thirdly compared to a debt as Matth 6. Forgiveness hath respect to the merit of Christ Isa. 53. 6. Covering to his righteousness or the adjudication of the fruit of his merit to us not imputing to his mediation and intercession The holy Ghost useth such vehement inculcating because David had felt the burden of sinne and to awaken the secure And in whose spirit is no outl◠No wilfull guile no guile which they are not willing to discern which they tolerate in themselves none but what they resist Vers. 3. When I kept silence That is did forbear a free plain and full confession of my sinnes to God My bones waxed old through my roaring all the day long Vers. 5. I acknowledged my sinne unto thee and mine iniquity have I not hid I said I will confess my transgressions unto the Lord and thou forgavest the iniquity of my sinne Selah Then he confest his iniquity and said he would confess it that is upon a full resolution that this was the best course did break through all objections and performed it then did God pass by the punishment of his sinne that is give him some comfortable assurance that he had pardoned him Selah is not only a musicall note but as some think a note of observation to move us to mark the things that are set down as being of speciall weight and moment Vers. 8. I will guide thee with mine eye Mine eye shall be upon thee Heb. Vers. 10. Many sorrows shall be to the wicked Or great many for number great for weight Vers. 11. Be glad in the Lord. That is conceive an inward joy And rejoyce ye righteous Testifie that inward joy by outward demonstration And shout for joy all ye that are upright in heart Be full of joy which our last translation hath exprest well in that word shout for joy that is extend your joy to others PSAL. XXXIII Verse 15. HE fashioneth their hearts alike There is not an apprehension or affection in our hearts but the Lord fashioneth it Vers. 18. Behold the eye of the Lord is upon them that fear him Not on all but on them that fear him that is the Lord hath a special eye and regard to them the phrase is weighty it carries this sense that the Lord as it were sits in his watch-tower spying the wants and necessities of them that fear him PSAL. XXXIV Verse 2. MY soul shall make her boast in the Lord. See Psal. 40. 8. 97. 7. Vers. 4. And delivered me from all my fears That is not from all the things he feared but from the fear of them while the troubles remained Vers. 7. The Angel of the Lord encampeth round about them that fear him That is the Angels for he speaketh of an Host. Encampeth round about A similitude taken from warres as Psal. 27. 3. See Psal. 91. 11 12. Vers. 8. He saith Taste and see that the Lord is good viz. in allowing his children so gracious attendance There is scientia gustus a feeling experimentall knowledge Blessed is the man that trusteth in him viz. In regard of so happy protection Vers. 10. The young lions do lack and suffer hunger Which are strong and active to seek their prey That is 1. All wicked Rulers men of the highest place as the lion is the King among beasts Ezek. 32. 2. Prov. 28. 15. 2. All cruell oppressing great men Prov. 30. 30. 3. All the subtill politicians of the earth Ezek. 38. 13. The lion lurks secretly for his prey men of the greatest state deepest power and policy Vers. 16. The face of the Lord is against them that do evil Either his anger or his knowledge he seeth and his wrath goeth forth against what he seeth PSAL. XXXV Verse 13. MY praier returned into mine own bosom That is say some though they got no good by my prayers yet my own soul did Rather thus I prayed often and much for them even from my heart the returning of the prayer signifies his frequent minding of them and a bosom both secrecy and affectionatness in prayer for them Or we may reade the words thus Let my prayer return into thy bosom That is I wished no worse to them than to my self let me receive that of God for my portion which I have desired may be theirs Vers. 14. I bowed down heavily Heb. I bowed down black viz. in black and mournfull attire Vers. 15. They rejoyced and gathered themselves together That is they gathered themselves together for joy or to rejoyce The abjects Such as all honest or civil men had cast out of their company associated themselves into companies They did tear me That is my good name See Matth. 7. 6. Vers. 19. Neither let them wink with the eye that hate me without a cause That is let not mine enemies have any occasion to scorn and deride me to boast and insult over me PSAL. XXXVI Verse 1. THe transgression of the wicked saith within my heart that there is no fear of God before his eyes That is it offers this thought to my imagination or trespass saith to the wicked that is perswadeth imboldneth hardneth him Ainsw Vers. 4. He setteth himself in a way that is not good The same word that is used Psal. 2. 2. set themselves this notes premeditation and resolution he resolves to go on and continue in it See Isa. 55. 2. Vers. 6. Mountains of God That is high mighty or excellent mountains The Hebrew useth to note excellent things by adding the name of God as
exaggerandum Muis. He doubleth it and addes an asseveration truly q. d. Lord I am all thine and thou maist do with me what ever thou pleasest PSAL. CXVII Verse 1. GEâ—tiles Or Nations All which are exhorted to glorifie God for obtaining mercy by Christ who hath received us into the glory of God as the Apostle sheweth from this Scripture Rom. 15. 7. 11. PSAL. CXVIII Verse 6. WHat man can do unto me Some reade it by way of Interrogation What can man do unto me Vers. 12. They compassed me about like Bees 1. For multitude go by troops 2. Malice they sting him 3. Very fierce the Bees will destroy themselves to hurt another Ani◠ásque in vuluere pâ—nunt Virg Georg. l. 4. Vers. 13. Thou hast thrust sore at me that I might fall Some expound it of the enemies some of God he thrusts with the one hand and relieves with the other but the words following oppose this interpretation In the Hebrew it is Thrusting thou thrust est me to fall the iteration of the same verb notes a great force and a vehement impression of his enemies and the great danger into which they had cast him It is an apostrophe saith Simeon de Muis to some peculiar enemy which he and Bucer thinks to be Saul Vers. 24. This is the day which the Lord hath made That is the day of the Resurrection To make a day is put for sanctifying of it 1 Sam. 12. 2 Exod. 34. 22. Deut. 5â— 15. made it otherwise then all other dayes Divers of the Ancients bring this Scripture to prove the change of the Sabbath-day Vers. 27. Binde the Sacrifice with cords Aiâ—sworth reads it Binde ye the feast-offerings with cords This word is sometimes used figuratively for the Sacrifices offered at those feasts as Exod. 23. 18. Isa. 29. 1. and so the Chaldee explaineth it here PSAL. CXIX THis Psalm was not penned according to the present frame of his heart but a recollection of all the several frames of his heart It is wholly taken up in the commendation of the word and high expressions of Davids affection thereto the Word was his Councellor and Comforter he loves it exceedingly it is his meditation all the day the more grace any one hath the more he prizeth the Word Here in this Psalm are ten words which are used to set out the Law or Word of God 1. Way vers 1. Whereby is meant that course which God hath set before us to walk in 2. Law vers 1. Whereby the will of God is made known unto us and we enjoyned to conform our selves thereto 3. Testimony vers 2. Whereby testimony or witnesse is given of that which is good or evil 4. Precepts vers 4. 5. Statutes vers 5. These do especially intend those ceremonial Laws to which the Jews were bound 6. Commandments vers 6. Such as declared the power and authority of God over us 7. Judgements vers 7. By these that mutual equity or righteous dealing which should be betwixt man and man is taught 8. Righteousnesse or Justice vers 7. By which is manifested what is due to every one 9. Word vers 9. There is also another Noun vers 11. which we translate Word it is translated Promise Psal. 77. 8. Most of the sentences of this Psalm are independent David prayeth several times in this Psalm to God to quicken him ver 37 88 107 149 154 156 159. This Psalm is divided according to the Hebrew Alphabet every eighth verse being under one letter Totus hic Psalmus est scriptus secundum ordinem literarum ita ut ab una litera octo versus incipiant rursum à sequenti octo alii compleantur Hieron Rationem hujus plaerique reddere conati sunt sed nihil dum certi attulerunt neque mihi quod afferam daâ—um est â—isi id vates fecerit causa vel ornatus vel memoriae juvandae vel certè utriusque Bucerus Hic Psalmus est tantò praestantior quantò prolixior vigiâ—ti duobus videlicet octostichis conscriptus ea methodo ut primi octo versus omnes à prima alphabeti litera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incipiant it a secundum â—ctostichium à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tertium à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incipiat sic deinceps quod tantum ad memoriam juvandam videtur factum Simeon de Muis. Vers. 1. Blessed are the undefiled in the way This word is used of the beast which was to be offered without any blemish or spot here it is to be taken for such as do not defile themselves in thoughts or actions against Gods word so it is used Deut. 8. 13. Who walk in the Law of the Lord. This explains the former word such are undefiled in the way qui ex Legis divinae praescripto vivunt Walking is a progressive motion we are to go forward be still growing The Law The whole word of God which is for our instruction though sometimes it be used more specially To walk in it is to make all those instructions our paths to walk in do nothing which it forbids and every thing it commands in that manner and measure Walking implieth also diligence and familiarity Enoch walked with God and conformity of our lives with Gods word Can two walk together except they be agreed Blessed 1. Because he walketh in the light and so will not easily stumble 2. Peace will be to him if we receive direction from Gods word we shall receive consolation also 3. Because in this way he shall have everlasting happinesse Vers. 3. They also do no iniquity That is they live not in the service in the willing and ordinary practice of any thing that is knowne to them to be sinne Vers. 4. Thou hast commanded us to keep thy precepts diligently That is with all our might and strength Vers. 5. O that my wayes were directed to keep thy Statutes This is as much saith Austin as if David should say I have learned of thee O Lord my Master that it is necessary to keep thy Commandments I now desire thine help that I may keep them for thou givest both the will and the deed Vers. 6. Then shall I not be ashamed when I have respect to all thy Commandments Shall I not blush Heb. Though we cannot keep all nor any one as we ought yet we must have regard unto all and that equally without respect or difference of any The Hebrew word signifies summa cura voluptate aâ—picere he desires to perform duties with greatest care and delight Vers. 8. I will keep thy statutes O forsake me not utterly As if he should say If it be thy pleasure to try me by leaving me to my self yet O Lord let it be but for a while forsake me not over-long Vers. 9. Wherewith shall a young man cleanse his way by taking heed thereto according to thy Word q. d. It is a hard thing for a young man
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.
