BOUGHT WITH THE INCOME FROM THE SAGE ENDOWMENT FUND THE GIFT OF 1S9X ^../y..x.-^.±r:/. z±/j../f..a BSU22 1%f> "n,vers«. Psa/ter Libra, ?. 'a olin ^ 1924 I Cornell University y Library The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/cletails/cu31924029296832 THE PSALTER OF THE GREAT BIBLE of 1539 THE PSALTER OF THE GREAT BIBLE of 1539 SL JLanlimacfe m (tn^U^^ I^iterature EDITED WITH INTRODUCTION AND NOTES By JOHN EARLE, M.A. RECTOR OF SWANSWICK RAWLINSONIAN PROFESSOR OF ANGLO-SAXON IN THE UNIVERSITY OF OXFORD LONDON JOHN MURRAY, ALBEMARLE STREET 1894 I^reface HE Hebrew text of the Psalter was already strange to the generality of Christians even in New Testament times. For the first fifteen centuries it was explored only by a solitary student here and there. It was the Reformation that caused Hebrew to be taken up as a continuous study among Protestant divines. The general use of the Psalter in Christendom has from the first depended on Versions ; and mainly on three, the Greek, the Latin, and the English. Each of these has its own several title to pre-eminence. The Greek is pre-eminent as having been the first in date ; and with this fact is connected its high dis- tinction as an external independent witness of the state of the Hebrew text before Christianity. Down to the sixteenth century, this translation had almost the honours of an original. The Latin is pre-eminent as being the first version that was made in the atmosphere and light of the Christian faith. It was translated from the Greek alone, and it has no immediate contact with the Hebrew. Distant though it is from the original by a second remove, mechanical as it seems when verbally scanned, it has nevertheless within it a spring of emotion which is original in itself, radiating the warmth of primitive Christianity. vi Preface The English Psalter has the pre-eminent distinction of being the version through which the Psalms — as an instrument of devotional exercise, as an aid to medita- tion and the religious habit of mind, and as a formative influence in the spiritual education of man — now live in their fullest and widest use. This version was produced at a singularly happy conjuncture of favouring circumstances, in the central culmination of the English language, in the vernal moment of our modern literature, and withal in the fresh enthusiastic burst of a great spiritual revival. It was made from the Latin and the Greek, with corrections from the Hebrew. Behind it lay a long wake of preparation ; for the work of Coverdale was preluded by centuries of psalm-translation. The Psalter was the palaestra, the exercising ground, for the achievement of that which is so admirable in the English Bible. He who at length gave lasting form to the English Psalter, was a master of popular and melodious prose ; and his work con- tinually recited has imparted to English literature much of its savour and simplicity and sweetness of tone. Of the various modifications of Coverdale's Psalter, the text here printed is that which is most interesting, and least accessible. It is given in proximate fac- simile, such as was practicable with types ready to hand ; every form of word being kept, and also the content of every line. SwANSwicK Rectory, September 14, 1893. Jntrotiuction Jill ■u' t' a L. m HE comprehensive study of the Psalter falls under two heads, which are widely diverse : heads which I will venture to designate as the Prophetic and the Scientific. These are the best terms I can find to represent the wide range there has been in the use and exegesis of the Psalms. The historical succession of languages through which the Psalter has been chiefly known to Christendom will furnish a convenient frame for exhibiting the mutual relations of these opposite aspects. The readiest and most external scheme of arrangement will conveniently introduce us to that which is inward and essential. These few preliminary words may suffice to explain the plan of this Introduction : viz. I. The Psalter in Greek and Latin ; II. The Hebrew Psalter ; III. The English Psalter. The Psalter in Greek and Latin In the Apostolic age, the Psalter, as commonly used by Christians, was in Greek. The old Hebrew text was less familiar than formerly to the Jews, even to those who lived at home in the land of their fathers ; while to those of the Dispersion it was a remote ancestral book-language. The only language common to the Jewish nation had long been viii 3introDuction the same as that which, since Alexander, had become the international language of the civilized world, namely Greek. Christianity broke with the letter of Judaism, dropped all literary connection with its venerable texts, planted colonies in all the provinces, and corresponded in the one universal language, of the Roman Empire. For many succeeding centuries Greek was practically regarded thoughout Christendom as the origmal tongue not only of the New but also of the Old Testament. Long before the Christian era, the demand had risen among the Jewish population in Alexandria for renderings of their sacred books into the language wherein they were born; and hence the Greek version of the Old Testament which is commonly called the translation of the Septuagint, i.e. Seventy. The Pentateuch was probably translated into Greek in the third century before Christ.^ But there are reasons for thinking that the translation (and indeed the completion) of the Psalter did not take place until a much later date. Cheyne's date for the Greek Psalter ranges from B.C. 142 to the Christian era. Graetz moves it down to a.d. 44. The Septuagint version of the Psalter, though stamped with the natural inferiority of a translation to an original, yet retains some right of precedence by priority of record. No Hebrew text now extant can approach the antiquity of this eldest version. The fact that it is the oldest extant report of the contents of the original text confers upon it a certain unique prerogative; and where the Greek Psalter differs from the Hebrew, it may always be asked which of the two is the more probable.^ Early in the third century Origen, the father of biblical criticism, set himself to examine the relative merits of the Greek texts then in use, and finding that his task demanded 1 H. E. Ryle, The Canon of the Old Testament, p. 145. ^ Passages in which some critics have preferred tlie evidence of the Septuagint to that of the Hebrew text are ix. and x. (the unity of) ; xxviii. 9 ' the strength of his people ' instead of ' their strength ' ; xxxvi. i ' his heart ' instead of ' my heart ' ; Ixxvi. 4, where see note. Also Cheyne on xxiv. 6, in The Expositor, v. 310. C^e IPsalter in <©reefe anD latin ix a knowledge of Hebrew, he learnt that language, Hebrew, and in so doing he entered upon a course of study which in his day seemed strange and eccentric. Two centuries later, Jerome, his Latin successor in biblical criticism, making mention of Origen, said that he had learnt Hebrew against the bent of his age and nation {contra aetatis gentisque suae naturam). The very plan of Origen's Hexapla indicates that the Hebrew page was strange to the eyes of Christian scholars ; for, after the column containing the Hebrew text, he had a second column repeating the same text in Greek transliteration ; upon which followed four columns of Greek versions (Aquila, Septuagint, Symmachus, Theodotion), completing the number six which gave name to the Hexapla. It was from Greek texts that all Latin translations were made before Jerome's new translation of the Hebrew Psalter. The numerous and nameless versions of the Bible in Latin came at length to be consolidated in one prevailing text, the Versio Itala. It was upon this, the current version of highest credit, that Jerome worked as a reviser, by request of Pope Damasus, and so produced that permanent book of the Latin Church which is called Versio Vulgata (the version in common use), which we now call the Vulgate. But it should be carefully remembered that the old Psalter remained in the Vulgate unchanged, still the old Itala, and that this ancient version has throughout continued to be the liturgical Psalter of the Roman Church.^ Jerome did indeed revise this old Psalter upon the best Greek texts, only then his revision was not received into the common Bible. But his revised Psalter had nevertheless an important career. It was preferred by the bishops of Gaul, who adopted it for use in Divine Service ; and it became the nucleus and centre-piece of that ' Galilean Use,' which held its ground in the national Church of France down to our own times. Hence Jerome's ' Parallel to what happened in 1662, when the scriptural portions of the Common Prayer Book were brought up to the last Revision of 161 1 ; except the Psalter. a 2 X 3[ntroDuction revised Psalter goes by the name of the ' Gallican Psalter.' So we have three Latin Psalters to bear in mind : i. that in the Vulgate, which is the old Italic ; 2. Jerome's revision of this version upon Greek texts (the Gallican) ; 3. Jerome's own new translation from the Hebrew. The interpretation of the Psalms for the first 1500 years of Christianity (with few exceptions) proceeded on the principle that the prophetic spirit of their origin was still inherent in the Church. The Psalms had an innate power of development ; they were not confined to their first historic meaning ; they might be used to authorize and consecrate any thought that was edifying and according to the analogy of the faith. And in particular, it was always safe to understand Christ and His Apostles in all the types and figures which exceeded the ordinary measure of man. Modern commentators, even some from whom more sympathy might have been expected, are apt to treat the ancient exegesis with little respect. For example, Delitzsch characterizes the early exposition as follows : — ' The weakness which affects the ancient exposition of the Psalms is substantially the same in the Greek and in the Latin expositors. Besides their ignorance of the original text there is an unmethodical irregular procedure, an arbitrary straining of the predictive character of the Psalms (as when Tertullian conceives the First Psalm to be a prophetic utterance in the person of Joseph of Arimathaea), an unhistorical treatment which makes no difference between the two Testaments ; . . . instead of illustrating the Psalms by their fulfilment in the Gospel, they simply transplant them into the language and ideas of the New Testament.' To expect that they should have attained a scientific method of exegesis, that they should even have known the intellectual need of doing so, is an expectation hardly consistent with the lessons of history. To say that the ancient expositors were unmethodical is not to the point, because, however it may be a defect, it is not a symptom of weakness (for which it is Cf)e l^salter in ®tuk anD latin xi alleged) ; rather it belongs to that intuitive energy which is the strength of patristic and of the best medieval exposition. And it is not quite just, for some method they certainly had, though not a scientific method. It is indeed true that they allegorized very freely, that they made the Psalms prophetic utterances which they put in the mouth of Christ and His con- temporaries, that they ignored chronology and merged the Psalms in the New Testament. But it is not by any means clear that they did so in any other sense than the Apostles did so. What is there in patristic or medieval interpretation that is bolder in this way than that in Acts ii. 31, where an Apostle virtually says that the words in Psalm xvi. 11, 'thou wilt not leave my soul in Sheol,' were spoken by the psalmist as a prophet prophesying of Christ and speaking as in the person of Christ ? The principle of seeing Christ everywhere was in itself a basis of method, and if it opened a boundless field to imagina- tive analogies, these were brought into some order by the . classification (Origen's) memorized in the well-known distich — LiTERA gesta refert ; quid credas allegoria ; MoRALis quid agas ; quid speres anagogia. Dante (Epistle to Can Grande) applied these stages of interpretation to his own Commedia, making use of Psalm cxiv ' When Israel came out of Egypt,' as an example — ' For if we look at the letter only, there is here signified the going out of the children of Israel in the time of Moses ; if at the allegory, there is signified our redemption through Christ ; if at the moral sense, there is signified to us the conversion of the soul from the mourning and misery of sin to the state of grace ; if at the anagogic sense, there is signified, the passing out of the holy soul from the ?jondage of this corruption to the liberty of everlasting glory. And these mystical meanings, though called by different names, may all be called allegorical as distinguished from the literal or historical sense.' And if the ancient expositors were less diligent than we are with grammar and dictionary and tables of chronology, they at least explored their sacred anthems with the affections and sympathies of the heart, seeking after personal experiences to match each lyric tone and phrase. Thus they discovered Xll 31ntroDuction secret elements of identity in situations that were centuries apart in time. It seemed as if the presence of Christ in the Psalms gave them a master-key to all other characters and crises. The same psalm, which was the voice of Christ, was also without fear of inconsistency the utterance of Hezekiah or Jeremiah or Joseph of Arimathaea. I will quote some prefaces from the eleventh century. In these directions to the reader (as I may call them), which are addressed to the spirit of devotion, we may see how little medieval piety was concerned about ascertaining the occasion and the material meaning of the first production, and tying the psalm for ever to its historic tethering-stock. No ; it was a strain of heavenly music which would open its wealth of guidance or consolation to all sorts and conditions of men who sang it in sincerity ; and that in many contingencies and situations, which, however various, are still united by subtle analogies. ii. DsEs sfteran sealmes capitul is gecweden Psalmus Dauid, |)Kt is on Englisc Dauides sealm. For- |)SEm he is sealm gecweden, forSi he seofode on Jiaem sealme, and maende to Drihtne be his feondum, aegSer ge inlendum ge utlendum, and be eallum his earfoSum ; and swi defS aelc fsera J)e J)isne sealm sincgS, be his sylfes feondum, and swa dyde Crist be ludeum. vi. Dauid sang J)isne sixtan sealm be his mettrumnesse, and be his earfoSum, and eac be |)£em ege J)^s domes on domes dsege ; and swa deS ielc Jisra be hine singtS ; and swa dyde Crist Jia he on eorSan w^s, he hine sang be his earfoSum ; and eac Ezechias be his untrumnesse. xix. (Hebrew xx.) Dauid sang J)isne nigonteoSan sealm, and ssede on 3sem sealme hu his folc him fore geb^de on his earfoSum ; and eac Ezechias folc gebsed for hine, J)a he wees beseten mid his feondum on f)aere byrig ; and swa doS ealle cris- tene men Jie |)isne sealm singaS, hi hine singaS for heora kyningas ; and The title of the Second Psalm is ' Psalmus Dauid,' that is in English David's psalm. The reason why it is called psalm, is because he sighed in the psalm and moaned to the Lord concerning his foes, both domestic and foreign, and concern- ing all his distresses ; and so doth every one who singeth this psalm, concerning his own foes ; and so did Christ concerning the jews. David sang this sixth psalm con- cerning his sickness, and his troubles, and also concerning the terror of judgment at doomsday ; and so doth every one who sings it ; and so did Christ- when He was on earth, He sang it concerning His troubles ; and likewise Hezekiah about his sickness. David sang this nineteenth psalm, and said in the psalm how his people prayed for him in his tribulations ; and likewise Hezekiah's people prayed for him, when he was surrounded by his foes in the city ; and so do all Christian men who sing this psalm, they sing it for their kings ; and likewise the C&e Psalter in N3* S 102 ciii D /pX St 7 L7 L 4 I St 103 civ /pX St 7 6,7 o 4 4 St 104 cv /pX St 7 ?7 I 3* 4 St 105 cvi 3*, 4 St 7 7 I 3* 4 St 106 cvii 4* St 7 7 pX 4 4 St 107 cviii D7 ?7 St 8 o o 7 108 cix D7 ?6 3 7 6 o 3 I S.St 109 ex D Q I 7 7 7 4 I 7 110 cxi I St 7 7 o 3* o pX 111 cxii I St 7 7 o 3* pX 112 cxiii I St 7 L7 L N 4* 4 4 113 cxiv I St 7 7 L o 4 114 cxv /pX 4 7 7 L 7 N 7 115 cxvi pX N 4 7 Q N / 7 // 7 116 cxvii L 5t 7 7 L 7 o 7 117 cxviii ?7 4 7 7 ?7 7 S 7 118 cxix / St 7 7 6 6 / 6 119 cxx / 3 7 4 / 4 120 Cf)e ^etJtetD Psalter XXXIX Psalm. .si -Si II 2 ^ & 1 S s 1 g S .d 1 Ps. cxzi 3 , 4 3 7 7 4 5 ?3 5,6 121 cxxii D 4 4 7 7 4 4* 5,6 122 CTfYJii N 3 7 N.?6 G 5 4 123 cxxiv D 3 4 7 7 5 4 / 5,6 124 cxxv ?S 4 7 6 5 // 5,6 125 cxxvi 4 4 7 Q [4] 4* [4] 5,6 126 cxxvii S4 4 7 ?7 4 4 5 127 cxxviii 4 7 L7 4 5,6 128 cxTriy 4 4 7 G7 I 4 5,6 129 cxxx N ?s 3 7 6 3 / 5,6 130 cxxzi D 3 7 ?7 N 4 [pX] 5,6 131 cxxxii I 5 7 8 7 4 I , 2 5t 132 cxxxiii D I , 4 4 7 8 pX pX 5 133 cxxxiv 4 7 7 8 5t,6 134 cxxxv /L 5 7 8 L 8 7 135 CXXXVl /L 5 7 7 L 8 l-L 7 136 czxxvii 4 4 A 8 8 N 3* I 7 137 cxxxviii D / 4 8 8 N N 2 P 7 138 CXXXITT D 3-6 4* 8 8 / // 3 I 5t,6 139 cxl D 4t 2t 8 8 6-8 6 5t,6 140 cxli D 4t 2t 8 8 6t 6 'D' 5t,6 141 cxlii D 2t 8 / 7 3 / 5t,6 142 cxliii D N 5 8 8 L 3 'D' 5t,6 143 cxliv 07 C?/ 5(1) 8 C 8 C8(^) 7 'D' C 6 144 cxlv D / 5 8 8 / N ?6 'D' 7 145 cxlvi 7 5 8 8 G 3 5 7 146 cxlvii 4 S 8 8 7 4 S 7 147 cxlviii 4 5 8 8 [7] 7 5 7 148 cxlix 4 5 8 8 7 7 S 7 149 cl 4 5 8 8 L 7 5 7 150 xi 3|ntroDuction A glance at this Table will quickly convey what it would take many pages to describe. For instance, in the case of the Second Psalm, we catch at a glance the wide diversity of critical opinion on this important psalm. How it is tradition- ally anonymous, and how Ewald ascribed it to David, Graetz to Hezekiah, Cheyne to the Persian or Greek domination, Hitzig and Olshausen to the time of the Asmoneans ; how De Wette, Reuss, and Delitzsch declined to fix a date ; only the two latter saw in it the reflection of an actual occasion, when the political situation was such as the psalm indicates. All this may be learnt, or may be recalled to mind, by glancing through a single line ; and I fancy this will be such a help as will repay the trouble of acquiring familiarity with the sym- bolic notation which I have employed. It must, I think, be allowed that the Psalms are not a very promising subject for the exercise of that critical art which determines dates by internal evidence. For in the first place there are many psalms of such a general and universal cast as to afford no note of time ; — and secondly it often happens that when we have found a note of time, we cannot be sure of the relation borne by such a note of time to the whole composition. We know that m.any of the psalms have not preserved their original form, that they have suffered readaptation involving alterations and additions ; and therefore we require some diffused and pervading evidence ; we cannot be sure that any particular expression is a true key to the nature of the psalm in its present form. A conviction is growing that the bulk of the Psalter was produced in the Exile or after it, and the truth of this opinion is confirmed by a variety of considerations, among others this — that it gives the Psalms a chronological place in the Canon which harmonizes with the formula in the New Testament 'The Law of Moses and the Prophets and the Psalms ' (Luke xxiv. 44). There is no reason why we should discard the old tradition which traces Hebrew psalmody up to David ; at the same time the nearer approach of the Psalter (as a whole) to Cfje ^efiretD psalter xii the New Testament will perhaps soon be accepted as a gain by many who have been reluctant to admit the change of view. Perhaps they will find that a sense of their own nearness to the Psalter, which though they had not formulated, they had often implicitly felt, is now explained and justified. Cheyne says (p. 276): 'What is necessary to preserve for the Psalms the affections of Christendom is a historical back- ground.' And in another place he writes : — ' if we are to realize and vitalize this group of psalms, it can only be by the historic imagination.' These words may well symbolize the pervading spirit of that critical enquiry to which this section has been devoted. I understand them as addressed only to students; as having little scope beyond the scholastic circle. Nay, even to the scholastic mind it applies only when the scholastic mood is on ; — in moments of want and fear and aspiration and hope, the historic imagination is dismissed, and its results are with few exceptions forgotten. Worshippers of all conditions meet on a common spiritual level; they yield their minds to the divine influence of the spirit of the psalm, and those words are realized then — 'high and low, rich and poor, one with another.' Throughout this whole Hebrew study there runs a tacit assumption, which must not be allowed to pass unquestioned as if it were a matter of course. It seems to be assumed that the Hebrew Psalter is the absolute standard and only measure of the Christian Psalter : — as if in all doubtful points the ulti- mate appeal were to Hebrew philology. But it may be asked — Did the Psalter then cease to grow from the moment that its form was completed and its Canon was closed ? Continually in growth before that date did the vital movement instantly cease ? In Acts ii., Hebrews i., and other well-known places of the New Testament psalms are used in ways that leave the original text far behind. It is not to be supposed that serious teachers started instruction or argu- ment from interpretations of their own, or indeed from any interpretation but the approved and current one. The spiritual xiii 3infroDuction sense was continually growing to the Advent of Christ, and His revelation gave it new impulse. It belongs to the sub- jective nature of a lyric poem, to represent not outward phenomena but inward sentiment, and the song that hves in popular use and represents a cherished national aspiration, is capable of expansion with that aspiration even while its text remains fixed. And therefore a living psalm is not a mere Urtext, but rather it is what the national mind at any moment understands it to mean.^ Ill The English Psalter This Section will fall naturally into three sub-sections : viz. I. The relation of our Psalter to the Greek (Latin) and Hebrew Psalters; 2. The import of our Psalter in English literature; 3. The function of the English Psalter in the Church. I. The relation of our Psalter to the Greek (Latin) and Hebrew. We have now to consider the relation of our English Psalter to the two eras which have occupied the previous Sections, that before and that since the Revival of Letters. The Psalter of 1539 stands in the midst between the old time and the new, in such a way that while its foundations are deeply laid in the old exegesis, it stands in the presence of the new, and gives earnest heed to it. This is a fact which cannot escape notice. It forces itself even upon the casual glance by strong typographic signs ; the chief type representing the Hebrew text, while the Greek (Latin) additions are bracketed and in reduced lettering. A convenient place for verifying this arrangement is xxix. i, and I choose this text because it has sometimes been quoted ^ In xlv. 12 the power of transfiguration has added a word to the text, which is part of the Christian though not of the Hebrew Psalter. The Hebrew (according to Reuss) simply says, ' Puisqu'il est ton mattre'; the Christian says 'for He is thy Lord God.' Even i6ii and 1885, which purport to represent the Hebrew text, overpass it when they print ' Lord ' with a capital. Cbe (JBnglisI) IPsalter xiin by modern Hebraists in depreciation of Coverdale's work. If we read this verse in the chief type only, it runs thus : — ' Bring unto the Lord, O ye mighty : ascribe unto the Lord worship and strength ' — which agrees substantially with the Revision of 1885. This typographic distinction having been dropped in the usual prints of the Common Prayer Book,i a conflate rendering became current which has been wrongly turned to the discredit of Coverdale. He lived on the confines of the two great eras of exegesis, the prophetic and the scientific ; being educated in the elder, but embracing the new light of the younger, and he represents the best scholarship of his time. His plan to make the variations of the Hebrew from the Greek authority promptly visible to the eye gives his Psalter the character of a critical work, the first of the kind in English literature.