hath promised the most perfect defence and safety to them that in obedience to him resort to Jerusalem to worship and leave no number of men at home to defend their country from invasions But both the Jewish-Arab Interpreter and Abu-Walid by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shields of the earth will have here meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the noblest of men and chief of them And so also Aben Ezra and Kimchi and so the word is used Hos 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her shields 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her great men say the Chaldee and we rightly render it her Rulers And so here though the Chaldee render it literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shields yet the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which their Latine doth not rightly render territoria the territories of the earth it signifies the dominions or powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or principality from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold to possess and so the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mighty of the land are God's not as the Latine dii fortes terrae the strong Gods of the land sure it should be Dei answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the mighty of the land are God's in the sense as Rev. 11.15 we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kingdoms of the world became our Lords i. e. were converted to Christ see note on Rev. 11. f. And then as there it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he i. e. God or Christ shall reign for ever and ever so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he i. e. God is highly exalted not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural as the LXXII and Latine and others from thence but as the Chaldee and Syriack in the singular God is exalted as ver 8. God reigneth over the heathen and ver 7. God is the King of all the earth God being then said to be exalted and to reign when men come in to acknowledge and obey him And this will be most fully understood in the prophetical meaning of the words as they had a larger completion under Christ at the conversion of the Jews and Gentiles also for that is the assembling both of and to the people of the God of Abraham that Father of the faithful whose mystical or spiritual Children are styled the people of God by way of eminence and the conversion of heathens or incredulous Jews into such is the reigning of God or Christ among them The Forty Eighth PSALM A Song and Psalm for the sons of Corah Paraphrase The forty eighth Psalm is a Hymn in honour of Jerusalem as particularly chosen for the place of Gods worship and so defended by his more immediate care from all hostilities of invading enemies a chearful form of singing lauds to God particularly for that mercy of permitting men to meet in his solemn service and so in the mystical sense an acknowledgment of his glorious mercies afforded to the Church of Christians under the Gospel the greatest dignation in the world It seems to have been composed after some signal defeat of an invading army v. 4. and was appointed to be sung by the posterity of Coreh in the Munday service 1. Great is the Lord and greatly to be praised in the city of our God in the mountain of his holiness Paraphrase 1. The God of Israel is a God of all power and Majesty and so hath illustriously shewed himself to that people which he hath chosen to himself and therefore ought in all reason to be solemnly adored and magnified by all the inhabitants of this land by bringing up their offerings to Jerusalem that place where he hath ordained to be worshipt 2. Beautiful for situation the joy of the whole earth is Mount Sion on the sides of the North the city of the great King Paraphrase 2. The hill of Sion where the Ark is now placed and the service of God is performed is in it self a most pleasant delightful place the situation very advantageous for beauty the most delectable of any in the whole land It is on the North side of Jerusalem and so fenceth it from the most boysterous winds and God the King of all the earth in a most signal manner inhabites and presentiates himself there And so in the mystical sense the being a member of the Church of Christ is in many regards a delightful state much more prizable by any rational considering man than all the pleasures and advantages of sin 't is a guard from the fiercest temptations and hath the blessing and gratious presence of God always adjoyned to it 3. God is known in her palaces for a refuge Paraphrase 3. Here in this fort of Sion this high and fair building is the solemn residence of the Ark of the Covenant and so of God himself who it to be worshipt and consulted there and from thence gives relief to all that address themselves to him there 4. For lo the Kings were assembled they passed by together Paraphrase 4. Of this we have had a late eminent experience For when the Kings of the heathens round about us confederated and joyned both their counsels and forces against the people of God in fine they departed without any attempt See note on Psal 42. c. 5. They saw it and so they marvelled they were troubled and hasted away Paraphrase 5. They soon discerned Gods taking our parts were astonished at it and in great perturbation and disorder fled away seeing the wonders and signs that were wrought by God for us and against them 6. Fear took hold upon them there and pain as of a woman in travel Paraphrase 6. The terrors that vehemently and suddenly surprised them cannot better be exprest than by the pangs and throws of a woman bringing forth 7. Thou breakest the ships of Tarshish with an East wind Paraphrase 5. Thus when thou pleasest thou disappointest the Tyrian merchants when they come home with their lading of gold and silver and other metals as rich as the most prosperous voyage can make them a wind of thy sending shatters their fleet and casts them away and their wealth with them 8. As we have heard so we have seen in the city of the Lord of hosts in the city of our God God will establish it for ever Selah Paraphrase 8. And so in all other things God doth magnifie his power and mercy to his people the promises which he hath made to Abraham are fulfilled on us and so will certainly be performed to all that follow and adhere to the faith of Abraham to the Jewish first and on their defection to the Christian Church to the end of the world 9. We have thought of thy loving kindness O God in the midst of the Temple Paraphrase 9. To thee whensoever we have wanted any thing hath been our constant resort and address we have diligently made our prayers to thee in