half frighted or he makes a kinde of sudden stop as it were an Aposiopesis as if he durst not have said what followed PSAL. III. THe Titles of the Psalmes are Canonicall Scripture as ancient as the Psalmes themselves This is called a Psalm of David because it intreateth particularly and literally of him Potest hic Psalmus ad David ad Christum per eum ad omnes sanctos pertinere Hieron Vers. 2. There is no help for him in God The Hebrew hath a letter more than ordinary which letter added doth adde to the signification saith Kimchi As if he should say There is no help for him here in this world nor any help for him hereafter in the world to come Vers. 3. A shield to me my glory All my glory and defence is in him Vers. 7. Arise O Lord save me O my God for thou hast smitten all mine enemies upon the cheek bone thou hast broken the teeth of the ungodly q. d. In former times when I have been as hardly distressed as now by the assaults of many and violent enemies thou hast put them all to rebuke and shame and quite destroyed their strength and delivered me therefore now do the same for me yea I know thou wilt do the same 1 Sam. 17. 34. Vers. 8. Salvation belongeth unto the Lord. The Hebrew is Salvation unto the Lord Salus Domini Arias Mont. so much his that the holy Ghost putteth nothing between it and him Thy blessing is upon thy people Is is not in the Hebrew we supply the sense The blessing of God imports all good things and the love of God with them Selah The Hebrew word signifieth Elevation or lifting up whether of the minde to mark or of the voice to strain it or of both Mr Wheatly reading the Psalmes in English never read it Menasseh Ben Israel saith it signifies Eternity and that the Jews reading the Old Testament in their Synagogues do also mention this word when it occurres PSAL. IV. Verse 3. THe Lord hath set apart him that is godly for himself Wonderfully gloriously miraculously for communion and service The Lord will hear when I call unto him Hear with approbation that is accept his desire or hear with effect that is grant the thing desired Vers. 4. Stand in awe and sinne not commune with your own heart upon your bed and be still Here are four duties 1. Stand in awe of God 2. Sin not 3. How to keep us from sinne commune with your own heart upon your bed and be still in unquiet times have a quiet heart Vers. 6. There be many that say who will shew us any good The word translated Say signifies also think there is verbum cordis oris Who will shew us any good It is usual with the Hebrews to express wishes by questions Psal. 14. 4. 1 Chron. 11. 17. Rom. 7. 18. Shew us Cause us to see Ostendere bonum est benefacere Vide Toletum in Joan. 899. When this word refers to good it signifies to enjoy as Eccles. 2. 1. 3. 13. being propounded by way of interrogation it signifies a vehement wish as 1 Chron. 11. 17. Psal. 55. 7. Rom. 7. 24. Good The word signifies real or apparent good temporall or spirituall good here temporall as the following words shew Any is not in the Hebrew Who will shew us good as if all happiness were found in temporall goods Lord lift thou up the light of thy countenance upon us As if he should say Let the most of the world seek what they will as riches pleasures and so forth yet my desire is of thy love and favour above all The Psalmist useth such expressions often Cause thy face to shine upon us Psal. 119. 130. It is a metaphor from the Spring-sunne rising the trees bud and blossom the birds sing and all things flourish and rejoyce thereat or from the cheerfull countenance of men Gen. 31. 5. All affections are displaied in the countenance that is give us a cheerfull sense of thy reconciliation with us This lifting up of his face is opposed to hiding of his face a sign of his anger Isa 54. 8. Vers. 5. Thou hast put gladness in my heart The gladness is greater and put into the heart more intimate More than in the time that their corn and their wine increased Theirs in regard of possession estimation and choice they placed their happinesse in these earthly things PSAL. V. Verse 3. IN the morning will I direct my prayer unto thee and look up Here are two military words 1. Marshal his prayer Order it as in battel-array Job 33. 5. 32. 14. 2. Would be a Spie upon a Tower to see whether he prevailed whether he got the day Hab. 2. 1. Vers. 4. For thou art not a God that hast pleasure in wickednesse He describes God from his own nature As if he should say O God thou wilt free me from Saul and his wicked flatterers because thou art such a God as hast not pleasure in wickedness See Hab. 1. 12. Vers. 6. I will come into thy house in the multitude of thy mercy That is The Court of the house See Nehem. 6. 11. trusting in thy mercy Will I worship Bow my self Incurvabo me Jun. Vers. 9. Their inward part is very wickednesse Wickednesses Heb. in the abstract and plural number Vers. 12. Wilt blesse the righteous Benedicere in Deo est benefacere With favour thou wilt compasse him as with a shield The Hebrew word signifies to compass about as the crown the head Coronabis eum Chald. Par. Arias Montan. the LXX and Vulg. Lat. Coronasti nos PSAL. VI. Verse 1. O Lord rebuke me not in thine anger neither chasten me in thy hot displeasure A Father saith he doth not say Lord rebuke me not at all but not in thy wrath nor do not chasten me at all For he chasteneth every son whom he receiveth but chasten me not in thy displeasure Vers 6. All the night I make my bed to swim I water my couch with my tears These are excessive figurative speeches to express the greatness of his sorrow In the Hebrew they are also in the future time I shall melt I shall make swim that is I usually melt and bathe noting the continuance of his affliction Totus ecce liquesco lacrymando Ipsis dum gemo conscius tenebris Thoro prae lacrymis meis madente Thoro inquam in lacrymis meis natante Beza Vers. 9. The Lord hath heard my supplication the Lord will receive my prayer Sometimes God neither hears nor receives a prayer as of the wicked Sometimes he hears and doth not receive Quando audit pios ad salutem non accipit autem ad voluntatem eorum cùm nempe non conveniat cum ipsorum salute as Paul when he sought to be freed from the Angel he was not freed 2 Cor. 12. Sometimes he both hears and receives the prayer as here Davids Cujus voluntati
and takes them in their own craft Vers. 32. It is God that girdeth me with strength That is Raiseth up a strong resolution in me Vers. 33. He maketh my feet like Hindes feet and setteth me upon my high places 2 Sam. 22. 24. Hab 3. 19. PSAL. XIX Verse 1. THe Heavens declare the glory of God That is Offer unto us fit occasion of glorifying God when we see their excellency and order Vers. 2. Day unto day uttereth speech That is The providences and turnings of every day declare the glory of God and shew his handy work Vers. 4. Their line is gone out through all the world By which word he shews that the heavens being so curious a fabrick made as it were by line and level do clearly though silently preach the skill and perfection of God Vers. 5. Which is as a Bridegroom coming out of his Chamber Because his beams are prolifical Vers. 7. The Law of the Lord is perfect Having spoken in the beginning of the Psalm of the Heavens and Sunne now he treats of the word of God which is as necessary as the Sunne Satiùs est ut Sol non luceat quam ut non doceat Chrysostomus The whole word of God all these titles here are used promiscuously for the word of God Vers. 9. The fear of the Lord is clean That is The Doctrine of the fear of God Vers. 10. Sweeter also than honey and the honey-comb He doth not mean the honey-comb barely that is the vessel wherein the honey is kept but the honey that flows or drops immediately and naturally without any art which is the purest honey Vers. 11. In keeping of them there is great reward And from keeping them not only a reward after or for the keeping of them but the observing of Gods Commandments is a reward to it self Vers. 12. His errours Practical not Doctrinal Cleanse thou me from secret faults Secret not only to other men but himself even such secret sins as grew from errours of which he said Who can understand his errours Vers. 13. Keep back thy servant also from presumptuous sins Two things make a presumptuous sin 1. When committed against knowledge 2. When resolutely Some say this Psalm was penned after Davids great revolt from God he intimates that there is a great deal of pride and presumption in every such revolt from the Lord. The great transgression That is The unpardonable sin it is above presumptuous sins Vers. 14. Let the words of my mouth The outward acts of prayer and praise And the meditations of my heart That is Inward ejaculations PSAL. XX. Verse 3. REmember all thy Offerings and accept thy burnt Sacrifice Or turn thy burnt Offering into ashes It is translated the Lord accept because God had sometime witnessed his acceptance by sending down fire to burn the Sacrifice Levit. 9. 12. Vers. 4. Grant thee according to thine own heart and fulfill all thy counsel That is Fulfill not only thy desire and aim of thy prayer but in that very way by that very means which thy judgement and counsel pitcht upon in thine own thoughts See Ainsw Vers. 9. Save Lord let the King hear So Junius and we The LXX have it Lord save the King and hear us in the day that we call upon thee PSAL. XXI Verse 3. FOr thou preventest him with the blessing of goodnesse That is When David never asked such blessings at Gods hands even then did the Lord bestow his liberal blessings upon him as namely this when David was following his Fathers sheep and walking in his calling thence the Lord took him to be King over Israel Vers. 6. Most blessed Blessings Heb. not Benedictum but Benedictiones See Calvin Full of blessings A good Magistrate PSAL. XXII THis Psalm is a prophecie of the Suffering Death and Resurrection of Christ and the glorious fruit that shall follow thereupon in the seed and service that shall be performed unto God It is wholly spoken in the Person of Christ because the New Testament doth apply sundry passages of this Psalm unto Christ as Mat. 27. 46. John 19. 23 24. John 20. 25 27. Heb. 2. 12. It is called the Hinde of the morning Cantic 2. 9 Christ is lovely as the Hart. Swift to save his Church as the Hart Cantic 2. 17. Beset with Dogs as the Hart vers 16. Is at warre with the Serpent as the Hart. See Ainsw Vers. 2. My God my God Mi Deus fortis mi Deus fortis Junius Christ speaketh this Psalm to God his Father The Hebrew is AEli AEli Lammah gâ—azahtani which words our Lord uttered on the Crosse Matth. 27. 46. save for the later be used the Syâ—iack Sabachtani of the same signification At which the prophane Jews mocked saying That he called for Elias Matth. 27. 47 49. In that he calleth God twice his and pours out his complaints into his bosom it is not an obscure Confession of Faith saith Calvin According to faith he saith My God my God According to present feeling Why hast thou forsaken me Vers. 3. But thou art holy O thou that inhabitest the praises of Israel That is a glorious Title which God hath Psal. 56. 2. Tremellius with the Vulgar renders it Laus Israëlis Ainsworth The praises of Israel and so they apply it to God He is frequently called the praise of Israel and Israel the praise of God Deut. 10. 21. Jer. 17. 14. as he is called the hope of Israel and the fear of Isaac the object of their praise because the God to whom Israel gives praise Others reade it as we or Inhabiting the praises of Israel To inhabit praise signifies two things 1. That he alwayes gives them matter of praise 2. Makes them to perform the duty of praise Where God hath his constant residence he is said to dwell as in Heaven and in the souls of his people Vers. 4. Our Fathers trusted in thee they trusted and thou didst deliver them Christ helpt his faith in his Agony with the experience of the great things God had done for his people of old Vers. 11. For there is none to help Nullus prater te Junius He that looks up to God for help acknowledgeth that there is no help in any thing else Vers. 12. Many Buls have compassed me Now he complains of the cruelty and fury of his enemies And first He compares them to Buls then to Lions and thirdly to Dogs Buls Full of might and malice Psal. 68. 31. Scimus ubi accensa est taurorum ira quà m terribili impetu ferantur Calvin Strong Buls of Bashan have beset me round That is fat ones that mountain was famous for fat pastures Deut. 32. 14. Vers. 14. All my bones are out of joynt Disparted are sundred in the Hebrew Et separaverunt se. Rivet Vers. 15. My strength is dried up like a potsherd Which is baked in the fire that is there is
no more moisture in me than in a bak'd potsheard he was almost resolved into dust already Vers. 16. For Dogs have compassed me 1. In respect of churlishnesse Mat. 7. 6. 2. Of filthinesse 2 Pet. 1. 22. They pierced my hands and my feet Some of the Jews have striven with great malice to corrupt this Text for in stead of Caru they pierced they will needs reade Caari that is as a Lion but the Massorites who registred the words and letters in the Bible do testifie or rather R. Jacob Chajim and Compiler of the Masora that in some corrected Copies it is written Caru they pierced and in the Margent Caari both put together because they pierced Christs hands and feet with Lion-like cruelty such a piercing as was like digging or such a piercing as a Lion maketh with his claws The LXX have it They pierced my hands John Isaac the Jew in his answer to Lindanus saith that he saw an old copy in his kindreds hand in which the Text had Caru Vers. 20. The sword A violent death 2 Sam. 12. 10. My darling That is my soul or my life From the power of the dog All his enemies which he called dogs before now he cals dog to signifie their union in evil Vers. 21. Save me from the Lions mouth Full of rage and fury See 2 Tim. 4. 17. Vers. 29. All they that be fat upon earth Not only men that have a corporall fatness but metaphoricall the great rich men id est secundis rebus fruentes prosperantes periphrasis Junius Shall eat This refers either to holy things receiving the word or shall enjoy their worldly good things PSAL. XXIII Verse 1. THe Lord is my shepherd I shall not want This verse contains a summary collection of the whole Psalm By the supply of one proposition it makes up a full syllogâ—sm He whose shepherd is the Lord cannot want My shepherd is the Lord Therefore I cannot want The word Lord especially in the Psalmes and with the note of propriety notes Christ the Mediatour Psal. 110. 1. 147. 5. Christ often cals himself the good Shepherd in John Joh. 12. and elswhere Two things especially commend a shepherd his care and his love My shepherd That is such a one as hath speciall care of and love to me as his sheep See Psal. 77. 21. 78. 53. I shall not want Want is opposed 1. To perfection Perfectum est cui nihil deest so it implies imperfection 2. To fruition so it implies destitution desolation so here Vers. 4. Of the shadow of death That is the greatest dangers That darkness which comes upon a dying man a little before he gives up the ghost Tenebrae desissimae quales oboriuntur jamjam morituris Vide Job 10. v. 21. Rivetus Vers. 5. My cup runneth over An allusion to the Hebrew feasts one had his portion of meat and cup set together So Rivet Vers. 6. Surely goodness and mercy shall follow me all the daies of my life Not only I shall have goodness and mercy exercised for me now and no more but they shall follow me The Hebrew word signifies to persecute to follow summo studio diligentia It s the same word that is used Psal. 34. 15. PSAL. XXIV Verse 1. THe earth is the Lords and the fulness thereof The Apostle Paul 1 Cor. 10. in two places inculcates this speech v. 26. 28. with a different end and yet most conveniently for both by which he shews us how profitably out of one and the same place of Scripture by necessary illation divers instructions may be drawn and how dexterously it is to be done Vers. 2. For thou hast founded it upon the seas viz. The earth because the waters which naturally would stand above the high mountains are by the Word of God gathered together and thrust under the earth that the dry land might be inhabited See Job 28. 25. Vers. 6. This is the generation of them that seek him Not only so at one age or some time but the generation Dor among the Hebrews is taken pro aetate seculo and pro hominibus unius aetatis or unius seculi See Gen. 6. 9. That seek thy face O Jacob Selah The paricle O is not in the Originall and therefore it may be read thus That seek the face of Jacob in the Genetive case as well as in the Vocative This is the generation of them that seek him even of Jacob and then he turns to God and seek thy face Vide Rivetum in loc Of the word Selah see also Rivet Vers. 7. Lift up your heads O ye gates This place is made difficult saith Rivet by divers interpretations All agree in this that it is to be understood of the entrance of the King of glory that is of God and Christian Interpreters referre that with one consent to Christ. But in explaining saith Rivet those gates and heads sunt fere rot sensus quot capita All the faculties of the soul. Metonymically and Metaphorically Kings Princes Magistrates they used to sit in the gates And be ye lift up ye everlasting doors The Temple door so called in opposition to that of the Tabernacle which continued for a while or because made of Cedar You Church men The Fathers Justin Martyr Enthimius and others interpret it of Gods wellcoming Christ to heaven after his ascension He is compared to some victorious triumphant Captain Vers. 9. Lift up your heads O ye gates Because it is a matter of great consequence I repeat it again PSAL. XXV THis Psalm is composed after the order of the Hebrew letters or Alphabet which care denoteth the weight and excellency of the matter in it The same is to be observed of some other Psalmes as the 34. 37. 111. 112. 119. 145. Vers. 1. Unto thee O Lord do I lift up my soul. The Chaldee addeth in prayers That expression signifies to desire earnestly Psal. 24. 4. Vers. 11. O Lord pardon mine iniquity for it is great So Innius and we others would have it read O Lord pardon my sinne though it be great and the Hebrew bears it The word also translated great sounds both magnum multum such as was his sinne in the matter of Uriah many sinnes in one Adultery murther and Treachery q. d. The expiation of such a sinne will be the work of infinite mercy Vers. 13. His soul shall dwell at ease The soul at ease that is the greatest as its trouble and dwell at ease Vers. 14. The secret of the Lord is with them that fear him There is a threefold secret of God 1. Of doctrine or holy truths he makes known his minde and word to such 2. Of providence to come Shall I hide from Abraham the thing that I will do And past he makes them to see his power goodness 3. The secret of his favour that speciall love he bears to them I think he means that great