^ The Psalter had continually been the subject, either in whole or in parts, of vernacular translation, to a degree not shared by any other part of Scripture, not even by the Gospels. Indeed it would hardly be too much to say that the Psalms were the only part of Scripture in current circulation and in popular use during the Middle Ages. It naturally followed that efforts of translation were almost exclusively devoted to the Psalter. From the tenth century onwards, the extant glosses and versions of the Psalms are so numerous as to warrant the inference that they were translated more or less in every part of the country and in every generation. There is a remarkable translation and commentary in the dialect of York- shire from the former half of the fourteenth century by Richard Rolle, the hermit of Hampole, who died in 1349. The editor of this book (Clarendon Press 1884), the Rev. H. R. Bramley, gives specimens from no less than fourteen extant manuscripts. The literary excellence of the English Bible was no sudden pro- duct, it grew out of the long-continued exercise upon the ' Though retained in the Standard Book of 1662. * Other important instances are : vii. 12 ; xi. 5 ; xiv. 5 ; xlv. 12 ; Ixx. Inscription ; Ixxxi. Inscr. ; cxi. 10 ; cxxxii. 4 ; cxxxvii. Inscr. ; cxliii. Inscr. ; cxlvi. Inscr. ; cxlvii, 8. xiiv 3[ntrotiuction Psalms, and this affords a natural explanation of the singular ease and voluble melodious rhythm of our liturgical Psalter. In his description of the Bible of 1611, Dr. Scrivener com- plained of 'the prosaic tone of its version of the Psalms, which, however exact and elaborate, is so spiritless as to be willingly used by but few that are familiar with the version in the Book of Common Prayer, a recension which, though derived immediately from the Great Bible, is in substance the work of that consummate master of rhythmical prose, Bishop Miles Coverdale.' ^ One source of divergence in the two versions arises from a remarkable peculiarity of the Hebrew. This oriental language is not clear and well-defined in its verbal tenses. The ideas of Present and Preterite are not kept distinct; even Preterite and Future run into one another. This is a cause of difference which is constant in its operation. A few examples will be useful here. In cxvi. 10, 'I believed, and therefore will I speak' (1539) became in 161 1 'I believed, therefore have I spoken'; in 1885 we return to the Future as in 1539, but with another change in the leading verb from Preterite to Present, thus : ' I believe, for I will speak ' ; with an alternative rendering in the margin : 'Or, / believed, when T spake thus.' This cause of uncertainty is continually recurring. In the first verse of the same psalm, where 1885 has 'I love the Lord, because he hath heard my voice,' the American Com- pany thought it of sufficient importance to record their prefer- ence for ' heareth ' instead of ' hath heard.' In civ. 6, 'the waters stand in the hills' (1539) became in 161 1 and 1885 'the waters stood above the mountains,' whereas in the three ancient versions — Sept. Vulg. Jerome — it is uniformly future (crT'^tTovTai, stabunt). In cxxii. 2 the tense is vital to the date of the psalm. We have in 1539 and 161 1 'our feet shall stand'; both Vulg. and Jer. have a past tense ' stantes erant ' ; yet the moderns agree ' The Authorized Edition of the English Bible 161 1, p. 139. Cfje (ZBngUsb ]§>mm xlv in preferring the Present tense, ' our feet stand at last' (Cheyne); 'our feet are standing' 1885. The Psalter of the Great Bible was carefully revised for the new edition that appeared in the following year with Cranmer's Preface; and in the few places where our Standard of 1662 markedly differs from 1539, the change will generally be found in 1540. I will give a few examples. 1 539 ii. I. Why do the heathen grudge together. ix. 6. Destructions are come to an end. xi. 5. his eyelids behold the children of men. xii. 2. dissemble in their heart. xii. 5. the complaint of the poor. xvii. 10. maintain their own wealthiness. xviii. 3 the brooks of ungodliness. xxvii. 5. in the secret place of his dwelling shall he keep me. XXX. 5. and his pleasure is in life. xxxi. 1 5. every man abhorreth me. xxxi. 21. O how plentiful are thy goods. xxxii. 7. in due season. xxxiii. 7. in secret. XXXV. 17. from the wicked rumours of them. xcii. 7. all the works of wickedness. cxxvii. 3. and take no rest, but eat. cxxix. 6. even as the hay upon the housetops. cxxxvii. 8. thou shalt come to misery thyself. cxliii. 3. as the dead men of the world. 1540 so furiously rage together. are come to a perpetual end. tryeth the children of men. in their double heart. the deep sighing of the poor. are enclosed in their own fat. the overflowings of ungodliness, shall he hide me. and in his pleasure is life. fear is on every side. O how plentiful is thy goodness. in a time when thou mayest be found, as in a treasure-house, from the calamities which they bring on me. all the workers of wickedness, and so late take rest, and eat. even as the grass growing upon the housetops, wasted with misery. as the men that have been long dead. Thus we have reason to believe that the work of Coverdale passed under the revision of that master of lyrical and liturgical prose, Archbishop Cranmer. But to whatever hand the alterations of 1540 are due, this general assertion may be made, — that they all testify to the progress of Hebrew scholarship. xivi 3lntrotiuction In the early days of the Hebrew renaissance, a more than proportionate value was assigned to Rabbinical comments, and we find traces of this in our Psalter. Some interpretations which were then accepted on Jewish authority still hold their ground, at least with some critics ; thus Delitzsch still maintains 'lowly in his own eyes' xv. 4, which was relinquished in 161 1 (1885). Others are now universally abandoned; thus 'him that rideth upon the heavens' Ixviii. 4, though kept in 161 1, was no longer defended even by Delitzsch, and is now altered in 1885, thus : ' cast up a highway for him that rideth through the deserts.' 2. This Psalter a landmark in English Literature. The great depression of English after the Norman Conquest ended in the latter half of the fourteenth century. The poetry of Piers Plowman, Chaucer, and Gower, besides the Wicliffian translation of the whole Bible in two successive editions, powerfully demonstrated the restitution of the mother tongue to her natural rights. And this brought with it an incident which was an augury for the future. The boys in Grammar Schools had been accustomed to render their Latin into French ; but now the practice was changed, and they turned their bits of Latin into English. This was the best preparation for a literary use of English. And in the fifteenth century the fruit is seen in the copiousness of English prose. The compass and quality of this literary prose was further improved by the new Scripture translations of Tyndale and Coverdale. Over all these translations Coverdale's Psalter holds an eminent place. Exercise in Scriptural translation had for centuries been almost entirely confined to the Psalms, and consequently there was a store of traditional diction for rendering the Psalms which existed not for any other part of Scripture. The rest of Scripture was however the easier to Ct)e (ZEngUsf) ]§>m\tzt xivii translate by reason of that familiarity with the Psalms which were in a peculiar degree fitted by their nature to prepare the way for the whole undertaking. In this Psalter we take the English language at its happiest moment. The Psalter of 1539 is the mellowed product of the whole medieval period, and there is just enough of the influence of the New Learning perceptible in it to make us aware by what a hair's breadth escape it stands apart from the ordinary modish type of sixteenth century English. It is a choice sample from the school of Tyndale and Coverdale and their companions. And as Tyndale took not new English, but an old and ripe and settled diction such as was used by plain staid men in discoursing of serious matters, therefore his language belongs to the generation of those that taught him, and it carries us back some way into the fifteenth century. But while we recognize the strain from which it descends, we at the same time discover in it something of a new departure. We cannot quite identify it with anything higher up. It is utterly unlike the language of Wiclif. The nearest approach to ancestral likeness is seen in the Paston Letters, and in the English of Sir John Fortescue. In the novelty of the diction we see a reflection of the high purpose which evoked the effort. Our Bible translation actually generated a new dialect in the English Language ; it produced the happiest type of diction that ever grew upon the prolific stock of our mother tongue. I could conceive that Tyndale owed something of it uncon- sciously to John Colet who lectured in Oxford on the New Testament from 1496 to 1505, of whom Erasmus said that he had a happy art of expressing with ease what others could hardly express with the greatest labour. And this new dialect, for which such a future was in store, had by the end of the reign of Henry VIII. reached such a maturity and perfection, as made it the broad and solid platform of modern English. Capable of any amount of modification or embellishment, it has been subject to many surface alterations, but it has never been superseded. It xiviii 3lntroDuction remains now as then the pervading element, the personal identity of the English language. The position which it had gained as the Scripture medium tended to ensure its stability. Only ten years later it was employed in the translation of the Breviary and other liturgical texts for the composition of the Book of Common Prayer, in 1549. And if we look at the new contributions which were then added, we shall have a fair means of judging how the English language of that day shewed in original composition of the highest and most difficult kind. Let any one consider the language of the Collects for the Second and Third Sundays in Advent, St. Stephen's Day, vi after Epiphany, Easter Even — and for a palmary specimen of the English of 1549 we may exhibit the Benediction next the close of the Visitation of the Sick; which for purity, strength, clearness, simplicity, and tenderness, may well be offered as a sample by any Englishman who is proud of his native tongue : — ' The Almighty Lord, who is a most ' etc But however much it was renovated and reinforced, it lost not its character as a venerable diction, connected with a long tradition in the past. This we perceive by the archaisms it has brought down with it; archaisms of a strange old-world aspect, and little to be looked for so near to the middle of the sixteenth century. I will begin with three instances, and they are such that they would certainly have carried with them a savour of antiquity in the days when Colet was lecturing. The first is an hye, where now we have on high : ' Thou art gone vp an hye,' Ixviii. 18. The peculiar archaism of this lies in the form of the preposition an, the same old form of which we have a relic in the compound anon, where an is a preposition governing the numeral one. The more usual form in this Psalter is on hye, as xviii. 34. The second of these archaisms is at God, where now we have ' from God ' : ' The lyons roaring after theyr praye to seke theyr mete at God,' civ. 21. This is a fine old construction which we have lost and may well regret. In Beowulf 629, Cfie CnglisS Psaltet xHx when the hero receives the hall-cup at the hands of Wealhtheow the queen, the original has — ' set Wealhtheon.' The third is the word have for 'praise' in cvii. 32. 'That they wolde exalte him also in the congregacyon of the people, and loave him in the seat of the elders.' A derivative verb from the Saxon substantive lof, and the equivalent of the German verb, loben. But, notwithstanding these and a few other archaisms, the language of the Psalter is not on the whole an antiquated language, much less obsolete. Indeed, when we remember its date, we must allow that it is remarkably free from the obscurities of antiquity. This is due partly to the long and careful selection which had preceded the original work, and partly to its genuine simplicity, for it is precisely the language of crudeness and affectation that inherits an early senility. Such are some of the internal causes of its perpetual freshness : there is also an external cause, namely, that continual use which has kept it in daily touch with the mind of the nation. Among other relics of antiquity worthy to be noticed, there is one which may even claim to rank with the three above enumerated. The plural verb in -eth, though not obsolete in 1539, was already becoming very rare in the written language. It occurs once : — ' the wylde beastes of the felde devoureth it ' Ixxx. 13. The conspicuous words of the vocabulary belong largely to that old French era which was now past, rather than to the new classic period which had already begun, but had not yet diffused its influence. In almost all the instances of subsequent change, we shall find that the alteration has been in a Latin direction. That this diction belongs to the vocabulary of an expiring era is betokened by such a French word as mowes xxxv. 15, which has been superseded by a word mechani- cally near to it, viz. mouths — ' making mouths at me.' More important, however, is the general observation that the peculiar forms of words are naturalized French ; and where they look strange to our eyes, it is because we are used to the relatinized 1 31ntroliuction form. Thus promes cv. 41 is F. promesse, and our present promise is retouched with L. promissum. Such are also comming (communing) xxxv. 20 ; encrease (increase), endyting (inditing) xlv. I, and other instances of en- where we now use in- ; sprete everywhere for 'spirit'; sparsed ior 'dispersed' cxii. 9. These and many more have since been relatinized. Of the Syntax there is not much to say. One item, how- ever, I would not omit, because it is archaic, and purely English, being quite independent of the ancient languages. I speak of the Periodic structure, which in 1539 is already rare. It occurs in xxxviii. 20, ' because I folowe the thynge that good is.' This structure is retained in 161 1, but modern- ized in 1885 : — ' because I follow the thing that is good.' The same has happened in Matthew xx. 14, where 'Take that thine is' (161 1) becomes in the Revision of 1881, 'Take up that which is thine.' ^ Another instance is 1. 12, 'and all that therein is' ; altered before 1662 to 'all that is therein.' Among Symbolic words, the most interesting in this Psalter are, shall, will, may. In cxxx. 3, ' who may abide it,' we see may in its earliest sense ' to be able,' in which sense it has been now superseded by can, and if we translate this question into modern English, it takes the form ' who can abide it ? ' This earliest sense of may is now little used in prose; with the exception of a few set phrases, it survives only in poetical diction. The optative use of may occurs in cxxiv. i 'now may Israel say,' and cxxix. i 'may Israel now say.' I imagine that both these are commonly understood as indicatives, and in the sense of can, so that they are taken as if they said ' Israel may well say,' or ' Israel can justly say.' A comparison of the metrical versions will satisfy any enquirer that the authors of these, both Old and New, took may here as no ways different from can. But I have little doubt that Coverdale meant may in the optative sense, as in the line, ' Long may she reign ! ' And ^ I have treated the subject of the Periodic sentence in English Prose, Chapter ii, p. 84 ff. ^tt €ng«s|) Psalter h if so, it is interesting, because I am not yet aware of any example of the optative may before Coverdale's time.^ The previous word was moie. Thus Skelton, ed. Dyce, i. 292 'so _mote I go.' Dunbar has : 'and thankit mot thow be' (Skeat, Specimens iii. p. 116). To this moie the optative may was succedaneous, and its early instances seem liable to indistinct- ness. Uncouth and immature, this optative appears in Surrey's /Eneid ii. 704, 'According thanks the gods may yeld to thee,' where we could not have been sure of it if we had not the original to guide us — persolvant grates dignas (1. 537). By the end of the century it was common enough ; as may be seen in Schmidt's Shakspeare Lexicon. But that which here calls for special and expanded notice is shall and will. In the earlier stages of English the uses of shall and will are always worthy of particular attention, and this is still the case in the former part of the sixteenth century. The historical relation of these two Symbols to each other is simply this : that shall is the elder, and will the younger symbol of futurity. Our usage of shall has something in com- mon with the German usage of sollen ; whereas the German wollen has nothing whatever in common with our auxiliary use of will. In all the places where we use auxiliary will, they use not wollen, but werden. In short, our symbolic will is an entirely insular evolution, and has no parallel in any other Teutonic language (unless it be Danish?) Already at the time of our colonizing Britain, shall had made some way in its symbolic career. But the use of will as an auxiliary is far more recent. It hardly is to be found in Saxon times — it is even strange to Wiclif in the fourteenth century — it is not finally established in the Bible of 1539. It is encroaching upon shall and driving it back, but its limits are not yet determined. And this aggressiveness of will, which has long ^ I called Professor Skeat's attention to this point, particularly asking him if in his Chaucer work he found the optative may. He informed me that he did not ; adding that, as far as he could guess, this use appeared to have come in between 1500 and 1550. lii 3IntroDuction ceased in the central places of the language, is still moving at the extremities, like the flapping of the waves on the shore after the subsiding of a storm at sea.-"^ A comparison of our hturgical Psalter with the Bible version shows that shall is very much more frequent in 1539, and will in 1 61 1. There is no feature in the diction of the Psalter that is more striking than this variety in the usage of shall and will ; and it is of importance to observe that when versions differ in this particular, it is rarely from any diversity of inter- pretation, but almost always from a difference of habit in the English language. The difference in the usage of shall and will is matter of time, and it is one of the most interesting indications of the progress of the language. (The case of cxviii. 1 7 is peculiar : ' I will not dye but lyve,' — this is nothing short of a Kelticism.) But to illustrate this by examples, here are all the instances that I have observed of the divergence in the matter of shall and will. 1539 1611 Psalm xvi. 1 1 shall wilt 12 shalt wilt xviii. 25 shall wilt 26 shall wilt 27 shalt wilt 28 shalt wilt XXV. 8 shall he., ..shall will... will ^ The symbolic progress of will has been so great in Scotland, that the presentive signification of the word has become atrophized, and when they want to express voUtion, purpose, resolution, they fall back on shall, which they use in a style that is grandly archaic. I am indebted for some good examples to an English lady who has been some years resident in Scotland. — I. Dialogue between Mistress and Coachman: — M. I should be glad, coachman, if you could wash the dog to-day — or are you loo busy ? C. Oh no, mem, I shall do it to-day. M. It can wail, if to-morrow would suit you belter. C. I think I will have to go to Perth to-morrow. I will be clipping the horse this morning ; but this afternoon I shall wash the dog for you. 2. Between Lady and Shopman : — S. I will have to keep you waiting a day or two, madam, but you may trust to me, I shall procure what you want. L. Are you sure? Should you send to Edinburgh ? S. I will not find it at our Edinburgh house, I am sure, madam, but I shall send to Glasgow for you. L. I give you a great deal of trouble. S. Do not speak of it, madam. I shall get you the material, tho' I had to write to London. C&e €mim Ipsalter liii Psalm xxix. lo xxxviii. 15 xli. 1 xlii. 15 xliii. 6 xlviii. 13 li. 13 Ix. 12 Ixi. 4 6 Ixxi. 21 Ixxv. 3 Ixxx. 18 Ixxxi, II Ixxxiv. 12 Ixxxv. 8 ci. II civ. 9 cxi. S cxv. 12 cxxxii. II 12 18 19 IS39 (he) shall Shalt (he) shall I will I will he shall shall I will we my trust shall be shall my lips will be fain I shall judge we shall I shall shall he he shall I shall they shall he shall he shall he shall shall I shall I I shall 1611 will wilt will shall shall will Willi we shall I will trust wilt shall greatly rejoice I will judge we will I will will he he will I will they may he will he will he will Willi Willi Willi The English of our Psalter is native and genuine, it is home-grown, it is true English. It is the wellhead of the pure English of our whole Bible. We see it coming in the Paston Letters, we trace its after influence in the literary progress of the sixteenth century, especially in the best of Shakespeare's melodious prose. Further, as the Latin Psalter has been the source of the liturgic diction of the Western Church, so also the English Psalter has given the note which characterizes the English Liturgy, the beauty of which has been celebrated by Macaulay in a well-known passage from which the following is drawn — ' The English of our services is English in all the vigour and suppleness of early youth. The diction of our Book of Common Prayer has directly or indirectly contributed to form the diction of almost every great English writer, and has extorted the admiration of the most accomplished infidels and of the most accomplished Nonconformists, of such men as David Hume and Robert Hall.' History of England iii. 475. Probably no one piece of writing has had so pervading an d liv 31ntroDuction influence upon English rhythm and diction as our liturgical Psalter has had. Employed for a purpose widely independent of the literary motive, the influence has been unobserved, and on that account all the more pervading. The tone of our Psalter is embedded in the innermost tissue of English literature. It has been entering the national mind through every avenue of mental assimilation — eyes, ears, organs of speech ; and we must add, the tongue's helpful ornament of music. It is acknowledged that the English Bible has been the great beam of stability to the English language. And if we consider how vast is the influence exerted upon our habits of speech by that which we speak — how much more our speech forms our speech than does our passive hearing or our silent reading, it will appear probable that of all the English Scriptures no part has exercised so constant an influence upon the course of the English language as the Psalter of 1539. 