〈◊〉 〈◊〉 〈◊〉 〈◊〉 or escaping which St. Paul saith God will give together with the temptation and that hereon vertue and vice all that is rewardable and punishable and the whole judgment to come depends God giving or being ready in answer to our constant prayers and endeavours to give sufficient strength to perform what he now under the Gospel requires and accepts and all vertue consisting in the diligent exercise of this power whereby also 't is improved and all mortal sin in the neglect of it V. 20. Wisedom The Hebrew is literally wisedoms in the plural but with a verb following in the singular And there is no signal notation in that onely an Hebrew poetical elegance when it is said of Her she crieth and uttereth her voice c. that gives wisedom the notion of a person that cries and makes proclamation and that as publickly as is possible so the places assigned to her crying signifie see Note g. The onely difficulty to be explained will be what is the full notion of wisedom here which will also have an influence on this whole book the precepts whereof are all parts of this proclamation of wisedom And 1. 't is certain that as wisedom is opposed to folly and folly in sacred style is all impiety so wisedom is universal piety or obedience of all sorts due unto God and so the precepts of universal righteousness are the proclamations of wisedom 2. As there have been divers ways of revealing God's law and will unto man so there are divers notions of wisedom the Jewish Interpreters herein have not guest amiss that wisedom signifies sometimes the Law of Moses together with the messages of the Prophets and these presupposing the eternal Law of Nature whereon both these were superstructed and all together make up the first grand oeconomy that of the Old Testament given to all the Sons of Adam and Noah but with more peculiarity and explicitness and addition of many positive laws to the Jews 3. As God's will was most eminently and illustriously revealed to the whole world by Christ his eternal Son whose title it is to be the wisedom of the Father and in whom are hid all the treasures of wisedom and knowledge so Christ himself together with his spirit or divine grace is most reasonably resolved to be conteined under this style of wisedom Sapientia quae Christus est wisedom which is Christ saith Hilary of this place and his preaching foretold by wisedom's crying And so many other passages in this book have their most eminent and even most literal completion in him and cannot well be assigned any lower notion That all these significations of wisedom should belong to the word in every place where it is used there is no necessity It is much more reasonable that the context should determin to which of them it is most specially to be restrein'd in each single place allowing it sometimes the more general comprehensive notion and so here it seems to have that of the Law of God by whomsoever revealed to men but especially by Christ Without The several places that here are named wherein wisedom cries and utters her voice are conceived ordinarily to denote the several sorts of men to whom God's law is revealed the vulgar noted by the streets the magistrates by the gates of the city to which the LXXII are favourable reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the gates of the magistrates who sate and judged in the gates and the rich citizens by the city and chief places of concourse But the more simple plain meaning seems to be the most natural that there is an enumeration of all the publick places where or from whence proclamations are made the highways the streets the tops of houses the gates where all go in and out and particularly the Metropolis or chief City Jerusalem from whence all laws that are proclaimed are dispersed to the lesser cities and regions Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be no more than without doors foris saith the Latin as that is opposed to secretly or perhaps in the high-ways where passengers go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII in the goings out or ways of which saith St. Hilary Quod nos in exitibus dicimus Graecitas ex Hebraeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transtulit making this the literal rendring of the Hebrew and defining the exitus to be properly ubi ex multis angustis viis in unam coitur where from many narrow ways they meet into one From whence Salvian hath in exitu ad Eccl. Cath. l. IV. and applies it to old age or going out of the world Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the broad places or streets or market-market-places Vrbium vias saith Hilary the ways or streets of cities where proclamations are frequently made Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the head of tumults or meetings or concourse which the ancients interpret to be the tops of houses which were wont to be places of walking and so of meeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII on the top of the walls as walls signifie castles or houses and so the Chaldee and Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the tops of castles or houses so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them