secret of his purpose to save them which is one of the deepest things of God that cannot be revealed by any but by the Spirit of God And he will shew them his Covenant It should rather be rendred And to make known his Covenant to them ad notificandum iis Montanus PSAL. XXVI Verse 2. EXamine me O Lord and prove me try my reins and my heart The words here are not the same but all different to note how earnest the Psalmist was to know well his state Vers. 5. I have hated the Congregation of evil doers and will not sit with the wicked He shews how much he abhorres wicked persons Vers. 6. I will wash my hands in innocency so will I compass thine Altar O Lord. He alludes to the Ceremony of the Priests washing at the brazen laver before they ministred at the Altar Exod. 30. 18 20 21. 40. 32. to let us see that though this Ceremony belonged only to the Priests yet the morality belongs to all they must wash before they meddle with holy services See Isa. 1. 15 16. 1 Tim. 2. 8. Vers. 9. Gather not my soul with sinners nor my life with bloody men The holy Ghost speaks of a bundle of the living Abner praies for David that God would binde up his soul in the bundle of life and of a bundle of the dead God will gather the tares together in a bundle therefore the godly and wicked are said both to be gathered to their Fathers that is they go to men of their own rank and condition PSAL. XXVII Verse 1. THe Lord is the strength of my life of whom shall I be afraid A godly man is acted nec spe nec metu from outward things Vers. 5. One thing have I desired of the Lord. One principall thing That will I seek after chiefly that I may dwell in the house of the Lord all the daies of my life to behold the beauty of the Lord and to enquire in his Temple To enjoy him in his Ordinances Vers. 8. When thou saidst Seek ye my face That is by injections of holy thoughts and the actuall excitation of his grace By Gods face is meant 1. God himself Exod. 20. 3. before my face that is before me 2. His favour will shew them the back and not the face Prov. 29. 26. Seek his presence and favour Vers. 13. I had fainted unless I had beleeved to see the goodness of the Lord in the land of the living The first words are not in the Hebrew David could not tell what to say I had despaired been in a hell of darkness what you will The goodness of the Lord. That is the good things promised by him Heaven is properly the land of the living though it mean Canaan in the letter so the Chaldee in the land of life eternall i. in hac ipsa vita ut Psal. 116. 9. Junius Vers. 14. And he shall strengthen thine heart Chazak signifies to lay hold on a thing strongly it is used Job 2. 6. 8. 14. PSAL. XXVIII Verse 1. UNto thee will I cry O Lord my rock be not silent to me left if thou be silent to me I become like them that go down into the pit David professeth that if God when he prayed did not answer him that is give some comfortable assurance that he accepted and took his prayer in good part it would be even a death to him PSAL. XXIX Verse 1 GIve unto the Lord Oye mighty Give unto the Lord glory and strength Vers. 2. Give unto the Lord the glory due unto his Name Here are three Gives either because such great persons are backward to give God his due or because God desires great persons to come in or because God would have such to go on if they once begin Princes of all men should be most carefull to glorifie God and yet it is most rare to see them humble themselves before him for naturall corruption is as strong in them as in others their education doth breed them to high and stately thoughts of themselves their riches and power puffeth them up and flatterers ordinarily following them do make them forget themselves and God also Therefore are they here thrice exhorted to give glory to God Dickson O ye mighty Or sonnes of the mighty that is ye mighty men or potentates so Psal. 9. 7. The Chaldee referreth it to the company of Angels Give unto the Lord glory and strength That is a strength which is glorious Vers. 2. Worship the Lord in the beauty of holiness That is the Temple so called because the Lord appears there dispensing holineis 1 Chron. 16. 29. Vers. 3. The voice of the Lord is powerfull David cals thunder so It is called simply voice Exod. 20. 18. The people saw the voices but when the word Lord is added the metaphor is made more magnificent and is more fit to express the force of thunder Job 37. 2. 41. 5. a Poeticall metaphor plainly God is often said to thunder to signifie his presence either in punishments or rewards as Psal. 18. 14. Joel 3. 16. Exod. 19. 16. 20. 18. Jer. 25 â—0 Vers. 9. The voice of the Lord maketh the hindes to calve Though of all other creatures they bring forth with most trouble Job 39. 4 6. PSAL. XXX Verse 7. LOrd by thy favour thou hast made my mountain to stand strong That is his Kingdom Who art thou O mountain before Zerubabel that is the Persian Monarchy And I was troubled Like a withered flower that loseth sap and vigour so Exod. 15. 15. Vers 11. Thou hast put off my sackcloth That is hast taken away my mourning because mourners were cloathed with sackcloth Vers. 12. My glory i. Lingua praeco gloriae ut 16. 9. Junius That is my tongue so Gen. 49. 5. because it should be the trumpeter of Gods glory PSAL. XXXI Verse 1. DEliver me in thy righteousness That is that faithfulness whereby thou defendest thine own children according to thy promise Vers. 5. O Lord God of truth As truth notes faithfulness in promises so it is from him 2. As it notes true doctrine John 14. 6. Vers. 15. My times are in thy hand He saith not my whole time or course of life but times in the plural to shew that every point and period of ones life dependeth upon God The seasons of his comforts and of his sorrows all the turnings and changes of his life from one condition to another were cast and ordered by the power and wisdom of God Vers. 19. O how great is thy goodness which thou hast laid up for them that fear thee David stands in admiration of the riches of goodness which God hath provided for those which fear him as if he wanted words to express it as indeed he did A figurative speech taken from carefull parents which lay up for their children Col. 1. 5. Vers. 20. Thou shalt hide them in the
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
to outward glory because it presently follows in what externals she is glorious therefore he taketh it as opposite to that which is adventitious and painted she hath it not from others Isa. 49 5. Her cloathing is of wrought gold That is the righteousnesse of Christ shining precious durable and desirable as gold Vers. 14. In raiment of Needle-work That is the several graces of the Spirit of God which puts a beauty upon the soul as the variety in Needle-work makes it beautifull PSAL. XLVI The Title THis Psalm is by many styled Luthers Psalm because Luther oft said and sung it especially in the time of any trouble A Song upon Alamoth The hidden ones of God because the providence of God strongly watcheth over these in times of warre Vers. 1. A very present help in trouble These words may be considered As 1. Verba contemplantia words of such as see God in the mercy for which they celebrate his praise 2. Verba agnoscentia 3. Verba gratulantia they return all the praise to God 4. Verba fidentia they are raised up from this particular mercy to trust more in God 5. Verba triumphantia 6. Verba exaltantia as the words of one that exalts God There is some diversity in the reading of those words Some reade the words He is a help in tribulations that have found us vehemently The Hebrew words may admit of such a translation God is a help in troubles which is found See Numb 32. 23. Others refer it to God and his help some of those render it by the verb Auxilium invenimus abundé Calvin saith It is to be read in the Preterperfect tense then it is a speech of experience Eccles. 7. 26. Others render it Ut auxilium inventum valde auxilium praesentissimum To it is a speech of one who looks upon God as unchangeable 1. The thing attributed to God a help or helper 2. The Persons to whom he is so to that peculiar people which have an interest in these Attributes 3. In the greatest trouble or straits in the plural number troubles many great continued troubles It comes from a word that signifies to straighten binde up presse into a narrow place it is rendred Augustia in Latine and by us straight 2 Sam. 24. 14. Lam. 3. it notes affliction which is a straightning to man in his way and the extremity of it 4. The nature of this help described A present help a help greatly found the Hebrew word in a secondary sense signifies to be sufficient Numb 11. 22. a sufficient help you need no other Vers. 2. Therefore will not we fear though the earth be removed and though the mountains be carried into the midst of the Sea These words are a conclusion from the former premisses come in with an Ergo. 1. An In erence which refers to what goes before 2. A Supposition suppose this should be our condition 3. A fiducial Resolution we will not fear They that have the Lord for their refuge help and strength in trouble need not fear but we have so therefore upon this ground for this cause Si fractus illabatur orbis Impavidum ferient ruinae Horace Vers. 4. There is a river the streams whereof shall make glad the city of God It is an allusion to the river Siloe which ran softly yet surely a still river that refresheth and supporteth on all occasions PSAL. XLVII Verse 5. WIth the sound of a Trumpet That is most gloriously as a triumphing Conquerour as the Apostle explains it Col. 2. 15. These things are spoken humanitus Piscator holds That by the Ascension or going up here nothing else is understood but that God under the symbol of the Ark of the Covenant is gone into the Temple but the comparing of the New Testament and the evidence of the thing shews that the Psalmist understands some sublimer thing in those words and Piscator here departs from Tremellius and Junius whom for the most part he diligently follows Vers. 7. Sing ye praises with understanding Zameru Maschil Sing praises every one that hath understanding or sing praises understandingly or with understanding or as Maschil also signifies as appears by the Title of divers Psalms Sing a Psalm of instruction Ainsworth renders it an instructing Psalm and gives this Annotation Maschil the Title of Psal. 32. and many others here used in like sense for a Psalm to give instruction or as in Psal. 14. 1. for a prudent understanding person In this sense Sing Psalm every one that is prudent or as the Greek explaineth it Sing prudently The Chaldee With good understanding See Muis. Vers. 9. For the shields of the earth belong unto God Magistrates are shields to protect the people from Gods vengeance as well as mans violence by executing Justice Psal. 89. 19. Hos. 4. 18. Dickson expounds it thus The hearts and power of all the Kings of the earth are in the Lords hand and he hath the disposing of shields armies and ammunition with all their Commanders and Rulers in the world Calvin saith That is the best sense the world is protected and kept by God alone PSAL. XLVIII Verse 14. FOr this God is our God for ever and ever Tolle meum tolle Deum It was the top of Christs glory that God was his God PSAL. XLIX Verse 2. BOth low and high Bene Ish or Filii viri that is Nobles sonnes of great men and Bene Adam or Filii hominis the sonnes of men of common rank Tam filii hominum ignobilium quam filii eujuscunque nobilis Adam is so called of Adamah the earth whence this Title is given to the baser sort of people The Greek translateth it here earth born 1 Cor. 15. 47. See Muis. Ish is the name of man in respect of heat valour nobleness and dignity it meaneth the great or noble sort of people Vers. 4. I will open my dark saying upon the harp That dark saying as the context shews is the vanity of all worldly things and the happinesse of Gods favour Vers. 5. When the iniquity of my heels shall compasse me about That is as the most judicious Interpreters Calvin and Mollerus understand it when wicked men that trace me pursuing me close at the heels or observing my heels Psal. 56. 6. that is my steppings and seek to supplant me do on every side beset me Some think even in the hour of death when a mans sins use to come closest unto him the wickednesse of my actions say some sins contracted by my daily walking heels for goings and goings for moral actions Not only afflictions but the guilt of sin comes in with the sorrow See Ainsw Vers. 9. That he should live for ever and not see corruption Vers. 12. Neverthelesse man being in honour abideth not Adam lodged not one night in honour for so are the words if they be properly translated The word is Lun which signifies pernoctare to lodge
Gods people Vers. 12. Restore unto me the joy of thy salvation and uphold me with thy free Spirit To restore a man to any thing is to give him that again which once he had but now hath not Restore hath five things in it 1. That once he had a sense of Gods love 2. He remembers that he had it 3. It was now lost 4. He saw a way to gain it 5. By prayer Joy of thy salvation That is the comfort I had in the work of thy grace strengthening me against sinne and assuring me of eternal happinesse The salvation of God is that work of his grace by which he delivers his people from every evil work and thing and bringeth them safe to his heavenly kingdom as 2 Tim. 4. 18. The joy of Gods salvation is that comfort delight content satisfaction of heart which the heart is filled withall out of the assurance of this work of grace It is therefore as much as if David had said Lord time hath been that I had great comfort in the sense of the work of thy grace delivering me from sinne and all the enemies of my soul and the assurance of the continuance of this work till it had brought me safely to the Kingdom but now I have long wanted this comfort I humbly beseech thee vouchsafe to give it me again Establish or uphold me with thy free Spirit That is so confirm me by thy Spirit in the wayes of goodnesse that I may no more run into such grosse and soul sins as my weaknesse otherwise will quickly carry me into Free Spirit Free 1. Subjectively or in it self giving out liberally to us 2. In the effects it makes us free Psal. 110. 3. Where the Spirit of the Lord is there is liberty Vers. 13. Then will I teach transgressours thy wayes Both the things thou hast commanded them to do and forbear for thine authority sake and also the things that thou wilt do to them for Gods wayes signifie both the wayes he would have men walk in towards him and wherein he himself hath walked and will walk in toward them Vers. 14. Deliver me from bloud guiltinesse O God Or as the word signifies from blouds that is the sin of murder wherewith it may seem his conscience was most defiled and laden And my tongue shall sing loud of thy righteousnesse That is I will abundantly praise and magnifie thee as for all other thine excellencies so for thy righteousnesse in keeping promise and walking justly with sinners in forgiving their sins for which their surety hath satisfied Vers. 15. O Lord open thou my lips Though the words be translated O Lord open my lips as a prayer yet the Margin hath it Lord thou shalt open my lips as if it had been Lord open yea I know thou wilt open my lips Give me power and strength to be truly thankfull Shew forth thy praise Publish abroad to others thy praise that is such things as make to the honour and commendation of thy great name Vers. 16. For thou requirest not Sacrifice else would I give it thou delightest not in Burnt-offering First God never required Sacrifices comparatively that is in comparison of a broken heart it 's nothing it is not to be compared with it as Hos. 6. 6. Joel 2. 13. Secondly God required them abstractly and severed from a broken heart See Isa. 1. 11 12 13 16. and 58. 4 5. Vers. 17. The Sacrifices of God are a broken Spirit It is the Plural Number Sacrifices of God That is most eminent according to the usual Hebraism the only Sacrifice which God will accept of A broken and a contrite heart O God thou wilt not despise A broken heart is opposed to a whole heart which is insensible unhumbled for sinne a sensible heart and afflicted for sin Contrite is that which is broken to pouder ready to receive any impression A Miosis that is highly esteem as 1 John 5. 3. Heb. 12. 5. Vers. 18. Do good in thy good pleasure unto Sion build thou the walls of Jerusalem Sion was a hill in Jerusalem where David had placed the Ark of God and it signifies the state of the Church in regard of things Ecclesiastical and spiritual Jerusalem was the chief City of the Kingdom which David had wonne out of the hands of the Jebusites and signified the State Civil or Temporal and by building up the walls thereof is meant fortifying and defending it against all sorts of enemies The sense is Beftow upon us all good things necessary for Church and Commonweal and save us from all evil things that may be harmfull to either of them Vers. 19. Then shalt thou be pleased with the Sacrifices of righteousnesse with Burnt-offering and whole Burnt-offering then shall they offer Bullocks upon thine Altar Sacrifices of righteousnesse That is righteously offered the true study of righteousnesse with the Sacrifices Bullocks That is all kinde of beasts Altar Offered to God in the place and manner appointed PSAL. LII Verse 9. I Will praise thee for ever That is he will hope in God Hope is the continuation of our thanksgiving it gives God the glory of his Might Mercy Wisdome Vers. 10. But I am like a green Olive-tree in the house of God Alwayes fresh and flourishing See Psal 37. 35. Jer. 11. 16. PSAL. LIII THis Psalm is the same in effect and almost in words with the 14th Psalm some few things changed PSAL. LIV. Verse 6. I Will freely Sacrifice unto thee Such Sacrifices the Law mentioneth Levit. 7. 16. PSAL. LV. Verse 13. BUt it was thou a man mine equal my guide and mine acquaintance Vers. 14. We took sweet counsel together and walked into the house of God in company Some say Ahitophel Calvin dislikes that a great friend of Davids that pretended much to Religion Vers. 21. Yet were they drawn Swords It is the custom of the Scripture to name hard pernicious and dangerous words by a similitude darts and arrows as in the Psalms their tongue is a sharp arrow Gen. 49. 23. Vers. 22. Cast thy burden upon the Lord. Omnia vocationis officia saith one Omnium actionum eventa another 1. The burden of duties in him is all our fruit found 2. Of suffering 3. Of losse The event and successe of all Montanus and others render it donum tuum though the Lord hath bestowed gifts on thee to use and for thy comfort yet trust them with God Sustain thee Or foster and nourish thee with food and all other necessaries Vers. 23. Bloudy and deceitfull men Men of blouds that is blondy men as Psal. 5. 7. Shall not live out half their dayes Heb. Shall not halfen their dayes that is not half the dayes which they might live for the strength of their constitutions See Psal. 102. 24. Job 15. 32 33. Grotius interprets it Non pervenient ad â—tatem ad quam hominum multi perveniuâ—t ipsi pervenire potuerant PSAL. LVI Verse 8.