3. The function of the English Psalter in the Church. Profitable as is the instruction conveyed to us in every word of Scripture, yet the Psalms have been the most directly and visibly usefiil part of the vifhole volume, having been the prayer-book of the Church ever since they were written ; and have done more (as far as we dare judge) to prepare souls for heaven, than any of the inspired books, except the Gospels. J. H. Newman. There is no reason to doubt, and there is every reason to believe, that the use now made of the Psalter in the Church of England is entirely in accordance with the original motive of its collection. The collection of the Whole (and perhaps also of the constituent Parts) was occasioned by the requirements of congregational psalmody ; and when the Psalms are sung or said in regular course, when they are applied or adapted to particular offices and special commemorations, there is nothing new-fangled or arbitrary in this practice ; it is in perfect harmony with the lyric nature of the Psalms, and it sustains the original intention wherewith the Psalter was brought Cf)e €nffHsf) Psalter iv together. It is in the English language and through the Psalter of the Great Bible that this original intention is now most completely sustained in Christendom. That the bulk of the Psalms in the later parts of the Psalter were purposely composed for liturgical use is an opinion which gains ground. It is admitted by many critics who refuse their assent to such a view in the case of some earlier psalms. This broad difference in the general complexion of the two extremes of the Collection seems to suggest the inference that this strain of sacred poetry took its rise in lyrics of private devotion, that they were gradually adopted by the community, and that the tone of private meditation was thus communicated to the whole series. A striking characteristic of the Psalter, and one that has often been observed with admiration, is its equal fitness for either use, public or private. This equal sympathy in two directions may be congenital, if the Psalter as a public Hymn Book has grown out of lyrical utterances of private origin. Scientists have sometimes manifested impatience at the supremacy of the Psalms, and have been zealous to claim parity of rank for Babylonian or Vedic hymns. Those who are in quest of new historical material may be right enough in setting Babylonian or Vedic hymns even above the Psalms, because those are more remote, barbaric, and rare. The comparison has its utility for the science of the origins of sacred song. But for the rest it is rather barren, because in all that constitutes the chief interest of the Psalms, those archaic specimens have no part. What raises the Psalms above all cognate examples is this fact, that posterity has not suffered them to fall into oblivion. The difference between the Psalms and the Vedic hymns is like the difference between living animals and the extinct species of palaeontology. The comparison has a scientific interest and no other.^ ' ' Half the sympathy which we bring to the Psalter would reveal un- suspected beauties in the much older sacred songs of Chaldaea.' Origin, etc. p. 267. This is entirely in the sphere of abstract speculation ; it is based on the speculative hypothesis, 'if the essential conditions of the case were not what they are. ivi 3Introtiuction The Vedic hymns and the Psalms are interesting for opposite reasons. The former are interesting because they have been long dead; the latter are precious because they cannot die. It is because the poetry of the Veda ' is what you call savage, uncouth, stupid, horrible, it is for that very reason ' says one of its chief exponents ' that it was worth while to dig ' for it. The interest of the Psalms is of another sort It is this: — that from the date of their production, hitherto they have been kept alive by the constant warmth of human sympathy; that they are recited from generation to generation, and that they continue not only to survive, but also to grow in meaning and to acquire more fulness of harmony with the spiritual experience of mankind. The most definite and most characteristic type of a psalm, is a necessitous cry shaping itself to prayer growing into prophetic hope and praise. The course of a typical psalm is like those lines of Milton (Paradise Lost xi. 149) where Adam unfolds to Eve his experience of the action of prayer — For since I sought By prayer th' offended Deity to appease, Kneel'd and before him humbl'd all my heart, Methought I saw him placable and mild, Bending his ear ; persuasion in me grew That I was heard with favour ; peace return'd Home to my breast, and to my memory His promise, that thy Seed shall bruise our Foe ; "Which, then not minded in dismay, yet now Assures me that the bitterness of death Is past, and we shall live. Good for a representative specimen is xiii. ; wherein the six verses pair oif and rise by three ascending steps out of the depths of natural anxiety, through the prayer of faith, into the serener air of trust and praise. Or (as imaged by Delitzsch) the hymn advances in waves that are constantly decreasing in length, as in the subsiding of a storm on the sea. ' Five lines of lamenta- tion and four of supplication are followed by three of joy.' The aim of those who guided the English Reformation was to minimize the breach with the Past, and to retain the main C!)e Cnglisf) psalter ivii outlines of ancient Catholic worship. The new Liturgy was based, not upon rejection of the old, but upon selection and reconstruction. Our liturgical use of the Psalms harmonized not with the scientific exegesis which was beginning at the time of the Reformation, but rather with that prescientific and prophetic appreciation which characterized the earlier ages of Christianity. Antiquated as to many people seems that manner of interpretation — in face of the fact that it is called mystic by many who understand ' mystic ' to mean opposed to common sense — nevertheless this is the spirit in which it is still used in the sacred offices of the English Church. Hooker is honoured by many as the advocate or even the apostle of Reason ; Matthew Arnold honoured him as the one man who had above others or before others the sense of historic develop- ment in religion ; and the one as well as the other is true ; yet he has left us an appreciation of the Psalms in the prophetic spirit which ,is unsurpassed in religious literature. He is answering the objection to the liturgical use of the Psalter which was then made by the Puritans, and which is not yet extinct among their successors, though nobody enjoys the Psalms more than they do when they come to church, and many of them wish they had the practice among themselves. The complaint which they make about Psalms and Hymns, might as well be overpast without any answer, as it is without any cause brought forth. But our desire is to content them, if it may be, and to yield them a just reason, even of the least things, wherein undeservedly they have but as much as dreamed or suspected that we do amiss. They seem sometimes so to speak, as if it greatly offended them, that such Hymns and Psalms as are Scripture, should in Common Prayer be otherwise used, than the rest of the Scripture is wont ; sometimes displeased they are at the artificial Musick which we add unto Psalms of this kind, or of any other nature else ; some- time the plainest and the most intelligible rehearsal of them, yet they savour not, because it is done by Interlocution, and with a mutual return of sentences from side to side. They are not ignorant what difference there is between other parts of Scripture and Psalms. The choice and flower of all things profitable in other Books, the Psalms do both more briefly contain, and more movingly also express, by reason of that Poetical Form wherewith they are ^vritten. The Ancients, when they speak of the Book of Psalms, use to fall into large Discourses, shewing how this part above the rest doth of purpose set forth and celebrate all the considerations and operations which belong to God ; it magnifieth the holy Meditations and Actions of Divine Men ; it is of things iviii 3fntroDucticin heavenly an Universal Declaration, working in them, whose hearts God inspireth with the due consideration thereof, an habit or disposition of mind whereby they are made fit Vessels both for receipt and for delivery of whatsoever spiritual perfection. What is there necessary for man to know, which the Psalms are not able to teach ? They are to beginners an easie and familiar Introduction, a mighty Augmentation of all Vertue and Know- ledge in such as are entred before, a strong confirmation to the most perfect amongst others. Heroical Magnanimity, exquisite Justice, grave Modera- tion, exact Wisdom, Repentance unfeigned, unwearied Patience, the Mysteries of God, the Sufferings of Christ, the Terrors of Wrath, the Comforts of Grace, the Works of Providence over this World, and the promised Joys of that World which is to come, all good necessarily to be either known, or done, or had, this one Celestial Fountain yieldeth. Let there be any grief or disease incident unto the Soul of Man, any wound or sickness named, for which there is not in this Treasure-house, a present comfortable remedy at all times ready to be found. Hereof it is, that we covet to make the Psalms especially familiar unto all. This is the very cause, why we iterate the Psalms oftner than any other part of Scripture besides ; the cause wherefore we inure the people together with their Minister, and not the Minister alone, to read them as other parts of Scripture he doth. — Of the Laws of Ecclesiastical Polity, Book v. § 37. The weekly recitation of the whole Psalter has still a nominal and unabrogated position in the Roman ritual. But though never theoretically abandoned, it has from one cause and another practically shrunk, and the larger half of the Psalms are never recited by the Roman priest at all. Sometimes the Breviary has the Psalter bound out, and the lay member of the Roman Church can do without the Psalter altogether ; whereas we, who have long ago given up the priestly theory of the weekly recitation, have kept up the monthly recitation, and a member of the English Church would not know his Common Prayer Book with the Psalms shut out.'' In the Anglican Use the Psalter is divided into sixty portions for Matins and Evensong throughout the month. The whole Psalter is given (or restored) to the whole congregation in Common Prayer. After the solemn preliminary act of approach by a general Confession, the whole Congregation engages in reading or chanting the Psalms, for the most part in order as they come without selection. The essence is in them all, and that essence is not in the literary performance or in the historical ^ ' Je sais des lieux ou Ton a fait retrancher par le relieur le'psautier de la semaine des Breviaires tout neufs, pour diminuer le poids des volumes. ' — Letires Farisiennes, p. 25 : quoted in Christian Remembrancer vol. xxxiii p. 507. Cf)e Cnglisf) Psalter hx contents, but it is in the spirit of prayer and of prophecy. And hereby the whole congregation is lifted into another sphere, out of the transient into the eternal, by a gentle pervading inspiration, which exalts the pitch of their minds into the prayerful and prophetic mood, so that for the moment all the Lord's people are prophets. Such is the tuning of the congre- gation for the public reading of Scripture. So, of old, the schools of the prophets prepared themselves by sacred song to receive inspired communications.^ For this noblest use of the Psalms, the rendering of the sixteenth century is better than the Revision of the seventeenth, and likewise better than anything that has been or can be done in the nineteenth. It was preferred in 1661, it was preferred when the question was again mooted in 1689, the sentiment of the Church has been with it from first to last, and that sentiment is still supported by representative names of our own time, such as Dr. Scrivener and Bishop Westcott. But Professor Cheyne is adverse to it, manifesting a strange un- kindliness towards our domestic Psalter, keener to see its superficial defects in regard of grammatico - historic sense, than to hear the deep sound of its far -derived harmonies. He sets down the men of the sixteenth century at less than their worth, while he magnifies the power and the profit of scientific criticism. On this matter I am content to agree with his reviewer in the Quarterly Review (October 1884), though I think that writer has conceded too much, and has overstated the defects of our Psalter. He allowed that Cheyne had succeeded in his first aim of enabling the reader to understand the Psalms better ; but as to reading them with pleasure, he thought that those who are familiar with the rolling rhythm of the Psalter from the Great Bible ' will still turn to their Prayer Book when they wish to read the Psalms for devotion or enjoyment, in spite of the bold paraphrases and not unfrequent mistranslations and even grave blemishes, which characterize this version.' ^ I Sam. X. 5. ix 3[ntroDuction ' No version will ever supersede ' that of the Great Bible, but we may wish to see that version revised ' with a gentle and reverent hand, not obliterating any of its characteristic features, but merely removing such blemishes as by common consent are a disfigurement of a precious treasure.' The position assigned to the Psalter in our Book of Common Prayer was a distinctive mark of the English as compared with other reformed Churches. The Church of England alone directed the constant recital of the prose Psalter, thus preserving continuity with the ideal practice of entire Christendom. It was in fact a restoration of the Psalter to that position which it had once held in the universal Church, but from which it had fallen by neglect. The beauty of Coverdale's translation must have counted for much with Cranmer and his associates in the institution of the monthly recital of the whole Psalter, and in reconciling congregations to the practice. The Genevan influence, powerful as it was among us for a long period, never superseded the prose recital, save for a few years under the Commonwealth. But one important effect it had, namely, that of introducing the Psalter in duplicate, in the metrical form for singing, at first in the Old Version which was begun by Sternhold, and then in the New Version of Tate and Brady. Through these two forms, prose and verse, the Psalter supplied our public worship with its psalmody and hymnody, until the art of original hymn-writing was developed among us, and metrical psalms were superseded. Our modern hymn-books, even their more original parts, are still in the line of descent from the Psalter. Original hymns were first developed in the Eastern Church. In the fourth century the Latin Church, guided at first by Hilary, Bishop of Poictiers, and after him by Ambrose, Bishop of Milan, began to imitate and assimilate Greek hymnody. All hymnologists agree in tracing to Ambrose the systematic institution of hymnody in the West. The Empress Justina having demanded the use of one of the churches in Milan C&e aEngli0t) Psalter ixi for Arian worship (a.d. 385), Ambrose having refused to comply was in danger of personal violence, whereupon the people guarded his house and kept watch day and night in his church to protect him from capture. The relays of watchers were by him organized into relays of worshippers ; with courses of prayers and hymns, which once established became a permanent institution. The use of the Ambrosian hymns was enjoined upon the monks by Benedict in the sixth century, and so it formed a signal element in the Anglo-Saxon ritual. The period between the conversion of England and the Norman Conquest was a period of hymn-production, wherever learning flourished. One of the hymn-writers was Beda, who, among other pieces, has left two long hymns, irregularly rhymed, on the Day of Judgment, which are of high merit in parts. ^ Another was Hrabanus Maurus, Alcuin's pupil, who was Abp. Mentz (847-856). Among the anonymous hymns of this period Lord Selborne finds three of great beauty, the influence of which is still traceable in modern hymnody. One of these, Alleluia duke carmen, is found in Anglo-Saxon hymnaries which are certainly older than the Norman Conquest.^ St. Bernard of Clairvaux (1091-1153), the proclaimer of the second crusade, ' the father, in Latin hymnody, of that warm and passionate form of devotion, which some may consider to apply too freely to Divine Objects the language of human affection,' produced four hymns beginning with 'Jesus dulcis memoria' {'Jesu, the very thought of Thee'), a series which has been a prolific source of later hymns. Another Bernard of less renown, namely, Bernard of Morlaix, wrote (about 1150) a singular poem on 'Contempt of the World ' in a curiously elaborate ' leonine dactylic ' metre, from which Dr. Neale drew those popular hymns, ' Brief life is here our portion^ and 'Jerusalem the Golden.' ^ These were translated into the vernacular Anglo-Saxon, and they have been edited by Dr. Rawson Lumby (Early English Text Society). ^ Hymns^ Their History and Developtnent in the Greek and Latin Churches, Germany, and Great Britain. By Roundell, Earl of Selborne, 1892, p. 48. ixii 3[ntroDuction Abp. Trench and Dr. Neale are agreed in ranking Adam of St. Victor (died before 1194) as 'the most fertile and the greatest of the Latin hymnographers of the Middle Ages.' The next age brought forth two of the most celebrated hymns, ' Dies irae,' by Thomas de Celano (d. 1226) ; and ' Stabat mater dolorosa^ by Jacobus de Benedictis, both Franciscans. Then came the four sacramental hymns of Thomas Aquinas, the best known of which is ' Pange lingua gloriosi corporis mysteriuni ; ' hymns united in their origin with that new institution of the thirteenth century, the festival of Corpus Christi, a festival which became highly popular and out of whose annual enter- tainments the English drama was developed ; and whose name moreover signalizes a College in each of our ancient Universities. The observance of this festival was decreed by Urban IV. (i 261-1264) at the instance of Thomas Aquinas. Of these 'poet-schoolmen' of the twelfth and thirteenth centuries Lord Selborne says : — ' Their tone is contemplative, didactic, theological ; they are especially fertile and ingenious in the field of mystical interpretation.' Three monasteries were chief centres of Latin hymnology, St. Gall near Constance (one of the most famous seats of medieval culture), Clugny in Burgundy, and St. Victor near Paris. St. Gall was the home of that Notker (840-912) who invented the so-called Sequences, originally an irregular rhythmical prose in continuation of the Alleluia between Epistle and Gospel. From him or his school proceeded the AUeluiatic Sequence, ' Cantemus cuncti melodum nunc Alleluia! now best known through Dr. Neale's recast : ' The strain upraise of joy and praise, Alleluia ! ' Clugny was the home of Bernard of Morlaix. After the Reformation Latin hymns were still used, even by Protestants, in parts both of Germany and England, especially in the universities and colleges. Several of the old hymns are included in the Hymnary of the University Church at Oxford. New ones have also been composed in both countries ; — such is that Ambrosian hymn of the seventeenth century, ' Te JDeum Patrem colimus' which is sung early in the morning every May- Ct)e OEngttsf) Psalter ixiii day on the top of Magdalen tower. Luther was a musician and hymn-writer ; he employed what he called the ' beautiful ornament ' of music in his work of reformation. The new manner of worship, divested of liturgy, needed an element of common action to impart a congregational character, and this was supplied by the hymns, which were many of them set to tunes already familiar. His most famous hymn is based on Psalm xlvi. The practice of Luther became a custom and a tradition ; and among the hymn-writers of the next generation was ' Hans Sachs the cobbler-bard ' of Longfello^. Lutheran hymnody reached its acme in Paul Gerhardt (1606-1676), and it has found an English interpreter in Miss Catherine Winkworth, the author of Christian Singers in Germany. The original hymns of the Lutheran worship constituted a feature which distinguished it from that of the Calvinistic or ' Reformed ' branch of the continental Protestants ; these latter insisting upon a scriptural source for their singing, and so con- fining themselves to metrical versions of the Psalms. We pass now to British hymnody. In the rudimentary liturgies that were put out in Henry VIH.'s time there was a tendency towards English versions of the old Latin hymns, as well as some rude original efforts in English rhyme. There is an almost forgotten work by Miles Coverdale, of which one copy only is known to exist, and that is preserved in the Library of Queen's College, Oxford. ^ The title is, ' Goostly Psalmes and sfirituall songes drawen out of the holy Scripture for the comfort and consolacyon of soch as loue to reioyse in God and his worde.' It contains metrical versions of the Veni Creator and other Latin originals, of the Lord's Prayer, the Ten Commandments, and the Creed ; also a selection of psalms. As a specimen I take a few lines from cxxxvii : — ' I have to record my thanks to the Provost (Dr. Magrath) for the kind way in which he facilitated my examination of this unique and interesting book. ixiv 3lntroDuction To whom we answered soberly, Beholde now are we in your honde ; How shulde we vnder captiuite Synge to the lorde in a straunge londe ? Hierusalem I say to the Yf I remembre the not truly My honde playe on the harpe nomore. The colophon says : — ' Imprinted by me Johan Gough Cum Privilegio RegalL' The date is supposed to be about 1549- The Acts of Uniformity of Edward VI. and Queen Elizabeth afforded cause of debate what manner of singing was allowed and at what parts of Divine Service. In the Revision (1661-1662) of the Book of Common Prayer after the Restoration, a new Rubric was inserted after the Third Collect : — ' H In Quires and places where they sing here followeth the Anthem.' Thus we are met again by that ancient term ' Antiphon ' in a new form ; and in those unmetrical selections of Scripture which are used in Cathedrals (as they were set to music by Purcell and others), which we now call ' Anthems,' the sentiment of the ancient Antiphons is often felt. In 1703 a 'Supplement' of hymns was added to the New Version of the Psalms, and among them a variation of The Humble Lamentation of a Sinner, the ' excellent ' Benedicite from the Old Version of 1562, and one hymn which 'greatly exceeded the rest in merit,' namely, While Sheph£rds watched their flocks by flight. These were sanctioned by an Order in Council ; and that of Queen Anne in 1703 is the latest instance of permission by public authority for the use of hymns in Divine Service. It was only natural that those who were without a traditional Liturgy should be the first to discover the need of hymns in united worship. The pressure of this want produced many hymn-writers in the course of the seventeenth century, but to none was it given to understand its nature and find the way to satisfy it, until Dr. Watts began to publish hymns in 1707. Through him the Congregationalists have the honour of being the founders of modern English hymnody. He struck the Cf)e €nglisb Pmlttt ixv true note of spiritual communion in united worship, and he found what was fitting for congregational use. ' IV/ien I survey the wondrous Cross,' ^ Jesus shall reign where'er the sun,' ' There is a land of pure delight^ ' O God, our help in ages past,' are hymns of which Lord Selborne says : 'As long as pure nervous English, unaffected fervour, strong simplicity, and liquid yet manly sweetness, are admitted to be characteristics of a good hymn, works such as these must command admiration.' About 1738 came the first great burst of sacred song in the Church of England. It was connected with the religious revival which was begun in Oxford by two brothers, John Wesley, a Fellow of Lincoln College, and Charles, an under- graduate of Christ Church. The Methodist movement broke at length into two bands, one under John Wesley, the other under Whitfield as leader, and Selina, Countess of Huntingdon, as their patron. These latter were Calvinists, and they imputed Arminianism to the followers of Wesley. Each section had its hymn-writers : the Wesleyans had, among others, one who was the best of all, Charles Wesley ; the Calvinists had a larger number, and among them Toplady, Berridge, John Newton (Curate of Olney), and William Cowper. Charles Wesley's poems were much influenced by German hymnody, especially by the works of Paul Gerhardt and his successors. The warm and tender feeling of his hymns makes them very popular, as in ' Happy soul, thy days are ended,' and ^ Jesus, lover of my soul.' John Wesley does not appear to have written any original hymns, but he translated some from the German. Augustus Montague Toplady, who ranked with the Calvinistic Methodists, was the author of that universal favourite '■Rock of Ages' The greatest product of this school was the Olney Hymns, in which ' Glorious things of thee are spoken ' is by John Newton ; and among Cowper's are ' Far from the World,' and ' God moves in a mysterious way.' The best of his contributions according to Lord Selborne is ' Hark, my soul ! it is the Lord.' ixvi 3IntroDuction Among the hymn-writers of the first quarter of the present century, the one who holds the most prominent place in our hymn-books is James Montgomery, whose version of Ixxii, ' Hail to the Lords Anointed,' is a general favourite, as also the hymn ' For ever with the Lord 1 ' While hymns were thus increasing in number, they were rarely used in