signifies an house or castle those being the places of advantage from whence proclamations were made and so Luk. 12.3 proclaiming on the house top is opposed to that which is whispered in the ear and so when James the Just was kill'd it was as he was preaching on the house top saith Eusebius And so the other two expressions in the openings of the gates in the cities are evidently to the same purpose to denote no more but the publick revelation and promulgation of these laws of wisedom which though in some degree before was most eminently fulfilled by Christ V. 25. Set at nought The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ociosus or vacuus fuit is most fully rendred by frustrating or voiding or making unprofitable so the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made frustrate my counsels agreeable to which is that of our Saviour Luk. 7.30 where he saith of the Pharisees that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they frustrated the counsel of God toward them The Chaldee Copies reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have changed but it should without question be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and neglected or despised for so the Syriack which in this book keeps close to the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is here said of this word belongs to the use of it again ch 8.33 V. 27. Desolation The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies being wasted desolated but primarily tumultuatus est and so here it will be most fitly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a tumult for so it will best agree with the whirlwind that follows when on a sudden a great noise and tumult is made and so men are put into
by way of Ellipsis to be supplied by addition of some verbe is or abideth for ever 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall sit which they paraphrase his habitation in the highest heavens 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath prepared his throne or tribunal for justice The two former of these the LXXII confound and put into one and so the Syriack and Latine and Arabick and Aethiopick after them but the more distinct reading which the Chaldee follows is most literal and full and with reason to be preferred V. 14. Daughter of Sion The word daughter applyed to a city or nation signifies the people or inhabitants of it the city being as it were the parent from whence they spring and accordingly the Chaldee here expresses it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assembly of Sion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregavit V. 20. In fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law-giver and so the Syriack and vulgar and Aethiopick follow them and the Arabick with a little change a doctor or teacher of the Law probably referring to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a doctor or teacher coming regularly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 docuit The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timuit And so between these the generality of interpreters is divided If the former be accepted the sence will well bear it thus Set them a teacher an instructer that as it follows they may know themselves to be but men learn humility and piety by this means and Gods judgments or punishments may be this teacher as 1 Tim. 1.20 delivering to Satan to be buffeted and afflicted by him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be taught not to blaspheme If it be the second then 't is Put them in fear i. e. bring them to the acknowledgment and fear of thee and that by thy punishments also But 't is sure the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to its punctation here signifies a Razor so Judg. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a razor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Chaldee shall not come upon his head and 1 Sam. 1.11 in like manner Now this in the Prophetick style is frequently used for the execution of Gods vengeance See Is 7.20 The Lord shall shave with a razor that is hired even the King of Assyria and Ezek. 5.1 take thee a barbers razor thereby to signifie Gods judgments upon Jerusalem And this and nothing but this is the importance of the word thus pointed and then it will fitly be rendred in prophetick dialect set them or thou wilt set them a razor bring some sharp punishment upon them that so they may know themselves to be but men The Tenth PSALM The Tenth is a Psalm of Davids joyned by the LXXII to Psalm ix but in the Hebrew divided from it and it is a complaint made to God of the riotous oppressions of wicked men and an humble relyance on him for his repressing them 1. WHy standest thou afar off O Lord why hidest thou thy self in times of trouble Paraphrase 1. O thou all-seeing Lord thou art sometimes pleased to withdraw thy self a while from the aid of suppliants and in times of the greatest streights which are the fittest opportunities to suspend thy interpositions and permit oppressors to prosper and we silly creatures are often posed thereby discern not the causes which move thy wisdom to it 2. The wicked in his pride doth persecute the poor Let them be taken in the devices which they have imagined Paraphrase 2. That wicked men should make use of their worldly power to injure and beat down those that are not able to resist is nothing strange their pride incites them to it But it is thy property to resist the proud and defend the needy and to bring ruine on godless men by the same means by which they designed it to others Be thou now pleased thus to reveal thy self 3. For the wicked boasteth of his hearts desire and blesseth the covetous whom God abhorreth Paraphrase 3. For 't is to the great dishonour of thy Name that the wicked is thus permitted to prosper in his designs he boasteth and placeth a pride in it that without any check he can do what he