THou tellest my wandrings That is all those weary steps he took in passing over those two great foreâ—ts when he fled from Saul Vers. 9. When I cry unto thee then shall mine enemies turn back David speaks as if there were victory in the moment of his supplication Vers. 10. In God will I praise his Word In the Lord will I praise his Word q. d. I have cause to blesse God for his Word he doubleth it for the greater emphasis I never knew what sweetnesse fulnesse comfort was in the promises till I was in distresse Vers. 12. Thy vows are upon me That is the vows which I have made to thee are lying upon me Vers. 13. For thou hast delivered my soul from death Wilt not thou deliver my feet from falling that I may walk before God in the light of the living As if he should say thou hast redeemed me and effectually called and justified and sanctified me in some measure and wilt not thou keep me from falling from thy truth into any damnable errour PSAL. LVII Verse 4. MY soul is among Lions Called here Lebaim hearty stout couragious Lions of Leb heart courage See 2 Sam. 17. 10. Saul and his Courtiers are here Lions to David and so was the Roman Emperour to Paul 2 Tim. 4. 17. and all wicked Rulers over the poor people Prov. 28. 15. PSAL. LVIII Verse 4. THey are like the deaf adder that stoppeth her ear She stops one ear with earth the other with her tail as Austin and Cassiodorus say of Adders that they may not be charmed Vers. 10. The righteous shall rejoyce when he seeth the vengeance he shall wash his feet in the blood of the wicked This speech was taken from the custom of those Countries that were wont after their travels to wash their feet with cold water and that did refresh them so the blood of the wicked should be refreshment to the righteous Not rejoyce in the evil of their enemies as it is their proper hurt but as it is the matter of Gods glory Non de malo inimici sed de bono Judice Anselm Quia quando illi damnantur in paenis illi laetificantur in praemiis Hieron PSAL. LIX Verse 6. THey make a noise like a dog Slanderers are called dogs for their indefatigableness insatiableness and barking Vers. 10. The God of my mercy shall prevent me See ver 17. As if he had said his mercy is mine it belongeth unto me A wicked man may say God is a God of mercy but only those that are in Covenant may say this Prevent me Shall be present seasonably to help me Vers. 14. Let them make a noise like a dog and go round about the City Dogs are greedy and hungry creatures have alwaies an appetite therefore course up and down for suftenance but for most part in vain PSAL. LX. Verse 8. MOab is my wash pot An allusion to the manner of those Eastern Countries every night they used to wash their feet had a vessell for that end That is Moab shall serve me in the basest service I shall put them unto Over Edom will I cast my shoe Meaning thereby that he would bring the posterity of Esau into a base and low estate of subjection unto him as we may see verified 2 Sam. 8. 14. Idumaeos conculcabo ac pessundabo Muis. PSAL. LXI Verse 7. O Prepare mercy and truth The word signifies to distribute or set out mercy and truth either David begs a spirit of mercy and truth that by this means he may be established in his Kingdom or rather that God would give with himself mercy and truth to preserve him See Prov. 20. 28. PSAL. LXII Verse 2. I Shall not be greatly moved As if he should say somewhat I may be moved but much I shall not See Psal. 37. 24. Vers. 9. To be laid in the ballance Of Scripture or right reason They are altogether lighter than vanity If all men together be put in one ballance and vanity in another they will be lighter than vanity it self The word Hebel here used denoteth a vain light thing as the breath of ones mouth or bubble in the water Vers. 10. If riches increase set not your heart on them The Hebrews put the heart for all those things quorum sedes est in corde 1. Your thoughts 2 King 5. 26. let not them ingross your thoughts and consultations 2. Affections 1 Sam. 4. 20. take off your love desire joy hope from the things of this life 3. Confidence place not your confidence in them be not puffed up with pride because you are rich Vers. 11. God hath spoken once twice have I heard this that power belongeth unto God The meaning is either that God spake it often or that David heard it often though he spake but once that is throughly considered it That is saith Dr Taylor once by the Scriptures and another time by the holy Ghost A speech like that Job 10. 5. it is repeated for confirmation power in the extent latitude of it all power belongs to God as a property Vers. 12. Also unto thee O Lord belongeth mercy for thou rendrest to every man according to his work The Pâ—alâ—â—ist useth three arguments here to urge men to rely on God 1. He hath power 2. Will to inable him to do any good 3. Mercy to render according to any good you do PSAL. LXIII Verse 1. EArly will I seek thee That is every morning the beginning of my work shall be to look towards thee I will begin my duties in faithfull invocating thy help and aâ—d Vers. 3. Because thy loving kindness is better than life With all its revenues One may be weary of life never of the love and favour of God Psal. 73. 28. In the Hebrew it is lives put many lives together there is more excellency in the discovery of Gods love Of living viz. men so Muis saith it may be read Vers. 8. My soul followeth hard after thee This notes 1. The strength of his intention Dan. 9. 3. 2. The strength of his affection Psal. 119. 20. 3. The constancy of a mans pursuit as that phrase fulfill after God Numb 14. 24. notes the perfection of a mans obedience See Muis. Vers. 10. They shall be a portion for Foxes That is lie unburied for Foxes and other wilde beasts to prey upon Not ordinary Foxes which are so dainty mouth'd that they will not feed on any carkass but what they kill themselves rather Jackals mungrill creatures deriving cruelty from the Wolves their fires and craft from the Foxes their dams and are very ravening creatures PSAL. LXIV Verse 6. THey accomplish a diligent search Or a search searched out that is a curious diligent search The Greek translateth they are consumed searching out searches meaning that they spend both their time and themselves in searching out evils against the just PSAL. LXV Verse 1. PRaise waiteth for thee O God Mercy is
This word is refuge God is the refuge of his people Deut. 32. 27. there the same word is used Vers. 4. For a thousand years in thy â—ight arâ— but as yesterday That is a thousand yeares with man in respect of the Eternity of God are but as a day Vers. 10. The dayes of our years are threescore years and tâ—â— Seventy years is mans age 1 Kings 1. 1. 1 Chron. 19. 20. Eighty years so long Plato lived Sen. Epist. 51. 2 Sam. 19. 32 35. And if by reason of strength they be fourscore years yâ—t is their strength labour and sorrow In the Original it is Rohebam superbia the strength of creatures is called pride because it often inclineth unto pride And we flie away That is our souls Vers. 11. Who knoweth the power of thine anger even according to thy fear so is thy wrath q. d. The wrath of God surpasseth knowledge who seriously considers what it is to offend God those poor souls that are under the terrour of the Lord consider it Fear what you can there is something in the wrath of God answerable to it and beyond it according to the dreadfulnesse of thy displeasure so is thy wrath We over-fear the wrath of men but cannot have too dreadfull apprehensions of the wrath of God Vers. 12. So teach us to number our dayes that we may apply our hearts unto wisdom To be so perswaded of and to think of the uncertainty of our lives as we may seriously study and endeavour to please thâ—â— and provide for the salvation of our own souls Vers. 14. O satisfie us early Or in the morning that is after the dark night of afflictions See Psal. 15. 4. 30. 6. Vers. 17. And let the beauty of the Lord our God be upon us Either that which he puts upon us and works in us or which shines upon us in his favour the face is the seat of beauty love shining in his face is the beauty of God upon us And establish thou the work of our hands upon us He meaneth Strengthen and inable us to do the works thou commandest us to do Yea the work of our hands establish thou it There is an emphasis in the words he repeats them again to expresse the greatnesse of his desire PSAL. XCI THis Psalm seemeth to have been made when the destroying Angel in the dayes of King David having slain seventy thousand did at the Lords command cease 2 Sam. 20. 16. Vers. 1. He that dwelleth in the secret place of the most High Dwelling notes intimate communion I will come unto him and dwell with him Shall abide under the shadow of the Almighty It is a Metaphor from a Bird when a Kite stoops at her young ones she keeps them under her Wing Vers. 2. He is my refuge That is I have good cause so to say Vers. 3. From the snare of the Fowler Or Hunter the Devil who hunts for souls the pestilence is here compared to a net because it came suddenly upon the people as the snare upon the Bird. And from the noisom pestilence Or From the pestilence of griefs so the Hebrew because it is most grievous to those that are visited with it Some distinguish the snare from the pestilence as a hidden evil from a manifest one as if the Prophet had said whether the Devil privily lay snares for us or openly oppose us God will be ready to help us quod mihi nou displicet saith Calvin Vers. 4. His truth Or faithfulnesse in performing promises Vers. 6. Nor the pestilence that walketh in darknesse The pestilence worketh strongly and forcibly to death in the dark it spreadeth secretly and closely as they go unseen Some say it is more violent in the night because the air is thick Nor for the destruction that wasteth at Noon-day The word signifies a cutting or sore biting such as makes a common slaughter Some say men are most apt at Noon-day to receive poison because then the pores of the body are opened Vers. 11. For he shall give his Angels charge over thee to keep thee in all thy wayes The promise was made primarily to Christ but is true of his members The holy Angels shall be as carefull for the safety of Gods children in common calamities of famine pestilence as the Nurse is over her tender childe to hold it in her hands and bear it up in her arms lest it should fall and hurt it self alwayes provided that the childe of God keep himself in his wayes that is in obedience to Gods Commandments in the duties of his lawfull calling See Psalm 34. 8. Heb. 1. 14. Calvin urgeth this place against that opinion That every one hath his peculiar Angel and saith The heavenly host are solicitous for the safety of every Saint and that it is behovefull for the godly to hold this firm that as they are to conflict with many enemies so they are guarded with many keepers Vers. 13. Thou shalt tread upon the Lion and Adder The young Lion and the Dragon shalt thou trample under feet Despise the most deadly dangers it notes Subjectionem contemptum that is thou shalt go safely and happily through the most dangerous works of thy calling and prevail against thy most violent and mighty foes This promise is so chiefly made to Christ our Head as that we have each his part in it by participation from our Head PSAL. XCII The Title A Psalm or Song for the Sabbath-day Calvin saith he doubts not but they were wont to sing this Psalm on the Sabbath-day as the Inscription shews and it appears from other places that some other Psalms were properly destinated to this use Vers. 5. Thy thoughts are very deep So deep that the line of mans understanding is not able to fathom them The thoughts of God are his decrees and counsels Vers. 7. It is that they may be destroyed for ever That is a demonstration God doth this that they may be destroyed for ever Vers. 10. I shall be annointed with fresh oyl Shall have a fresh pouring out of the Spirit Vers. 12. The righteous shall flourish like the Palm-tree There is a double motto of the Palm-tree 1. Perpetuò viret it is alwayes green 2. Sub pondere crescit the more it is loaden the deeper it is rooted therefore the branches carried in the hand worn in garlands were signs of victory Revel 7. 9 He shall grow like a Cedar in Lebanon The Cedar of all trees is most durable and shoots up highest Vers. 14. They shall bring forth fruit in old age When the outward man is withered all other things decay with age Sola Ecclesia perpetuò viget viret PSAL. XCIII Verse 1. THe Lord reigneth This upheld Luther amidst his oppositions Christuâ— vivit regnat He is cloathed with Majesty 1. Full of Majesty Psal 65. 14. 2. His Majesty is eminent and conspicuous to all the world therefore