churches save where the clergy were Evangelical. Old-fashioned churchmen still clung to the idea that hymns (other than a prose anthem after the Third Collect) could not be rightly used in Divine Service without express authority. The simultaneous appearance in 1827 of Heber's Llymns and Keble's Christian Year broke down this barrier between the ecclesiastical parties, and the new movement was forwarded by Bishop Mant and Henry Francis Lyte, Curate of Charlton near Kingsbridge, and later Vicar of Lower Brixham. The best known of Heber's are : — ' Holy, Holy, Holy, Lord God Almighty^ ' The Son of God goes forth to war,' and 'From Greenland's icy mountains' The Christian Year, though not a hymn - book, has con- tributed some hymns of great mark, especially those for Morning and Evening, and ' The voice that breath'd o'er Sden,' which stands alone in the Book of Praise under the heading ' Holy Matrimony.' Many of the pieces in Lyte's Spirit of the Psalms (1834) retain a congregational position, but his most conspicuous hymn is 'Abide with me,' in which he has added a worthy third to the Evening Hymns of Ken and Keble. A further impulse was given by the publication of Bunsen's Gesangbuch (1833), and by that revived interest in ancient hymnody out of which came the Lyra Apostolica. This book contained 'Lead, kindly Light' by J. H. Newman of Oriel College (afterwards Cardinal). To illustrate the abiding influence of the Psalter on our congregational hymnody, it may be useful to bring together, without any pretence to completeness, some examples of Cbe (2Bnffttsf) P0alter Ixvii Hymns in present use which are in a greater or less degree derived from Psalms. The abbreviations for Old Version and New Version will readily be apprehended; 'BP.' stands for the Book of Praise ; ' A & M ' for Hymns Ancient and Modern ; and ' Univ. Oxon.' refers to the Hymn-Book used at University Sermon in Oxford. Ps. viii. Ps. xi. Ps. xviii. Ps. xix. Ps. xxiii. Ps. xxiv. Ps. XXV. Ps. xxxi. Ps. xxxiv. Ps. xlii. Ps. xlvi. Ps. li. Ps. Ixiii. Ps. Ixv. Ps. Ixvii. Ps. Ixxii. Ps. Ixxxi, Ps. Ixxxiv. Ps. Ixxxvii, Ps. xc. Ps. xci. Ps. xcii. Ps. xciii. Ps. xcv. Ps. xcviii. Ps. c. Ps. ciii. Ps. civ, O Thou to whom all creatures bovif (NV.) O Lord, how good, how great art Thou (Lyte) BP. 53. My trust is in the Lord (Lyte) BP. 235. The Lord descended from above (OV. ) Univ. Oxon. The heavens declare Thy glory, Lord (NV.) The spacious firmament on high (Addison) ISP. 13. Behold the morning sun (Watts) BP. 106. The starry firmament on high (Grant) BP. 107. The Lord my pasture shall prepare (Addison) BP. 216. My Shepherd will supply my need (Watts) BP. 217. The Lord my Shepherd is (Watts) BP. 2l8. The King of Love my Shepherd is (Baker) A & M. 197. Erect your heads, eternal gates (NV. ) Thy mercies manifold (Sternhold ; OV.) Univ. Oxon. My spirit on thy care (Lyte) BP. 188. Through all the changing scenes of life (NV.) A & M. 290. As pants the hart for cooling streams (NV. ) God is our refuge, tried and proved (Lyte) BP. 236. Have mercy. Lord, on me (NV. ) Early, my God, without delay (NV. ) BP. 390. O God, Thou art my God alone (Montgomery) BP. 170. On God the race of man depends (Watts) BP. 15. To bless Thy chosen race (NV. ) Univ. Oxon. Jesus shall reign where'er the sun (Watts) BP. 82. Great God, whose universal sway (Watts) BP. 83. Hail to the Lord's Anointed (Montgomery) BP. 80. Sing to the Lord, our might (Lyte) BP. 315. O God of Hosts, the mighty Lord (NV.) Lord of the worlds above (Watts) BP. 133. Pleasant are Thy courts above (Lyte) BP. 132. Glorious things of thee are spoken (Newton) BP. 11 5. O God, our help in ages past (Watts) BP. 168. There is a safe and secret place (Lyte) BP. 237. Sweet is the work, my God, my King (Watts) BP. 314. The Lord Jehovah reigns (Watts) BP. 9. With glory clad, with strength arrayed (Watts) Univ. Oxon. O come, loud anthems let us sing (NV. ) Univ. Oxon. Joy to the world, the Lord is come (Watts) BP. 44. All people that on earth do dwell (John Hopkins ; OV. ) Before Jehovah's awful throne (Watts) BP. 8. Be joyful in God, all ye lands of the earth (Montgomery). My soul, inspired with sacred love (NV. ) Univ. Oxon. My soul, repeat His praise (Watts) BP. 142. Praise, my soul, the King of heaven (Lyte) BP. 23. Oh, worship the King (Grant) BP. 21. ixviii 31ntroDuction Ps. cxv. Not unto us, Almighty Lord (Lyte) BP. II. Ps. cxvi. Redeem'd from guilt, redeem'd from fears (Lyte) BP. 173. Ps. cxvii. From all that dwell below the skies (Watts) BP. 245. Ps. cxxi. Up to the hills I lift mine eyes (Watts) BP. 233. Ps. cxxx. From lowest depths of woe (NV.) Univ. Oxon. Ps. cxxxi. Quiet, Lord, my froward heart (Newton) BP. 199. Jesus, cast a look on me (Berridge) BP. 200. Ps. cxxxvii. Far from my heavenly home (Lyte) BP. 365. Ps. cxxxix. Thou Lord by strictest search hast known (NV.) Ps. cxlv. My God, my King, Thy various praise (Watts) BP. 171. Ps. cxlvi. Happy the man whose hopes rely (Watts) BP. 12. Ps. cxlviii. Praise the Lord ! ye heavens, adore Him (Bp. Mant) Univ. Oxon. Ps. cxlix. Ye boundless realms of joy (NV.) Univ. Oxon. The Psalter is common ground between high and low, rich and poor, intellectual and ignorant ; it tends to neutralize these distinctions in the house of God. And if the literary and intellectual study were so engrained into any scholar's mind, that he were incapable of kindling at the sound of chanted or recited Psalms, he would indeed have laboured for the wind. No head knowledge could compensate a man for loss of congregational sympathy. I cannot share the desire to see the liturgical psalms posted up to the front of the latest Hebrew learning ; rather they should remain on their original lines derived from that Greek version which the New Testament has consecrated for us. The Christian development of the Psalms must indeed be excluded from the scientific analysis of the orientalist; but it may well be embraced heartily by the prophetic mind of the Christian congregation. THE PSALMES OF DAUID. BEATVS VIR QVI NON ABUT. jlLelTeri 10 tbe ma, t&at Satfj not toalfeeD in tfte coun= cell of ttje longoDlg, ner flonne in t&e toagc of fgn= nets, ann featf) not fptt in tbt featc of tfje fcorncfulL ^TBut t)gs nelpte is in ttz latD of tbe loroe, e in I)i0 lata toiU fie ercrcife |)im felf nape f nigbt. «anD |)e Qjaltie Ir- fee a tre planteD tig t!)e toaterfgrie, tftat togU lirgnge fortb t)i0 frute in Due feafon. *JDis leaffe alfo GiaH not toit&er: gt lofee toljat foe- uer 6e Dotf), it Ujali profpere. *as for tfte tingonip, it is not fo W tfjem : tiut tfeep are Ipfee tbe ci)aflfe, tol)icf) tfie tognD fcateretl) a- toage {from tDe face of tDe eattfj.) « CfjetfOre P^ tJngoWg ftaU not tie able to flan in tfje iuD- 2 Pfalme iU gement, nether tbe fpnncrs in t&e congrega* cion of t&e rpgbtcous. ^IBut g<; lorDe feno^ toetft p<^ tnape of tf)e rpgfjteous, f tbc toape of ^e tingoDlg ftall pergll). Clje . it ♦ ^ialmt. QVARE FREMVERVNT GENTES? ^2 tjo t6e ^eattjen gtuDge toge* tfieri" ano tDf)g do tibe people pmagi* ne a uapne tf)gngei> 'Ci)e fepnges of tU earti) flanDe tip, anD tbe rulers take councell toget&er agagnfl tbe ILorDe, antj agagnft lips anognteD. ^Let iJS lireafee t^eir tiontes afunDer, anD cafi atoage t&eir coarDes fro tis. *^e t|)at Dtoelletfj in 6ea- uen, Iljall laugf) tfjem to fcome: tfje lorDe Iljall 6aue tt)em in Derpfgon. 'C^en ftall i)e fpeafee tinto tf)em in f)5S tnratl), anD tjere tt)em in f)5S fore Dgfpleafure, «get ftaue 3[ fet mg fejnge lopon mp ftolg l)gll of ^pon, '3( topll Pteacf) tf)e lato, tofjerof tlje lorD 6atl) fagDe unto me. Cf)Ou art mp fonne, t&is Dape f)aue 31 begotten tfje. ^Defpre of me, anD 31 ftall geutie g^ t&e ^eat&en for tUnz enlberitaunce, SD t&e tittemofl partes of tte cartb for t&g poffetCo. ^C&ou ftalt tJrufe t&em toitb a roDDe of pron, anD tJreafee tbem in peces igfee a potters tielTell, ^»lBe topfe Pfalme at 3 noto tijecfore, © ge Itpnges, lie toarneD, pe tijat are iuDge0 of tfje eart!). "^erue tbe JLorUe in feare, ano reiopCe (tmto f>m) toptft reuerece. ^^EplTe tije fonne, lefl U fie an= grge, anti fo ge pcrgflj from tfte (rKsut) toape gf l)5s toratt) fie ItgnDleu fiut a Iptle: fileffeD are all tfiep tfiat put tfieir trufl in fipm. Wt^t . in . ^ialmt. DOMINE, QVID MVLTIPLICATI. a Pfalme of Dauio toften H aeDOe from tfie face of 9fifalom fii0 fonne. liaDrlJe, fioto are tf)ep increaCeti, tfiat troufile mej" manp are tfieg, tfiat rpfe agagnfl me. ^^anp one tfiere fie, tf)at fape of mp foule : tfier is no &elpe for fiim in (fi«) (Sod. ^ela, 'OBut tfiou (© lorDe) art mg Defentier: tfiou art mp tt)or= ftippe, gt tbe ipfter tip of mg fieaD. *3I HgH call ijpon tfie ILortie toptfi mp tiogce, ano fie fieam me out of fips fiolp figll. ^ela. ^31 lageD me Dotiine anD flepte, anD rofe tip agapne, for tfie Lorn fuflepnetJ me. ^31 togll not fie afrageD for ten tfioufan^ Des of tfie people, tfiat fiaue fet tfiem felues agagnfl me rounDe afiout. '©p Lome SD fielpe me (© mg <3oX\:) for tfiou fmptefl all= 4 l^falmc iiih mpne enemies tipo tfte c&efee tone: t&ou fjafl tJtofee t&e teetb of tfje ungoDIg. '^al^ uacion tielongetb tinto t&e LorDc, ann tijp tJleOpnge is upon t&p people. Cl)e * nil * 0(alme* CVM INVOCAREM. Co |)im tbat ercelletf) in 9@uficfe, a pfalme of 2DauiD. €are me, to&en 31 call (£D <25ori) of j I mp rigtteoufnes : t^ou Ijafi fet me at lifiertpe toiban 3[ toas in troutile : l)a= ue mercp tipon me, $ tetfeen unto mg prager. '© pe fonnes of men, 6oto longe topU pe t)lafpl)eme mpne honour j' SD Dane foci) plea= Cure in tiangte, ano fefee after lefpng f ^ela. 'ffiinotoe t&ps alfo, t&at t&e JLorDe ftatl) cfjofen to f)gm felfe tf)e man t&at is goDlg: tol)en 3! call tipon tf)t Lome, |)e togll Ibeare me. *^tontie in atoe, anD fpnne not: co- men toptl) poute atone l)erte, anD in poure cF)am6re, anD be flpll. ^ela. '©ffre tbe facrifice of rpg^teoufnes, ao put poure trufl in t|)e LorDe. 'Cbere fie mang tftat fage: tofjo togll ftjetoe tis anp ffooDj* 'LorDe Ipfte tf)ou tip tf)e lifff)t of tl)p countenaunce tipon tis. 'Cl)ou l)afl put fflaoneffe in mp ftart, Pfalme i). 5 Cence t&e tpme tbat t&eir come $ togne (ant. oEie) incteafcD. '31 togll lage me Dotone in peace, anD tafee m? refl: for it is tl)ou Lome onelp, t|)at mafeeft me DtoeU in fafetge. VERBA MEA AVRIBVS. Co &im t&at ejccelleti) in fonges of a^uficfe a pcalme of DauiD. HDnDre mg toorDes (© LorD) con* fgore mg meDitacion. '© ^erften g« lonto tJbe tiopce of mg callpnge, mp ligng anD mg <©oD, for tjnto t6e topH 31 ma= fee mg prager. '9@g tjopce lijalt tl)ou |)eare tip tpmes (© lorne) earig in tU mompnge tupfl 31 Directe (mp prager) unto t&e, ij togll lofee up. 'j?or tbou art g-^ ®oD tDat 6at& no pleafure in togcfeetineire, mt\)tx Qjall ang euell Dtoell tuit^ tfje* '%oth as tie foolillj, Qjall not flanne in tfjp fgg&t, t&ou fjatefl an ti)em tfjat toorfee tiangte. 'Cfjou ftalt Deflroge tfjem t&at fpeafee lefpnge: t&e LorDe togll afiborre 6otf) tlje tilouDp, t&grllpe anD DifceatfuU man. ''IBut as for me, 31 toili co* me into t^g |)Oufe, euen tipon t&e multptuDe of t6g mercp: aD in tl)p feare togll 31 ^ox- Uiippe totoarDe ti)g ^olg temple. 'Leane 6 Pfalme iii. me (SD LorDc) in tt)p rpgfjteoufneOc, 6ecau= fe of mgnc cnempeg: make tibg toa?^ plapnc before mg face. 'JFor tbere is no faitf)fulneae in Us mout^: tMt intoarD partes are tierg tngcfeeDnelTe : '"tbeir tfirote is an open fepulcbre: tf)ep flatter toitb tt)eir tonge. "Deflrope t|)ou tf)em (© <©0D) let tbem pergQ) tborotoe tfieir atone gmagina^ cions : cafl ti)em out in t&e multitulie of tbeir tingominelTe, for tibep 5aue retieUeo againfl tbe. ''anD let all tbem t&at put t&eir trufl intlje, reiopfe: t&eg lljall euer tie geupnge of tftanfees, tecaufe tljou Defenoefl tf)em: tbeg t&at loue tf)p name, lljaU te iogfuli in tbe. ''jFor tf)ou Lome toilt geue tbp filefl'pnge tinto tf)e rg0f)tl)eous : anD toitf) t!)g fauora^ ble fepnnnes toplt tjjou nefeno jjim, as toitl) a QjplDe. DOMINE NE. Co l)pm tfjat ercelletl) in ^uficfe, ijpon tf)e infirumet of eigfjt Oringes. HorDe rebuke me not in tbg inHig^ nacpon: neptber cbaflen me in tbg Dpfpleafure. '^aue mere? tipo me jiLorDe) for 3! am toealte: © LorD beale Pfalme \iit 7 me for mp tioneg are loereD. '9@g foule alfo is fore troutJleti, but Lome f)otD longe topit tf)ou punpllje mef *Curne t&e (ffl) JLorDe) f Delpuer mg foule : ©f) faue me for tl)g mer^ cpes fafee. 'jFor in neatf) no man remem- firetb t6e : anD tof)o togU geue t!)e t&anfeeg in tht ppt ♦^ ' 31 am toeerg of mp gronpng : eue= rp nggjbt tnali) 31 ntp fieDDe, anD toater mg coucbe toitb mg teates, '8@p fietaitie is go= ne for tierp trouble, $ toome atoap tiecaufe of all mpne enemges. '3 toape fro me all pe t^at toorfee tiangte: for tf)e lorn |)at& l)earD tlje tiopce of mg toeping. ' Cfte HorD ^atf) i)earrie mg petition, tht Home togll re= ceaue mp praper. '°^ll mgne enemges ftal» tie confounoeD anD foore DereD: tfieg Hjaltie tumeD tiacfee anD put to fjjame, foDenlp. DOMINE DEVS MEVS. ^igaion of DauiD, to&icl) be fang tinto tbe lorDe in p^ bufpnes of Cbus tbe fonne of 3Iemini, LorDe mp ®oD, in p<^ baue 31 put mp truli : faue me from all tbe tbat per^ fecute me, anD Delpuer me, 'Hell be Deuoure mp foule Ipfee a Ipon, anD teare it 8 Pfalme \iiu in peces, tofjple t&ere is none to |)elpe. 'D LorDc mp ®oti, pf 31 &aue Done anp foci) tftpng, or pf tfiere tie anp toicfeeDneire in mp |)anlies, *3[f 3[ Saue retnartieD eupll iinto tint tbat Dealt frenDlp toitb me : (gee 3( fjaue DelpuereD ftpm, tfjat toytf) out anp caufe is mgne enemge.) 'Cljen let mpne enemge perfecute mp foule, anD tafee me: pe let |)5m treaDe mp Igfe Dotone tjpon tbe eartf) u lape mgne ^onoure in tU Dufl, ^ela. '^tSDe tjp (HD lorDe) in tb? torati), anD Ipfte tip thv felfe tiecaufe of tlje inDpgnacgons of mgne enemges: argfe tip (for me) in tlje iuDge- ment, pt tl)ou &afl promgfeD. 'anD fo II)all tF)e congregacion of tf)e people come atioute t&e, for tl)eir fafees t&erfore Ipfte tip tf)gfelfe agapne. 'Clje HorD ftall iuDge tl)e people: geue fentence toitl) me (© lorDe) accorDgng to mp rgg!)teoufnes, anD accorDpnge to t^e innocencge g< is in me. 'ffl)l) let tfte topcfeeD* nes of g"^ longoDlg come to an enDe : but gupD tljou t6e iufi, '"jFor tlje rpg&teous <5oD trietlj tte uerp F)ertes anD t^e repnes. "^g fjelpe commetl) of (J5oD, tobicb preferuetb M tjjat are true of Ijerte. ''®oD is a rggf)teous iuDge (fltons anB pacicnt,) auD (SoD is ptouo^ feeD euerp Dage. '' 3If man toill not tume, tje toill \xii)ttt Us ftoearD : f)e 6at|) bet l)is 6oto, anD maDe it reaDp. "|)e ftatb prepareD fjgm Pfalme iJiii. 9 tbe inflrumcnteg of DeatJ): be ornenett bgs arotoes agapnfl tfje pertccutours. "IBc- hoinz ht trauapletl) toii mifcfjefe, f)e ftatf) coceaueD foroto, anu tirougftt fort& ijngoD* Ipneffe. '"^e Wb fi[rauen ann DiggeD tip a pptte, aD is fallen fjim felf into t&e Deflruc* cion t&at Ije maoe (for otbet). "ifor W tra= uapll Qjall come tjpon Ijis atone fteaD f W toiclietine0 Qiall fall topon bps atone pate. ''31 topll geue tljanlies tinto t&e lorDe ac= cotDpng to Us rigl)teoufneis, 5D topll prapfe tfie name of tfje lorne tbe mofl Ijpefl. DOMINE DOMINVS NOSTER. Co l)im tljat ercelletb in (J5itf)itl), a Pfalme of Dauin. JLorDe oure gouemoute, l)otoe ercellet is tbp name in all tbe toorlD, t^ou t&at DalJ fett tbp glorp afioue tbe beauensf '©ut of tfie moutb of tierg ftafies anD fucfelpnges fjafl ti)ou ortiepneri fltengtl) tiecaufe of tbpne enemies, tfjat tF)ou mpgf)' tefl flill tije enemge ann tije auenger. 'jFor 31 topll cofpDre t&p Ijeaues, euen t&e toorclie of tl)p fpngers: tie moone t ?<= flarres to&icl) tbou tjafl orDepneD. *01l)at is man, tljat lo Pfalme ix. tf)ou art mpnOfuU of fjim f anD tfje fonne of man, t&at tbou tiifgtefl Sprnf 'Cfjou ma= Dea f)im lotoec t6en t&e aungels, to crotone f)im toitf) glorp gt toorUjippe. ''Cfjou ma^ UQ f)im to J)aue nomgnion in tfje toorfees of tf)g tianties: anD tf)ou Dafl put all thms^s in fufiteccion tintier I)is fete. '311 fljepe anD oren, pee anD ti)e tieafles of tibe felDe. 'Ctje foule0oft!)e apre, anD tfte fpfli of tibe fee aD toftatfoeuer toalcfeetl) tbototo tbe patibes of tU fees. '2D lorDe oure gouernoure, ijoto excellent is tt)g name in all tfje toorlDe. CONFITEBOR TIBI DOMINE. Co f)im tl)at ercelletf) upon aimutb Latilien, a Pfalme of DauiD. mi^M geue tf)afees lonto ps © lorD toitf) mp tDl)ole fjerte, 3f togU fpeafee of all tbp maruelous toorcfees. '31 topll be glaD, anD reiopfe in tbe, pee mg fon= gesMl3I make of tf)g name, ® tibou moofl Spefl. 'mhi^lt mpne enempes are Drpuen tiacfee, tbep lljall fall, gt periQ) at tbp prefence. 'jFor tl)ou ftafl magnteneD mp rpgjbt anD mp caufe : tf)ou art fett i t&e tftrone tf)at iuD* gefl rpgf)t. 'Cbou ftafl refaufeeD pc l^ept&e, aD DeflropeD tbe tingoDlp, ttjou f)afl put out Pfalme ix. 1 1 tf)eir name for euer ano cucr. '© tf)ou mt-- mpe: Deflruccgons are come to an enDe, euen as tije cities toibic!) tf)ou ftafl DeflropeD: tfjeir memoriall is periQjeD toitf) tftem. 'IBut t&e lortie IJjaH enDure for euer, l)e i)atb alfo pre= pareu t)is feate for iuDgemet: 'jTor fje iaU iuOffe t&e toorlD in rggjbteoufnes, ann mini= fler true iutigement ijnto tbz people. 'Cf)e lort) alfo togltie a Defence for tbe oppreffeD: eue a refuge in Due tgme of troulile. '" anD tf)eg pt itnott) tt)p name, topU put tfjeir trull int&e: for tijou (LorDe) kfl neuer fagleD tbe, t|)at fefee ti)e. "!© prapfe tSe iLorD, tofjicD Dtoelleti) in ^pon, Qjetoe tf)e people of f)2S Doinges. ''Jfor toften fee mafeeti) inquifp- cion forfilouDe, fie rememliret^ tbem: u for^ gettett) not tlbe complagnte of tlje poore. ''^aue mercp tipon me (© LorDe) confp^ Dre t^e troutile tobicf) 31 fufire of tfiem tf)at i)ate me, t&ou tljat liftefl me tip fro tbe ga= tes of Deatft. "Clbat 31 mage ftetoe all tf)g prapfes togt& in tfje portes of tl)e Daughter of ^pon, 31 tDill reiopfe in tfjp faluacion. ''C&e ^egtfjen are funcfeen Dotone in ti)e pptte t&at t^ep maDe : in tbt fame nett tDl)icl) tbeg ijgDD prpuelg, is tfjeir atone foote tafee. "Cl)e lorDe is fenotone to erecute iuDge^ ment: tfje ijngoDlg is trappeD in t&e toorcfee of |)is atone liaDes : 3 confiDeracion. ^ela. 12 Pfalme x, ''Cf)c topcfeeD lljaU tie tumeti tinto i)en, aD all people tW forget <3on, ''Sot t&e poore Qjall not tie all toape forgotten, the paciet atigtipnffe of tlje mefee ftall not perpQje for euer. " Op Lome, anD let not man l)aue tibe tipper f)anDe, let tfte ^eptfjen fie luDgeD in t|)p fpgl)t. '"Put tijem in feare (® lorDe) t&at tbt l^eptljen mape ftnotoe t&em felue0 to 6e but men. ^ela. VT QVID DOMINE. ^p flonDell p" fo farre of (2D lorD) an l)iDefl tl)g face in tpme of trou- ble.^ 'Cl)e imgoDlp for fjis ottine lull, tiotf) perfecute tfyt poore: let tf)em tie tafeen in tl)e craftpe toilp* nelTe g^ t&ep Ijaue pmagineD. 'jFor tf)e iin- goDlg l)atb mane 6oafl of t)g0 atone bertes Defpre u fpeafeetl) gooD of tl)e couetous, inibo ©on atiFjorretl), 'Cfje tingotilp is fo proun ttat l)e caretl) not for (JDoD, netfjer iis (Sou in I)ig tl)ougf)t 'l^is toages are alltoape greuous, tl)p iuDgementes are farre out of Us fpffbt, ann tberfore Defpetl) tt all fjis ene* mpes. ' JTor fte bat^ fapeD in fjig |)ert : Cufb 31 Qjall neuer fie cafl Dotone, tfier ftal no Pfalme r. 13 Ijarmc Ijappcn unto me. '5)i0 moutf) is full of curfgng, anD Difceatc antj frauoe : ijn^ Her i)is tongc is tingotilgneire anti tianite. 'J^e fgttetf) lurfegnge in tf)c flretes, anD priuelp Dotft H murtftur g^ innocent: Ibis epes are fet agagnfl t6e poore. 'jFor i)e Ipetl) taagtinge fecretlp (euen as a Igon lurfeetf) be in t)is uenne) tljat Ije mag rauill) tfje poore. '" ^e Dotf) rauifl) tfyz poore, toW i)e gettet^ i)im in to t)is nett. "J^e falletl) tiotone anD f)um6letf) f)5m felfe, tiat tfje congrega^ cion of tf)e poore mage fall in to tfje ftanDe of Sis captagnes. ''^e f)at|) fageD in fjis 6erte: CuQi, ®oD i)atf) forgotte, 6e figDetf) atoage f)is face, anD f)e togll neuer fe it. "Srgfe (1© JLorDe ®oD,) anD Igfte tip tf)gne fjSD, forget not tfje poore. '*SBf)erfore lljulDe tibe tugc* fieD 6lafpf)eme ®oD, tofjgle f)e Dotb fage in W tJerte: tuft, tSou carefl not for itj" ''^u-- relg tftou i)afl fene it. jFor g" beftolDefl m-- goDlgneffe anD toronge. '"ckt tf)ou magefl tafee tF)e matter in to titi^ 6anDe: ttt poore comitteti) l)gm felfe tmto tfte, for g« art t&e helper of tU frenDleflfe. "IBrealte tf)ou t^e potoer of tbe DngoDlg anD malgcious, take atoage f)is tingoDlgneffe, anD t^ou ftait ^nDe none. ''Cfte llorDe is Itgnge for euer, anD euer, anD tfje ^ett^m are pergfteD out of tlje lanDe. ''HorDe, tfjou fjafi fjearD 14 pmime xi, tije oefpre of tfje poorc: tbou preparefl t^epr fjert anti tfjpne earc ^erfeenetD tfterto. '"Co ^elpe tbe fatJjerlelTe f poore i}nto fteir rig&t tj)at t&e man of t^e ert&e tie no more eralteD agapnfl t&em. IN DOMINO CONFIDO. Co tfte cftaunter, a Pfalme of DauiD. B p^ lorDe put 31 tng trufl : i)oto fape pe tf)en to mg foule : tbat flje Qjultie ae as a bprne ijpon goure !)gIU ' jTor lo, tbe tingoDIp tientie t&eir fiotne, aD mafee reaDg tlieir arotoes in tU quiuer: tftat tbep mage prpuelp fljote at t&em, to|)ic6 ate true of l)ert. 'jFor p^ foGDacions Mtie cafl Dotone, $ tobat f)atf) p*^ tpgftteous tione f *Cl)e lorD is in tgs t)0lg temple tht JLorDes feate is in f)eauen : ' ^ps epes confpnre (tDe poote) SD fjis cge IgODes bef)oltie tlje cljil- Dren of men. 'CFje lorti alotoetf) g^ rggjb^ teous: tJut tfje longooip, ati fjim t&at DelptetS in toicfeeDnes, Dotf) f)is foule atiborre. 'Fpo tbe tingotilg Ibe fljaU rapne fnares, fgre, anti tirgmflone, florme ano tempefl: tijps ftalbe tt)eir porcion to Drgncfee, 'jTor p^ rigfjteous Pfalme rii. 15 LotH louetl) rpgijteoufnes : i)is countenafice topU 6ef)0ltie tfje tftpngc t&at is iufl, SALWM ME FAC DOMINE. Co 6im tfjat ercelletfj lopon an in- flrumet of eigf)t fltigcs, a pcalme ofDauiD. (Clpe (me) lotDe, for tf)ere is not one i I goWp man left. Jor t&e fagtfjfull ate mpniflljcli from amonge tfte cbilDren of men. ' C6eg talfee of tiangte, euergone toptlb l)5S neggi&oure, tibeg Do but flatter tot tfteir Ipppes anD Dpflfemtile in tbeir Serte. 'Cbe LorDe ftall rote out all Ogfceatfull Igppes, anti tlje tonge tbat fpeafeetb prouDe t&pnges. * oa&icf) baue fapD : W oure tonge toill ttie preuaple: toe are tbep tbat ougf)t to fpeafee, tof)o is lortie ouer tJS. ' Bota for tbe troubles fafee of tbe neaDpe, $ becaufe of p^ coplait of pe poore, '31 toill lop (fapetb g^ Lorti) gt toill belpe euerg one, fro bim tfjat fttielletti against f)i, f toill fet tbe at reft. ' Cbe toor= ties of tbe LorDe are pure toorties euen as g^ fpluer, tobicf) from eartb is trpeti anD puri= fgeti feuen tgmes in tbe fpre. 'Cbou IJjalt liepe tbe (SD Lortie) g" lljalt preferue bim 1 6 Pfalme xiit from tF)p0 generacpon for euer. 'C^e tin* goWp toalfec on cuerp fptie: tnijan tfjep are ejraiteD, p« cf)iltire of men are put to rebuke. Cl)e . ;ritt . ^ialmt. VSQVEQVO DOMINE. Co tfte c&aunter, a Pfalme of DauiD. ©toe longe toplt tfjou forget me (SD I lome f for euer f fjoto longe toilt tt)ou |)5rje t&p face fro mei" '^otoe longe I|)aU3Ifefee counceU in mp foulei" t tiefo tie^ reD in mpne fjert f iioto longe ftall mpne ene-- mpe triump^e ouer mei" 'ConfpOre, anu F)eare me (ffl) JLorDe mp ®oti) IpgSten mpne epes, ttjat 31 fleape not in Deat&. * ILefl m^-- ne enempe fage: 3( &aue preuapIeD agagnfl i)im : for pf 31 6e caG Dotone, ti)eg pt trouble me tDill reiopfe at it. 'TBut mp trufl is in tf)p mercp, anti mp bert is iopfuU in tf)p fal^ uacion. ''3[ toill finge of tf)e LorDe becaufe f)t fjatf) Dealt fo loupnglg toitf) me. (jee 31 tDtll pragte t|)e name of tlje Hortc t|)e moofl |)gea.) pmime xiiil 17 DIXIT INSIPIENS. Co tt)e cfiaunter a Pfalme of DauiD. l^e foole ijatS fapeo i f)is bert, tfjere is no <5oD. 'Cfiep arc corrupt, anD become abbominaftle in tibeir Dopn^ ges t&ere is not one tbat DotJ) gooD, (no not one.) ' Cftc JLotDe McD Dotune fro i)ea= uen tjpon tfee c|)ilDren of men, to fe pf t^ere toere ang tfiat tooltie tmOerGantie, anD fefte after <©oD, ^IBut t&ep are all gone out of p^ toage, tbeg are all together become ab&omi^ nable : tbere is none pt tioetb gooD, no not one (^ %^m tijtote ia an open fepulcte : toitlj tijeit toncea t|)e2 jjaue tifceauea, tjje pogton of afpea is tmlicr tjjeit I^ppes. ^ ®?)eir moutj) ia full of tutf^ne ano b^ttetnelTe, tijeir fete are ftnift to Jien filouBe. '^Deflruccfon aO bnjjappEneffe is in tjjeit toaeea, ann t|)e toaje of peace fjaue tljee not 6notone, tfjere 10 no feate of (Son iicfote tijetr eges.) ^ ^aue tftep fenotone me, tbat are foc& toorcfeers of mpf^ cbefe, eating tip mg people, as it tnere breao anD call not upon tbe lorDef 'Cber toere tbeg brought in great feare (euen mm m tm toaa) for (Sod is in tbe generation of tbe rggb-- teous. '"as for gou, ge baue maDe a mocfee at tbe councell of tbe poore, becaufe be put= tetb bps trull in tbe JLorDe, "©b tbat tbe 1 8 Pfalme jcd. faluacion toere geuen tinto 3Ifrael out of %ion, mifm tbz lorD tumetf) v' captiuitc of ijps people, ^m ftaU 3[acob reiopfe, anD 31frael Uttal fie glati. DOMINE QVIS HABITABIT. ©rDe, iDi)o HjaU Dtoell in tfig ta6er= naclej* tofjo Iljall refl tipon tfip Solp Spllf '(Cue &e tJ)at leaDetfi an m- corrupt Ipfe, $ Dot!) g^ ttjinge tofiici) is rpgfjt, anD ti)at fpeakett) t&e trutfie from W &ert. '^t t&at f)at& lofeD no Difceat in figs tonge ner Done euell to U& neggfitjour, aD fiatt) not fcIaunDreD Us nepgfitiours. *^e tfiat fet= tetf) not bg f)gm felfe, 6ut mafeetfi mocf) of tfiemtfiat feare tfje LorDe: 'U t&at ftoearetl) tjnto Us neggfj&oure, aD Difapointetf) f)gm not. 