please And so the covetous designer that for the inriching himself oppresses and injures others either perswades himself that God sees not at all or that he meddles not with the Government of the World or else makes God an accessary and favourable to it every of which is indeed an horrible blasphemy and must needs provoke him exceedingly 4. The wicked through the pride of his countenance will not seek after God God is not in all his thoughts Paraphrase 4. For thus the impious atheistical worlding resolves within himself that all his designs are so subtilly and closely managed so politickly laid and secretly wrought that no God in heaven shall ever be able to discover them much less to frustrate or punish them 5. His ways are always grievous thy judgments are far above out of his sight as for all his enemies he puffeth at them Paraphrase 5. He pursues his own wicked courses very constantly and industriously As for Gods laws or the judgments due from him to sinners he never considers or lays them to heart and so being confident of his own wit and strength and setting all his thoughts on the mischieving his opposers and never dreaming of any check from any he despiseth and contemns them all 6. He hath said in his heart I shall not be moved for I shall never be in adversity Paraphrase 6. And resolves in his own thoughts that he will never give over his oppressive and wicked ways upon any apprehension or fear whether of God or man 7. His mouth is full of cursing and deceit and frauds under his tongue is mischief and vanity Paraphrase 7. On this account he makes no scruple to take and break oaths to imprecate all curses on himself for the confirming of that which is most false and so he may cheat and injure others cares not what maledictions he calls down upon himself and thus is he always employed His tongue serves him for no other use but to oppress and defraud others 8. He sitteth in the lurking places of the villages in the secret places doth he murther the innocent his eyes are privily set against the poor Paraphrase 8. And all advantages he makes use of to catch and kill he is always upon some secret design of rapine and blood and innocent poor men that never provoked him or were his enemies are the special persons at whom his treachery is directed 9. He lieth in wait secretly as a Lion in his den he lieth in wait to catch the poor he doth catch
with this the name of the Alpes those very high hills seems to have affinity Album saith Festus quod nos dicimus à Graeco quod est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est appellatum Sabini tamen Alpum dixerant unde credi potest nomen Alpium à candore nivium vocitatum The word Album white is from Alphon a Greek word which the Sabines called Alpum whence the name of the Alpes may be believed to come so called from the whiteness of the snow And so the Etymologicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the multitude of the white snow the name of the Alpes is taken Thus in Crete the tops of Mount Ida a very high mountain are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white on the same account saith Theophrastus de hist Plaut l. 4. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the top of them there never wants snow The second thing to be noted of this high hill is the situation of it that it is in Syria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Stephanus Libanus is a mountain of Syria So Strabo l. 16. There are saith he two mountains that inclose Coelo-Syria Libanus and Antilibanus Damascus is in Libanus Zidon in Antilibanus By both these put together we may conclude what is poetically here meant by the mention of Libanus viz. the Kings or chief cities of Syria first slaughtered in great multitudes and then subdued by David 2 Sam. 8.6 With this is joyned Syrion vers 6. another high mountain known also by the name of Hermon and Shenir Deut. 3.9 which Hermon the Sidonians call Syrion and the Ammonites call it Shenir So Cant. 4.8 from the top of Shenir and Hermon From Shenir it is that the Syriac here call it Sinir of this St. Hierome de Loc. Hebr. tells us also as of Lebanon that it was so high a mountain that Snow was to be found on it in the summer and therefore the Chaldee Deut. 3.9 call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mount of snow and so also Cant. 4.8 but here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mountain producing fruit in respect of the great fertility of the valleys which was caused by the snow-water that came down from it The snow of this mountain saith S. Hierome de loc Heb. was carried to Tyre and sold there for the cooling of their wines and was much desired for the deliciousness thereof and in that respect possibly may by the LXXII be here rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beloved and thence by the Latine and Arabick and Aethiopick or rather because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might by them be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of looking earnestly upon as on ones most beloved from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeschiron or Jeschuron the title of Israel being by some learned men deduced and convertible into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by transposition of from the middle to the beginning of the word is by the LXXII rendred as Syrion here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beloved Isa 44.2 and Deut. 32.15 This mountain was near unto Libanus Pameadi imminens saith St. Hieroms hanging over the City Pameas or Paneas called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Ptolemee and placed at the root of Libanus And that gives an account of the conjunction of it here with Lebanon and being all one with Hermon and Sion by all which 't is called by the several nations bordering on it the Amorites c. and having on the top of it saith St. Hierome Templum inâ—igne quod ab Ethnicis cultui habetur a famous Temple used for their worship by the Heathens it is here poetically set to denote the heathen nations lying next that mountain on the east of the holy land Hermon mons Amorrhaeorum saith St. Hierome c. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made them leap from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to leap or dance agreeable to Psal 114.4 the mountains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skipped like rams c. the LXXII that render it Psal 114. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaped do yet here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall beat to powder reading it saith the Learned Schindler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in that sense he should have said from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a little more remote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is it which he renders contudit contrivit beating to pâ—wder from Job 40. But to me it seems more probable that they should use this word rather to paraphrase than to translate the Hebrew meaning thereby to signifie the putting those nations to flight dissipating and subduing and so beating them small as when an Army is routed it is beaten to pieces V. 8. Kadesh The wilderness of Kadesh was a â—ast deset in Arabia in part whereof the Israelites wandered so many years that part wherein is the city of Kadesh Of that City it appears by Numb 20.16 that it is situate in the utmost of the borders of the Edomites The wilderness of Zin in which that is v. 1. and â— 27.14 is this wilderness of Kadesh Numb 33.36 Zin which is Kadesh It borders also upon the Moabites and accordingly Jud. 11. from Kadesh the Israelites are said to have sent as to the Edomites v. 17. so to the King of Moab in the end of the verse for his consent to pass through their land and neither of them consenting they went along through the wilderness this wilderness of Kadesh or Zin called also here by the Chaldee Recham and compâ—st the land of Edom and of Moab and pitched on the other side of Arnon the border of Moab v. 18. This wilderness therefore of Kadesh is here very fit to signifie poetically the Kings or people both of the Edomites and Moabites both which were terribly shaken i. e. subdued by him 2 Sam. 8. Moab he smote casting them down to the ground and so the Moabites became Davids servants v. 2. and he put garrisons throughout all Edom and all they of Edom became Davids servants vers 14. V. 9. To calve As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be moved or shaken with griefs or fear signifies the subduing and subjecting the Moabites v. 8. so from that there is another Synecdoebical signification of the word for pangs of travail or bringing forth and so in Hiphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to force or make bring forth and in this notion the Chaldee understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here applyed to the Hinds that the voice of the Lord i. e. the thunder makes them bring forth their young ones For thus it is observed of that beast that through the hardness of the womb they bring forth with much difficulty but that the noise of thunder affrighting them the
thy appointed place of hearing requests and then quietly attending thy time with full confidence of a seasonable audience from thee we have never been disappointed 10. According to thy Name O God so is thy praise unto the ends of the earth Thy right hand is full of righteousness Paraphrase 11. Thy Name is spoken of over all the world and where-ever the mention of it is come men admire and celebrate thy glorious works of mercy to thy people Innumerable are the acts of goodness which have been wrought by thy right hand through the special interposition of thy power for us thy unworthy servants and thereby art thou set out most holy and most renowned in the eyes of all men thy justice and thy mercy being for ever discernible in the exercise of thy power 11. Let mount Sion rejoyce let the daughters of Judah be glad because of thy judgments Paraphrase 11. Let Jerusalem the Metropolis and all the lesser cities of Judah and the people therein joyn all in a festival celebration of thy great and wondrous works of deliverance and all sorts of blessings which God hath afforded them 12. Walk about Sion and go round about her tell the towers thereof Paraphrase 12. There is nothing so deserving our solemnest meditations as this goodness of God unto his people exhibited in his Sanctuary in answer to their prayers A man may very comfortably and profitably spend all his time in contemplation of it walking about the city and seeing whether God have not exactly guarded it not any one tower of it demolisht but especialy considering this his Sanctuary on the hill of Sion surveighing the very external fabrick numbring the towers of it as emblems but very imperfect ones of the lustre and magnificence of that God that inhabits there and from thence signally answers the prayers of his people 13. Mark ye well her bulwarks consider her palaces that ye may tell it to the generations following Paraphrase 13. Spend your time in a diligent consideration of the fortifications and stately lofty buildings thereof survey them severally that ye may be able perfectly to decipher them to posterity and by that imperfect measure think what a powerful and admirable Deity it is that inhabits there and what a glorious Church he will provide himself in the days of the Messias of which this is but a dark feeble adumbration 14. For this God is our God for ever and ever he shall be our guide unto death Paraphrase 14. Let us therefore all praise and magnifie this glorious God of Israel and adhere constantly to him in despite of whatsoever temptations to withdraw us from him and he guided and ruled by him to the end of our lives Annotations on Psalm XLVIII V. 2. Beautiful for situation For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair in situation in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a clime or province or tract of ground the Roman LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some other antient Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so Apollinaris hath it and as the Latine of that S. Augustine and S. Ambrose read dilatans dilating This latter may not improbably have respect to a notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usual in the Misneh for the boughs or top branches of a tree which some of the Jews also would have take place here as comparing Sion to a beautiful well-spreading tree But the vulgar hath fundatur which though it imperfectly expresseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it seems rather to respect that then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gives us reason to read it otherwise than the ordinary copies now will have it neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Roman nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Kircher but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adjective neuter agreeing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hill of Sion for which again the ordinary copies read corruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hills That these two errors of the Scribe are thus to be amended appears by the Latine Fundatur mons Sion the mount Sion is founded rooting and founding being so neer in sense that there can be no doubt but they thus rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of this rendring the account also may most probably be fetcht from the forementioned notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for boughs for though the boughs be contrary to the root and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the well settling of the roots being the cause of the flourishing of the boughs the one may pass for a periphrasis of the other But the other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a clime or tract of ground may well be accepted and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be no more then among us Bellofitum faire in situation And to this also the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well accord the situation being not unfitly exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 root and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a denotation of the beauty But of this the Latine fundatur is not expressive Here follows in our reading of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitated also by the Latine exultatione But here also 't is not improbable the Copies of the LXXII are corrupt being so easily changed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rejoycing or a kind of rejoycing of the whole earth as the Syriack as well as the Chaldee literally render And that being admitted the LXXII which are now remote enough will be exactly answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hill of Sion is well rooted or well seated the perfection of beauty Psal 50.2 Lam. 11.15 built very advantagiously in respect of Situation the joy of the whole land so again Jerusalem is stiled Lam. 11.15 the sides literally according to the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the North i. e. on the north side of Jerusalem V. 7. Tarsis Of Tarsis what place it is and how variously interpreted by the Antients is set down at large by the learned Bochart whose opinion of it he hath solemnly confirmed viz. that it belonged to Spain neer to Gadir or Gades now softned into Cades and was the same that Authors call Tartessis or Tartessus a most opulent place by the Poets therefore turned into the Elysian fields and by Geographers called Hercules pillars beyond which was no Passing That in this place were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mines of Gold and Silver see Stephanus Byzant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a city of Tartessia saith he i. e. Tarshis who adds Tinn also in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Strabo both brass and iron of which sorts as also of silver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he there is neither so much nor so good as yet discovered to be in any part of the earth Hence was i◠that the Phoenicians i. e. the old
Psalmist speaking of himself may be taken from Prov. 2.8 For as here the prayer to God to keep or preserve his soul is backt with this motive for I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so there the aphorisme is delivered expresly for he will preserve the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his pious ones which the LXXII render there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them that revere or fear or worship him In this sense it is used Psal 32.6 For this shall every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pious godly man that fears or worships God pray unto thee in a time when thou mayest be found A promise again of Gods being found granting the requests of such of these when they pray to him And in this notion of the word for one that fears and reveres and humbly addresseth his prayers to God there will be no more difficulty for the Psalmist to say this of himself than that he trusteth in him in the end of the verse cries daily to him v. 3. lifts up his soul unto him v. 4. calls upon him v. 5. and 7. or that he prayes and supplicates to him v. 6. And thus Psal 116.15 speaking of himself pretious saith he in the sight of the Lord is the death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his holy ones those who depend and wait and rely on him in the former verses Nor can it be strange that any or all of these should here be introduced with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as the grounds of his begging an audience to his prayers when God who though he be not obliged by the merits of our performances is yet