that place ' with reference to this presence and with observation of it The singing of Psalms with great joy and gladnesse Vers. 3. Know ye that the Lord he is God it is he that hath made us and not we our selves we are his people and the sheep of his pasture Here is the reason of the former he to whom this service is to be performed is indeed God and therefore worthy to be served and the benefits he hath done for us require no lesse Made us Formed each of us in the womb Not we our selves This work is wholly and only Gods We are his people and the sheep of his pasture Admits us to be his and provides us pasture as a shepherd for his sheep Vers. 4. Enter into his Gates with thankesgiving and into his Courts with praise be thankefull unto him and blesse his Name Gates and Courts of the Tabernacle and Temple he requireth to give thanks and praise him publickly when they met together at the place appointed by God for that purpose Vers. 5. For the Lord is good his mercy is everlasting Apt to procure welfare to himself eternally and infinitely and also to all creatures And his truth endureth to all generations Faithfull in keeping Covenant and making good his promises PSAL. CI. THe tenour of this Psalm sheweth that David coming to his Kingdom 1. Reformeth his Person 2. His Court and Family 3. His Countrey In this Psalm David bindeth himself to be thankfull unto God for his advancement to the Kingdom of Israel He bindes himself to a thankfull acknowledgement of Gods goodnesse and praising God for this benefit in the first verse 2. Rightly to behave himself in the rest of the Psalm Vers. 1. I will sing of mercy and judgement unto thee O Lord will I sing Sing and play on the Instrument for so the second word signifies which is translated sing The matter of this Song is Mercy and Judgement the end of it To thee O Lord that is to thy praise and honour to shew my gratitude to thee Mercy is kindenesse or beneficence doing good out of favour bestowing benefits of all sorts This is one part of Davids Song the great benefits which the Lord had vouchsafed These he resolveth gladly to set forth and inlarge in his Song Judgement here signifieth the righteous execution of punishment upon his enemies which hated him and sought to hinder him of the Kingdom which God had promised unto him The second part of the Psalm shews another way of declaring his thankfulnesse viz. by behaving himself virtuously in the Kingdom by a faithfull discharge of his duty both in respect of his personal walking for his own particular conversation vers 2 3. and in his government both of his Family and Court vers 4 5 6 7. and also of his whole Kingdom vers 8. Vers. 2. I will behave my self wisely in a perfect way That is Would use prudence and discretion in considering his actions seriously and applying his minde with all diligence to know what is fit to be done and to do it accordingly in the due time and order In a perfect way Order all and each of his actions obediently and according to the rule of Gods Law O when wilt thou come unto me It may be interpreted three wayes of Gods coming to him in fulfilling his promise and making him King If he made this Psalm before he was setled in his Kingdom or of Gods coming to him by gracious help in his Kingdom or of Gods coming to him by death the second interpretation seems the best Ainsworth expounds it When wilt thou come viz. To assist me in the performance hereof Or When thou shalt come viz. To call me to an account of my life I will walk within my house with a perfect heart Not only when I am abroad that is in all his private carriage at home within his private wals Medium domus sua palatio publicis aedibus opponit ac si diceret intra privates parietes Calvinus A perfect heart A will resolved in all things to please God To walk with a perfect heart is constantly to look to his heart that it may be and he may shew it to be perfect Vers. 3. I will set no wicked thing before mine ere 's To set a thing before ones eyes is to consider of it how he may do it an evil thing or thing of Belial is any manner of wicked deed The word Belial signifies without yoke or profit and is a name and title of the Devil himself 2 Cor. 6. 15. Evil things are fitly so called because the Devil brought sinne into the world and he still moveth men to sinne I hate the work of them that turn aside it shall not cleave to me q. d. If my heart rise not against such sins if I should not dislike and hate them â—ome blot would cleave to me but not now Such as turned away from the worship of the true God and from his Laws and Statutes Vers. 4. A froward heart shall depart from me I will not converse with them familiarly I will not know a wicked person That is love favour approve countenance them Psal. 1. 6. Vers. 5. Who so privily slandereth his Neighbour him will I cut off He would suffer no backbiter nor endure to come near them or have them about him nor let them passe away unchastened that were proud Vers. 6. Mine eyes shall be upon the faithfull of the Land that they may dwell with me That is he will diligently and carefully enquire after such that he might pick even the choicest of them for his service He saith not another mans eyes but mine eyes he would not put all the trust upon others he would himself make what proof and triall he could Vers. 8. I will early destroy all the wicked of the Land Constantly diligently seasonably and speedily See Psal. 73. 14. That I may cut off all wicked doers from the City of the Lord. Severely punish with death if the nature of their faults require it The City of the Lord. The whole Land Jerusalem especially PSAL. CII THe Penman of this Psalm is unknown It was made either in the time of the Babylonish Captivity or Prophetically before it for the benefit of the Saints in that time Poureth out his complaint or meditation Pouring forth intimates plenty of matter and earnestness in uttering it but withall a kinde of disrespecting of words and order Vers. 1. Hear my prayer O Lord and let my cry come unto thee It is an earnest asking with loudness of the desire though not of the voice Come unto thee Sig. to give heed unto it Vers. 2. Hide not thy face from me in the day when I am in trouble He notes a desire of favour in deprecating the contrary Incline thine ear unto me in the day when I call answer me speedily Whensoever I call make haste Answer me speedily To
O my God take me not away in the midst of my daies thy years are throughout all generations He deprecates eternall death of which untimely is a forerunner q. d. I resolved to pray and beseech the Lord because he is my God joyned to me in a faithfull Covenant of grace that he would be pleased not to let this affliction continue so grievous upon me as to bring me to death untimely even in the midst of my daies in so undue a time when after the course of nature I might have continued as long again in the world Thy years are throughout all generations That is thou livest for ever and therefore art able to save thy people from destruction how extream and heavy soever their affliction be Vers. 25. Of old hast thou laid the foundation of the earth That is from the beginning of the world before time anciently when things first begun to be laid making and setling it in the place and standing wherein it is before thou madest other things as the foundation of that great building And the heavens are the work of thy hands A thing created by thee by hands metaphorically are meant Gods mighty power because they which work any thing do it usually with their hands Vers. 26. They shall perish but thou shalt endure yea all of them shall wax old like a garment as a vesture shalt thou change them and they shall be changed Heaven and earth and so the things therein perish that is come to nothing and cease to be Endure That is continually the same for ever without change or end Heb. stand that is be the same constantly Heb. 1. 11. A garment Which by little and little grows rotten and comes to nothing God shall by little and little bring the world and all things in it to end Vers. 27. But thou art the same and thy years shall have no end Constant without alteration Thou art he That is the same that thou promisedst to be and thy people expected thee to be Vers. 28. The children of thy servants shall continue and their seed shall be established for ever Children that is godly sons of godly parents qui a fide parentum non dâ—sciscunt Thou shalt have a Church here in the midst of all the changes of the world and they also shall inherit everlastingness Their seed That is by thy power shall be made stedfast and firm in heavenly glory PSAL. CIII THe Penman of the Psalm is David The matter of it thanksgiving The duty is propounded in the two first verses inlarged and confirmed in the rest to the twentieth pressed inforced and concluded to the end Vers. 1. Bless the Lord O my soul and all that is within me bless his holy Name His soul not alone his tongue and all his inwards that is the powers and faculties of his soul not the bodily parts liver lights but the minde affections This noteth a most fervent earnest and vehement manner of doing the exhortation it being adorned with the rhetoricall figures of repeating the same word and of speaking unto his own soul to note the great desire which David had to become a pattern as of all piety so principally of this thanksgiving unto the Church His holy Name Or the Name of his Holiness that is himself as he hath in his Word shewed himself to be most holy and excellent Vers. 2. Bless the Lord O my soul and forget not all his benefits As much as to say by an ordinary Hebraism Forget not any of all his benefits Vers 3. Who forgiveth all thine iniquities who healeth all thy diseases He enumerates particular benefits He meaneth the spirituall maladies of sinne which only God could heal He begins with pardon of sinne because free reconciliation is the fountain of all other blessings Vers. 4. Who redeemeth thy life from destruction Frees thee from dangers of sudden and violent death conspired against thee by thine enemies and withall from the second death everlasting condemnation Who crowneth thee with loving kindness and tender mercies To Crown is to advance to a Kingdom by that sign of setting a Crown on the head that being the ensign of Kings and also this assured him of advancement to a heavenly Kingdom To Crown with mercy and compassions is out of great kindness and pity to bestow most excellent things Vers. 5. Who satisfieth thy mouth with good things so that thy youth is renewed like the Eagles Perhaps it might be more simply and more to the letter translated thus Thou shalt renew thy self thy youth shall be as an Eagle To renew the youth is to retain the same strength and health which youth afforded for a long season that is thou continuest long in health and strength as that bird doth The Eagle casteth her feathers yearly and new grow up whereby she seemeth fresh and young flieth high and liveth long whence the Proverb Aquilae senectus Vers. 6. The Lord executeth righteousness and judgement for all that are oppressedâ— All manner of righteousness or most full and compleat righteousness all manner of judgements or most full and exact judgement The oppressed are those which are wronged by strong hand oppression is an injury done by violence Those to whom such violence is offered they are oppressed Justice or righteousness is the giving to every man his own Judgements signifie punishments here Davids meaning is he executeth just judgements in behalf of wronged and oppressed men and women by delivering them out of the hands of the wrong doers and punishing the wrong doers accordingly Vers. 7. He made known his waies unto Moses his acts unto the children of Israel Those waies which he requireth us to walk in his statutes and judgements which God prescribed to them for they were given to Moses that he might teach the people Vers. 8. The Lord is mercifull and gracious slow to anger and plenteous in mercy Mercy is that vertue by which one is ready to pity and help the miserable and afflicted Graciousness signifies a promptness to do good out of the free will of the doer not out of any motive found in the receiver slow to anger or long of wrath as the words are in the originall To stand so disposed that one is ready to bear much injury and great provocations and indignities before he will punish Much or abundant or great in kindness Kindness is an affection quite contrary to anger It is a readiness to accept and requite any courtesie passing by the defects and weaknesses of it Vers. 9. He will not alwaies chide neither will he keep his anger for ever He will neither be angry too much nor too long nor too often Vers. 11. For as the heaven is high above the earth so great is his mercy toward them that fear him This is the highest comparison which the world will afford yet not sufficient to express the greatness of Gods mercy Vers. 12. As farre as the East is from the West so
farre hath he removed our transgressions from us They are at such a distance that they cannot come together The two points of heaven East and West can never concurre The word translated transgressions properly signifies wilfull acts of rebellion God will pardon their sins of obstinacy Vers. 17. And his righteousness unto childrens children He meaneth those which succeed one another from time to time Righteousness taken here for faithfulness in standing to his word and keeping his promises Vers. 20. Bless the Lord ye his Angels that excell in strength that do his Commandments hearkening unto the voice of his Word Angels are set out 1. By their power they excell in strength 2. Do his Commandments 3. Have an eye to the precept 4. Descâ—ibes them by their multitude Hosts vers 21. they are Ministers of God in that verse also That Hebrew word being spoken of men Isa. 61. 6. signifies not any servant promiscuously but only such a one as gives attendance upon his Masters person in his presence Vers. 22. Bless the Lord all his works The Hebrew word signifies both motum rem motu factam the action and the effect or work thereby produced The former Psal. 19. 1. that is the excellency of the workmanship whereby it was made the later Psal. 102. 25. and here PSAL. CIV HE speaks of Creation to the 10th vers of Government to the 27th of Preservation to the end Vers. 2. Who coverest thy self with light as with a garment He first commanded light to shine out of darkness 2 Cor. 4. 6. wherewith he decked the world Gen. 1. 3. and dwelleth in the light that none can artain unto See Dr Hackw Apol. p. 72 73. Who stretchest out the heavens like a curtain That is as a canopy or tent Cantic 1. 5. Jerem. 49. 29. See Genesis 1. 6. Isaiah 44. 24. 51. 13. Job 37. 18. Vers. 5. Who laid the foundation of the earth Heb. He hath founded the earth upon her bases he useth the plurall number because he speaks popularly for great buildings are wont to be upheld with props and bases See Psal. 24. 2 78. 69. Job 38. 4 6. Vers. 13. The earth is satisfied with the fruit of thy works That is the rain which God only giveth Jer. 14. 22. 10. 13. and consequently the corn and herbs that grow after rain compare Job 38. 26 27 28. Deut. 11. 14 15. Vers. 15. And wine that maketh glad the heart of man and oyl to make his face to shine and bread which strengtheneth mans heart Which three are here Synecdochically put for all things needfull to strength ornament and delight See Judg. 9. 8 9 12 13. With oyl Wherewith they used to anoint them Psal. 23. 5. or more then oyl that is wine makes the face seem more cheerfull than if it were oynted Vers. 16. The trees of the Lord. That is after expounded which he planted So the Chaldee expoundeth Trees which the Lord created Vers. 26. There is that Leviathan which thou hast made to play therein Or playing in it as Job 40. 15. That is to expatiate and take his swinge PSAL. CV THe first part of this Psalm is part of that which David appointed to laud the Lord with when his Ark was seated in Jerusalem 1 Chron. 16. 