'l^z tfiat fjatf) not geuen bis moneg tjpon ufurg, ner tafeen retoarDe agagnfl tfte innocet. ' mfio fo Doti) tbefe twinges lljaU neuer fall Pfalme riJl 19 CONSERVA ME DOMINE. C&e (fiarige or arme0) of DauiD. IRefetue me (ffl) (SoD) for in g"^ ijaue 31 put mp trufl. ' 31 fjaue fago iinto p<^ lorD : tftou art mg ®oti, mg gooues arc not&gnge tinto tfje. 'au mg Delgte is upon tf)e fagnctes t6at are in tt)e eartf), ano t)pon focb as ercell in tiertue. *lB\it t&eg g^ runne after anotlber <©oD, lijaU fjaue greate trouWe. 'Cf)eir tirincit offringes of tJlouo tDill not 31 offre, netfter make mecion of tfjeir names togtbgn mg Igppes. 'Cbe lorDe Um felfe is t!)e portion of mgne en&eritaflce f of mg cuppe : ti)ou Qjalt magntene mg lott. ' Cf)e lot i^ falle tinto me in a fagre grofiD, gee 31 tjaue a gooDIg Iberitage. '31 Ml M- fee tfje lorDe for geugng me tnamgnge: mg regnes alfo cbaflen me in t&e nggfjt feafon. '31 &aue fet r, tofeo lijall rgfe tip in f)is 60- Ip placet' * OBuen t)e tfiat tatf) cleane fianties $ a pute fiert : u pt f)atJ) not lifte tip 6is mpnDe tinto tianpte, net ftDome to Difceaue {m negboure.) ' ^e fljall teceaue tfje lileirpnge fro tfie Lome, anD rigf)teoufnefle from tbe e afrapeD j" 'mUn t&e topcfeeD (euen mpne enempes anD mp foes) came tipon me, to eate lop mg fleft, tbep Go- 6leD f fell. 'Cftougf) an fioofl of me toete lapeD agapnfl me, pet ftall not mp fiert tie afrapeD: anD tfiougb t&ete tofe tip toatre a- gapnfl me, pet topll 3( put mp trufl in f)pm. *2C>ne ttjpnge 6aue 31 DefiteD of p^ lotD, iufticf) 31 topll requpre : euen pt 31 map Dtoell in tfje Doufe of p<; JLorDe all tbt Dapes of mp Ipfe, to befiolDe tbe fapre fieutie of t&e JLotD, anD to tjpfet fiis temple. 'iFor in t&e tpme of troutile t)e Iljall f)pDe me in bis talier- nacle, pee in tbe fecrete place of f)is Dtnellpng ftall U km me, <$ fet me tip upon a rocfee of flone. '3nD notn fljall 6e Ipft tip mp Pfaime xx^iit 39 JjeaD afioue mpne enempes rounDe atioute me. 'Cfjetfore tngll 31 oflfte in tps mzl Ipnge, t&e oblacion of tbafeefgeupng : 31 tnill fpnge anD Qiealie prapfe0 tinto tf)e lotDe. '^erfeen tinto mp ijopce, 2D lotDe, tof)en 31 ctpe tjnto t&e : fjaue metcpe upon me, anD J)eare me. ' a@p fiert fjatb talfeeD of 5^ : ^efee pe mp face : t&p face lotDe topU 31 fefee. ^° HD f)pDe not p" tf)p face fro me, net cafl t&p feruafit atnape in DiQjIeafute. "Cfjou &afl tene mg fuccoute, leaue me not, netber for= falie me, © <©oD of mp faluacgon. '' CiflXfjan mp fat&er anD mp motfjet forfafee me, tt)e ILotD tafeett) me tip. ''Ceaclb me tbv toape ffl) lotD, gt leaDe me tbe rpgfit toape, tiecaufe of mpne enem5e0. "Delpuet me not ouet into tbt toill of mpne aDuetfatpe0, for tfjere are falfe topmelTes rpfen tip agapnft me, SD iocb as (peafee toronge. ''31 fieleue tierelp to fe ti)e poDnelTe of tU JLorDe in tbe lanDe of ttje Ipuing. " © tarp tf)ou p^ lorDes Iep= Cure 6e flronge, anD fje IJall coforte t&pne Sert, anD put t6ou tfjp trufi in tbe lotDe. 40 Pfalme rrtiiii. AD TE DOMINE CLAMABO. a Pfalme of DauiD. jBto tbe topH 31 crpe, © JLotDe mp Oregtf) : t&pncfee no fcotne of me, lefl, pf tftou malte t&e as tf)Ougf) t|)ou fter- Defl not, 31 become Ipfee tbe, t:!)at go Dotone into tbe pptte. '^eate t&e ijopce of mp i)fi= tjle peticions, tu&en 31 crpe tjnto tlje, tofia 3[ i)oIDe lop mp Moes totoatDe t|)e mercp feate of thv i)olp teple. ' i© plucfee me not atoape (ncttDer Defltoee me) tOitf) tfjC tingoDlp ^ ttJlC^ feeD Doers tobpcib fpeake ftenDIp to tl)epr nepgl)6our0, but pmagpn mpfci)efe in tibeir Ijerteg. 'EetoatDe tbtm accotDpnge to thtit DeDes, anD accotDpnge to tbe topcfeeD^ neffe of ti)eit atone inuencions. 'JRecom^ penfe tftem after tf)e toorcfee of tfieir baDes: pape tbem tftat tbep baue DeferueD. ''jFor tbep regarDe not tbe toorcfees of tbe lorDe, ner tht operacio of bis banoes : tberfore Ujall be breafee tbe Dotone, t not buplDe tbem tjp. ' prapfeD be m lorDe, for be batb berDe tbe loopce of mpne bumble peticpons. '^bt lorDe is mp flrengtb, f mp lijplDe: Pfalme xxix, 41 mp t)ett 6atf) trufleD m bim, t 31 am fielpeD tfjetfote mp fierte Daunfett) fot iope, anD in mp fDnge topll 3 ptapfe f)pm. '€^t Lot= DC is tJjeir flrengt6 anD f)e is tije to&olfome Defece of fjis anopnteD. "© ^auc t^p peo- ple, f geue tljp tilefling: tinto tftpne enfeeti- taunce : feDe tibem, $ fett tijem tip fot euer. AFFERTE DOMINO. a Pfalme of DauiD. Jf^'f "-^"^-^'^^ iaing tinto tbe lotDe (ffl) ge migfttie) (firine 2one tamniea bnto tije iLorBc) aiCtlUC tjnto tbe LorDe toorQjippe $ flrengtf). ' (3mz ttt £orD tfje f)onoure Due unto t)is name: toorJijippe tbe £orD tnitfi fjolp toor= Qjippe. '31t is t&e lotDe tfjat commaun^ Detf) pf toaters: 3It is t|)e glorious <^oD tbat mafeetb tf)e t^onDet: *it is tbt LotD tfjat tu^ Iet& tbe fee. Cfje loopce of tfte JLotDe is migfitpe in operacion, tU iiogce of tU lor^ De is a glotpous loogce. 'C6e loopce of tt)e lotDe fiteafeetf) tf)e CeDte trees: pee ttt lorDe tireafeetb t&e CeDers of litianus. '^e maDe tfiem alfo to ffepppe Ipfee a 42 Pfalme rrr. Calfe: lifianus alfo, anD ^grion Ipfee a ponge tinpcorne. ^Ct)e tJopce of tfte £or= DC DeupDetf) tfje flames of fpre: t&e tJopce of tU HotDe, Qjaktb tfje MDernefle, pee tfie lotD ftaltetf) tbt toilDetneffe of CaDes. ' C&e ijopce of tfje lorD mafeetf) tf)e !)pn= Des to 6tig fortft pofig $ Difcoueretf) p^ t&icfee tjulljes: in f)is teple Dotf) euerg ma fpeake of Us bonoure. 'Cfje LorD fittetf) alioue t&e toater flouDe, <$ tht lorD temapnetf) a fepng for euer. '"Cfje HotD lljall geue firegtt) tm= to 1)10 people, tbe JLotD lijall pue U& people tbe bleflpnge of peace. EXALTABO TE DOMINE. a Pfalme and fonge of tbt DcDicacpon of tf)e fjoufc of DauiD. aBplI magnific t&e, © lorD, fot tf)ou ftafi fct me up, $ not maDc mp foes to triumpfjc ouct me. ' © lorD mp 000, 31 cricD tin^ to tbe, ano ti)ou fjalJ bcalcD mc. 'Ci)Ou £otD kfl brought mp foulc out of |)cll : p" fjaflc Itepte mp Ipfe, ftom tbem t&at go Dotone to tbe ppttc. *^inge prapfcs lonto Pfalme xxx. 43 tfje loro (© pe faintes of f)ls), $ geue tfjafees tinto i)im fot a tememtiraunce of Us bo\p neffe. 'JFot ftps toratS enDuretJ) but tf)e ttoinclinff of an ege, f f)is pleafure is in Ipft : beupneffe mage enDute fot a nig&t, 6ut iope cometf) in tfje mornpnge. "^nD in mp pro= Qjetite, 31 fapDe : 31 ftall neuer 6e remoueD : p« HorD of tt)p gooDneffe baDl! maoe mp bill (0 flronge* 'Cf)ou DpDDeli turne tbg face (fro me) anD 31 toas trou&IeD. 'Cben crpeD 31 lonto tbe, © lotDe, (j gat me to mp lorDe tigfjt bii&Ip. "aBbat profpt is tbete in mp blouDe, toban 31 go Dotnne to tbe ppttef '"^ball tbe Oufl geue tbancfees tinto v^f Dr Qjal it Declare tbp truetb ^ " J^eate, © lorD, anD baue metcp tipon me : LorDe 6e tbou mp belper. ''CF)Ou ball tutneD mp beugnelTe in to iope: tfjou bafl put offmp facfe clotb, $ git= DeD me tot glaDneflfe. "Cbetfore fljall (eue= rp gooD man) fpnge of tf)p prapfe toitibout ceafling: 2D mp (5oD, 31 topll geue tbancltes tinto tfte fot euer. 44 Pfalmc rrri. Cl)e . vxxi . ^ialmt. IN TE DOMINE SPERAVI. Co ti)e cfjaumer a Pfalme of DauiD. |JI3 ti)e, D LorOe, ftaue 31 put mp trufl: let me neuer fie put to coftifpon : Delp= uet me i tfip rigfiteoufnefle. ''Botoe Dotone tf)ine eare to me, mafee fiafle to DeU- uer me : ' fie tfiou mp flrong rocfee anD a fioufe of Oefence, p* tfiou mapefl faue me. ' JTor p" art mp flronge fiolDe, $ mp caflel: IBe tfiou alfo mp giDe, $ leaDe me for tfip names fake 'Dratoe me out of tfie nett tfiat tfiep fiaue lapeD priueig for me, for p" art mg firengtfi. '3[nto tfip fianDes 31 comenDe mp Qirete: JFor tfiou fiafl DelguereD me, £D lorDe tfiou (5oD of truetfi. ' 31 fiaue fiateD tfie pt fioIDe of fuperflicioug tianities, <$ m? trufl fiatfi fiene in tfie lorDe. '31 topll fie glaD anD reiopfe in tfip mere? : for p" fiafl confgDreD mg trou= file, anD fiafl knotone mp foul in aDuerfpte. ' Cfiou fiafl not Hiut me tip in to tfie fiSDe of tfie enempe, fiut fiafl fet mp fete- in a large rotome. "^aue mercp tipon me, 2D lorDe, fOr 31 am in trouble, $ mpne epe is cofumeD for tierp fieupneflfe, pee mp foule gt mp fioDp. l^falme xxxi. as "Jfor mp Ipfe is itiajcen oIDe toptft brnp nefle, $ mp peares toit^ moutnpnge. ''90p fitegtb faplett) me fiecaufe of mpne iniquite, SD mg fiones ate cortupte. "31 became a xz-- profe amog all mpne enempes, tiut Qjeciallp among mp nepgijbours, anD tftep of mpne acquagmaunce toere afrapeD of me: gt tf)ep tf)at Did fe me ioit&out, couepeD t&emfelues fro me. "31 am cleane fotgotten anD out of mpnDe, as a DeeD man : 31 am tie come Igfee a brofee tiefleU. " jFor 31 &aue fjerDe p^ tilafpbe^ mg of pf muItituDe ; euerp ma afibortetf) me toftple tbep conQjpte togetfjet agapnfi me, gt are purpofeD to tafee atoape mp Ipfe. '' 15ut mp ftope fjatft bene in tfte, 2D ILorDe, 31 &aue fapeD: tfiou art mp <5oD. ''0@p tpme is in tl)p bSDe : Delpuer me from tf)e ftSDe of mpne enemies, anD from tbem tftat perfecute me. " ^fjetoe thv feruafit tfte ligftt of t&p cou= tenaunce, aD faue me for tf)p mercpes falie. " JLet me not fie cofounDeD, SD HorDe, for 31 baue calleD upon tbz: let tfte tongoDIp tie put to confufion, aD tie put to fplence in p^ graue. '"JLet tbe Ipenge Ipppes tie put to fplence, tDf)icf) cruellp, DifDapnfuIIp, $ DeQjptefuIIp, Qjeafee agapnfl p^ righteous. ''© fioto ple^ tefuU are tbp gooDes, to&icf) tt)ou ftafl lapeD top, for tfiem pt feare tfte^ anD tbat tfjou fiafi prepareD for tbem, pt put t&eir trull in p^ eue 46 pfalme xxxil before ?« fonnes of men f '' Cftou ftalt !)?De tbem priuelp fig tfjine atone pretence fro t&e prouoWnges of all me : p" Qjalt feepe tijem fe* cretip in tftp tafiernacle, fro t&e flrife of ton^ ges. '' Cf)anlies &e to t&e lorDe, for &e fiatb ftetoeD me maruelous greate fegnDnelTe in a flronge citie, '*anD mm 3[ maDe fiatt, 31 fapDe: 31 am catt out of tftp figbt ''Jl3euer* tfjeles, tl)Ou SerDefl t&e toopce of mp praper, toben 31 crpeD unto tfje. '"© loue tfte iLorD (all pe ibi0 fainctes) for tU lorD preferuetft tfjem tbat are fagt&fuU, anD plenteouflg re- toatDetfi f)e ttz prouDe Doer. ^''IBt flrog, f i)e ftall fiafiUQ) gour ijeart, all ge tftat put gour trufl in tbe lorDe. Cl)e . xxxii * ^iaimL BEATI QVORVM. an inlJruccgon of DauiD. iLelTeD is fie, tofiofe tinrggfiteoufneOe is forgeuen, anD tofiofe fgnne is coue- reD. 'IBIeflfeD is tfie ma, tinto tofio tfie lorDe imputetfi no fgnne, anD in tofiofe ijjrete tfiere is no ggle. 'jFor tofiile 31 fielDe mg tonge, mg fiones confumeD atoage tfio= roto mg Daglge complagngnge. *j?or tfig Pfalme xxxiU 47 fianrie is fieup tipon me tiape anD npgfJt, aD mp moglJure 10 Iplte, tf)e Droutfj in ^om^ met. ^ela. '31 tnpU linotDleDge mp fpnne t)nto tfie, anD mpne tintpsbteoufnefle fiaue 31 not ftpD. '31 CapD: 31 togU confeffe mp fpnneg tinto tf)e LorDe, ano fti tJjou forga= uefl tfje topcfeeDnelTe of mg fpnne. ^ela. ' jFor tf)is lljaU euetp one p* 10 goDIp, mafee i)g0 ptaper unto tfte in Due feafon, tint in tt)e gteate toater flouDe0 tfteg lijaU not come npe Um, 'Cfiou art mp Defece, tfiou IJjalt ptefetue me ftom trou&Ie: tfjou lljalt compalTe me a&out toptf) ftinge0 of Delpuc^ raunce. ^ela. '31 topll enfourme t|)e, anD teacf) tf)e in t&e txiape toberin tftou lijalt go : anD 31 i»pn gpDe ti)e toptf) mpne epe. '"TSe not pe Ipfee ftorfe anD mule, tobpclb 6aue no tjnDetfiaDpnge. a^f)ofe mout!)e0 mufi fie FjoIDe toptf) tipt anD tirpDle, lefl tt)ep fall iipo tbe. "Create plages remapne for tf)e m- goDIp, but toi)0 fo puttetf) &p0 trufi in t6e LorDe, mercp em&raceti) f)pm on euerp fpDe. '"2Be glaD, 2D pe rig6teou0, anD reiopfe in tbe lorDe : anD bt iopfull all pe ti)at are true of fjert. 48 Pfalme xxviiu Wt^t . xxxiii * 0falme. EXVLTATE IVSTI IN DOMINO. Ciopfe in p^ lorDe, ffl) pe rigbtcoug, for it be commetf) toell tU iufl to be tf)anfefuU. 'Ptapfe tbt lorD toptb Ibatpe: fpnge pfalmeg tinto Ibpnt toptt) tte lute, $ infltumet of ten ftrpnges. '^pnge unto tbe lorDe a neto fonge, fgnge ptapfes luflelp (bnto Mm) togtl) a gooD corage. 'jFor ttje toorDe of t&e Lome is true, ano all ftps toorcfees are faptbfuU. 'J^e louctl) rpgfjteoufnes ano iuQgmet: tibe eartib is full of tfje gootineffe of ttje lorDe. '15? t&e toorDe of tf)e Home ttiere tf)e fjeaues maDe, ano all tbe ^oofles of t&em fig t&e liretb of f)is moutfi. '^e gatfieretb tbe toaters of pe fee together as it toere upon a fieape, anD lapet& up p^ Depe in fecret. ' let all p<^ eartl) feare tfie lorDe: flanoe in atoe of fipm, all pe t&at Dtoell in tfie toorlDe. 'jFor F)e Qjafee, anD it teas Done: be commaunDeD, aD it floDe fall. '°Cbe lorDe brpngetb tbe councell of tbe J^eitben to naugbt, anD ma^ Itetb tbe Deuices of p^ people, to be of none ef= feCte. (ann cafletl) out tlje counccls of IPrgncca.) Pfalme xxxiii. 49 "C6e councell of tte lotDe Hjall cnDute for euer, ann tibe tftougbtes of Us f)erte from generacgon to generacgon. ''OBlelTeD are tte people tofjofe 0oti is ttje LorD 3!e&oua|), anD tileffeD are t|)e folcfee tftat f)aue cf)ofen ibgm to tie tt)egr infieritaunce. ''Cf)e loroe lolieD Dotone from fieauen, anD 6e&eirie all t&e c&pioren of men : from tt)e fiabitacgon of bgs otoellgnge, f)e confgoretl) all tbem tbat Dtiiell m tht ertib. '* J^e faQjponetl) all g^ l)er= teg of t&em, $ ijnDerflonDetf) all t&eir toorc* fees. '' C|)ere is no fegng tfiat can lie faueD 6g tf)e multgtuoe of an l)00fl, netl)er is ang migl)tge man DelguereD fig moct) flrengtl) ''a i)orfe is counteD tiut a tiagne tfjgng to faue a man, neither ftall 6e Delguer ang ma fig t)is greate iJrengtf). ^'TBebolD, tlje ege of tbe JLorDe is tipon t&em tfiat feare figm, anD tipon tfiem tfiat put t&eir trull in l)gs mer^ eg. ''Co Delguer tbegr fouies from Deatl), gt to feDe tbem in t&e tgme of Deartl). '' Dure foule f)at& pacientlg tarieD for v' ilorD, for fie is oure fielpe anD oure ftglDe. '°jFor oure fierte lljall reiogfe in bgm, tiecaufe toe fiaue f)opeD in l)gs f)olg name. ''Let tf)g mercg- full lignDnefle, © LorD, tie lopon tis, Igfee as toe tjaue put oure trufl in ifyz. so Pfalme xvxiiil BENEDICAM DOMINVM. Df DauiD, tuften tz cftaungeD ftps fpecbe before awmelecb : tofticf) oroue ftgm atoape anD fie DeparteD. mill aUtoape geue tf)ancfee0 tinto tbe lotDe, f)ps ptapfe ftall euer tie in mp moutf). '90P foule lljaH make fiet tjoafl in tfie lotD : t&e fiutile ftall fieate tUt-- of, anD tie glati. '© prapfe ttje lotDe toitf) me, anD let t)S magnifie Us name togettiet. ' 3( fougljt p« JLorD, t fie ijeatDe me, gee fie DelguereD me out of all mp feare. 'Cfiep fiaD an epe tinto film, $ tuere ligfiteneD, anD tfieir faces toere not afljameD. 'lo p^ poore crgetfi, ^ tfie LorDe fiearetfi fipm, pee anD fa= uetfi fipm out of all figs ttoufiles. 'Cfie aungell of tfie ILorD tarietfi tounDe afioute tfiem tfiat feare film, anD Delgueretfi tfiem. ' 2D tafle anD fe, fioto gracious tfie LorDe is, fileffeD is v tttan tfiat truftetfi in figm. ' © feare tfie JLotD, ge tfiat fie fiis fagntes: for tfieg tfiat feare film, laclie notfiinge. '°Cfie Igons Do lacfee, anD fuffre fiunger, fiut tfieg Uifiicfi itU tfie LotD, Ifiall toant no maner of Pf alme xxxiiil s i tbm tfiat is gooD. " Come pe cfiilDre, aD i)et= ken tJtito me, 31 toill teacb pou p^ feate of tfte JLorO. ''m&at ma is fie p' Ipflett) to Ipue, 5 tuolDe fagne fee gooD Dapcsf ''Eepe thv tonge from euell, f tbv IPPP^s, g^ tfeep fpeafee no 0ile. " OBfcfiue euell, $ Do gooD : fefee peace anD enfue it " Cbe epes of p<^ lorD are ouer ttt rigbteous, ^ 6is eares are ope lonto tbeir prapers. ''Cfie cofitenafice of tfie lorDe is agapnfl tfiem pt no euell, to rote out p? reme= tiraunce of tfje fro of tfie eartf). '' Cfie rigb^ teous crpe, gt tije lorn fiearetb tfie, gt Delpue= retf) tfiem out of all tfieir troubles. ''Cfie iLortJ is npe tinto t&e pt are of a cotrpte fiert, aD toill faue focf) as tie of an fumble fprete. i» Create are v troubles of tbe righteous, but tbe LorDe Qelpueretb bpm out of all. '°i)e feepetb all bis bones, fo tbat not one of tbem is broken. ^'TBut mpffortune lljall flape tbt longoDlp, anb tbep tbat bate tf)t rpgbteous, lljalbe Defolate. ^^^tt LorDe belpueretb tbe foules of bps feruauntes: SD all tbep tbat put tbepr trull i bim Qjallnot be Deflitute. 52 Pfalme rrirtj. IVDICA DOMINE NOCENTES. m DautD. Icate tijou mp caufe, HD lotD, toit& tfjem Mt flrpue toitf) me: anD fpgfit t6ou agapnli tfie ttjat fgg&t agapnfl me. 'lape ijanDe tipon tbe Qjpirie aD fiuft^ let, anD MDe tip to &elpe me. 'IBring fottf) tfje fpeare, gt floppe t&e toape affapnfl tfjem tfjat perfecute me : fape timo mg foule : 31 am tbv Muacpon. *iLet tfjem tie confounDeD anD put to lljame, t&at fefee after mp foule: let tbem tie tutneD tiacfe, anD tirougbt to co= fufpon, tl)at pmagpn mgfc&efe fot me. 'let M tie a0 tbe Dufl tiefote g^ ttignDe, anD tf)e aungell of tfje LorDe fcaterpng tiie. ''let tf)epr toage tie Darcfee anD flppperp, anD let tfje aungell of tfte lotDe perfecute tiiem. 'jFor ttiep f)aue prpuelp lapeD t&eir net to Defiroge me totout a caufe, pee eue W- out a caufe F)aue t&ep maDe a pptte for mp foule. 'let a foDen Deflruccpon come upon i)pm tmatoares: <$ tips net pt H &atf) lapeD priuelp, catct) |)pm felfe, tbat iie mape fall into ibps atone mpfcftefe. 'anD mp foule tie iopfull in tf)E lorn: it ftall teiopfe in Ibis faluacpon. '•'ail mg bones lljaU fape: Lor= He, tofto ps Ipfee lonto t&ef tof)pcl) Delgue- refl t&e poote from f)gm tbat is to flronge for ftpm, pee tf)e poore anD f)gm tftat is in miferg, fro Urti gt (poplet^ fjl. "jfalfe topt^ neffe DpD rpfe tip: t&ep lapeti to mp cfiarge, tijinges tbat 31 fenotoe not ''Cbep retoar^ Den me euell for gooD, to tfte greate Dpfcom* forte of mp foule. '' Jl^euert^eleflfe, to&en tf)ep toere fpcfe, 3[ put on a facfe clotf): anD |)um&IeD mg (oule togtf) fafipnge, ano mg praper Qjall tume into mpne atone bofome " 31 tieftaueti mg felfe as t&ougl) it l)ar> fiene mp frenDe or mp tirotiber, 31 toente Seuelp, as one t&at moumetf) for ftps motfter. ''^IBut in mgne aDuerfpte tbep reiopfeD, aD gatbereD tfiem together: ptz tU tierg afi= iectes came togetfier agapnft me tinatoa- res, mafepnge motoes at me, anD ceafleD not. '"^ptf) t&e flatters toere tiufp moc= feers, tofticf) gnafQjeD tipon me toptft tfiepr teetf); ''JLorDe, toto long topit tbou Me idpon tftpsf £0 Delpuer mg foule from t^e topclieD rumoures of tbem, aD mp Dear* Ipng from tbe Iponsf ''^o topll 31 geue tbe tbanfees in tbe greate congregacpon, 31 topll prapfe tbe amonge mocbe people. ''2D let not tbem t&at are mpne enempes 54 Pfalme rrrt). triumpfte oucr me for naugbt: netbet let tftem topncfee toptb t&epr eges, tfiat 6ate me togtftout a caufe. '"anD tD&pf t&egr comening is not fot peace, 6ut t&eg pmag= gpn DifceatfuII tuotDes agagnfl tbem tfiat are qupet in t&e lanDe. ''Cftep gapeD tjpon me toptt) tfiepr mout&es, ano fapD: fge on on tf)e, f^e on tbe: toe DpD fe it toptt) oure epes. '^Cbps t!)ou fiatt fene, © iLoroe: f)OlDe not tbp tonge tben, go not farre fro me, 2D lorDe. '^atoalte anD lianDe lop: auege tftou mp caufe, mp <©oD, aD mp Lor^ De, '*31uDge me, 2D LotDe mg (5oD, accor^ Dgnge to ttip rigfttuoufneflfe, anD let tfiem not trpfip&e ouer me. ''Let tbem not fage in tftepr ftertcs: tftere tbere, fo toolDe toe f)aue it : netfjer lett tftem fape ; toe fjaue ouer= come |)gm. ''Let tf)em be put to cofufion $ ll)ame, pt togetber reiopfe at mp trouble: let tbem be clotbeD toitb rebulte an Diftonoure, tbat boafl tbem felues agagnfl me. ''Let tbem be glan anD reiogfe, tbat fauoure mp rpgbtcous Dealpnge: pee let tbem fape all= toape: bleflfcD be tbe LorD, tobpcb batb plea= fure in tbe profperptc of bps feruaunt. '^anD as for mp tonge, it Qjalbe talfepng of tbp rpgbteoufnefle anD of tbp prapfe all tbe Dape long. Pfalme xvx\il 55 DIXIT INIVSTVS. Co tfte Ctjauntet, of DauiD ti)e fer= uaunt of ttje lotDe. ^ F)ert JJietoetf) me tt)e togcfecDnefle of tfje tingooig, tf)at tftere is no feate of <5oti before ftgs eges. ' jFor be fla= tretf) f)gm felfe in bps ottine fpgf)t, tpH bps a6f)ompnabIe fgnne be founDe out 'Cfte toorDeg of Us moutb are tinrpgbteous, an full of Difceate : be batb left of to bebaue bim felfe toell anD to Do goon. *^e pmagg^ netb mpfcbefe tipon bps beoo, anD batb fet bpm felfe in no gooD tnape, netber Dotb be rcfufe anp tbpnge tbat is euell. ' Woi^ mercp, f) LorDe reacbetb tinto tbe beauen, anD ti^ faptbfulnelTe iinto tbe clouDes. ^€-\^^ rggbtuoufneflfe flanDetb Igfee tbe flrog mountagnes: tbp iuDgemetes are Ipfee ^z greate Depe. 'Cbou lorDe tnglt pre= ferue botb man anD beefl. J^oto ercellent is tbp mercg, HD (SoD,^ anD tbe cbglDren of men lijall put tbeir trufl lonDer tbe IbaDotoe of tb? tngnges. '€-\^z^ Ibalbe fatiffgeD togtb tbe pienteoufnefle of tbp boufe, anD 56 pfalme rrrtiii. t|)ou Uialt geue tfyzm Drpnclte of tfjp plea= fureg, as out of tbe rpuet. "jFor toitfj tfie is tfje toell of Ipfc, anti in tf)p Ipgbt, Qjall toe fe Ipff^t. "2D fpreDc fortf) tfjg loupng; ItgnD^ nelTe tinto tf)em t&at fenotoe tfje, anD tbp rpgljtuoufneae iinto t&em ti)at are true of ftert. " D let not tibe fote of prplie come a= gapnfi me : anD let not tfte fianD of tfie m- goDlp cafl me Dotone. ''Cfiere are t&eg fallen (an) tbat toorcfee topcfeetineire j tftep are cafl Dotone, anD ©all not tie atile to flanDe. NOLI EMVLARI. a Pfalme of DauiD. Eet not tf)p felf Ijecaufe of tU ^n- goDlp: netlber be p enupous agapnfl tbe euell Doers. 'jFor tbep fljall foone 6e cut Dotone Igfee ?<; gralTe, anD be toptbereD euen as tbe grene berbe. 'Put tbou tbg trufl in tbe LorDe, anD be Doinge gooD : Dtoell in tbe lanDe, anD vierelp tbou Ibalt be feDD. *De= Ipte tbou in tbe lotDe, anD be fljall geue tbe tbp bertes Defgre. 'Commgtte tbp toa?e tjnto tbe lorDe, anD put tbp trufl in bpm, ^ be ftall brpnge it to palTe. '!^e ll)all mafee Pfalme xxMl s? tbv rigttuouCnefle as cleare as tfje Ug&t, an tf)p iufl Dealing as tbe noone Dape. '^olDe tfje flpll in t&e LotDe, and afjpDe pacpentlp tjpon ()im: but greue not ti)p felfe at ftgm, taiftofe toape Dotft profpere, anD tbat Dott) after euell councels. 'Heaue of fto totatb, anD let go Difpleafure, frett not tbp felf, els fljalt tt)Ou fie moueD to Do euell. 