by the force of his own promise hath promised to hear the prayers of such as come thus qualified to him The Jewish Arab renders it Preserve my soul and I shall be pure V. 8. The Gods That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high angels are to be here understood is the gloss of the Targum and so the word frequently signifies see note on Ps 82. b. yet the mention of all nations immediately following and those evidently in the notion of the heathen Idolaters of the world or whom it is said that they shall come and worship thee O Lord i. e. forsake their Idols and become proselytes to the true God makes it reasonable to understand it here of those whether good Angels or Devils which are by those nations adored and prayed to and depended on that so the connexion may be evident Among those Gods none is like to thee O Lord and consequently All nations shall forsake them and become worshippers of thee V. 11. Vnite For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unite retained also by the Chaldee the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let my heart rejoyce reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoyce as when Job 3.6 we read in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it not rejoyce the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it not be united when yet the next verse determines it to the sense of joy let no joyful voice come therein Here the points differing the rendring must in reason be as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 univit and note the contrary to hypocrisie or unsincere partial obedience ordinarily exprest by the double heart V. 14. Violent From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fear or be frighted is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and therefore is most literally to be rendred terrible or formidable Yet Abu Walid and Kimchi among the significations of it put fortis potens and accordingly the LXXII renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powerful men and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies potent so also cruel oppressing men from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortis durus fuit The Eighty Seventh Psalm A Psalm or Song for the sons of Corah Paraphrase The eighty Seventh Psalm is a brief comparison first betwixt Sion the place of Gods Worship and all Judaea besides and then betwixt it and all other heathen people particularly in respect of the numerousness of eminent persons in the one above what was to be found in all the others It seems to have been composed as a prophetick scheme to foretel the return of the Jews captivity as Isa 54.1 c. and the great prosperity of Jerusalem consequent to it and was designed to be sung by the posterity of Corah 1. His foundation is in the holy mountain 2. The Lord loveth the gates of Sion more than all the dwellings of Jacob. Paraphrase 2. The Lord of heaven hath chosen one place on all the earth wherein he is pleased to reside in a peculiar manner to exhibit himself to his people that call upon him there and as this he hath by promise determin'd to the Cities of Judah rather than any other nation upon the earth so hath he now of all them chosen out Jerusalem and on the north side thereof Psal 48.2 the hill of Sion and there he appointed the Temple to be sumptuously and magnificently built and many Schools of learning to be erected there 3. Glorious things are spoken of thee O City of God Selah Paraphrase 3. This then is the place of Gods residence the embleme of his future incarnation or inhabitation of his glorious Majesty among â—n as also of the Christian Church wherein God by his grace exhibits and presentiates himself and all that ever have spoken of this place have given it huge elogies for the beauty of the situation beyond all other places Psal 48.2 4. I will make mention of Rahab and Babylon to them that know me behold Philistia and Tyre with Aethiopia this man was born there Paraphrase 4. And if it be compared with all other nations Aegyptians Babylonians Philistims Tyrians and Arabians the difference will be found very great especially in respect of the number of eminent pious men produced by the one much greater than in all the other To which also must be added one supereminent advantage viz. that the only true God by his special presence and providence will continue this flourishing condition to this place above all others 5. And of Sion it shall be said this and that man was born in her and the highest himself shall establish her 6. The Lord shall count when he writeth up the people that this man was born there Selah 7. As well the singers as the players on instruments shall be there all my springs are in thee Paraphrase 6 7. Among the nations very few can be found considerable for piety and those discernible only by God who exactly knows and considers every man living whereas through Gods special favour to the Jews in taking such care for the instructing them in his will and ingaging them to his service the number of eminent knowing and pious men is so great that the burthen of the song by which they are praised and celebrated sounds to