7 8 22. Vers. 1. Call upon his Name That is desire him to act attributes for you according to your necessities Vers. 3. Glory ye in his holy Name let the heart of them rejoyce that seek the Lord. That is the heart of them shall rejoyce that seek the Lord. Vers. 4. Seek the Lord and his strength seek his face evermore Since those that seek the Lord shall have such cause to rejoyce then seek the Lord again and again I say seek him Vers. 14. He suffered no man to do them wrong yea he reproved Kings for their sakes Reproved by restraining their power this hath speciall reference to the story of Abraham Gen. 20. Saying Touch not mine anointed and do my Prophets no harm Meaning not only Patriarchs Kings and Prophets but all true beleevers who are indued with the gifts of the same spirit in some measure wherewith Christ in his manhood was filled above measure Unctos vocat quos sibi sanctificavit in peculium Calvin He calleth his faithfull by the name of Prophets because they ought to have the knowledge of his will and be able in due time and upon just occasion to teach the same to others that so the Gospel of Christ may flourish Vers. 18. Whose feet they hurt with fetters he was laid in irons That is he was so laden with chains that his flesh was eaten with them Quod tametsi à Mose non narratur certum est tamen ut dere nota vulgata loqui Calvinus Vers. 24. And he increased his people greatly See Exod. 1. 7 9. of 70 souls in 220 years the increase was 60000 men besides women and children Vers. 25. He turned their heart to hate his people The sin was the Kings God only gave the occasion 2. He also let out their thoughts that way God withdrew his restraint Vers. 33. He sâ—ote their Vines also and their Fig-trees As in the promises where mention is made of pleasures granted by God the Fig-tree and Vine are joyned together 1 King 4. 25. 2 King 18. 31. Isa. 36. 16. Jer. 5. 17. Joel 2. 22. Micah 4. 4. So on the contrary in the comminations they are seldom separated Hos. 2. 11. Hag. 2. 19. Vers. 45. That they might observe his Statutes and keep his Laws Shamar translated here observe imports 1. To minde or reserve in memory Gen. 37. 11. 2. To preserve in safety Gen. 28. 20. Natzar translated keep properly signifies to keep with care and vigilancy as ammunition is preserved from fire and false hands when an enemy is expected Nah. 2. 1. Statutes The Hebrew word Coch is translated 1. A decree Psal 148. 6. 2. A portion Prov. 31. 15. Laws Thorah is used for any Law or prescript as the Law Thorath of the sin-offering the Law of the trespass offering PSAL. CVI. Verse 7. BUt provoked him at the sea even at the red sea Some reade it provoked him in the sea when they saw that glorious work The new Testament calleth it the red sea Heb. 11. 29. The Hebrew is the sea suph that is the sea of sedges or weeds which grew thereon Vers. 8. Nevertheless he saved them for his Namâ—s sake With an outward salvation The Name of God is that whereby he is made known unto us his working for his Names sake is opposed to our deservings that it might not be polluted or that his glory might shine out the more Isa. 63. 11 12 13 14. Vers. 13. They soon forgat his works they waited not for his counsels Not the history but so as to have their faith strengthened by them Counsels may be taken 1. For direction given us 2. For Gods determination
to get his heart cleanâ—ed Vers. 11. Thy Word have I hid in my heart As a treasure that I might not lose it and as a rule that I might not transgresse it Vers. 12. Blessed art thou O Lord teach me thy Statutes See vers 26. Not to know more rules of duty but the right way of answering those rules Vers. 15. And have respect unto thy wayes That is look to them and to my self that I may observe them Vers. 18. Open thou mine eyes Those of my minde That I may behold wonderous things out of thy Law The Hebrew word signifies ardâ—a occulta mirabilia things hard hidden wonderfull all these things are in the Law Vers. 19. I am a stranger in the earth hide not thy Commandments from me When God gives thee over either to thy own natural blindnesse or suffers the god of this world to blinde thee Vers. 29. Remove from me the way of lying David doth not mean the special sin of lying but he cals sin in general the way of lying For First The way of lying is opposed to Gods Law and grant me thy Law graciously Secondly In the original it is Derech Shakar as ver 104. 128. other Hebrew words are rendred false way and it is without question that all sinne is meant thereby Vers. 30. I have chosen the way of Truth thy Judgements have I laid before me Laid before me As the adequate rule by which my actions and heart should be guided and directed Vers. 32. I will runne the way of thy Commandments when thou shalt enlarge my heart Run the way That is be abundant in the work of the Lord. If or when or because it is either Conditional or Causall or particula temporis The heart is commonly put for the whole soul all the faculties of the inward man the understanding God gave Salomon a wise and understanding heart Will a willing heart Conscience Your heart condemn you Memory Mary laid up these things in her heart Affections Davids heart went out after Absalom If riches increase set not your hearts on them Joy and sorrow a merry heart But the enlargement of the heart is restrained to two faculties the understanding 1 King 4. 29. and the affections 2 Cor. 6. 11. Vers. 33. And I shall keep it unto the end Greek Continually some turn it for rewards as after the Greek doth vers 112. Vers. 45. And I will walk at liberty for I seek thy precepts That is he found his Spirit at the greatest liberty when he walked in Gods Statutes 2 Cor. 3. 17. then his minde was set on the noblest objects 2. This is to enjoy communion with God Vers. 48. My hands also will I lift up unto thy Commandments which I have loved Lifting up hands when it is done to God notes either praying to him or swearing by him To the Commandments notes some say obedience to perform the duties it commands to catch at to take it for my own As they say in Latine Ego tuas litteras obviis ulnis excipiam Ezra takes it in this sense Kimchi and others say this phrase notes to put the hands to work A new expression and hath not a parallel that I know of in all the Scripture There is an emphasis in both words I will lift up this implies The Commandments are sublime in nature in respect of the original in the matter of them heavenly Oracles My hands as a sign or testimony of lifting up his heart And I will meditate in thy Statutes The Commandments of God are called Statutes because they are immovable they cannot be changed they are sure stedfast and faithfull The Latine word signifies stability the Hebrew visitation God visits for breaking of them Vers. 49. Remember the Word unto thy servant upon which thou hast caused me to hope q. d Lord thou hast invited me to hope therefore now satisfie it he pleads two things the grant of a promise and the gift of faith Vers. 57. Thou art my portion O Lord The meaning is Let others have their riches honours and other things of that kinde but I O Lord so purpose my part and portion is neither do I wish another to obey thy Word I have said That is Resolved Vers. 59. I thought on my wayes In the original I thought on my wayes advisedly seriously studiously Vers. 60. â— made haste and delayed not Did not delay my self it is in Hithpael Vers. 69. The proud have forged a lie against me In the original it is Taphlu gnalai sheker Assuunt mendacium mendacio they have sowed one lie to another Vers. 70. Their heart is as fat as grease but I delight in thy Law Fatnesse is put for that which makes the creature to be refractory Deut. 32. 15. void of all sense so here Vers. 71. It is good for me that I have been afflicted that I might learn thy Statutes That is Afflictions are good by event or accident partly by Gods over-ruling providence that can turn them to good and partly by grace in the elect who make a good use of them Vers. 81. But I hope in thy Word That is thy promise whereby thou hast assured me that thou wilt satisfie my desire Vers. 89. For ever O Lord thy Word is setled in heaven Heb. Stands fast a Metaphor from a Champion or an Army of souldiers that stand fast and keep their ground Heaven and earth are opposed things below are changed not above in Heaven 2. Heaven is put for the Decree of God Isa. 34. 5. in Coelo used for firmly and without doubt 3. Established as a pillar so the Hebrew Vers. 92. Unlesse thy Law had been my delights I should then have perished in mine affliction He speaketh in the plural number as it he had said Instar omnium in stead of all manner of delights unto me Some think he alludes to 1 Sam. 30. 6. Vers. 93. I will never forget thy precepts Remembring and not forgetting Gods Law often mentioned in this Psalm implies 1. The Knowledge of Gods word Jam. 1. 24. Jude v. 5. 2. A retaining or keeping of what we know 1 Cor. 11. 2. Heb. 2. 1. 3. A calling back of it to our mindes termed remembrance 2 Pet. 3. 1. Isa. 46. 8. 4. A special application of that I know retain and remember feel the fruit of such a truth Jam. 1. 22 23 24. as we say Do you remember me that is do what I desired Vers. 94. I am thine save me Heb. I am for thee others are for themselves Vers. 96. I have seen an end of all perfection Not in the concrete of perfect things but in the abstract of perfection and of all perfection But thy Commandment is exceeding broad That is exceedingly broader than any of those perfections I cannot see the end of it and I know it shall never have an end there is a vastnesse of purity and spiritualnesse in the
Law Vers. 98. Thou through thy Commandments hast made me wiser than mine enemies for they are ever with me 99. I have more understanding than all my teachers for thy testimonies are my Meditation 100 I understand more than the Ancients because I keepe thy precepts There are three steps or gradations David saith 1. He is wiser than his enemies it taught him how to out-wit them though subtil and malicious 2. Then his teachers they read it but perfunctorily 3. Then the Ancients who have their own and others experiences See Job 32. 8 9. Vers. 101. I have refrained my feet from every evil way That is my affections from the love and delight of evil Vers. 109. My soul is continually in my hand That is I go in danger of my life See Judg. 12. 3. So the Chaldee explaineth it My soul is in danger as if it were upon my hand Vers. 111. Thy testimonies have I taken as an heritage for ever Testimony is usually put for the whole Word of God Psal. 19. 7. It is called the testimony of God because it is that by which God testifieth his will to the sons of men sometimes it is called the counsell will and minde of God the record 1 John 5. 11. therefore those that hold forth this testimony are called the witnesses of God Rev. 11. 3. and they that suffer for it Martyrs All Divine truths are to be examined by this Isa. 8. 20. Rom. 3. 21. Act. 10. 43. 2 Because it is that which shall testifie against men Rev. 20. 20. An heritage for ever Et hic in futurum Hieron Vers. 113. I hate thoughts So the Hebrew He means wicked and sinnefull thoughts the most secret and lowest offences not only dislike them but perfectly hate them Vers. 116. And let me not be ashamed of my hope As shame ariseth from doing a thing against known light and common principles so also from loosing or suffering a thing against known hope and common expectation Vers. 121. I have done judgement and justice That is have done judgement justly exactly judgement against the wicked and justice toward the good Vers. 126. It is time for thee Lord to work for they have made void thy Law The Hebrew word signifies to abrogate disanull to take away the force and strength of a thing they live as if there were no Law Vers. 129. Thy testimonies are wonderfull therefore doth my soul keep them I have high thoughts of thy testimonies I look upon them as glorious things I see much of thy self in thy testimonies and therefore doth my soul keep them He doth not say therefore do I keep them but my very soul is in keeping thy testimonies Idcirco lubens ex animo me iis observandis totum addico Muis. Vers. 130. The entrance of thy words giveth light The first entrance into them Vers. 136. Rivers of waters runne down mine eyes because they keep not thy Law Davids grief is set out by the quantity and cause of it the quantity is expressed in that hyperbolicall phrase Rivers of waters an hyperbole like that Psal. 6. 6. yet not false or feigned his sorrow was very great and withall constant in that it did shew it self by continuall and abundant streams of tears The cause because they keep not thy Law They some referre it to eyes the immediate antecedent so Simeon de Muis. Rather because men More particularly Saul and his Courtiers vers 139. See vers 58. To keep the Law is to observe it diligently retain it in their hearts and practise it Vers. 137. Righteous art thou O Lord and upright are thy judgements So the Emperour Mâ—uritius confessed in the same words when he saw his children slain before his face and was himself after them to be slain by Phocas Vers. 143. Thy Commandments are my delight They are to me in stead of all delights and pleasures in the world Vers. 152. Concerning thy testimonies I have known of old that thou hast founded them for ever God intended the Word as an everlasting monument of his Will Vers. 160. Thy Word is true from the beginning and every one of thy righteous judgements endureth for ever A great expression Vers. 161. Princes have persecutedme without a cause but my heart standeth in awe of thy Word That is I did incurre the displeasure of the greatest men and they vented their dislike against me yet I never complied with them Vers. 165. Great peace have they which love thy Law and nothing shall offend them Abundance of peace inward comfort sweetness contentment though not outward peace and nothing shall make them turn from the Commandment of God Matth. 11. 6. else David was sensible of outward evils vers 143. and spirituall 158. Vers. 168. I have kept thy precepts and thy testimonies viz. sincerely and constantly Vers. 173. For I have chosen thy precepts viz. before all things The word signifies to choose upon triall and examination Vers. 175. Let thy judgements help me He speaks not of judgements executed but of doctrinall judgements the doctrine of the Gospel and promises of grace PSAL. CXX A Song of degrees Canticum excellentissimum an excellent Song Junius as the Hebrew word will well bear Among the Jews themselves these fifteen Psalmes were distinguished and dignified by the name of Psalmes of Degrees either from ascent into the Temple intension of the spirit or elevation of the voice or for their excellency Some will have these fifteen Psalmes together to have the name of Songs of Degrees 1. From the history because they were penned or at least repeated and sung by the Jews in their ascending or coming up from Babylon into their own Country and this conceit is the more probable because some of the Psalmes speak expresly of their return from Captivity Others deduce it from the Ceremony or Rite used in the singing of them who say that the Priest sang these Psalmes upon the stairs or steps as they marched up into the house of the Lord which were fifteen steps between the peoples Courts and the Priests and these Psalmes were sung in order as they went up those steps so Grotius See Ezek. 40. A third sort from the musick they say these Psalmes were sung with ascensions or raising up the voice by degrees as it is said the Levites praised God with a great voice or a voice on high 2 Chron 20. 19. 4. From the matter and speciall contents of them the verses of these Psalmes being like the rounds of Jacobs ladder on which we may ascend up to heaven as the Angels did upon that Vers. 4. With coales of junipâ—r They burn hot last long and give a sweet smell so Gods judgements Vers. 5. In or with the tents of Kedar The Chaldee turneth it Arabians they dwelt in tents in the wilderness as shepherds Vers. 7. I peace So the Hebrew as if his spirit were transformed into peace See the like
