A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vols. 2-4. Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small. By John Mayer, doctor of divinity.

PSAL. LXXXVIII.

UPon Mahalah Leamoth maschil of Heman the Ezrahite. The word Ma∣chalath, signifieth infirmity, and Leanoth, to answer, or in affliction, or sorrow; wherefore by some it is thought to have a Title answerable to the Contents, but some will have Machalath, a winde Instrument, to which it was played; and Leantoh, to be added to shew, that in singing, one answer∣ed another. Touching Heman the Author, he is commended for his great wisdome, 1 King. 4. 31. He and Ethan, were the Sonnes of Zerach, the Son of Judah, 1 Chron. 2. 4. 6. and they are mentioned together, 1 King. 4. 31. where Solomons wisdome is extolled above theirs, or the wisdome of any other, who were wisest. Maschil, signifieth Insturctive, or wise making: For hereby we may learn it to be our wisdome in affliction, to flee to God by [Note.] prayer, and to continue so to do; never despairing, although never so low brought, as this holy man was, who so wise and of such excellent parts, wherein we come short of him, and therefore must not think much to learn of him, both patiently to suffer, and in the like case by sinnes, how to pray, as Calvin noteth well; saying, that in this the spirit of God teacheth us by his Instrument, a form of prayer: and Ainsworth noteth it to be the most mournfull prayer of any, in all the book of Psalmes. The first part of this Psalme is a grievous complaint, Verse 1, 2. &c. to 9. The second containeth arguments to move the Lord to deliver him, Verse 10, 11, 12, 13, 14. The third more complaints, Verse 15, 16, 17, 18. Ierome expounds it of Christ, * 1.1 speaking by prayer to the Father, in the midst of his Passions. Basil of the Jewes in Captivity, and generally of mankinde, being most miserable hereby reason of their sinnes. Let the Reader take it which way he pleaseth; it seemeth to me peculiarly to concern the case of this Heman, set forth for an example to any other faithfull person in greatest distresse, and shewing him, what he may suffer, and yet no cause to despaire, but to make his moane to God, referring the event to him, and with patience waiting for help.

In calling God, the God of his salvation He sheweth, that whatsoever he * 1.2 saith here after in challenging the Lord, Verse 10. &c. yet he did it not out of distrust, but faith, being assured, that his Saviour would not let him sink in his miseries, as he tendred his own glory; which is to provide that his Servants being upheld in life, might joyfully praise him, and so glorify him; as Psal. 50. 23.

Free amongst the dead. A description of the dead, Iob 3, 18. when Ser∣vants * 1.3 are free from their Masters, and Debtors from Creditors, and Labou∣rers from toyle, and the sick from pain; but withall, let go without any hand of providence held more over them, as in the next words, Whom thou remembrest no more, and they are out off from thy hand. Not that God takes no further care of his Servants being dead, for we know, that he doth; A∣braham, I saack, and Iaacob, being dead, he yet stileth himselfe their God, and the spirit returns to God that gave it; and Lazarus being dead, was * 1.4 carryed by the Angels into Abrahams bosome. But this is spoken according to the apprehension of naturall men, or if in grace, stupified for the present by extremity of Passions, from which yet they by the grace of God recover again, and have the like exepctation, when Death hath done its worst.

Thou hast put away mine acquaintance far from me. Hereby we are taught, * 1.5 that when we are in misery and friends forsake us, and come not at us; or if [Note.] they do, loath us, as Iobs friends did him; it is Judgment by God laid upon us, to humble us yet the more before him: for when he will, Enemies shall be∣come our friends, but when he is angry, friends shall be estranged from us.

Shall the dead arise and praise thee? scope is to move the Lord to * 1.6

come speedily with help unto him, because he was so nigh to death, that if he were not presently delivered, the time would be past. He doth not move this question as doubting of the Resurrection of the Dead at the last day; but according to the course by the Lord commonly taken with men, not to bring them back from the dead to live again in this world to glorifie God; but being once gone from hence, to let them lye in darkness, & in oblivion as it were, til this world comes to an end. It is then as much as if he had said, help, and save me Lord, nd that speedily, who am now otherwise ready to be taken away by Death, and so from further celebrating thy praises here, which I so earnestly desire to do, and not yet to come into the Condition of the dead, who with∣out a great miracle, cannot come forth to do this duty any more.

They came about me dayly like water, ready to drown me: Whereby the abundance of Gods Judgments upon him are intimated: they were like a * 1.7 floud, and before he spake of waves, Vers, 7. unto which it is usuall to com∣pare afflictions, in other places also, as Psal. 42. 7. &c.

He concludeth with the same complaint that he had made before touch∣ing his Freinds, Vers. 8. and his acquaintance, but only he varyeth here, and * 1.8 saith, My acquaintance into darknesse, or as it is Hobrew, My acquaintance darknesse, that is so far from being a comfort to me, that they are my greatest discomfort through their abominating of me, as was sayd before. And this is a strange kinde of ending a prayer, with desparing complaints, as if he went away from Gods presence in anger. But it is to be understood, that although he ended thus, yet he secretly sayd in his heart, as he begun, heare me therefore, O Lord God of my Salvation.

Notes

• * 1.1

  Hieron. Basil.
• * 1.2

  Vers. 1.
• * 1.3

  Vers. 5.
• * 1.4

  Ecclo. 10. 1. Luk. 16.
• * 1.5

  Vers. 8.
• * 1.6

  Vers. 10.
• * 1.7

  Vers. 17.
• * 1.8

  Vers. 18.