'SBpc^ feeD Doers lljallie toteD out: aD tftep tfiat pa= cpentlp abpDe tfie lotDe, lljall enberet tU lanDe. '"get a Iptle toggle, aD t&e longoDlp fljaltje dene gone: tfiou Qjalt lofee after ftps place, anD fte lljaltie atoape. "TBut tfte mt- fee fpreteD Qjall poffefTe tfte eartt), anD ftalfie refreCfteD in mocft refi. ''C&e tingoDlp fe= feetf) councell agagnfl tbe iuQ, aD gnafQjetf) t)po |)pm toitl) ftis tetfte. ^'Clje lorD ftall laugfte Ijpm to fcome, for lie fjatfi fene, tftat bis Dape is compnge. '*C&e longoDlp baue Dratioen out tfte ftoerDe, anD baue lienDeD tfjeir fiotoe, to caG Dotone tfte poore anD ne= Dge, anD to flape focft as tie of a rpgftt con= uerfacion. ''Cfteir ftoerDe Qjall go tftorotoe t&eir atone fterte, aD tfteir tjotoe fljalfie tiro* feen. ''a fmall tftinge tbat t\)z rig&tuous f)at|), is better tften greate rpcljes of t&e m- goDlp. ''jFor tfte armes of tfje tingoDlp fljaltie broken, anD tfte lorDe lopbolDetb tbe rggt)tuous. ''Cbe LorDe fenotoetb v" fages 58 Malme rwtJiu of tht ffODlp, anD tfjeir in&etitafice fljall m- Dure for euer. ''Cf)ep Qjall not be confoun^ DeD in tt)e perelous tpme, SD in ti)t Dapes of Dertf) tbep lljall ftaue pnougl). '"as for tfie tingotilp, tf)ep fljall pcrplije: aD tfje enempes of tjje Lome lijaU confume, as tfje fatt of lamfies: gee euen as tfje fmolie ftall tftep confume atoage. ''Cbe iingoDIp tiorotoetf) anti papetb not apgne, 6ut tf)e rigf)tuous is mercpfuU $ Iptjerall. ''^ocb as be t)Ief= feD of (^oD, lijaU poffeOe tht lanDe, anD t&eg tfiat tie curfleD of i)pm, (Ijal&e roteD out. ''Cbe LorD orDtetb a gooD man's goinge, aD mafeetb bis toape acceptable to bpm felfe. '^Cbougb be fall, be Iball not be cafl a- toape, for tbe lorD lopbolDetb bim toitb bis banDe. ''31 baue bene gonge, anD noto am olDe : aD get fatoe 31 neuer tbe rigbtuous for= fafeen, ner bps feDe to fefee tbepr breaD. ^'^bt rpgbtuous is euer mercpfuli, $ lenDetb, anD bis feDe is blefleD. ''jFle from euell, anD Do tbe tbpnge tbat is gooD, anD Dtoeil for euer. ''jFor tbe lorDe louetb tbe tbpnge tbat is rggbt, be forfafeetb not b?s gt be goDlg, but tbep are preferueD for euer^ more : '^ {'^t><: tmricljteoua (balie pungOieli) aS fOr tbe feDe of tbe tingoDlp, it Qjalbe roteD out. '°€^lit rpgbtuous (ball inberett tbe lanDe, anD Dtoeil tberin for euer. ''^ht moutb of tt)e rig|)tuou0 is erercifeD in togfDome, atiD f)is tonge toilbe talfegng of iuOgment. '' C&e latoe of 6is ®oD is in ftis fiert, ano i)is gognges QjaU not flglie. '^CFje t)ngoD= Ip feptf) tt)e tgg&tuous, anD fefectfj occafpon to flape f)pm. ''Ct)e lotu togU not leaue i)gm in ftps ftanDe, net conDempne him tofte fte is iuDgeo, ''^ope tfjou in tit ILorD, ano Itepe fiis toape aD ht fljall promote tfte, tfiat tbou Iljalt poflTefle tfte lantie: tnften tfte V)n= goDlp (ball petifte, tftou ftalt fe it. ''J m felfe 6aue fene tfte longoDlp in great potoer, anD floriQjinge Ipfee a grene tiape tree: "anD 31 toent 6p, anD lo, fje toas gone : 31 fougftt ftim, but {ws place) coulDe no toftere be foGD. ''I^epe innocencp, anD take beDe tinto tbe tbpnge tbat is rpgbt, for tbat fljall brgnge a man peace at tbe lafl. '" as for tbe tranf^ grelTours, tbep lijall perplbe togetber, anD tbe tmgoDlp Iball be roteD out at tbe lafl. ^TBut tbe faluacio of tbe rggbtuous com= metb of tbe LorD, tobicb is alfo tbeir flregtb in tbe tgme of trouble. "StnD tbt JLorDe fljall flanDe bp tbem, anD faue tbem : be (ball Delpuer tbem from tbe tingoDlp, anD iball faue tbem, becaufe tbe? put tbepr trufl in bpm. 6o pmime vxvWU DOMINE NE IN FVRORE. a Pfalme of DauiD for remcmfiraunce. ajt me not to rebufee (© Lottie) in tfjine anger: netber cbaflen me in tf)g 6eup Difpleafure. 'Jfor tfjgne atotDe0 flpcfe fafl in me, anD tt)p ftanDe ptefletb me fore. 'Ctere is no bealtb in mp fleft, bt- emit of tf)p oiQjIeafure : nctf)er ig tbere ange refl in mp 6ones, 6g reafon of mg fgnne. 'jFor mp topcfeeDneffes are gone ouer mp f)eaDe, anti are Iplte a fore fturt&en, to iimv for me to 6eare. '^g toounDeg ligncfee $ are corrupt, tf)oroto mg folglljneire. '31 am tirouglbt into fo greate trouble anD miferg, tijat 3[ go mourngnge all tibe oage longe. 'jfor mg lognes are fglleD toitf) a fore nu feafe, anD t^ere is no tobole parte in mg 60= Dg. '31 am fe&le anD fore fmgtten, 31 baue roareD for t&e tierg Difqugetnes of mg bert. " LorDe, ti)ou Imotoefl all mg Defgre, $ mg grongnge is not l)gD from g^ '" agg ftett pa= tetb, mg flregftt ftatf) fagleD me, $ tf)e fggftt of mgne eges is gone fro me, " a@g louers Pfalme rrriJiii. 6i anD mp nepg&fiouts opD flaDe lofepnge tipo mp ttoufile, gt mp Itpnfmen floDe a farte of. '' C&ep alfo tbat fougbt aftet mp life, lapeD mares for me : anD tftep tfjat tnent atioute to DO me euell, talfeeD of toicfeeDneffe, $ pmagi^ neD Difceate all p^ Dape longe. '' as for me, 31 toas Ipfee a Deafe ma $ fierDe not : t as one pt is Domme, tobicfi Dot6 not ope fiis mout&. '* 31 fiecame eue as a man t&at fiearetf) not : anD in toftofe moutl) are no reprofes. ''JFor m t!)e, 2D LotDe, 6aue 31 put mp trull, tF)ou fljalt anftoere for me, €) lorD mp (J5oD. "31 Ijaue requireD, pt t&ep (euen m twmtte) HjuId not triumpfi ouer me: for tofiS mg fote flpp= te, t|)ep reiopfeD greatlp agapnfl me. '^3nD 31 trulp am fet in t&e plage, aD mp ijeuineflfe is euer in mp fggf)t. ''jFor 31 topll confelTe mp toiclteDneire, anD be for? for mp fpnne. ''IButmpne enemies Ipue $ are migbtie: ^ tfjep tf)at f)ate me turongfullg, are manp in nomfire. '"Cfeep alfo t&at retoarD euell for gooD are agagnfl me, tiecaufe 31 folotoe t&e tljpnge t&at gooD is. ''JForfafee me not (SD JLorDe mg <^oD.) IBe not tbou farre fro me. ''^afle tbe to belpe me, © ILorD (®od) mp faluacion. 62 Pfalme xvxix, DIXI, CVSTODIAM VIAS. Co tf)e cf)aunter 3Ietiutf)un, aPfalmeofDauiD. ^apDe : 31 toiUtafec IbeDe to mp toageg, gt 31 offenO not in mg tonge. ' 31 toiU feepe mp moutb (as it toer to* a titiDle) tofjile tf)e DngoDIp is in mg {igf)t. '31 \)tiiit mp tonge, ^ fpafee nothing, 31 feepte fplence pee euen fro gooD toorDes, but it toas papne 9 grefe to me. *^p I)ert teas &ote toitijin me, anD tofjgle 31 tuas tJ)us mufpng, t&e ^re ItpnDIeD: anD (at tl)e lafl) 3| fpalie toitt) mp tonge: 'lorD, let me fenoto mgne enne, ano t&e nomtire of mp oapes : tt)at 31 map bz certpfieD fjoto long 31 tjaue to Igue. 'IBt-- ftolDe, tftou ftafl maDe mp napes as it tout a fpanne long, anD mpne age is euen as no- tfjing in refpecte of tU : u loetelp euerp man Ipuig is all together tianite. ^elaf). 'jFot man toallietl) in a ijapne ftaDotoe, anD Dif= quietetf) fjim felf in loapne : be beapetl) tip ti- cf)es anD can not tell tobo Iljall gatl)et tfyt 'anD noto lotDe toftat is mp ftopef ttulpe mp bope is euen in t&e. 'Delpuer me ftom Pfalme xl 63 all mpne offences, aD make me not a retulie \3nto tfje fooUH). '"31 became Domme, $ ope= neD not mp moutfj, for it toas t!)p topnge. " Cafee tf)g plage atoape fro me : 3! am eue confumeD 6p t&e meaner of tbg l)eupe f)anD '' 9Bt)en tbou toitb reliufees Dofi cl)aflen ma for finne, tbou mafeefl W fietotpe to cofume atoape, lifee as it toere a motlje. (Cuerp man t&erfore is 6ut tianite. ^elaf). "^eare mp prager, 2D Home, anD toitb tl)pne eares conCgDre mg callgnge: l)OlDe not thv P^ac^ at mp teares. "JFor 31 am a flraflger toitf) tl)e anD a fogeoumer, as all mp fatl)ers toere. " SDl) fpare me a Iptle, tbat 31 mage recouer mg flrengtf), before 31 goo bence, anD tie no= more fene. EXPECTANS EXPECTAVI. Co tbe clbaunter, a pfalme of DauiD. COagteD pacientlg for tbe loro, $ l)t enclgneo ijnto me: anD bearDe mg calling. '5)e brought me al- fo out of tbe borrible pitte, out of tbe mger gt clage, anD fett mg fete ijpon tbe rocfee, anD orDreD mg gognges. 64 Pfalme xl ' 3nD f)c fjatt) put a netn fog: in mp moutt, euen a tfjancWgeupnge tinto outc <^oD, * a^anp lljaU fe it, ann feare, anD ftaU put tt)eir trufl in tfje KLorDe. 'TaieflTeD is t^c man, t&at ftatb fette ftps f)ope in t&e JLorDe, anD turneD not tinto tbe prouDe, anti to foci) as go atioute toit& Ipcs. '© JLorD mp 0oD ffteate are tftg toonoerous toorcfees, toFjic^ tf)Ou 6afl Done: lifee as be alfo t!)g tfjougbtes tDf)icf) are to tis toarDe: anD pet tf)ere is no man t&at orDretf) tftem imto t&e. ^gf 31 toolDe Declare tibem, anD fpeafee of tftem, tbeg lljuIDe &e moo tjjen 31 am afile to ex- prelTe. 'Sacrifice anD meat offerpnge t^ou toolDefl not i)aue, but mgne eares bafl tbou opcneD: 'burnt offergnges aD facrifice for fgnne ball tbou not requireD, '' Cben fapD 31 : ^o, 31 come. 3In r f olu= me of tbe bofee it is toritten of me, g* 31 ftuIDe fuifpll tbp ttiill, 2D mp (Sod : 31 am content to DO it : pee tb? latoe is tonn mp bert. " 31 baue DeclareD tbp rggbtuoufneffe in tbe great co= gregacion: JLo, 31 tnill not refrapne mg iip= pes, 2D lorD, aD g' p" fenotoeft. '' 31 baue not bpD tbp rggbtuoufnes toitbin mp bert, mp talfepnge batb bene of tbp trutb at of tbg fal= uacio " 31 baue not hept back tbp louig mercg, f trutb fro tbe greate cogregacion. "aBitb= Drato not tbou tbp mercg fro me C> lorD, let Pfalme xl 65 t|)p louinge fepnnneffe an t|)p trutf) altoape prcferue me. ''JFor innumerable troufiles are come afioute me: mg Cgnnes l)aue talten ioti) f)oltie tjpon me, tbat 31 am not able to lofee tip : pee tbep are mo in nombre tfeen tbe beeres of mp beaD, anD mg bert batb fallen me. '' i) LorDe, let it be tbp pleafure to tie- liuer me, mafee bafle (D JLorDe) to belpe me. '' let tbem be alljameD anD cofounDeD toge= tber tbat fefee after mp foule to Deflrope it: let tbem fall bacfetnartie anD be put to re= bufee, tbat toifib me euell. ''let tbem be De^ folate $ retoarDeD w fljame, tbat fape unto me : fpe tipon tbe, fpe bpon tbe. '' let all tbo= fe tbat fefee tbe, be iopfull anD glaD in tbe : aD let focb as loue tbg faluacion, fape alltoape: tbe lorD be pragfeD. '°as for me, 31 am poore gt neaDie, but i^z lorDe caretb for me. "Cbou art mg belper anD reDemer: malie no longe tarpinge (€> mp <5oD.) 66 Pfalme rli. BEATVS QVI INTELLIGIT. Co tf)e cftaunter, a pfalme of DauiD. Ilefleo is f)e p* cofpDrctf) p^ poore (ant. nem) ?•= lottie Qjall Delpuer 6im in t&e tpme of trouble. ' Cbe LotDe prefetue t)im, ^ liepe f)im aliue : g' fje mapc tie tilelTeD tipon eartf), an Delpuer not t&ou f)im in to tf)e tnill of t)is enempes. ' Cf)e lotDe comforte f)pm, tofjen be Ipetb fgcfe upon bis beDD : mafee tbou all W beDD in Us ficfenelTe. ' 31 fapDe : lorD be mercgfull iinto me, beale mg foule, for 31 baue fgnneti agagnfl tbe. ' ^pne enempes fpeafee euell of me : toben iball be Dge, gt bis name petill) f ' and pf be come to fe me, be fpeafeetb tianite, $ bis bart coceauetb fallboDe toitbin bim felfe: u toban be commetb furtb, be telletb it. 'ail mgne enempes tobifper to-getber agapnfl me: eue agapnfi me no tbep pmagin tbis euell. ' Let tbe fentence of giltpneflfe proceaoe agapnfi bim: $ notn tbat be ipetb, let bim rpfe lop no= more, 'gee, euen mine atxine familier freno tobo 31 truflen (tobicb npti alfo eate of mp breti) batb lapeo greate toapte for me. Pfalmc xlil ^i " OBut 6e tf)Ou mercpfull tinto me (© LorD) rapfe p" me tip agagne, ano 31 ftaU reUiatne tfeem. "TBp tf)iis 31 fenoto t&ou fauourefl me, tfjat mg enemge Dotb not triumpbe agapnfl me. '' 3nD to&a 31 am in mg f)eaU&, p" tip&ol^ Defi me, ant) lljalt fet me tiefore t!)g face for euer. " TBIeffeD &e tbe JLome (25oD of 31ftael, tooriDe ttiit|)out enoe, amen, ij amen. QVEMADMODVM. Co ti)e ci)aunter, a monicgon of t&e fonnes of Cotal). |31fec as 2^ f)ert Defpretb p^ toater 6roo= fees, fo longeti) mg foule after tfte (© 0OD.) ^ 905 foule is a tfturfle for ®oD, pee euen for tfte Ipuing (Sou : tofte IJjall 31 come, to appeare tiefore p«^ prefece of <25oDf 'a^p teares ftaue 6ene mp meate Dape $ nigftt, to&ple tljep oaplie fape lonto me : to6e^ re is notD t&p (SoDf *Jl3oto to&en 31 t&incfee tbere tipo 31 poture out mp fjert tip mp felf: for 31 tnent initf) pe muItituDe, ^ brought tbe fortf) tinto ttje t)oufe of (J5oD, 'in tf)e tiopce of prapfe anD tbancltefgeupng, among focFj as feepe Ijolp nape. 'OBbp art tibou fo full of 68 Pfalme xiil f)eupnei5 (© mp foule) anD toljp art tt)OU fo tinquiete toitftin met' 'Put tf)p trufi t <5oD, fot 31 toiU get geue f)im tlianfeeg, for t&e fjelp of W cofltenaunce. '9@p <5oD, mg foule is tiereti toitbin me: tt)erfore toiU 31 remem= bre t&e cocernpng tfje lanti of 3lort)ane, anti tfje Htle f)5H of ^ermonim. "©ne Depe cal= letb another tiecaufe of g"; nogfe of tW toa= ter pipes: all tl)p ttiaues $ flormes are gone ouer me. " C^e lorD J)atf) grafiteti Us louig feintmeffe on p<; Dape tgme, ^ in tbe nigl)t fea= ion DiD 3 fing of l)im, ^ maDe mp prager t)n= to tbe <3on of mp Igfe. " 31 ^i^l fagc tmto p^ ®oti of mp flregtl) to&p f)afl p« forgotte me : tof)? go 31 tl)us fteuelg, to&ile tf)e enempe op^ prelTetf) mef ''^p tones are fmptten afun= Her, toggle mine enempes {mt mubu me) cafl me in p^ tetije, '' Jl3amelg, totile tfjeg fage Dailie tmto me : tobere is noto tbg <^oD ^ " caifjg art g" fo tJejceo (SD mp foule) aD tDbp art g» fo riif= quieten toitljin mei' ''2D put tl)g trufl i <25oD, for 31 toill get tbanfee Um toF)icl) is tfte telpe of mg countenaunce, anD mg 0oD. Pfatme xliiU 69 IVDICA ME DEVS, ET. Cue fentence tot me (© (J5oD) $ Defen^ De mp caufe agapnlJ 5<^ tongooig peo= pie : ©1) Delpuet me fro tbe DifceatfuU an toiclieD man. ^ jFor g« art tf)e (!5oti of mp flrengtf): toijp &ai! g" put me from tftei* anD tof)g 00 31 Co fjeuelp, tof)gle p« enempe oppref= fetf) mef ^©b CeD out t&g UqU $ t&g truetb gt t&eg mage leaDe me 9 brgnge me tinto tijp i)olp i)iU, an to ti)g Dtoellgng. *ann tbat 31 mage go imto tbe aulter of <^oo, euen tinto ti)e ®ot) of mg iope an glarmelTe, ano tjpon tbe f)arpe togll 31 geue t&anltes tinto t6e (© (Son) mp ®0D, ^m^g art p fo f)eug (© mp foule) f tofjg art tjjou fo Difqupeteo W- t|)m me.^ «© put t&g truG in (J5oD for 31 toiU pet geue Um t&anfee0 tu&ici) is t&e ftelp of mp countenaunce, anD mp (25oD. 70 pfalme xUiil %\^t . xliiii ♦ ^iaimt. DEVS AVRIBVS NOSTRIS. Co tbt ci)auntcr an inflruccion of tfje fonnes of Corai). € ibaue i)ctri tot oure eares (2D 2" molJ migbtge) accorDinge to tbp toorlljipe an renotone. '(^ooD lucfee baue g" tot tbine bonour, rgoe on becaufe of tbe toorD of treuetb, of mefeeneOe ann rigbteoufnes : 50 tbp rggbt bano Iball teacb tbe terrible tbpn= Pfalme rlti. 73 ges. 'C!)p arotoes are tierg fljarpe, anti t&e people Qjaltie futiDueD unto tbe, euen in tf)e mprmefl amonge tjje Ignges enempes. 'Cf)p feate (2D ®oD) enDutetf) for euer: tfte ftepter of lig ftgngDome is a rigf)t fcep= ter. 'Ci)ou f)afi loueD rigftteoufnelTe, anD f)ateo iniquite: toijerfore (5oD (eue tf)5 0oti) ^atS anopnteD tbe toitft tf)e ogle of glatines atjoue tF)p felotoes. '3U t|)p garmentes fmell of mprre, aloes anD Caffia, out of tbt guerpe palaces, totjer bp tfjep fjaue mane tU glaD. '"Egnges uaugbters toere amog tb^ honorable toeme: tipon tfjg rggl)t ftanne DgD flaoe gf quene in a tielJure of golD (toroueijt about toiti) tJBueife colours.) " l^erfee (® taug&ter) anD confgDre: enclpne tbint eare: forget alfo tfjine atone people, $ tf)g fathers f)oufe. '' §)0 Hiall t&e king feaue pleafure in tbp tietotpe, for l)e is t&p JLome (0011) $ tnorlljippe ttton Um. '' ans 2^ Daughter of Cire lijall tie tl)ere tot a gpfte, Iglie as t6e rgcfte alfo amonge tbt people Ujall make tbeir fupplicacion before tt)e» '^Cbe Itgnges Daughter is all glorpous toitftin, ber clotbgng is of torougbt goioe. "^beHjaltie firougbt unto tf)e fepng in rap* mentof neDle toorfee: tbe loirgins y^ &e tit tz- lotoes, Iljall tieare tjir company, ann lljalfte ljrougi)t tjnto tlje* ^'Wdi^ iope aD glaDneffe Hiall ^eg be brougbt, SD lljall entre into tbe 74 Pfalme xM. fepnges palace. " 3In fleaDe of tf)p fatfjers p" Iljalt Ijauc c&iioren, toftom tftou mapefl ma- fee princes in all lanDes. ''31 toill rememtire tf)p name from one generacgon to another: tfierfore Qjall tfje people geue tlianfees tinto tfte, toorlDe toit&out enDe, DEVS NOSTER REFVGIVM. Co tlje ci)aunter, a fonge for t&e cUl- Dren of Coral) tipon aiamotl). |©D is our Sope gt flregtb : a tjerp pre^ fent Selpe i trouble. ' Cberfore toill toe not feare, t&ougl) tl)e ertl) fie mo= ueo, $ tI)ougf) tlje ibpUes tie cargeD in p^ mpD- Deft of tl)e fee. 'C&ougl) p*^ toaters tfier^ of rage anD ftoell, ^ tl)ougI) ti)e moiitapnes fljafee at tl)e tepeft of p^ fame. ^ela. * Cfte rpuers of p^ flouDe tfjerof lljall mafee glaD ge cptie of (5oD, 2*^ l)ol5 place of gopce, $ ?« eartf) Iljall melt atoape. ' Cfie lorn of I^oftes is to^ us, Pfalme rltjii. ?$ tfje ©oD of 3lacoti is outc refuge, ^ela. ' © come feitijer, ano tieboirie tbe toorckes of t&e iLotHe, tobat ueftruccpons t)e |)atf) brought tjpon tbe earti). 'l^e maltett) toarres to ceaffe in all ge toorlDe : |)e tirealietf) tl)e tiotu $ fenappetb tbe fpeate in fontiet, ^ fiumetft tfte c|)arettes in tte fgte. '"TBe flill t&en gt fenoto tftat 31 am (Son : 31 topH 6e eralteD amog t&e ^eitl)en, anD 31 topll tie eralteD in tf)e earti). " C&e Lome of J^ofles is toitl) iis, tSe (!5oD of Jacob is oure Defence, ^ela. OMNES GENTES PLAVDITE. Co tfie c&aunter, a Pfalme for tfje cfiilDren of Coral). Clappe poure ftSDes togetfier (all pe people) I© fgng tinto (SoD ttiitf) tfte tiopce of meloDpe. ' j?or t&e lorn is t)pe anu to tie fearen, i)e is tbe great fegnge tjpon all p^ eartf). ' ^e lljall futiDue p^ people tinUer tis, anD tf)e nacions lonDer our fete. * ^e lljall c6ofe out an Ijeritage for los : eue tf)e toorlljippe of 3lacoti tofiom U loueti. ^ela. ' Delpuer me from t|)e toicfeeD Doers, (j faue me from tfje blouD^ t&urflp men. 'JTor lo, t&ep Ipe toaptpnge for mp foule: tbz mpgf)tp men are gatbereD together agapnfl me, tnitljout anp offence or faute of me (2D iLoroe.) *Ci)ep runne, anD prepare tfyzm felueg, toitb out mp faute: a= rpfe, tf)ou tSerfore to ftelpe me, anD beijoIDe. '^tanDe tip (HD LorDe <^oD) of l^ofles, tf)ou (5oD of ifrael to ijpfet all J^ept&e : ij be not mercpfull tinto tbem tbat offenD of ma= Ipcious topcfteDneffe. ^ela. ^ 'Cbep'^ go to anD fro in tbe eueninge, tfjep grenne Ip* lie a Dogg, ans runne aboute, tboroto tbe cp= tie. 'ISebolDe, tbep fpeafee toitb tbeir moutfj aD ftoerDes are in tbeir Ipppes, i^- for tofto Dotb bearef ''JBut tbou (© lorDe) lljalt Pfalmc lir. 9s fjaue tftem in Detifion, anD tftou Qjalt laugft all ^eitfien to fcorne. "agp ftrengtb tupU 3 afctitie tinto tfje, for tbou art tU 0oD of mp refuge. '"(SoD Iljetoetf) me f)is gooQnes pit- teouflp, anD <5oD ftaU lett me fe mp Defpre tjpon mpne enempes. "^lape t&em not, left mp people forget it : tiut fcatre tbem atiroaoe among tf)p people, anO put tbem Dotone (SD KLorDe) oure Defence. '' JFor tbt fpnne of t&eir moutf), ij for tU toorDes of t&eir lippes t&ep ftalfie taken in tfieir prpDe, anD tof)g^ tfteir preacbinge iis of curfpnge anD Ipes. ''Confume tbem in tftp toratf), confume tl)em tbat tljep mage periQj, anD fenotoe tbat it is <^oD, tobicl) ruletf) in 3lacot) anD Dnto p^ enDes of tbe toorlDe. ^ela. "anD in tlje euenig tftep toill returne : grenne Iplte a Dogg anD topll go aboutc ttt cite. ''Cbep topll runne Sere anD tfjere for meate, anD gruDge pf tbep fie not fatiffieD. " as for me, 31 toill fpnge of thv potocr, gt toill prapfe tf)p mercg lip tpmcs in tfie mornpng: for t|)ou fjaft liene mp Defence $ refuge in tbe Dape of mp trou= tile. '' ©nto tfje (© mp Gregtb) toill 3[ finge, for tfiou (© <25oD) art mp refuge, $ mp mer= cpfull (Sod. 96 Pfalme Ir. DEVS REPVLISTI NOS. Co tJ)c cftaunter, tjpon tfje rofe of topt^ neffe, tbt fiaDge (or atmes) of DauiD, for to teacfje : toben f)t fougftt agapnfl agefopota= mia, (J ^pria of ^o&a : atiD tofjen 3[oaf) tur= neD tiacfee, aD flue tiuelue tboufanD €Domp= te0, in tf)e fait tialleg. (5oD, tbou tt)at f)afl cafl i)s out $ fcateteD tJS afitoaD: tftou fiafl al» fo bene DifpIeafeD, © turne t&e tinto t)S agapne. ' Cfjou Safl moueD ttje lanDe anD OeugDeti it, Seale t&e fO= res tf)erof, for it ftafeetb. 'ci)ou bafl ll)e= toeD tf)p people beup tftpnges, tbou ftaft geuen t)S a Drpncfee of DeeDIpe togne. * Cf)ou !)afl geue a token for foci) as feare tfje, tbat tftep mape triumpfje tiecaufe of tfie truetf). ^ela. 'Cberfore toere t&p 6eIo= ueD DelpucreD, ftelpe me toitt) tt)p rpgbt MD, anD fteare me. "(SoD bat^ fpofeen in fjps fjolpnefle: 31 toill reiopce anD DeugDe %i^z, anD mete out ttie iiaUep of ^ucbotb. '^U leaD is mpne, f Q^anaflTes is mine: €p6raim alfo is tbe ftrengtf) of mp fteaD, 3IuDa is IPfalme \xi. 97 mp lato geuer. 'O^oafi is mp tnaftpotte, ouer €D6 toiU 31 call out mg Hjoo, P^ilpflea tie ti)ou 0laD of me. ' aB6o topU leaoe me into tfje fltonge citef m\fo toitt tirpng me into (ZEDomf '"^afl not t^ou cafl tis out (® (Sod) inilt not tfjou (© (SoD) go out toitft our |)ooflesf "® tie tibou oute fjeipe i trou= tile, for tiapne is ti)e fjeipe of man. '' ^W- roto (Sod tne lljal Do greate actes, for it is l)e tfjat Qjall treaDe Dotone our enempes. EXAVDI DEVS DEPRECA. Co tbe cbaunter in tbe meloDies of DauiD. Care mg crpinge (2D ®oD) geue eare tinto mp praper. 'jFro tbe enDes of t^e earti) ttiill 31 call tinto p^, to&en mp fterte is in fieugneire : ' SDb fet me tip tipon tbe rocfee pt is l)ger t&en 31. JFor tt)Ou ftafl fiene mp f)ope, u a flrong totoer for me agapnfl p<^ enempe. '31 toiU Dtoell in tf)p tabernacle fdr euer, 5 mp trufl Itialbe tonDer p« coueringe of tbp topnges. ^ela. ' jFor p" (2D HorD) ball 6etDe mp Defpres, 5D Ibafi geuen an heritage tinto tf)ofe pt feare tftp name. ' Cftou Uialt graunt tbe fepng a loge Ipfe, tf)at fjis peares map enDure ti)oroto out all generacions. H 98 l^falme \vii. ' ^e QjaU Dtoell tiefore <3oXi for euer : © m- pare t6p louinge mercg anD faitfifulnes t&at tfieg mage preferue 1)1. '^o toiU 31 alltoape fpng prapfes tinto tfjg name, t&at 31 mape Daplp perfourme mg tiotoeg. NONNE DEO SVBIECTA. Co tfte c&aumer, jTor 3(Ktiut|)un: aPfalmeofDauiD, 1^ foule trulg taiaptett) fliU tipo <2Doli for of f)im commet^ mg faluacion. ' Oe Derelg is mg flrengtf), t mg fal^ uacion : ^e is mp Defence, fo t&at 31 ftaU not greatlg fall. 'J^oto longe toill pe gmagpn mgfcftefe apgnfl euerp mai" ge Hialfte flap- ne all tf)e forte of gou : gee as a tottring toall ftall ge tie, anD like a tirofeen l)eDge. * Cl)eir Deugce is onelg ftoto to put Ijgm out toftom preferue mg Ipfe fro feare of tbt mz- WS mpe. ' J^gDe me from tbe gatfieringe toget&er of tfje frotoarD, $ from tf)e infurrc' ction of toiclieD Doers. 'aBf)ic6 Sauc toftett ti)eir tonge Ipfee a ftuerDe, gt Qjote out tfteir arotoes: euen titter tnorDes. *C6at t&ep mag preuelp Qjote at 6im tofticb is perfecte: foDenlp 00 t&eg f)it |)im $ feare not. 'Ctep courage t&em felues in mifcfjefe, anD com= mune amonge tbem felues, 6oto tU^ map lape fnares : ^ fage, t&at no man lijan fe tfje. ' Cf)ep pmagin triiclteDnes, aD practife it pt tteg liepe fecrete amonge t^em felues, euerp man in p^ Depe of Us fiert. ' IBut <3on ©all fooenlg (bote at tfiem toitb a ftoift arotn, pt tfjeg Qjallie toounDeo. 'gee tbeir atone ton= ges Qjall make tftem fall, in fo motb 2' tot)0 fo feet^ tfjem, Qjall laugt) tbem to fcome. ' anD all men tijat fe it, lijall fape : ttis ijatD <25ori Done, for tbep Hiall perceaue tfjat it is i)ps toorcfee. ""Cfje rpg&teous Hiall reiopfe 1 m 102 pfalme Irt)» in ti)e LorDe, $ put W tcufi in fjim : $ all tftep t&at arc true of tjert, ftalfie glan. TE DECET HIMNVS. Co tl)e c|)aunter, a Pfalme anu fonge ofDauiD. feou (© eoD) art prapfeD in ^gon, $ unto tfje lijall g<^ tioto be perfourmeD. (in J&ierufalem.) ' C&OU t^at ijeatefi tf)e prager: tjnto tSe lijall all fleU) come. 'a§g mifOeDes preuagle agapnfi me: ©I) be tbou mercpfull unto oure fgnnes. *16lef= feD is tbe man tobom tbou cbofefl anD recea- uefl unto tbe : be ftall Dtoell in tbp court : anD Ibalbe fatiffgeD tnitb tbe pleafures of tbp boufe, eue of tbp bolp temple. 'Cbou Ibalt Hjetoe Ds tuonDerfull tbingeg in rpgbteouf^ nelTe (© <^oD) of oure faluacion : tbou gt art tbe bope of all tbe enoes of tbe eartb, ann of tbe pt remagne in tbe broaDe feei" ' aBbicb in bis flrengtb fettctb fafl tU mountapnes, SD is gprtieo aboute W potoer. 'CObicb flilletb ifyz raging of tbe fee, gt tbe nopfe of bis toa= ues, anD tbe manneflfe of tbe people. '€iit^ alfo p' Dtoel in tbe tittermoofl partes (of tbe Pfalme Irtit 103 ertb) Qjatte afrapen at tfjg toliens, tfjou tftat mafeefl tlje ^ outgoinges of tiz morning'^ anD euengng to pragfe tijc, "Cfiou tiifitell tt)e eartb, anD bleffefl it : tfjou mafeefl it tierg plenteous. '"Cte rpuet of <5oD is full of toater, t&ou prepatefl tfjeit come : for fo thou prouiDefl for tfte eartb. "C&ou toatereft ^er forotoes, tt)ou fenoefl rapne i to tfje litle tjalleps t&erof: tftou mafeefl it foft toitf) tfte Droppes of rapne, anD tilefleft tfie incteafe of it. ''Cl)Ou crotoneiJ tl)e geare tot t&g gooD= neffe: t tl)g clouDes Droppe fatnelTe. ''Cfteg ftall Droppe tipon tfje Dtocllgnges of p^ toil= Demes: anD t&e Igtle Spiles lljall reiopfe on euerg fpDe. " Cfje folDes ftaltie full of Qiepe, tt)e tialleps alfo ftall flanDe fo t&gcfee toptli come, t|)at tUv ftaH laugft anD fgnge. IVBILATE DEO. Co tl)e cbaunter : Cfje fonge of a Pfalme. IBz iogfull in <©oD, all pe lanDes, finge ptagfes unto t&e honour of t)is name, malte f)ps pragfe to lie glo= rgous. '^ape tinto <3oJii © fjotoe toom Detfull art tijou in t|)p toorcftesj' tljoroto tbe I04 Pfalme Ital greatneffe of tf)p potoer ftall tfjine encmpes fie founDe Ipers unto tf)e. 'JFor all g^ toorlDe lljall toorfljippe t&e, fgngc of tfje, aD prapfe ^p name. ^ela. *© come !)itf)er ano tietJolDe tfje toorcfee0 of (25on, f)0to toonoer* full f)e is in fjis Dopng totoatoe t&e cbplDren of men. '^e turneD tfie fee into Drpe laD, fo ttjat tUv toet tf)oroto tbe toater on fote: t&ere DiD toe reiopfe tfterof. 'l^e ruletb toitjj f)is potoer for euer, 6i0 epes befiolD p^ people: anD foci) as toill not fteleue, lljall not lie able to eralte tbem felues. ^ela. ^© prapfe oure (25oti (pe people) anD make tfie tjopce of l)is prapfe to tie ibeatD. ^Wf)it1) l)olDetb our foule in Ipfe, ann fuffretl) not our fete to flppp. *jror tt)ou (D <©oD) ball proueD tis: tljou alfo fiafl trgeD tjs Iplie as fgluer is trpeD. "Cl)Ou iirougbtefl t)S into t&e fnare, anD lapeD troutJle ijpo oure lopnes. "C&ou fuf^ freoefl men to rpoe ouer oure fjeaDes, toe toent t!)oroto fpre $ toater: anD p brougfttell tjs out in to a toeltbp place. '' 31 toill go in= to tbg Ijoufe toitt) brentoffrgnges, anD topll page tbe mg tootoes, tobicb 31 prompfeD toitb mp lippes, anD fpafee toitb mg moutl), toben 31 toas in trouble. "31 topll offre Dn^ to tbe, fatt bretfacrifices toitb tbe incenfe of rammes. 