are mentioned with other utensils of the Temple 2 King 12.13 snuffers basins trumpets c. But for the use of trumpets in consort or harmony with other instruments for the lauding of God to which onely this place belongs the first mention we find of them is 1 Chron. 13.8 at David's fetching the Ark from Kiriath-jearim when he and all Israel played before God with all their might with singing and with harps and with psalteries and with timbrels and with cymbals and with trumpets so again c. 15.28 So on another and not so festival an occasion when on Azariah's prophesie Asa and Judah made a covenant to God 2 Chron. 15. they sware unto the Lord with a loud voice with shouting and with trumpets and with cornets v. 14. And as Jehosaphat 2 Chron. 20.20 at his going out against his enemies to his exhortation to belief in God adds the appointing of singers unto the Lord v. 21. and this attended with a signal blessing v. 22. a victory over their enemies wrought by God's hand so they celebrated their triumph accordingly going in procession to Jerusalem with psalteries and harps and trumpets v. 28. So on Hezekiah's reformation and sacrifice 2 Chron. 29.26 the Levites stood with the instruments of David and the Priests with the trumpets and when the burnt-offering began the song of the Lord began also with the trumpets and with the instruments ordained by David King of Israel So at the laying the foundation of the Temple when it was reedified Ezra 3.10 they set the Priests with trumpets and the Levites with cymbals and so at the dedication of the wall Neh. 12.41 And as here so Psal 118.6 the praises of God are appointed to be sung with that joyfull noise that the harps and trumpets and cornets do send forth From these premisses it will not be difficult to judge of the solidity of that Annotation which the Geneva Bible hath affixt to this verse in these words Exhorting the people to rejoyce in praising God he maketh mention of those instruments which by God's commandment were appointed in the old Law but under Christ the use thereof is abolished in the Church If by this phrase appointed by God's commandment in the old Law be meant that the use of these instruments was any part of the Ceremonial Law given by God to Moses in which onely the abolishing of it in the Christian Church can be founded with any appearance of reason it already appears that there is no truth in this For as this practice of praising God with the assistance of instrumental as well as vocal musick is found to be ancienter than the giving of the Law in Sinai much more then of the ceremonies in God's service either in the Tabernacle or Temple being related of Miriam the prophetess the sister of Aaron Exod. 15.20 that to celebrate the delivery out of Aegypt to Moses's song took a timbrel in her hand and the women went out after her with timbrels and with dances so the appointment of it in God's service cannot by the scripture be deduced from any higher original than that of David according to that of 2 Chron. 29.26 which expresseth the instruments to have been ordained by David The appointment I say or praescript command for as to the practice of it we have an earlier example and instance of that 1 Sam. 10.5 where the company of prophets are met by Saul coming down from the high place with a psaltery and a tabret and a pipe and a harp before them while they prophesied or sang praises to God And another yet earlier I mentioned that of Miriam and her maidens And indeed the universal usage among all the nations that we reade of gives us cause much rather to assign it a place in the natural Religion which the common light of Reason directed all civilized Nations to in attributing honour to God than to number it among the ceremonies of the Mosaical Law Homer one of the ancientest heathen writers that we have gives a sufficient account of the usage of the Greeks in celebrating the praises of the Gods and Heroes upon the Harp and after him nothing more frequent than the mention of the Paeans Dithyrambicks Choriambicks Pythaulae the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Bacchus the Phrygian way of service unto Cybele with the Drum the Egyptians to Isis with the Timbrel or Sistrum Of the more Eastern practice the third of Daniel is sufficient testimony where the sound of the Cornet Flute Harp Sackbut Psaltery Dulcimer and all kinds of Musick are used in the worship of their Idol-Gods v. 5. As for the Western or Roman Musick was so great an ingredient in their Religion that in the first Ages of that state before they had learnt and received in to their own the rites of the nations they conquered the Tibicines had a College or Corporation among them and when upon a disobligation they left the City the Senate addrest a solemn Embassy to them to bring them back and at their return courted them with the donation of all the privileges they desired By all this it appears how little affinity to truth there is in that observation which made Church-Musick a piece of abrogated Judaism it being no part of the Law given by Moses and so great a part of the Religion of those to whose rites the Mosaical oeconomy was most contrary and yet so far also from being defamed by the Idolatrous heathens using of it that the Prophets among the Jews practised it Miriam celebrated the deliverance from Aegypt with it in the presence of Moses and David solemnly ordain'd and endow'd it and from him the rest of the Kings of Judah in the Tabernacle and the Temple Which appointment of David's although I suppose it not so far to be extended as to lay an obligation on all Christians in all their services to use this solemnity of instrumental Musick David's practices being not thus obligatory to us nor his appointment reaching all Christians yet 1. neither is there any reason deducible from hence to perswade us that these Instruments taken in to assist in God's service either then were or now are unlawfull on that account because they were not commanded by God but appointed by David for it being evident that David was both a Prophet and a King the former if not the latter of these alone enabled and qualified him to ordain ceremonies in God's service as is visible in his numbring the age of the Levites 1 Chron. 23.27 otherwise than Moses had appointed v. 3. and Numb 4.3 and by his design to build God a Temple not commanded but after forbidden and yet his design of doing it approved by God And 2. the motives which recommended the use thereof to David and his successours after him being not shadows of things to come which therefore by the presence of the substance the coming of Christ are abolished but reasons of equal efficacy now and before and in his time viz. the propriety