phrase Psal. 109. 4. PSAL. CXXI Verse 1. I Lift up mine eyes unto the hills from whence cometh my help That is towards Sion or rather heaven Heb. 9. 24. This Psalm seems to be written when he had warre with Absalom saith Grotius Vers. 2. My help cometh from the Lord which made heaven and earth A speech of contempt Looks for help no other way Vers. 3. He will not suffer thy foot to be moved viz. to thy ruine Vers. 4. Behold he that keepeth Israel shall neither slumber nor sleep Non dormitabit ac multo minus dormiet Bucer Muis. He shall be so farre from sleeping that he shall not so much as slumber The phrase is taken from watchmen who stand on wals in time of warre to foresee the approach of enemies and give warning they may be treacherous or sleepy The Capitol of Rome had been taken by the Gaules if the Geese had not been more waking than the watchmen of the walls Vers. 5. The Lord is thy shade upon thy right hand That is protection comfort and refreshing from heat Isa. 25. 4. 4. 6. Num. 14. 9. The French and we say ready at hand Vers. 6. The sunne shall not smite thee by day nor the moon by night The stars have in reference to the curse severall noxious influences they shall nourish and cherish the Saints they shall have benign influences on them The Sun and Moon being rulers of day and night Psal. 136. 8 9. imply all other things whatsoever but this hath reference to Gods protection of Israel in the wiâ—â—â—â—ness Exod. 13. 21. Isa. 4. 5. Ainsw 〈◊〉 â—hose hot regions as the heat of the day was intolerable so the cold of the night was hurtfull He means God would drive away all evils at what time soever they came Vers. 8. The Lord shall preserve thy going out and coming in That is prospers all thy actions at home and abroad Numb 27. 17. 1 King 3. 7. 2 Chron. 1. 10. See Dâ—ut 28. 6. 2 Sam. 3. 25. Act. 1. 21. 9. 28. Vitae actiones Scriptura egressum ingressum vocat Bucerus Thy going out To warre And coming in That is returning into thine house when the warre is ended Muis. PSAL. CXXII Verse 6. PRay for the peace of Jerusalem The originall words have such elegancy here as I think all the Scripture cannot parallell this verse The words do so excellently answer one another in matchless Paranomasie It is in English unexpressible Shaalu Shelâ—m Jerushalaim PSAL. CXXIII Verse 2. OUr eyes are upon the Lord our God For direction and protection Vers. 4. Of those that are at â—ase Not taken for absence of pain such as are drencht with pleasure PSAL. CXXIV Verse 3. THen they had swallowed us up or down quick A metaphor taken from ravenous beasts that devour their prey so suddenly that it seems to go quick down their throats PSAL. CXXV Verse 2. AS the mountains are round about Jerusalem so the Lord is round about his people from hence forth even for evâ—r Heb. 13. 5. As the City Jerusalem is every where compassed with mountains so God compasseth and will for ever compass the Church Vers. 3. Least the righteous put forth their hands unto iniquity Noting that if the godly should be too much afflicted they could not hold out but would turn aside to sinfull courses See Deut. 20. 18. Vers. 5. As for such aâ— turn aside unto their crooked waies Ainsworth renders it crcokednesses it signifies to be crooked in his way serpentum more as Numb 22. 23. PSAL. CXXVI THis Psalm was penned after their return from Captivity out of Babylon This Psalm is divided into Halelujahs and Hosannahs Praises and Petitions Vers. 1. Zion The people of God the Ark was there placed and there God was worshipt We were like them that dream That is we as it were forgat what our state and condition but lately was as a dreamer forgets how it was with him did not know whether it was true or no we were so amazed with the greatness of the deliverance Dreams are 1. Things unthought of 2. Unlaboured for 3. Of strange things Jacob of a ladder reaching to heaven that a Heathen King Cyrus of his own accord on a sudden should give them commission to return out of Babylon Ezra 1. 1. See Luke 24. 41. Act. 12. 9. PSAL. CXXVII IT is a Psalm concerning Salomon whom David foresaw to be his successor he is called Jedidiah 2 Sam. 12. 25. that is beloved of Jah so here Vers. 2. Iâ—did his beloved or dearling it hath reference to Salomons name Vers. 2. For so he giveth his beloved sleep So how is that that is notwithstanding all the hard labour and pains they take yet the Lord giveth them sleep and sleep makes them forget all their former labour Some say it should be translated For he rightly giveth his beloved sleep as the same Hebrew particle is used elsewhere Numb 27. 7. He means not bodily sleep but a quieting of the soul in God Some mysticall Divines speak of obdormitiâ— animae in Deo PSAL. CXXVIII Verse 2. FOr thou shalt â—at the labour of thine hands That is the fruit of thy labours or thou shalt take delight in the very labour it self as Christ saith It was his meat and drink to do his Fathers will Vers. 3. Thy wiâ—e shall be as a fruitfull Vine by the â—ides of thine house The Vine tree brings forth liquor of the Vine most profitable to nourish the body and cheer the heart Secondly Fruitfulness is commended in the Vine tree so in women 1. Not a wanderer abroad as Dinaâ— but a house-wife 2. In the house side not the house top she is in thy side who was taken out of thy side 3. The Vine is of a bending and yeelding nature so she must be flexible to her husband 4. A Vine is an excellent shade against the schorching Sun so should she refresh her husband in his greatest misery Thy children like Olive plants round about thy table He mentions here the Vine and the Olive two of the best fruits the one for cheering the heart the other for cleering the face Psal. 104. 15. the one for sweetness the other for fatness Judg. 9. 13. Christ himself is compared to these two trees John 15. 1. Rom. 11. 24. 1. Numerous round about 2. Legitimate one cannot graff any thing in an Olive but the Olive 3. Flourishing that is alwaies green Psal. 52. 10. That he faith about thy table he expresseth the delight which they bring to the Father while many of them and those pretty ones stand alwaies in his sight Vers. 5. The Lord shall bless thee out of Zion That was Gods speciall residence PSAL. CXXIX Verse 8. NEither do they which go by say The blessing of the Lord be upon you we bless you in the Name of the Lord. Shewing evidently that it was a good and commendable custom
of the people of God then to crave Gods blessing on the corn grass or other fruits that they saw upon the earth in these or the like words God bless it or God save it PSAL. CXXX Verse 3. IF thou Lord shouldst mark iniquities O Lord who shall stand That is rectus in curia It is the posture of those that would boldly defend their cause Vers. 6. My soul waiteth for the Lord more then they which watch for the morning As the weaâ—y Sentinell which is weâ— with the dews of the night waits for the appearance of the morning or as the Levites watched in the Temple when the morning would come that they might be taken off from their work Vers. 7. With him is plenteous redemption From all â—inâ—e and all the consequences of it PSAL. CXXXI Verse 2. AS a childe that is weaned of his mother my soul is even as a weaned childe See Isa. 32. That is was carefull of nothing as a weaned childe and as he depends on his mothers â—are so doth he commit the event to God and wholly depend on him PSAL. CXXXII Verse 8. ARise O Lord into thy rest thoâ— and the Ark of thy strength The royall Prophet having setled himself in his Kingdom according to his own desire and besides having after many wandrings to and fro at length brought back again the Ark unto Jerusalem maketh here most zealous and devout prayers to God for the continuance of his favour both to the Church and Commonwealth committed to his Government Vers. 9. Let thy Priests be cloathed with righteousness The Priests had linnen cloathes reaching down to their feet so Christ our Highpriest Rev. 1. 13. Linnen signifies righteousness in the Scripture Rev. 17. 8. To this David alludes here To this petition here God answers v. 16. and to Davids petition v. 10. God answers v 17. to the end of the Psalm Vers. 11. Of the fruit of thy body Thy womb or belly thâ—â— is thy childrenâ— See 2 Sam. 7. 12. This prophesie respecteth Christ Act. 2. 30. PSAL. CXXXIII Verse 1. BEhold how good and how pleasant it is How good that is how much would come to the persons by it by way of admiration and how pleasant Omne tulit punctum qui miscuit â—â—iâ—â— dulci. Some things are good which are not pleasant as afflictions repentance self-deniall rendring good for evil some things pleasant which are not good as sensuall pleasures some things neither good nor pleasant as envy despair impatience some things both good and pleasant as the happiness in heaven Vers. 2 3. He useth two comparisons answering to good and pleasant the second verse answering pleasant the third answering to good Vers. 2. It is like the precious oyntment upon the head that ran down upon the beard even Aarons beard that went down to the skirts of his garments It signifies that the spirituall oyl was first of all poured upon our Head Christ and from thence consequently derived to all his members Vers. 3. As the dew of Hermon and as the dew that descended upon the mountains of Zion for there the Lord commanded the blessing even life for evermore Hermon was a very fruitfull hill inter pascua celebratur Tâ—erâ— Where brethren dwell in unity Commanded Appointed and sent effectually See Psal. 42. 9. PSAL. CXXXIV Verse 3. THe Lord that made heaven and earth bless thee out of Zion He doth not say The Lord that made the earth bless thee out of heaven nor the Lord that made heaven bless thee out of heaven but bless thee out of Zion as if he would teach us that all blessings come as immediatly and primarily from heaven so mediatly and secondarily from Zion where the Temple stood PSAL. CXXXV Verse 6. WHatsoever the Lord pleased that did he in hâ—aven and in earth in thâ—sâ—â—s and all deep places A holy Minister said that Scripture did â—â—â—ch content him Such a thing pleased God said he why should it not please me PSAL. CXXXVI Verse 10 To him that sâ—â—â—te AEgypt in their first-born Here are four particulars 1. God hath judgements for a whole Nation Exod. 12. 30. 2. God punisheth his enemies in what is neerest to them Zech. 12. 10. 3. God proportions his judgements to mens sins Exod. 1. they drowned the Israelites first-born 4. This judgement brake Pharaohs heart Vers. 11. And brought out Israel from among them The bondage of the Israelites was great 1. In regard of their bodies it is called an iron-fornace See Exod. 3. 7 9. 2. In regard of their souls great Idolatry The AEgyptians worshipt almost every thing the Crocodile River Ox Herbs in the garden Rev. 11. Rome is called AEgypt this was therefore a great deliverance Vers. 13. To him which divided the Red Sea into parts Or Divisions By the Jews tradition the Red Sea was parted into twelve several parts for every of the twelve Tribes to goe thorow But Bucer and Muis mislike that Interpretation Vers. 14. And made Israel to passe thorow the midst of it He shews for whom this was done Israel Exod 14. 22 29. not the AEgyptians Heb. 11. 29. 2. God gave Israel courage and faith to venture Heb. 11. Vers. 15. But overthrew Shook them off in the original as a man would shake a worm off his garment Ainsworth and Grotius render it Shook off See Exod. 14. 27. PSAL. CXXXVII Verse 6. ABove my chief joy Heb. The head of my joy PSAL. CXXXVIII Verse 1. BEfore the gods will I sing praise unto thee The Kings and Princes of the earth as vers 4. called gods Psal. 82. 1 6. before such David used to confesse the Lord Psal. 119. 46. Vers. 2. For thou hast magnified thy Word above all thy Name The Name of God appears in his great work of Creation and Providence 1. Because there is more of God discovered in his Word then in his works 2. He works greater things by his Word then by his works converting the soul and comforting afflicted consciences 3. Gives it authority over the conscience PSAL. CXXXIX Verse 3. THou compassest my paths That is markest me which way soever I goe Vers. 13. For thou hast possessed my reins That is my secret cogitations for the kidneys lie in a hid and secret place of the body Jer. 12. 2. Vers. 14. For I am fearfully and wonderfully made Made as it were and composed altogether in wonders Vers. 15. My substance was not hid from thee when I was made in secret and curiously wrought in the lowest parts of the earth So he cals the womb because curious work-men when they have some choice piece in hand perfect it in private and then bring it forth to light for men to gaze at Vers. 17. How precious also are thy thoughts unto me Some expound it of the thoughts he had of God he valued nothing so much as high thoughts of him See vers 18.