31 toill offre bullocfees anD goates. ^ela : " © come bitber anD berlien, all pe p« Pfalme imu los feare <5oti : anu 3[ toill tell pou, tn^at |)e fjatf) Done for mp (oule. ^' 3[ called tinto bim toitfj mp mouti), anD gaue l)pm prapfes toitb mp tunge. ''3If 31 enclpne tinto topcfeeDneffe toiti) mg 6erte, tfje LorDe topU not |)eare me, "'But (Sod Ijatft fieatDe me, anD confpDreD tfie tiopce of mp praper. '' PtapfeD be ©oD tofiicf) batf) not call out mp praper, net tur= neD Us mercp fro me. DEVS MISEREATVR NOSTRI. Co tfie cbaunter, in meloDpes : a Pf alme anD a fonge. IHDD tie metcpfuU tjnto t)S, anD tilefle t)S, anD Qjetoe tis t&e Ipgfjt of t)is cofl* tenaunce (» Be metcEfuH tm to. \3b) %tln, 'Cfiat t6p ttiape mape fie Itnotone tipon eartl), t&p fauing 6ealt& among all naciog. ' Let tfie people prapfe tbe, £D (J5oD, pee let all people prapfe tfte. '© let t6e nacios re* iopfe and 6e glaD, jFor tliou Qjalt iuDge ttje folfee rpgtjteouflp, anD gouerne tbe nacpon0 tjpon eartl). ^ela. 'let t&e people prapte p^ D fi fpnge ianto ©oD, anD fpnge prapfes lanto fips name: magnifpe fipm tfiat rpDetfi tjpon tfie fieauens as it toete tipon a fiorfe: prapfe pe film in fiis name ia §D reiopfe fiefore fipm. 'lj)e is a fatfiet of p^ fatfier= leflTe, anD DefenDetfi tfie caufe of topDDotoes : euen <^oD in fits fiolp fiafiitacpon. '^e is p^ (©OD tfiat mafeetfi men to fie of one mpnDe in a fioufe, anD firingetfi tfie prefoners out of captiupte, fiut lettetfi tfie tennagates contp- IPfalme IrtJiu. 107 nue in fcatcenefle. ^i© <2DoD, tuben t&ou toentefl fort& before tfyt people, tofien tfiou toentefl tbototo t6e toplDetneffe. ^ela. 'C&e eattb ftofee, anD tbe fteauens Drop= peD at tfte prefence of (Son, euen as ^inai alfo toas moueD at ^« prefence of <5oD, tofticf) is tfte 0OD of 31ftael 'Cbou f> (^oD fen= Oerifl a gracpous rapne tipon tftpne entieti^ taunce, anD reftefUjeau it, tofie it toas toee= rpe. "Cf)p congregacpon ftaU Dtoell tU-- tin : jfor tftou (i) ®oD) |)afl of t&p gooDnefle prepared for tt)e poore. " C&e JLorD gaue ^^ toorDe: greate teas tbe company of t6e preachers, ''ffiipnges toiti) tbeir armpes uiD flpe, anti toere DifcomfiteD, anD tftep of p^ ftoufljolD DeupDeD tfje fpople. "Cfeougfj pe f)aue Ipen among gt^ pottes, pet fljall ge 6e as p« topnges of a Done tijat is couereD toitf) fpluer topnges, anD t)ir fetlbers Iple goIDe. "^fien tbe aimig&tp fcattreD fepnges for tbeir falte, tljen toere t&ep as to^ite as fnotoe in f almo. '' as v M^ of IBafan fo is ®o0s ijpll : euen a bpe |)iU, as t^e bill of IBafan. '' mbv boppe pe fo ^ pe bpe bpUesf Cbis is (SOD) anD ttjp rigftteoufnefle tinto t^e fepnges fonne. 'Cf)en ftall ije iulige tbp people accorHing tinto rpglbt anD De= fenDe tfie poore. 'Cfje mountapnes alio fljall brpnge peace, aD tf)e Iptle l)pUe0 rigf)= teoufneffe tinto t&e people. *J^e IJjaU feepe pc fpmple follie 6p tf)eir rpgt)t, DefenDe p^ cUl-- Dren of tfje poore, anD punpH) tfje toronge Doer. 'Cbep ftall feare tibe as long as tfte fonne anD mone enDuretIb, from one genera^ cpo to another, '^e ftaU come Dotone Ufee IPfalme Irrii. n; tt)e rapne into a flefe of tooHe, euen as tfje ntoppe0 tfjat tnatet g^ eartf). ^3In Sis tpme lljaU tf)e rpgt)tuous flotpQi, gee anD aiioun^ uaunce of peace, fo longe as ti)e mone enliu^ retl). '^is nomgnio Qjaltie alfo from ttje one fee to tlje ott)er, ano from tU floun tinto tf)e tootlDes enoe. 'C&ep tftat ntoell in tbe tDglDernes djall ftnele before fti, |)is ene^ mies tljaU Igcfee tfje tiufl. "C^e fepnges of Cbarfis ano of t^e 3lles Qjall geue prefen tes, tt)e Itgnges of arafig ano ^atia ftall firpng gpftes. " 311 feiges Qjall fall Doteine before bim: all nacions Qjall Do bim ferupce. ''jTor be IJjall Delpuer tbe poore toben be crpetb : tbe neanp alfo ano b?m tbat batb no belper. "^e flbalbe fauorable to tbe fimple anD neaDp: anD Iball preferue tbe foules of tbe poore. "^e Iball Delguer tbeir foules fro fallbeDe anD toronge, anD Deare Iball tbepr blouD be in bis fpsbt. ''l^e (ball ipue, $ m- to bint Ibalbe geuen of tbe golDe of Arabia : Praper ftalbe maDe euer t)nto bi, aD Daplpe Iball be be pragfeD. ^' €lfztc Ibalbe an beape of come in tbe eartb bpe lopon tbe billes, bis frute Iball ftafte Ipfee libanus, anD Ibalbe grene in tbe cite, Iplte graffe tipon tbe eartb. "I^is name Iball enDure for euer, bis na= me Iball remagne tinDer tbe funne amonge tbe potterites, tobicb Ibalbe blefleD tborotn 1 1 8 Pfalme Ixxiil him, mn all t6e ^eat|)en ftaU prapfe l)im. ^' TBIeOeD fie t&e LorDe (J^oD, euen tfte (J5oD of 3Iftael tof)pc& onelg Dot!) toonDerous twinges. "9nri fileffeD fie tfie name of ftps maieflg fot euer, aD all tfie ertfi lljalfie filleD toitfi fits mafeflpe, amen, amen. i^ere enDe tfie pragers of DauiD tfeefonneofSlfai. QVAM BONVS ISRAEL. a Pfalme of afapl). IRulp (^OD is loupnge tjnto 3Iftael: euen tinto focfi as are of a cleane fiert*^ ^ iBeuertfielelTe, mg fete tuete almoft gone, mp tteaugnges f)ati tnell nge flgpte. ^anD tofip 31 teas greueti at g«; toicfeeD, 31 Do fe alfo gf tingoDlg I focfi profperite. * JFor tfieg are in no parell of Deatfi, fiut are luftg anD flrong. 'Cfieg come in no mpffortune Igfee otfier folfee, netfier are tfiep plageD Igfee otfier mc. "anD tfiis is tfie caufe tfiat tfjep fie fo fiolDen tnitfi prgDe, anD ouertofielmeD toptfi cruelte. 'Cfieir epes ftoell for fat= ncffe, anD tfiep Do euen txifiat tficp ipfl. ' Cfiep corrupte otfier $ Qjeafee of toicfeeD pmime Ixxiil 119 t>Iafpf)cmie : t!)egr talfepnp is agapnil tfte mofl i)gcfl. 'j?or ti)cg flretcf) fottb tfjept moutf) tjnto t&e fjeaucn, ano tijepr tonge goetf) tijoroto tfie toorlD. '"Cfjerfore fall tf)e people mto ^tm, gt tfjere out fuclie tfjeg no fmall aouafitage. "CuH) (fape tftep) 6otD QjulD ®oti) Do toe geuc tf)afee0, pee ijnto tfje Do toe geue ttjanfees : ' tbp name alfo is (o nge, gt tftat Do t6p too= Derous tnotcltes Declare, 'mu 31 receaue tf)e congregacion, 31 ftall iuDge accorDgnge tinto tpg&t. *Cf)e eatt& is toeafee anD all tl)e ifjatJiters tftetof, 31 6eare tip pe pillers of it. '31 fapDe tinto tbe fooles: Deale not fo maDlg, anD to tfje tingoDlg: fet not tip pout ijome. '^et not tip poure Some on ^pe, $ Qjeafee not toitft a flgf necfee. 'Jfot promo^ cgon commetf) netfjer from tfje OEafl, ner fro ti)e toefl, ner pet from p<: foutb. ' anD tof)p f ®oD is tbe 3IuDge: fie puttetfi Dotone one, anD fettetfi tip anotfiet. 'jTor in tfie fianDe of tfie HorD tfiere is a cuppe, u p^ topne is reDD, 31t is full mirte, $ 6e pouretfi out of t6e fame. " as for tfje Dregges t&erof, all p^ tingoDlp of tt)e eartt) Qjall Drpncfee tfiem, aD fucfee tfiem out. "'JBut 31 topU talfee of tbe 0OD of 31acot), anD prapfe l)pm for euer. 124 IPfalme lxv\ju ''ail t6e fjomes of tbt trngoWp alfo topH 31 tJteafee, ann tfee Ijornes of tl)e rpg!)teou0 ial6e eralteD. NOTVS IN IVDEA. Co tht cbaunter, in meloDpes, a Pfalme, $ fonge of afapft. B 3letorpe 10 ©oD fenotone, 610 name 10 greate in 31ftael. '9t ^cbale 10 ^10 tatiemacle, anD Us Qtoelipng in ^ion. 'C&ete tirafee t)e tbe arotoe0 of tfje tiotoe, t&e fljplDe, t^e fttietDe anD p^ tjat- taple. ^ela. *Cf)Ou art of more honour ano mpgbt tfien tU t)pUe0 of rot)6er0. ' Cf)e prouDe are rofibeti : tfteg baue flepte tfteir flepe: anD all tfie men (toljofe l)anDe0 tnere migfttie) ftaue founD notijinge. 'at t&g refiulte (© JLotDe (^oD of ^ofles, fjotn longe toilt tf)ou tie angtp toitt) tbp people pt prapetb ^ ' Ct)ou fetiefl t&e iDitfi tt)e tireD of teares anD geuefl tfjem ple= teoufne0 of teares to Dtpncfee. ' C&ou fjafl maDe tis a tierp flrgfe Dnto oure neggf)- t)our0, SD oute enempeg laugf) tis to fcorne. ^Cume t)0 agapne, tftou (?5oD of ^oGes, Qjetoe ttje Ipgbt of tbv countenaunce, SD toe ftallie tofiole. 'Cbou fiafl firougbt a Dgne out of €gppte, t&ou ball call out tbe ^ea= tfjen, anD plateD it "Cftou maDefl rotome for it: anD tol)an it baD talten rote, it fplIeD pe 136 l^falme Irrr. lanDe. '"Cfie |)plles toere coueteD toptf) t6e lljaDotDe of it, anD tbt ijo^ts ti)erof tnere ipfee tbe ffooDip CeDte trees. "^l)e fim= cben out fter firauncftes tinto ttie fee, anD fter boWs iJnto tbe rpuer. '' C^bp &afl p tben broken Dotone ber beDge, tbat all tbep tobicb go bp, plucfee of bet grapes f ''€-fiZ toglDe bore out of tbe toooD Dotb rote it tip, an tbe toplDe beafles of tbe felDe tieuouretb it. '* Cume tbe agapne, tbou <25oii of ^oOes, lolie Dotone from beauen, beboIDe, anD tjpfet tbis tipne. ''3nD tbe place of tbe tipnparDe tbat tbp rpgbt banDe batb planteD, anD ^t brauncb tbat tbou maDefl fo flronge for tbp felfe. ''31t is brent toitb ^re, anD cut Dotone: anD tbep ftaU perpllj at tbe rebuke of tbg cofitenafice. ''Let tbp bSD be ijpon tbe man of tbg rggbt banDe, <$ tipon tf)z fonne of man tobom p maDefl fo flrong for tbpne atone felf. '^anD fo \oili not tne go bacfe from tbe : SDb let tis Ipue, f toe Ujall call tipon tbp name. ''Cume i)S agapne, HD JLorDe 0oD of i^ofles, Qjetoe tbe Ipgbt of tbg countenaunce, $ toe lljalbe tobole. Pfalme Irrri. 137 Ci)e . ixni * ^iaimt. EXVLTATE DEO. Co tbz c&auntet ^ tipon <^it&itf), |31n8:e toe mereig unto (J5oD o^ flrengtb mafee a cfteatfuU nopfe tinto tbe (J5oD of 31aco6. ' Cafee tfje IPfalme, firpng: jbgtfict tfje tabret, tbe metp fiarpe tot tfje lute. 'IBIotoe tip pt^ trompett in tU neto mone, eucn in tfte tpme appopntcD, anD tjpon oure folepne feafl Dagc. *ifot tW toas maoe a flatute for 3IftaeI, $ a latoe of v' <^citi of 3la^ coti. '€.W fie otDcneD in 3[ofept) for a te= flpmonp, to&en tt came out of tfie lanDe of €ffgpt, anD Sao fiearDe a flraunge laguage. ' 3[ eafeD 650 ftouioet from t&e tiurt&en, $ t)is ftanDeg toere uelpuereD from (mafepng) tbt pottes. 'C^ou caUeDfl tipo me in trou- tJleg, anD 31 oelpuereD tbt, anD f)earDe t&e toljat tpme as tF)e florme fell tipon t&e, '31 proueD tfje alfo at tfje toaters of flrgfe. ^ela. '^eare, © mg people, anD 31 togll aflure tlje D 3frael, pf tljou toplt feerfee m- to me. '"Cijere ftall no flraunge <^on tie in 138 pfalme Irrni. m, netber Qjalt tbou tuorOjpppe anp ot!)et (250D, "31 am tU Lotoe tl)? (5oD, toftpcb firougbt tt)e out of tbt lanDe of (2Bgppte open tt)p moutf) topDe, anD 31 ftall fgU it ^'TBut mp people toolD not beare mp tiogce, aD :|^ rael toolDe not oliep me. ''^o 31 sauc tftem tip tinto tfteit atone bttm lufl, aD let tf)em folotoe t&eir atone pmaginacgons. "© tbat mp people toolDe |)aue terlteneD t)nto me, for pf 31ftael fjaD toallieti in mg triages. ^'3! fljuioe foone t)aue put Dottine tbeir enemges, ij tumeo mgne SSD agagnfl tbeir anuerfaries. '' C&e ftatets of g^ lorDe QjulDe Daue bene founDe Igars, but tbeir tgme ftulDe baue enouteD for euer. '^!^e IbuID baue feD tbe alfo tot tbe fgnefl tobeate floure, aD initb bong out of tbe flong rofee fljulDe 31 baue fatiffgeD tbe. t!Di)e . Ixxxii * I^Calme. DEVS STETIT IN SINAGOGA. a Pfalme of acapb. i©D flanDetb in tbe congregacgon of prgnces: be is 31uDge amonge ©oD- Des. 'ft)oto loge toiU ge geue torog iuDgement, anD accepte tbe petfonnes of t\iz tjngoDlg*^ ^eia. 'DefenDe tbe poore anD Pfalme Irmii. 139 fat&crlefle, fe tfiat focb as be in neoe anD nt- celHte baue rigtjt. *Delpuer tfte outcafle n poore : faue ttjem from tfie IjanDe of tf)e tin- goDlp. ' C&eg toill not tie lemeD ner tinDer^ flanDe, hut toalclie on flgU in DarcfenelTe: all tlje founnacions of tbt ertb lie out of courfe. ^ ' 31 ftaue fagtie : ^ pe are <©oDiJe0, anD ge all are c&plDren of tU moofi ftpelJ. 'IBut pe ftall Dpe Ipfee men, anD fall Igfee one of p^ princes, 'argfe, i) (SoD, anD iuDge tl)ou p^ eartl), for tbou Qjalt tafee all l^eat&e to tf)ine enljeritaunce. %\^t . Ixxxiii * 0talme. DEVS QVIS SIMILIS. a fonge and Pfalme of afapf). ©IDe not t&g tonge, HD ®oD, feepe not flgll fplece, refrapne not tbp felf HD mp (SoD, mafee t&em Igfee iinto a tDl)ele, anD as tt)e fluble tefore v'^ tognDe. " Lplte as a fpre t&at bumetb tjp tfje tooD, anD as tbe flame t&at confumetf) tbe moun= tagnes. ''Perfecute tbem euen fo toptl) tftg tempefl, anD mafee tfjem afrageD toptb t&g florme. ''ej^nkz tfjepr faces aftameD, © lorDe, tbat tbeg mage fefee tbp name. '^ Let tibem 6e confoiiDeD anD ijereD euer more SD more : let tbem tie put to Uame anD peridj. '^anD t&ep Qjall fenoto, tfjat tbou (ttibofe name is 3le|)oua) art onlp tbe moott ftpeft ouer all tbe eartl). Pfalme IxxxiiiU 141 d)e . Ixxxiiii . l^falme* QVAM DILECTA TABERNACVLA. Co tf)e c&afitet upon ®itbit&, a Pfal= me of tf)e fonnes of Cotaf). ^oto amgaftle are t6g Dtoellpnges, ^ou iLorDe of ^ofleis>^ 'a^p foule Ijatb a Defgte anD longinge to entre into t&e courtes of tbe LotDe : mg Sett 5D mp fleQ) reiopfe in tfje liugng (3on, ' ptt ?« fpa= roto ftatJ) founDe feet an f)oufe, anD tfje ftna^ lotne a nefl, totjere fte mage lage bet gonge: euen tf)p aultets C> ILotDe of 5)ofies, mg fepnge anD mp ®oD. ^TBIeiTeo are tfjep tbat Dtoell i tf)g |)oufe, tftep toilbe all inape prap* fgng t&e. ^ela. ' OBlelTeD is t&at ma tobofe flrengtb is in t&e, in tofiofe ftette are tbp toapes. 'mf)pc& goinge tboroto tfte tiale of miferg tife it for a toell, anD tbe poles are fglleD toitl) toater. 'Cfieg togll go from flrengtb, anD Dnto tht <5oD of (SoDDes ap= peareti) euerp one of tftem in %ion. '2D LorDe 0Calme» DOMINE DEVS SALVTIS. a fonff ano pfalme of tfje tonnes of Coraf), to gf cliaunter tjpon ^a&dati), to geue tban^ fees: aniftruccionof^e= man tfee OB^tatJgte. LorDe <5oD of mp faluacion, 31 fiaue crpeD Dape anD npgbt before i^ti S>t let mp prapet entte into tbg prefence, encline tf)pne eare tinto mg callgnge. 'jFot mp foule is full of trouble, anD mp Igfe Dratoetb npe iinto ben, '31 am coflteD as one of tbe tbat go Dotone lanto g^ pptte, $ 31 baue bene euen as a man pt batb no flregtb. *jrre amonge tbe DeeD, Igfee unto tbe tbat be tDOunbeD Ipe in tbe graue, tobicb be out of remembrafice, anb are cut atoape fro tbp banbe. 'Cbou bafl lageo me in tbe lotoeft pptt, in a place of barclineire anb in tbe Depe. 'Cbpne inbipacpon Ipetb barbe bpo me, anb tbou bafl bereb me toitb all tbp flor* mes. ^elab. ^Cbou bafl put atoage mp= ne acijupantaflce farre fro me, anb mabe me Pfalme IrrrtJiii. u; to tie abfjorreD of tDem: '31 am fo fafi in pte= fon, ti)at 3[ can not get fortf). 'a^g fggftt fagletl) fot tjerp troulile: lorD 3[ ibauc callen naplp ijpon tfyz, 31 iJaue firetcbeD out mpne ftanDes ijnto t&e. "Doefl tbou Qjetoe tDontier0 amonge tfje HeeDf SDr Hjall t&e DeeD rpfe up agapne, ann prapfe tftej" ^^^6aU tt)g loupng fepnDnes 6e ©etoeD in tl)e graue, or t!)p faptfjfuInelTe in uefttucciof ''^|)aU t|)g toonDerous ioorfees fie feno= torn in t&e narcfee, ann ttjp rpgfttuoufnes in t6e lanDe i^- to^ere all twinges arc for- gotcni" ''^nto t^t Ijaue 31 crpen © lortie, ann earl? ftall mp praper come before tte. "LorDe, toljg ati&orrefl tbou mg foulei" SD i)pDefl tl)ou tbg face fro mef ll3i am in mi* fetg, anD lifee tmto i)pm t&at is at t&e popnt to Dge (euen fro mp pout!) tip) tf)p terrours f)aue 3[ fuflfreD toitft a troufileD mpnoe. "ci)p toratljfull Dpfpleafure goetft ouer me, anD ti)e feare of tjje fiatl) tjnDone me. " Cfeep came rofiDe about me Daplge Iplte toater, ann compafen me together on euerp fgiie, ''0@p louers Sn frennes jiail tfjou put atoape fto me, anU ftpD mpne acquapntaiice out of mp fpgbt. 148 pfalme Irrrir. MISERICORDIAS DOMINI. an inflruccion of Ctfjan tbe OB^ratjpte. ^ fonge ll)al6e all ttiape of t&e louing fepnDneflc of tbe lorn, tuittj mp moutl) toill 31 cuer tie ftetogng tf)p ttuett) from one generacion to anotftet. 'jTot 31 &aue fapDe: mercp ftalfie fet lop for euer, tbv txuztb ftalt tftou flablpH) in tbe fteauens. '31 ftaue maDe a coue^ naunt toitfi mp cftofcn, 31 fjaue Onome tinto DauiD mp feruaunt *C6p feDe toill 31 fiatJlift for euer, ann fet tjp thv trone from one generacion to another, ^ela. =© lorQ tf)e tierp f)eaue0 Qjall prapfe tbv toonDe^ rou0 toorclieg, $ t&p truetl) in t&e conpega* cion of tlje faincte0. ' jFor to|)0 is Ije amog; t&e clouDes, t&at Qjall tie compareu unto tfte LorDf 'anD to&at is |)e amoge t6e goti= Des, tf)at tijaltie Ipfee tinto tbe lorDe^ '(Son is toerp greatlp to be fearen in ttt councell of tt)e faintes, anD to fie ftaD in teue* rence of all tfiem tftat are atjoute bpm. Pfalme Ivxxix. 149 ' © lord <5oD of !^oOe0, taho is IgU iinto tf)c^ tbp truetf) (mofi mpgfttie lorO) is on mc-- rp fpDe. '"Ct)ou rulefl t&e ragpng of tfie fee, tfjou flillefl t^e toaues tberof, tofien tfteg atpfe* " Cbou baS fu&DueD (Cgppte anti DefltopeD it, g" ftafl fcatreD tbpne enempes atiroaD toitt) ttjp mpgtjtie arme. ''Cf)e f)ea= uens are tfjpne, tte eartfj alfo is t&pne: tftou l)afl lapeD t&e founDacion of t&e roflDe toorl- De, aD all tftat tfjerin is. ''Cf)ou fiafl rnaue tfte nortib anu tbe foutfj, Cabot anD ^ermo ftall teiopfe in tfjp name. "Cf)ou i)afl a mggbtie atme, firong is tftg fiande, anti fjpe is t|)p rpgijt IbanDe. " Epgf)teoufnes anD equite is tbe fiafiitacion of t&p feate, mercp anD ttuetft ftall go before tftp face. ''iBltU m is tbe people (2D LorD) tfjat can reiopfe in pe : t&ep Ujall toallte in t&e ligbt of tbp cofi- tenaunce. ''Cftepr Delgte lljaltie Daplie in tbp name, aD in tfjp rpgbteoufnefle lljal tbep mafee tbepr boafl. '' jFor tbou art p^ glorg of tbepr firengtf), $ in ti)p lougng fepnDnefle p" lijalt Ipft tip oure ftornes. "Jfot g^ lorD is oure Defence, Cfte bolg one of 3[raei is oure i^png. '"Cbou fpafeefl fomtpme i logfpons tonto tf)g faictes, f fapDefl: 31 Saue lapeD ftelp tipo one pt is mpgfttp, 31 &aue eralteD one c&o- fen out of pe people. '' 31 Ijaue fofiDe Da* uiD mp feruaunt: toitf) mp i)0lp opie fjaue 31 ISO W>iulmt ivvxix, anopnteD l)im. ''S@p fjanti ftaU ftolDe t)gm fall, mn mgnc atme ftall firengt&en Ibgm. '' Cf)e enemie lljall not fie a&le to no |)pm violence, tfte Conne of topcfeenneffe QjaU not f)urte |)im. '*3I ftaU fmgte Dotone Ibps foes tjefote I)g0 face, anD plage tbc tbat bate bim. '' 9@g truetl) alfo §D mp mercg Qjaltie tuitf) f)im, anD in mp name lljaU Us Some fie er= alten. ''31 toitt fet i)p0 nommion alfo in tfje fee, anD ijgs rggbt fjanlie in t|)e flouDes, '^ l^e ©all cail me : tbou art mp fatber, mg (J5oD $ mg flrong faluacion. ''anD 31 togll make ftim mp fprfl tiorne, bpet tten tbe IBign* ge0 of tbe eattft. ''9ig mere? Ml 3[ feepe for i)im for euermore, ij mg couenaunt ©all flanDe fall tnitb i)im. '° ^is feDe alfo feiiU 3 mafee to enDure for euer, anD bis trone as tbe Dapes of beauen. " I5ut pf bis cbilDren for fafee mg latoe, anD toalfee not in mp iuDge^ metes. ''3If tbep breafee mg flatutes anD iiepe not mg commaunDementes. 31 tDill ijpfet tbepr offences toitb tbe roD anD tbepr fpnne itiitb fcourps. !! Beuertbeleffe, mg loupng fepnDneffe Ml 31 not tJtterlp take from bpm, net fuffre mp truetb to faple. ''S§i^ couenaunt toill 31 not breafee, nor alter tbe tbpnge tbat is gone out of mp Ipppes. 31 baue ftoome once bp mp bolpneffe, tbat 31 toill not faple DauiD. Pfalme Ixxxix, isi '=5>5S feDc lijaU mmxt for cuer, anD ftps Ceate is ipfee as tU funne tiefore me. ''^e fljaU flanDe fafl for euermore as tfic moone, anD as tfte faptftfuH toptneOe in teauen. ^elaf). '' IBut p" ftafl abfjorren $ for fafee tftpne anopnten, $ art DifpIeafeD at fji. ''C|)ou fjafl broken tfte couenaunt of tftp feruaunt, anD cafl ftis crotone to tfie grofiDe. ''Cftou i)afl ouertftrotone aU bis 6eD^ ges, anD broken Dotone i)is flronge ftolDes. '" an tbep tftat goo tip, fpople bpm SD fje is become a rebulie tinto bis nepgbbours. " Cbou bafl fett tip tbe rpgbt banDe of bps enempes, anD maDe all his aDuerfarpes to re= iopfe. ''Cbou bafl tafee atoape tbe eDge of bis ftoerDe, aD geuefi bim not uictorp in tbe battaple. *'Cbou bafl put out bis glorp, gt cafl bps Crone Dotone to p^ grounDe. ** ^U Dapes of bis poutb bafl tbou iborteneD, anD couereD bim tot Ditbonoure. ^elab. ''lorD, boto loge toilt tbou bpDe tbp felff jFor euerf anD IbaH tbp toratb bume ipfee fpref *'ffl) remebre, boto Iborte mp tpme is, tober fore bafl p" maDe all me for naugbt j* '' CiObat man is be tbat Ipuetb, aD Qjall not fe Deatb ^ anD Iball be Delpuer bis atone foule fro tbe banDe of bell f ^elab. ^'LorDe, tobere are tbp olDe loupng fepnDnelTes, tobicb P" ftoorefl tjnto DauiD in tbp treutb*^ *^iRemember 152 Pfalme re. (lorDe) tU retiufee gt tbg feruaeunteg f)aue $ i)ott> 31 50 fieare i mp bofome t&p re&ufee0 of manp people, '"mftertoiti) tDpne enemies l)aue 6Iafpf)emeD ttje, at) fcIaunDer tfje fote= fieppes of tf)5ne anognteD. PragfeD fie tf)e lorD for euermore : 3men : 3men. DOMINE REFVGIVM. 3 Praper of agofes t&e man of <^oti. HDtDe, tfiou fiafl bene oure refuge from one generacion to another. 'IBefore tbe mountagnes toere brought fortb, or euer tbe eartb SD tU toorlDe tnere maOe, tfjou art (J5oD from euerlaflpng ano toorlDe toittout enDe. 'Cbou turnefl man to Deflruccion. agap* ne, tbou fagefl: come agapne pe cbglDren of men. *jFor a tboufanDe peares in tbg fpgbt are but as pefierDape, fepnge tbat is pafl as a toatcb in tf)e nggbt. 'as fone as tbou fcatreft tbem, tbep are euen as a flepe, anD fane ainage foDenIg Ipke tbe graflfe. ' 3In tbe mornpng it is grene anD grotoetb tip, but in tbe euenpnge it is cut Dotone (BrEcn bp) anD tnitbereD. 'jFor toe confu* Pfalme re. 153 me atoape in tf)g DWpIeafute, $ ate aftapeD at t|)p totatt)fuH mDignacgo. 'C&ou Safi fet oure mioieries Mott tfte, ano oure fe^ Crete fgnnes in tt)e Ipgbt of thv countenaO* ce. 'jFor tofjen tfjou art angrpe, all oure Iia5e0 are gone : toe brgnge oure peares to an enDe, as it toere a tale tftat is toioe. '" Ct)e Dages of oure age are t^re fcore pea= res anD ten: anD tbougi) men 6e fo flronge tfjat tftep come to foure fcore peares, pet is t^epr flrengti) tt)en but latioure aD forotoe: fo foone paiTetf) it a toape, anD toe are gone, "IBut to{)0 regarDet^ tfje potoer of tftp toratf), for euen tterafter as a man ftareti), fo is ti)g Difpleafure. ''© teacl) tjs to no^ 6re oure napes, tbat toe mape appipe oure ijertes tinto topfoome. ''Curne ttje agap* ne (ffl) lorDe) at tbe lalJ, anD tie gracious tinto tf)p feruauntes. "© fatiffie t)S toitb t&p mercp, anD t&at foone : fo ftall toe reiop= fe anD &e glaD all tfte Dapes of oure Ipfe. "Comforte t)S agapne, noto after tlje tp= me tf)at t!)ou Ijafl plageD i)S, aD for tbe pea^ res tofterin toe Ijaue fuffreD aDuerfpte. ''^fjetoe tbp feruauntes tbp toorcfee, anD tbepr c&ilDre tf)p glorp. "3nD tU glorpous maieflp of tbz LorDe oure (JDoD lie upon tJs: profpete tljou tf)e toorcfee of our MDes tJpo i)S, © profpere tfjou oure ijanDp toorcfee. 154 l^falme rcj. QVI HABITAT. J^o fo Dtoelletf) tinDer t&e Defence of tfje mofl Sgeft, Hjall atiiDe tjnoer tfje I^aDoto of F anmiff&tpe. '3f topU =• fage tjnto tibe Lome : Cftou art tap i)ope, and mp flrongc t)oIDe, mp (Sod, in f)im iDiU 3f trull, 'jfor fie ijiau Delpuer tbe from tfie fnare of t&e Ijunter, anD fro tbt nop= fome pefiilence. *J|)e ftall DefenDe tfie Dn= Der bvs topngeg, anD t&ou Uialt lie fafe tin= Der figs fet&ers: i)is faptfifulnefle anD truetfi QjaH 6e tfip QjpIDe aD ftucfeler. 'Cljou ftalt not tie aftapeD for eng terrour fig npgftt, ner for tbe aroto tftat flgetft tip Dape. 'jFor tfie peflilece tiiat toalfeetfi in Darcfenefle, ner for tfie fpcifenefle ttiat Deflropetfi in tfie noone Dape. 'a tiioufanDe Qjall fall tiefpDe tiie, $ ten tfiofanDe at tlip rpg&t lianD, but it ftall not come npe tbe. 'gee, toitfi tlipne egeg ftalt ttiou tielioIDe, anD fe t&e retoarDe of tlie tinffODlp. 'jfor tfiou iLorDe art mp tiope, tj)0u tiafl fet t&pne tioufe of Defence iierg 6pe. '° C&ere Qjall no eueU happen Dnto tfie, ne= tfier IljaU enp plage come npe t&g DtoeHpng. l^falme xtii. iss "jrot bt Qjall pue Ijis angels charge o^ uet t&e, to Itepe tfee in all tfjg toagcs. ''C&ep Iljall tieare t&e in thm pannes, tfjat tbou Ijutt not t|)p fote agagnlJ a flone» "C&ou Hjalt go tipon tlje Ipon ano an- Det, tlje ponge JLpon ano tfje Dtagon Qjalt t|)ou treane tinrier t&g fete. '*^ecaufe fje |)at& fett Ijiis loue tipo me, tl)erfore ftall 31 ne Ipuer Um : 31 Qjall ftt tm tip, becaufe |)e fjatf) fenotune mg name. "J^e Qjall call upon me, f 31 toill 6eare |)gm : gee 31 am tuitl) |)pm in trouble, 31 toill Helguer 6gm, anD firinge 6pm to bonoure. ''mith longe Ipfe togll 31 fatiffge f)gm, anti ftetoe |)gm mg faluacion. BONVM EST CONFITERI. a Pfalme anD fonge for tfje ^atibotf) nape. |C i0 a gooD tbing to geue t&anfees tmto tfje LorDe, ano to fgnge prag- fe0 ijnto tf)g name, © mofl ^gefl. 'Co tell of tl)p lougng fegnonelTe eatig in t|)e mompnge, an of tbg truetb in t&e nggljt feafon. 'CIpon an inOrument of ten Orpn= ge0, $ tjpo ttt lute: t)po a lotoDe inflrumet, 156 Pfalme rcij. t lopo tfte f)arpe, ^jTot p LotDe Safl maDe me glaD tfjototo tbp toorfees, anD 31 topH te= iopfe in geupng prapfe for tU opcracpos of ti)g IjaDes. '© ilorD, fjotn glorious are t&p toorcfees: ftp tftougjbtes are tierp Depe. 