you will have your tongue agree with your hearts and your hearts with that which is good go to God Vers. 2. All the waies of a man are clean in his own eyes but the Lord weigheth the spirits 1. He speaks of man indefinitely of man as man therefore of every man 2. Not only some but all his waies seem right in his own eyes 3. The ground of this mistake men ponder not their waies The Lord weigheth the spirits Such as a mans spirit is such is the man See Prov. 10. 20. Vers. 6. By mercy and truth iniquity is purged Salomons meaning is that by Gods goodness and not ours iniquity is pardoned 2. If by mercy be meant mans mercy then we are to understand it thus that mercy and truth are evident signes unto us that our sins are forgiven and not the working causes of remission as the Papists say Vers. 23. And addeth learning to his lips That is so speaketh as that others are made wise thereby Vers. 27. An ungodly man diggeth up evil There is no evil above ground therefore he useth all enquiry Vers. 31. The hoary head is a Crown of glory if it be found in the way of righteousness That is when an old man is found to be a just and righteous man then he truly deserves reverence CHAP. XVII Verse 3. THe fining pot is for silver and the furnace for gold but the Lord trieth the hearts Goldsmiths have their vessels wherein they prove and try the gold and silver from dross and corruption but the Lord alone searcheth the hearts and knoweth them and none but he by grace can purifie them Vers. 5. Who so mocketh the poor reproacheth his maker That is contemneth the wiâ—e dispensation of God who would have the poor inter mingled with the rich See Prov. 14. 31. Vers. 8. A gift is as a precious stone in the eyes of him that hath it A stone in his eye or a stone glittering before his eye Much regarded by him on whom it is bestowed Vers. 9. But he that repeateth a matter separateth very friends By rubbing up the memory of it when it is gone and past doth separate a Prince that is maketh even the greatest friends to fall out Vers. 12. Let a Bear robbed of her whelps meet a man rather than a fool in his folly Cross a man in a way of sinning when lust is up and bears sway in him and he is as outragious as a Bear and She bear and robbed of her whelps 2 Sam. 7. 8. Hos. 3. 8. Bears were well known in that Country 2 King 2. 24. 1 Sam. 17. 34. Vers. 16. Wherefore is there a price in the hand of a fool to get wisdom seeing he hath no heart to it He knows not that he hath it or what it is worth We use to discover fools by telling of money Some expound it of every talent wealth honour authority opportunity one shews himself a wise man by valuing aright the price he hath in his hands and by his will to it Vers. 17. A friend loveth at all times That is as a friend loveth or ought to love And a brother is born for adversity A brother whether natural civil or spiritual Vers. 21. And the father of a fool hath no joy The meaning is he hath much sorrow yea the deniall of all joy affirms more then the feeling of much sorrow for it speaks all sorrow See ch 10. 1. Vers. 22. A merry heart doth good like a medicine That never does good but to a sore so that under the cross See 18. 14. But a broken spirit drieth the bones Because it eateth up the spirits which should nourish and moisten them See ch 13 13. Vers. 25 A foolish son is a grief to his father and bitterness to her that bare him Not only because disappointed in their expectation received not that comfort from him they looked for but it revives their own guilt in want of care of their education Vers. 27. And a man of understanding is of an excellent spirit Or a cool spirit so the word signifies Vers. 28. Even a fool when he holdeth his peace is counted wise So excellent a thing it is to keep silence in time and place that even a silly person holding his tongue is taken for a discreet man He doth not say he is wise but he is counted so because he doth not discover his want of wisdom CHAP. XVIII Verse 4. THe words of a mans mouth are as deep waters That is of an excellent mans as the word imports A wise prudent man speaks oracles Vers. 8. The words of the tale-bearer are as wounds At once wounding both him of whom he speaketh and him to whom he speaketh And they go down into the innermost parts of the belly They give a deadly stroke Vers. 10. The Name of the Lord is a strong tower the righteous runneth into it and is safe That is God in Christ made known to us 2 Cor. 46. Luke 1. 69. Heb. 2. 10. A tower is a place of safety Name Sometimes God himself usually his attributes by which he hath discovered himself in Scripture Strong Able to defend shelter and preserve The righteous runneth to it Those which are justified and sanctified in Christ. And is safe Exalted Heb. so safe that being exalted above the fear of evil he overlooketh danger with a neglect of it Vers. 13. He that answereth a matter before he hath heard it That is before he hath heard it out with diligent attention so as rightly to understand it Vers. 14. The spirit of a man will sustain his infirmities but a wounded spirit who can bear The spirit of a man Of every man for so both Grammar and Logick beareth here Will sustain With patience strength comfort constancy His infirmities His present burden which ever seems sorest whatever it be Some interpret it thus the conscience being whole unwounded will bear him up against the troubles of his body But a wounded spirit who can bear A spirit which God hath struck viz. with his displeasure terrour The word signifies a smitten contrite or broken spirit a metaphor from bodily afflictions by stripeâ— contusions bruises or wounds every light touch hurteth the troubled part Who can bear it That is none can if the question be affirmative the answer is negative Vers 21. Death and life are in the power of the tongue In manu linguae Heb. in the hand of the tongue Vers. 22. Who so findeth a wife that is a good wife findeth a good thing and obtaineth favour of the Lord. Vers. 23. The poor useth intreaties Speaks humbly earnestly out of a deep sense of his own necessity Vers. 24. There is a friend that sticketh closer than a brother That is the Christian friend he sticks closer than the meer naturall brother CHAP. XIX Verse 2. ALso that the soul be without knowledge it is not good Some reade the words Without knowledge the minde is not
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
as the Redeemer and Saviour of the Church according to the manner of lovers who are taken with the beauty of their spouses in all their members The Spouse sets forth Christ as the perfection of beauty begins first with his Head Vers. 11. His head is as the most fine or solid gold There are two things in gold 1. Splendour 2. Durableness That is his government describes the honour glory and duration of Christs Kingdom Psal. 21. 3. See Dan 7. 27. His locks are bushy and black as a Raven Which in nature is a note of heat and strength this seâ—s forth his power in his administrations Vers. 12. His eyes are as the eyes of doves by the rivers of waters washed with milk and fitly set This notes the watchfulness of his providence This expression notes four things 1. His tenderness he takes care of his Deut. 11. 12. Every look of his is full of compassion 2. His purity Doves eyes and by the rivers of water 3. His discerning he looks speedily and throughly Rev. 1. 14. 2. 23. John 2. 24 25. He is the eternall wisdom of the Father 4. His beauty and glory Vers. 13. His cheeks are as a bed of spices There is a sweet savour in the graces of Christ. His lips like lillies dropping sweet smelling myrrhe This is to be referred unto the holy heavenly sweet and gracious doctrine of Christ. Vers. 14. His hands are as gold rings set with the beryll Those are instruments of action Set with beryll That sheweth the glory of all his actions His belly is as bright Ivory overlaid with Saphires This notes the wisdom and compassion of Christ. Vers. 15. His legs are as pillars of Marble He is staied in his goings His countenance as Lebanon Whether in waies of mercy affliction or ordinances Vers. 16. Yea he is altogether lovely Altogether desirablenesses all he is desires or all of him is desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX He is lovely in his person authority and wisdom in the whole course of his life in his death resurrection ascension in the whole work of his mediation in the dispensation of his Spirit and graces to his Church in the administration of wrath and vengeance to his enemies in all his Ordinances This is my beloved That is he is such an one CHAP. VI. Verse 8. THere are threescore Queens Those that are truly converted to Christ. And fourscore Concubines Which come to Christ for lusts sake yet bear some fruit And Virgins without number The Queens attendants yet bear no fruit Vers. 10. Who is she that cometh forth as the morning The Church They were not ignorant or in doubt who she was but by this manner of speech is noted her excellency See Psal. 24. 8. Fair as the Moon This referres to inherent righteousness the Moon is a glorious body it is enlightned in a great measure by reflexion from another and hath many spots subject to waxing and waning Clear as the Sunne This referres to righteousness imputed the Sunne hath no part not enlightned Terrible as an Army with Banners To the enemies with whom she is to fight under the Bà nner of Christs Gospel and love Vers. 12. My soul made me like the Chariots of Amminadib The speech of the Church a willing or Princely people the Lord came in with such sweet perswasion Vers. 13. Return return O Shulamite return return So called of her peace and perfection with God in Christ. It is repeated four times to shew the vehemency of their desire of her conversion and the necessity of the thing as Psal. 47. 6. CHAP. VII Verse 1. HOw beautifull are thy feet with shoes In thy calling when a man hath his shoes on he is fit for business See Brightman Vers. 2. Thy navel is like a round goblet which wanteth not liquor thy belly is like an heap of wheat set about with lillies Some say the navell and belly are both hidden parts and therefore set forth the two mysteries or Sacraments of the Church Baptism and the Lords Supper The navell serving for the nourishment of the infant in the womb say they resembleth Baptism nourishing infants in the Church Wanteth not liquor 1. Of the blood of Christ to justifie us from sinne 2. Of the Spirit of Christ to sanctifie and cleanse us from sinne The belly viz. the Lords Supper Like an heap of wheat For store of excellent sweet and fine nourishment Set about with lillies Because only the faithfull pure Christians shall be admitted to partake in that Sacrament so some But this Interpretation is somewhat strained Vers. 3. Thy two breasts are like two young Roes that are twins That is equall Vers. 4. Thine eyes like the fish-pools in Heshbâ—n Because moistned with her tears for sinnes or because of her clear and perspicuous vision and apprehension of heavenly mysteries By the gate of Bathrabbim The daughter of many Bath is daughter Rabbim many many should repair to the Spouse Thy nose is as the tower of Lebanon Compared to it for whiteness uniformity and proportionable largeness thereof Vers. 5. The King is held in the galleries There is a twofold gallery 1. Upper heaven where a Christian shall walk with God 2. Lower the Ordinances Vers. 6. How fair and how pleasant art thou O love for delights That is thou art so beautifull and fair both in every part of thee and in the whole that I know not what words to use to express the same neither indeed can it be sufficiently declared Vers. 8. I said I will go up to the palm-tree I will take hold of the boughs thereof The Palm hath a long naked bark it carries all its leaves and fruit to the top this notes the religious ascent of the soul in spirituall exercises The Hebrew Sansinuim here translated boughs or branches properly signifies the highest branches in the tree and is not used in any place of Scripture but in this because the Palm tree as Pliny saith l. 13. c. 4. hath not boughs on the sides like other trees but doth only at the top send forth such long boughs and there also the fruit it self groweth Ainsw See Brightman Vers. 9. That goeth down sweetly Straightly or according to righteousness See Prov. 23. 31. Vers. 10. And his desire is towards me Or because his desire is towards me That is he loveth me most entirely but the womans desire toward the man implieth both love and subjection Gen. 3. 10. Vers. 12. Let us see if the Vine flourish The Church of God is compared to the Vine 1. For its excellency 2. Spreading nature 3. Fruitfulness CHAP. VIII Verse 5. WHo is this that cometh up from the wilderness leaning upon her beloved It notes her weakness yet sets forth her love Vers. 6. Set me as a seal upon thine heart as a seal upon thine arm for love is strong as death jealousie is cruell as the grave the coals
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
in Comment hujus loci sensum â—emovendi habere volunt quos Munsterus sequitur ut talis inde hujus paraemiae senâ—us emergat Quemadmodum inepâ—è facit qui vestem in die frigoris remover aut qui acetum infundit niâ—ro ita non minus inâ—pâ—e facit qui cordi malo hoc est pâ—â—verso incredulo ad pertinaci canit cantica hoc est qui incredu os ac pertinaces homines blandis monitionibus flectere ac in viam revocare conatur Tremelâ—ius Ebreae adhaereâ— significaâ—ioni aâ—que ita reddit ut qui imponit sibi vestem Hebr. qui ornat se veste tempore frigoris ut sit senâ—us docenâ—e Junio in notis Tristitiam dissolvit cantus ut vestes discutinnt frigus aceâ—um dissolvit nitrum Musiâ—ae enim harmoniae hunc esse usum docet exemplum Saulis 1 Sam. 16. 24. 2 Reg. 3. 15. Maycrus in Philâ—l Sac. Ubi si respondeas ei similis futurus sis Ne responde stulto Responde stulto ubi si taceas ipsi sapiens videbitur Rafi Aben Esra Rabbog Vide Dilheri Disput. Acad. Tom. 2. p. 426. Hebraicum est proverbium idem significans quod auribus lupum tenet Drusius Romanum proverbium notum est nâ—scis quid serus vesper vehat Mercerus See Pro. 14. 30. Hoc est idem facit ac si odoratissimum unguentum manu occultare vellet quod odore suo ultro se prodit quantumvis eo renitente Capel Crit. Sac. l. 5. c. 6. 1 Sam. 23. 16 17. Ut videat quis alterius cor in suo tanquam speculo Vide Mercerum In the Hebrew it is a man of reproofs which hardens his neck shall suddenly be broken without health Obdurans cervicem Metaphora ducta à bobus aut aliis animantibus quae jugum cervicibus impositum detrectant Mercerm Matrem potiùs dicit quà m patrem etsi hunc dedecoret dehonestet quòd opportunior sit mater injuriae contemptui filii Mercerus Nudatur populus Tremâ—l The Philosopher saith that fear is the betrayer of the soul Pejor est malo timor ipse maâ—â— Sen. Trag. The favour of a King may well be called his face it is seen in the serenity of the countenance Deus mecum Deus noâ—iscum By reason of bruitish passions that are in me Ver. 3. saies he hath not the knowledge of the holy Lechem Chukki nourish me with bread of fiâ— measure for me that very phrase the holy Spirit translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a new framed word Broughton on the Lords prayer Tribuc victui meo necessaria Vuâ—g Lat. Int. Tremellius translateth it Demensum meum mine allowance Heb. acheles ab achal Comedere appositè hoc vocabulum adhibet cum de dentibus comestionis instrumentis verba faciat Menochius Coâ—vi erga pullos suos sunt crudeles cadaverum oculos omnium primos solent invadere effodere atque ita crudelis erga parentes punitur per crudeles erga pullos per aquilas pios erga pullos Schind in Lex See â—inchon of the Sabbath part 1. ch 5. Non defuerunt qui his verbis regibus vini usum interdictum existimarent Ebr. non convenit regibus bibere vinum hic laâ—giorem quae hilaritatis terminos excedit potationem notat Amam Antibarb Bibl. l. 3. Carmen encomiasticon ordine literarum alphabeti conscriptum qualia reperiuntur pleraque in Scriptura ad juvandam memoriam ut Psalmus 119. Psal. 145. aliquot alii Lamentationes Jeremiae Mercerus Hinc fit ut ne nocte quidem tota extinguatur ejus lucerna dum assiduè operi invigilat quod hyperbolicè dicit de bona noctis parte quam operi potius labori quam somno impendat Mercerus Lex benignitatis Tremel Lex clementiae lex id est ratio doctrina Semper in ore habet quo pacto beneficentiam in alios exerceat quibus rationibus officia charitatis aliis praestabit meritis omnes devinciet obsequiis demerebitur Mercerus Id est muliâ—ris gratia fallax est pulchritudo vana quae autem timet Dominum ea laudabitur Picherellus Id est propalam in locis frequentiâ—â—imis in frequentiâ—â—imo hominum caetu qui in portis esse solebat ubi judicia exercebantur Mercerus Koheleth Ecclesiastes liber Salomonis in quo collectae sunt omnes selentiae sapientiae vel ipse Salomon ut form a foeminina referatur ad sapientiam quae ipso Salomone erat ad quam audiendam homines congregabantur Schind in Lex Pâ—nt Koheleth concionatrix hoâ— est elegans pulcher concionator solent enim foeminae in quoque genere esse pulchriores Ribera Quod suam ad Ecclesiam aggregationem proponit tanquam ornamentum quo huic operi gratiam existimationem conciliâ—t argumento est quanti aestimandi quo honore prosequendi qui ex Ecclesia ob pervicaciam in scâ—lere peregâ—inantes rursus â—d Ecclesiae sâ—cietatem colliguntur tantum abest ut eorum in vita anteactâ— prolapsiones illiâ— exprobrari debent Quo de vide Luc. 15. per totum caput Cartw. in lâ—â— Vide plura ibid. The Hebrews not haviâ—g comparatives or superlatives are forced to express those degrees by gemination or composition so they say the Song of Songs Sicut in Cantico Canticorum inter omnia carmina excellens carmen ostenditur ita in vanitate vanitatum vanitatis magnitudo monstratur Hieron in loc Hac tam efficaci loquâ—â—di formula toties repetita oratio cui confirmandae praeâ—er alias veteris Novl Testamenti hinc â—â—de aspersas rationes totus liber destinatus est idque â—â—m selectoÌ„ Scriba ad eam rem aÌ„dhibito non obscurè â—ndicat quam altas vanissimarum harum retum aâ—noâ— in nobis â—adices egiâ— ut non nisi magna vi veluti instructa argumentorum acie illem nobis eripi evelli patiamur Cartw. in loc A generation is the number of men which at any time are living together upon the earth according at the derivation of the Hebrew word Dor doth give us to understand and so long as any of them are alive so long doth the generation continue Dr Jermin The French Aâ—ane laboureth hard to ward his place as one that bloweth labouring Nec tamen ignore multa multis videri nova ipsis nimitum at non reipsa nova Utpâ—te quae jam olim extiterint ipsis autem fuerint iâ— comperta Beza They vex â—â— actually Sapâ—entia haeâ— retum naturalium depravatos hominum mores non emendat tantum sed neque viam rationem monstrat qua instituantur Cartw. Risui tribuit quod ei qui risui indulgeâ— erat tribuendum quasi dicat intellexi eum qui ad risum inclinat inssnire Mercerâ—â— Carnalis puâ—a atque è rebuâ— hujus seculi hausta Geierus Laetitiam alloquens tertia uâ—itur persona contemptus causa ut cùm praesenti alicui dicimus Que faict cestuy cy