'an loniDpfe man Dott) not toell cSfiDre ti)i$, ant) a foole Dotb not tinDerflantie it 'flBba tbe tingoDIp are grene as t^e graOe, SD toM all tlje toorcfees of topcfeeDnes Do floriflb, t6e Ujall tljep tie DeflropeD for euer. llBut p" lor De art p^ mofl tpeft for euermore. 'jFor lo, tibpne enempes, © HorD, lo, tfipne enempes lljall periQje, SD all tfte tnorclters of topcfeeD* nes ftaltie DeflropetJ. 'IBut mp tiorne ftal- tie eralten like t\)t ^orne of an ©nicorne, for 31 am anopnteD toitl) freQj ople. '"s^pne epe alfo Qjall fe l)ps lull of mpne enempes, anD mpne eare ftall fteare ftps Defpre of ttje top^ clteD tljat rpfe tjp agapnfl me. "C&e rp= gfiteous Qjall floriH) Ipfee a palme tree, anD Hiall fpreDe atiroaoe Ipfte a CeDre in lifiam " ^ocf) as 6e planteD in pe |)oufe of t&e lorD Hiall florillje in p^ courtes (of m m^e) of oure <5oD, '' Wdf^ fljall alfo tirpng fortf) more ftu^ te in tfjepr age, $ lljaltie fatt aD toell Ipfeege, '*Cl)at t&ep mape Hietoe, l)oto true p<^ lorD mp firengtf) is, anD tfiat tfjere is no lonrpgl)* tuoufneffe in f)pm. Pfalme xtiij. is/ Cl)e . xtiij . 0(alme. DOMINVS REGNAVIT. ©e lotD is iipnge, anD fjatS put on glo- rious apparell : tf)e Lome fiati) put on bgs appatell, SD ggtDcD 6pm felfe toitf) flrengtt) : ' fje fjatt) maoe tf)e roGDe toorlDe fo Cure, tf)at it can not &c moueD. ' €uer fens p^ toorlD tiegane batt) ti)g feate ftene prepareD, tbou art ftom euerlaflpnge. '€iiZ flouDes arc rpfen (© LorD) tfte flouDes ftaue Ipft tip tf)egr nogfe, t&e flouDes Igft tip tl)e toaues. ' Clje tijaues of t|)e fee are mpgbtie, $ rage Ijorrifilg: but pet tbe iLorlie tbat titoeUetft on f)ge, is mpgt)tier. 'Cfj? tefiimonies, © lorDe are tier? fure, ftolpneffe fiecommeti^ tbpne f)0ufe for euer. Cl)e . vtiiij * l^Calme* DEVS VLTIONVM. LorD <2DoD to ti3f)0 ti^geaunce lie logetf) : tfjou <5oti to Ui&o tiengeafi^ ce tjelogetft, fljetoe tfjp felf. ' argfe tf)ou iuDge of tfee tiJorlD, f retiiaroe t|)e prouDe after tftegr Deferupnge. 'HorDe 158 Pfalmc vciiih l)Oto tonge lijaH tbe iingonip, fioto loge ftall tfje tingonip ttiflp&ef *^otri long ftall all toicfeeD Doers Qieafee (D DifDapnfuHp, u ma= fee focf) ptouDe tjoaflingf 'Cfjeg fmpte Do= tone t6p people, © LotD, ann troulile t&gne Ijetitage. 'C&ep murt&ur tlje topDDotoe u tbe flrager, anD put ifyt fatfjerleffe to Deatft. ' anD pet tf)ep fape : Cufte tbe lotD lljall not fe, netber Qjall g<^ <25oD of 3lacoti tegarD it. ' Cafee fteDe, ge Dntopfe amonge p^ people ffl) ge fooles, to&en togll pe unDetflanDe*^ "l^ept planteD t^e eare, Qjall U not fieare? SDt Ije gt maDe tht ege, ftall not tt tt^ '"©t l)e pt nutturetl) tfte ^eatfje it is 6e pt teacfjetfi ma fenotolege, Qjal not ht puniUji" "Cfie LorDe fenotoetb V' t|)ougl)tes of men pt tftep ate but tjapne. '' TSleffeD is tfte man, to&om p» cf)aflenefl (© LorD) u teacbeO tpm in tf)g latoe. " C!)at p" mapefl geue Ijgm paciece in tpme of aDuetfpte, tintpll gf pgtt tie DgggeD tip for tfje tjngoDlp. " JFor p'' lorD topll not fagle |)2S people, netfter topll be forfafee ftps inl)eritaunce. ''Ontill rpg&teoufnes turne agapne tmto iuDgemet all foci) as tie true of tttt ftall folotoe it ''m\)o togll rpfe tip toitl) me agagnfi tbe topcfeeD*^ ©r to&o toill tafee mp parte agapnfl p^ euell Doers ^ " 31f ?' JLorD ijaD not &elpeD me it liaD not faileD, t)ut mp foule ijaD bene put to fplence. "15ut Pfalme ret). 159 mc 31 fagD : mp fotc Ijatb flpppeD, tbg metcg (!© lotD) f)elDe me tip. "3[n t&e muWtuDe of tf)eforotoe0gt 31 ^an in mp fterte, tbp com* fortes Hut refrefteD mp foule. '"aiKilt tftou 6aue eng tftpnge to Do toitb g^ fioole of tog- cfeeDnefle, totjicf) pmaginetl) mpfcbefe as a latDej" '^C&ep gather tbe toget&er agagnfl tf)e foule of tfje rggbteous, and coDemne tfie innocet IiIouDe. '' IBnt tbz Lorti is mg refu= ge, gt mg 0OD is tfee firengtt) of mp cofi'Dece. ''!^e iljaU recompence t&e tfjeir topcfeeDnes anD Defiroge tfjem in tfjeir atone malgce, pee tlje lorDe oure <3titi ftall Dcfiroge tfjem. VENITE EXVLTEMVS. Come, let t)s fpnge tinto p^ jiorli, lett t)S bertelp reiopfe in tbe llregtt) of oure faluacio. ' Het iis come before fiis pre= fence tot tbanrftesgeupng, $ lljetoe oure felfe glaD in tm to' pfalmes. 'JFor tfte LorD is a great (2DoD, t a greate fepnge afioue all goD* Des. *3[n W fianne are all tfie comers of t&e eartj), an tDe mtQtb of tlje tjplles is bis alfo. ' Clje fee is bps, 5D be maDe it, t bis b§ties prepareD tbe Drpe lanDe. '© come, let tjs i6o pfalme rctii. tootlljpppe $ fall Dotone, anD fenele tiefore gf JLorD oure mafeer. ^jFot t)e is (t?)r lom) oure (3on : anD toe are p^ people of 5gs paflure, aD ^ tfje Qieppe of tiis tSDes. ' Co nape pf ^^ ge toil Ijeare fjig tiopce, ftartie not poure iitt- tes as in p*^ prouofeacio $ as i g«^ Dage of tepta* cgon in tf)c toilDernes. 'CObe poure fatliers tepteti me, proueti me, aD fatoe mg toorcltes. " jFouttp peares loge toas 31 gteueD Vaitf) pt generation, $ fapD : it is a people gt Do erre in t&epr Ijertes: for t&ep Saue not fenotone mp toapes. " canto tofto 31 ftoare i mp toratl), tibat tljep ftulDe not enter in to mp refl, CANTATE DOMINO. ^pnge tinto t6e LorD a netoe Conge, fpnge iinto tF)e LorDe all t&e toljole eartl). ' ^pnge tinto t&e JLorDe, anD prapfe l)is name, fie tellpnge of ftps faluacpo from Dape to Dape* * Declare Ijps bonoure tinto tf)e ^eat&e anD ftps toonDers tinto all people. *JFor tfje ILorD is great, anD can not toortl)elp be prapfeD: fie is more to tie feareD tben all goDDes. 'as for all tjje goD- Des of tfje l^eatljen, tfiep fie but 3IDols, tiut it is tbe lorDe Mt maDe tfie fieauens. Pfalme xtoU i6i «(j5Iotge anD toorljjpppc are befote fipm* potoer anD fionoute are in 6ps ^anctuarp. ^accrgfte t)nto tbe LorD, (!© pe kpnrelieis of tfte people) afcrpfie tinto tbe LorDe toor- Iljppe anD potoer. ^afcrpfie trnto tije LorD ti)e fionoure Due tinto l)5S name, tirpnge pre^ fenteg, t come into ftps courtes. '© taor* ftipe tf)e lorD in tfje tieutge of fiolgneflfe, lett tie to&ole eartt) UanD in atue of fipm, " Cell it out amonge tbe ^eatiben t&at t&e lorDe is Itpnge : anD tfiat it is tje tobpcl) |)atf) maDe tl)e rounDe toorlDe Co fall, tijat it can not be moueD, anD boto tfjat be Qjall iuDge tbe people rpgbteouflp. "let tbe beauens reiogfe, anD let tbe eartb be glaD: let tbe fee maite a nopfe, anD all tbat tberin is. '' JLet tbe felDe be iopfull anD all tbat is in it^ tben Iball all tbe trees of tbe tooDD reiogce. ^' TSefore tbe JLorD, for be cometb : for be com= metb to iuDge tbe eartb: aD toptb rggbteouf^ nelTe to iuDge tbe toorlDe, ^ tbe people togtb^ bgs truetb. M 1 62 Pfalme xcoih DOMINVS REGNAVIT. ^e LorDe is Ipnge, tlje eartb mage fie 0laD tfierof : pee, tfie multptune of tfie 3Ile0 mage fie glan tfierof. 'CIou^ tieis ano Darcfeneffe are rounue afioute fipm, tggfiteoufnelTe anD iuDgment are tfie fiafii^ tacgon of fips feate. ' Cfiere Hjall go a ^re fiefore fipm, anD fiume tjp figs enemges on euerg fgue. 'J^is Iggfitengnges gaue Qjgne tinto tfie toorlDe, tfie eartfi fatoe it anD teas afrageD. 'Cfie figUes melteD Igfte toare at tfie prefence of tfie lorDe, at tfie prefence of tfie LorD of tfie tofiole eartfi. ' Cfie fiea= uens fiaue DeclareD figs rggt)teoufnes, u all tfie people fiaue fene figs glorg. 'Con= founDeD fie all tfieg g^ toorlfigpe carueD gma^ ges, anD tfiat Delgte in tiagne goDDes. toor- Ifigpe figm all ge goDDes. '^gon fiearD of it anD reiogfeD : anD tfie Daugfiters of 31u= Da tuere glaD fiecaufe of tfig iuDgementes, D jiorDe. 'jTor tfiou lorDe art figer tfien all tfiat are in tfie eartfi, tfiou art eralteD far= re afioue all goDDes. "© ge tfiat loue tfie iLorDe, fe tfiat ge fiate tfie tfignge tofigcfi is ^uell : tfie LorDe preferuetfi tfie foules of figs IPfalme rctiiij. 163 fapnctes, fte Ojall tielpuer tftem fto tfje tm-- De of tfje tjngooip. "C&erc is Qironge lop a Ipgfit for tfie rpgbteous, ao a topfull fflari= neflfe for focft as be true fjertcD. ''iae= iopfe in t&e lortie, pe rpg&teous: anD geue tfjancltes for a remem&raunce of ftps l)oIg= nefle. CANTATE DOMINO. a Pfalme (for ©auin) ^pnge lonto g^ jLorD a netoe fon= ge, for be fjatb Done maruelous tl)in= ges. 'flBitt) ftps atone rpgftt ftanDe f tuptf) &is tjolg arme batb lie got^ ten Ijpm felfe t&e iiictorp. 'C&e lorD Decla= reD &5S faluacpon, Us rpgbteoufnes fiatd be openip QjetoeD in tbe fpgbt of tbe l^eatften. * ^e fjatf) rememOreD ftps mercp anD truetft totoarDe tf)e tjoufe of 3lfrael : anD all t&e en^ Des of tf)e toorlDe fiaue fene t&e faluacgon of oure (25oD. '^Ijetoe pourefelues iopfull tinto t&e LorD all ge lanDes, fgnge, reiopfe, anD geue ttjanfees. 'l^rapfe t6e HorDe tjpon tl)e Ijarpe, fgnge to t&e 6arpe toptt) a pfalme of tftancfeefgeugng. '2iSpt6 trom^ 1 64 Pfalme xtix, pettes alfo anu fljatomes: D ftetoe poure felue0 iopfull before t&e Lome tbt fepnge. ' Let t&e Cee make a nopfe anD all t&at tf)e^ tin 10, t&e rounDe tootlDe, ij tfjep tfjat Dtoell tberin. 'Let tlje flouDes clappe tbegr Can* Des, ano let tbe &pHes fie logfull together, TBefore tbe Lorn, for f)e is come to iuDge tt)e eartf). " mitf) rpgfiteoufnes ftall fie tuD= ge tt)e toorlDe, anD tfje people toitb equite. DOMINVS REGNAVIT. 5)e Lome is fepnge, fie tfie people ne* uer fo tinpacient: fie fgttetfi fiettnene tfie Cfierufiins, fie tfie eartfi neuer fo tjnquiet 'Cfie LotDe is greate in ^ion, anD fipe afioue all people. 'Cfiep lijall geue tfiafees tinto tfig name, tofiicfi is greate, tno^ Derfull $ fiolg. 'Cfie feinges potoer iouetfi iuDgemet, tfiou fiafl prepateD equate, tfiou fiafi erecuteD iuDgmet anD rpgfiteoufnes in 3laco&* '© magnifpe tfie LorDe oure pe feDe of abrabam bps feruaunt, pe cbilDre of IPfalme cti. 17s 3Iaco6 ftp0 c|)ofen. '^e is t&e lorDe oure (Sod : ftps iuDgementes ate in all t6e tuotlDe. '^e l)atf) bene altoage mpnDfull of fjgg coucnaunt, anD ptomgfe tbat lie maDe to a tboufanD gencracgons. 'Cuen tfje coue- naunt t&at |)e maDe togtb afirabam, anD ?« oot!) ttat |)e ftoare tinto 3lfal)ac, "anD apopnteD tbt fame tinto 3Iacoli for a latoe, anD to 31ftael for an euerlaflpnge teflament. "^apenge: tjnto tfje topll 31 ffeue tbe laDe of Canaan, tU lot of poure intjerptaunce. '' Wibtn tfjere toas get tiut a fettie of ttjem, anD tt)ep flraungers in tfje lanDe. ''CObat tpme a^ tbep toent ftom one nacgon to ano* tfjer, from one lipngDome to anotber people. "5)e fuflEreD no man to Do ifytm torong, fjut reproueD euen fepnges ar t&epr falies. '' Coucf) not mpne anognteD, gt Do mp pro= pftetes no fiarme. '' s@orouer, fje calleD for a Dartft tipon tfje lanDe, anD DefiropeD all tbe prouifpon of 6reaD. ''Tgut fte baD Cent a man tiefiitc t&em, euen 3Iofepl) toftpcf) ttias folDe to tje a fionDe feruaunt '' m&ofe fete t|)egl)urt in tbt flocfees tt)e pron entreD in to Ibgs foule. "2Intpll tfte tpme came pt W caufe toas fenotone, tbe toorDe of v JLorD trgeD t)pm. '°C|)e feing fent anD Delpue= reD &pm, p^ prince of t&e people let ftim go fre. '' \0t maDe l)?m lorDe alfo of ftps l)Oufe, anD 176 pmime ctj. ruler of all &gs futilJafice. '' C&at be mpgftt enfourme fjps princes after 6ps toill, gt teacb |)ps ^ettatours togfDome. ''31frael alio came into (ZBgppte, anD 3lacob teas a flraun^ ger in tbe lanDe of J^am. '*3nD U increa= feD f)gs people erceaninglp, anD maoe tftem flronger tl)en t&epr enempes. ''OJ&ofe fiert turneD, fo t&at tbeg ftateD f)p0 people, $ Dealt ijntrulg togtl) l)5S feruafites. '"Cften fent f)e agofes t)ii5 feruaOt, anD aaron, toljom U ^aD cljofen. ''anD tibefe ftetoeD Sps tofeens amonge tijem, anD toonDers in tSe lanDe of ^a. ''l^e fent DarcfenelTe, gt it teas Darcfee, anD tfiep toere not otieDgent tinto l)gs toorDe. ''J^e turneD tljepr toaters into filouDe, anD Cetoe t&epr fpHie. '"Cfiepr 15D t)roug!)t fortt) froggeg, pee, eue in t&epr fegn* ges chambers, "^e fpafee t&e tuorDe, anD tbepr came all maner of flpes, anD Ipce in all tbm quarters, ''^e gaue tfje fjaple flones for rapne, anD flammes of fpre in tbe?r laDe, '' ^e fmote tibepr tiines alfo anD fpge trees, $ DeflropeD tbe trees tbat ttiere in tftepr coa= fles. '"l^e Qjafee tbe tnorDe, aD tbe greHiop^ pers came, anD catgrpgllers innumerable. anD DpD eate tip all tbe graflfe in tbeir lanD, anD DeuoureD tbe frute of tbepr grounDe. ^' ^e fmote all tbe fprfl borne in tbepr lanDe, euen tbe cbefe of all tbepr flrengtb» ''^e ijrou0f)t tbem fortf) alfo w fpluet anD goIDe, tfiere toais not one fe&le perfonne amog tfieir ttptJe0. '^(Effppte tnas glaD at tbepr Depar= tpng, for tbt^ toete aftapeD of t&em. ''^e fpreD out a clouDe to be a couctpng:, anD ^te to geue Ipgljt in p^ npgijt ceafon. '' at t&eir Defpte, bt tirougbt quaples, anD be fgUeD tbe ttiptb tbe breaD of beauen. ''}^z opcneD tbe tocfee of Gone, anD tbe toaters flotoeD out : fo tbat rpers came in tbe Drpe places. "jFor toi)^$ be remembreD bp0 bolp promes, anD abrabam, bps feruaunt. *'anD be brougbt fortb bgs people toitb iope, anD W cbofen lot glaDnefle. *' anD gaue tbem tbe lanDes of tbe lt)eatben, anD tbe? tolie tbe labours of tbe people in pofleffpon. **Cbat tbep mpgbt Itepe bgs flatutes, anD obferue bps latoes. Prapfe tfiz JLorDe» CONFITEMINI DOMINO. lg)rapfe tbe JLorDe* 0eue tbancfees tinto tbe lorD, for be is gracpous, anD bis mercp enDu retb for euer. ' aaibo can erprefle p noble actes of tbe lorDe, or fb^tne « N 178 Pfalme coh fortb all f)50 prapfej' "iBimn are t^eg tibat alltoape feepe iuDgemet, anD Do rpgftteou^ nes. *JaemEm6re me, HD LotDe, accorDpnge to pe fauoure tfiat tfiou fiearefl iinto tbp peo= pie: © ijpfet me toptf) tt)p faluacpo. 'Cbat 31 mape fe tfte felirite of tfip cftofen, anD reiop= fe in tf)e glaDnefle of thv people, $ geue tt)an= Us toptf) tSpne enbetgtaunce. 'aJ33e fiaue fpnneD toptl) oure fathers, toe fjaue Done a= mplTe, anD Dealt togcfeeDlg. 'Dure fat&ers regarDeD not thv taionDers in Cgppte, ne^ tber feepte tf)ep tbv ffreate gooDneflfe in re= membraunce: but tnere DgfofieDient at t&e fee, euen at tfte reeD fee. ' Jl3euertt)eles, be ftelpeD tbem for hvs names falte, tbat tt mpgf)t mafee bps potoer to 6e fenotone. ' ^e retiufeeD tht reeD fee alfo, anD it teas nrpeD tip: fo U leDD tfjem tboroto t6e Depe as tf)orotD a toplDernelTe. "SnD be faueD tfiem from t&e aDuerfarpes ftanDe, anD Delp= uereD tbem from tbe banDe of tbe enempe. " as for tbofe tbat troubleD tbem, tbe toa= ters ouer tobelmeD tbem, tfjere teas not one of tbem left ''Cben beleueD tbep bps UiorDes, anD fange prapfe unto bpm. ^'OBut toitbin a tobple tbep forgat bps tnorcfees, t toolDe not abpDe bps councell. " OBut lull came iipon tbem in tbe tnplDet' nefle, anD tbep tempteD aoD in tbe Deferte. Pfalme cW. 179 '° atiD ht ffaue tfiem tbcgr Defpte, anD Cent leanefle tuitftall in to tbeit foule. " Cfiep angreD agofes alfo in p^ tentes, anD aaron tbe fapncte of tbt JLotDe. ''^0 tlje eartft openeD, anD ftoaloineD tip Datfian, u couereD tfte cogregacgon of afiiram. '^anD tf)e fgte toas fepnDlcD in tfteir companp, tfte flame lirent tip tfje iJngoDIp. "Cbep maDe a calfe in l^orefi, anD tuorlJjippeD tbe molten pmage. '°C5us tf)ep turneD tfteir giorg in= to tte fimitituDe of a calfe, tbat eatetf) fiage. ''anD thzv forgat t) 31 topn fpnge, anD geue prapfe, tot tfic tjefl metire tftat 3| fjaue. ' a toafee t&ou lute anD fiarpe, 31 mp felfe topll atoafee rggt)t earlp. '31 topH ffeuc tbancfees tinto p^ (© lorDe) among tfee people, 31 topU fpnge prapfes tinto tf)z among t6e nacions. * JFot tt)p metcp 10 greater t&en tfte feeaues anD ti)p truetft reacbetf) tjnto t^e cIouDes. '%tt lop tf)g felfe (© (^oD) atjoue g^ 6ea= uen0, anD tf)p glorp a&oue all t&e eartf). ' Cfjat tbg iJeloueD mape bt DelpuereD : let tf)p rpgf)t IjanDe faue t&em, anD fteare 5" me. ' (3on hath fpofeen in fjps l)olgne0, 31 togll reiopfe tSerfore, anD DeupDe ^ic&em, anD mete out tf)t tiallep of ^ucbotfj. ' ©ileaD is mine, anD oganalTes is mgne, ' (ZBpbraim alfo is p^ flregtf) of mg fteaD, 3IuDa is mp latogeuer. s@oa6 is mp toalipotte, ouet (ZEDo toill 31 eali out mg ftoo: tipo PF)i= iiflea toill 31 triumpfte. '" 2Bl)o tnill leaDe me in to tSe Oronge cptie*^ anD tobo iopll 6rpng me in to €Domf "^afl not tf)ou forfafeen 1 86 Pfalme civ, tJis (ffl) (Son) f atiD toplt not 5" (5oD, go forti) tnitf) oure J|)ofle0j' ^'© feelpe los agapnfl pe enempe : fot iiapne is tf)e f)clpe of man. " CftorotD ®oo toe ftall do great actes : t it is f)e, pt IljaU treaDe Dotone our enempes. DEVS LAVDEM MEAM. Co tf)e c|)aunter, a Pfalme of DauiD. ©IDe not t{)2 tonge (2D ®oD) of mg I ptapfe. jTor v' moutib of p^ tingoDlp, pee, aD t|)e moutt) of tfie DifceatfuU is openeD tjpo me, ' <$ tbep t)aue fpofeen agapnfl me toitf) falfe tonges. Cbep compafTeD me about alfo toptf) toorDes of fiatreD, $ fougtt agapnfl me toitbout a caufe. 'jFor tfje ioue P' 31 ftaD tinto tftem, lo, tbep tafee note mp co^ tratp part, tiut 31 geue mp felf unto praper. *C!)us f)aue tl)ep retoarDeD me euell for gooD, ant) ijatreD for mp gooD topn. '^et tfiou an tingoDlp man to fie ruler ouer ftpm, anD let ^atan flanDe at ftps rpgftt tjanoe. " mun fentence is geuen tipo tjim, let f)im fie coDemneD, and let fiis praper fie tumeD in to fpnne. 'Let fiis Dapes fie feto, anD let anotijer tafee fiis oflSce. ' let fiis cfipIDten fie Pfalmecir. 187 fatfterlcflre, aD Us topfe a togDoto, 'Let Us djilDren fie t3agat)ounDe0, 9 fiegg tf)eir bun: lett t&em fefee it alfo out of Defolate place0. '" Let t&e ertorcioner confumc all pt fte 6at6, anD let flraungetg Qjogle f)is latioure. " Let tftete tie no man to petpe t)pm, net to i)aue compaffpon tipon f)gs fatfeerlefle clb5l= Dren. '' Let Us pofletite be DefiropeD, ano in tbe nert genetacgon let tips name 6e cleane put out. '' Lzt ge toicfeeDnelTe of Us fathers tie fiaD in rememtiraunce in tfje fpgtit of t&e Lottie, ann let not t^e fgnne of Us mottier lie Done atoage. "Let t&em altoage fie fiefote tfie LotDe, tiiat tie mape tote out t6e memo= tiaU of tftem ftom of tfie eattfi. '' anD t&at fiecaufe figs mgnDe toag not to Do gooD, but petfecuteD tiie poote fielpleffe man, ttiat be mpgbt flage fiim, tbat teas tiereD at 5<^ bett: '' ^is Delpte tuas in curfgng, gt it fliall bap= pen unto bim: be loueD not bleflgng, tbetfore Hjall it be fatte ftom bim. '' J^e cIotbeD bim felf toitb cutfpng Igfee as toitb a tagment : $ it Qjall come in to Us botoels Igfee toatet, aD Igfee ogle in to l)i^s bones. '' Let it be iinto bim as g^ clofee tbat be batb tipon bim, anD as tbe ggtDle tbat be is alltoage ggtDeD totall. '' Let it tbus bappen ftom tbe LotDe Pnto mgne enemges, aD to tbofe tbat fpeafee euell agagnfi mg foule. '°lB\it Deale tbou trit_me 1 88 pmime cir. (ffl) lotDe mp foule, for tfte LorDe 6att) retnar-- tieD tlje. '3nD tofjp.^ ti)ou f)afl DelpuereD mp foule ftom tieatf), mine epes from teares anD mp fete from fallpng. '31 topll toalcfee before tU JLorDe, in tSe lanDe of tbe Ipupng:. '"31 fieleueD, anD tfterfiire topll 3f fpeafee, tJUt 31 toas fore trou&leD. 31 fapD i mp &afl: 196 Pfalme crtii/. au men arc Iper0. "QB&at retoarD lijaU 3f geue unto tbe lorDe, for all t&e iienefgtes p' i)e tiatt) Done tinto mei" ''31 topH receaue tfje cuppe of faluacpon, anD call lopon tbe name of ibe lorD. "3( ttigU page mg iiotoes noto in tfje prefence of all ftps people, rpgf)t Deare in tU fgg&t of t&e HorDe is tbe Deatb of Ijgs fapnctes. "OBe&olD (2D LorD) ^oto tfiat 31 am tl)p feruaunt. 31 am thv feruaunt anD tlje fonne of thv fianDmagDe, tljou ^afl tirolien mg bonDes in fonDer, ''31 topU offre to t6e, t6e facrpfpce of tftancfeefgeupnge, anD topll call tjpon tU name of t&e LorDe. "31 iogll page mg tiotoes tinto t&e LorDe in tfte figftt of all Us people, in t&e courtes of tbe lorDes f)oufe, euen in t6e mpDDefl of t&e, ® 31crufa= lem. Pragfe tbe loroe. LAVDATE DOMINVM. Prapfe V' LorD all ge J^eitp, prapfe f)im all pe nacpons. '^or Ijis mer= cpfull fepnDnes is cuer more aD more totoarD t)S, anD tf)e trutb of tbe LorDe enDu^ retl) for euer. prapfe t&e lorDe. Pfalme tmn 197 CONFITEMINI DOMINO. <3tm ti)ancfees iinto tfie lotDe, for i)e 6ps gracious, bzcmiz ftps mercp enDuret^ fot euer. 'let 3[U rael noto cofeffe, {mt ^e is etadous, an) pt 6is mere? etiDutetf) for euer. ' Let 5^ fioufe of aaron notn cofefle, pt 610 mercp enDuretft for euer. * gee, let tfje noto gt feare t&e lorD confeffe, tfjat bis mercp enDuretb for euer. ' 31 calleD tipon tfie Lorn in trouble, ann t6e ILorD fterD me at large. 'Cf)e lorD is on mp fpDe, 31 topU not feare tofjat man Doetfi tinto me. 'Cfje Lome tafeett) mg parte tot t&em t&at ftelp me : tfterfore fljati 31 fe mp De- fgre ijpon mgne enempeg. '3It is tietter to trull in t&e LorD, tfien to put anp cofgDence in man. '31t is Setter to trufi in tSe LorUe, tfien to put anp confpDence in prpnces. '"ail nacions compaffeti me rounDe atioute, tiut in p^ name of g^ JLorD topll 31 Deflrog tfje. " C&ep feepte me i on euerp fpDe, tbeg feept me in (31 fape) on euerp fpDe, Cut in t&e name of tfje JLorD, 31 topH Deflroge tijem. '' C&ep came afioute me Igfee fiees, anD are ertgncte, 198 Pfalme crtiii). euen as ti)e fgrc among tfje tliornes, for in v' name of tht LotDe, 31 tnpll Defltope tfjem. ^'Cbou ftafl tbrufl fore at me, tbat 3[ mpg&t fall, tiut tfie-lorDe teas mp tjelpe. "C&e iloroe is mp flrengt&, $ mp fon= ge, $ is tiecome mp faluacgon. ''Cf)c tiop^ ce of ioge anD ftealtft is in tbe DtoeUinges of ttje rpgfjteous : tf)e rpgbt |)anDe of tf)e LorDe brigetf) migfjtie tf)iges to paffe. " Cf)e rigbt fjanDe of tfte Lome |)atft tf)epreempnece, t|)e rigf)t ^anoe of tfte LorD Orpngetf) mpgfttpe tfepnges to paflfe. ''31 tnill not Dpe but Igue, anD Declare tU toorfees of tbe JLotD. ''Cbe JLorD batf) cbafleneD anD correcte me, but 6e f)atf) not geuen me ouer tjnto Deatf). ''Dpe me tbt gates of rpg&tuoufnes, tfiat 31 mape goo into tfjem, anD geue t|)ancfees imto tfje ILorDe. '' Cf3ps is tbe gate of t&e lorDe, t6e rigfttuous lijall entre into it ''31 topH Mc- fee tf)e, for t&ou f)afl fjerDe me, anD art btc- ome mg faluacpo. ''Cf)e fame Gone tofeicf) t&e tuplDers refufeD, is tiecome tbt ijeaDe Gone in t&e comer. ''C&ps tnas tbe JLorDes Dopnge, anD it is maruelous in oure eges '* Clips is tbe Dage, toftpcf) tfie lorDe fiatfi maDe, toe tngll reiopfe anD lie glaD in it '^J^elpe (me) note 2D lorD, © LorD fen^ De iJS noto profperpte. ''OBIelTeD lie fie pt commetl) in t&e name of t&e lorDe, trie f)aue pcalme cxix, 199 toiffljeD pou ffOoD lucfee, ge tbat fie of pe f)Ou= fe of tf)e lotDe. '' (^oD is t&e Lottie, toftpcb fjatt) fljetoeD tis Ipgfjtj tignDe tbe facrifpce W coatDes, pee euen tinto tbe f)ornes of p^ aultet. ''Cf)ou art mp (5oD, anD 31 topH tfiancfee t&e : tf)OU att mg (J5oO, 31 topU prapfe t6e. ''D geue tfjancfees tinto tfie LotDe, for \)z is gtacpou0, anD f)p0 metcg enDutetl) for euer. BEATI IMMACVLATI. JLefleD are tf)ofe tfjat be tinDefpIeD in ti)e toape: anD toalfee in tfie latoe of tfie LotDe, ' IBMCO ate tUv tfiat feepe ftis teflimonges, anD felte &pm toitl) tftepr to^o= le fierte. 'jFor tbep toftgcfi do no togcfeeD^ nelTe, toalfee i J)is toapes. *Ct)ou fjafl cf)ar= geD pt toe ll^all Diligently feepe t6p commaG= Dementes. '© tftat mp toapes toete maDe fo Ditecte, tftat 31 mpgfit feepe tbv flatutes. ' ^0 fljatt 31 not tie cofounDeD, tofiple 31 &a= ue refpecte tinto all t!)p commaunDementes. ' 31 tijpU tjjancite p<^ toitb an tinfapneD f)et= te tof)an 31 ftall f)aue leatneD tfje iuDgemen= tes of tf)p rpgf)teoufneire. '31 topU feepe t&p cetpmonpes, © forfafee me not tittetlp. 200 Pfalme txix, 'mt)ere taiitf) all Hiall a pong man clenfe t)5S tDapei" Cuen tip rulgnge Sgrn felfe aftet tbv toorDe. "3^itf) mp tDf)Ole f)ette ijaue 31 fougbt tfje, © let me not go torong out of ti)g commaunDementes. "Cbp tootDes f)aue 31 f)pD tDit&in mp ftette, t&at 31 ftulDe not fgnne againfl tfje. '^IBlelTeD art tfiou f) JLorD, 2D teac& me t&p flatutes. ''mitfj mp Ipppes f)aue 31 bene tellgng of all tbe iuDge= metes of tl)g moutS. "31 fiaue f)aD as grea^ te Delgte in tU to ape of thv tefiimonges, as in all manet of ric&es. '' 31 topH tallie of tbv commaunDementes, anD baue refpect tinto tf)p toapes. '"Qip Delpte lljalfte in tfjp fla^ tutes, anD 31 topH not forget t&p toorDe. " © DO ttiell tinto t^p feruaunt, pt 31 ntape Ipue anD feepe tfjp toorD. ''2Dpen tbou mp= ne epes, tfiat 31 ntape fe ti)e loonDerous tf)in= ges of tl)p latoe. "31 am a flraunger tipon eart&e, 2D fjpDe not tfjp commaunDementes fro me. '" a@p foule &rea6et& out, for tf)e i)e= rp feruent Defpre pt it ftati) altoape unto tf)p iuDgementes. ''Cf)OU ftafi re&ufeeD pf prou= De, anD curfeD are tftep tftat Do erre from tbp commaunDementes. ''2D turne fro me Hja- me <$ refiufee, for 31 fjaue feepte tbp teflpmo^ npes. ''Prpnces alfo DpD fpt anD fpeafee a- gapnfl me, but t&p feruaftt is occuppeD i t&p aatutes. '*JFor tf)p teflpmonies are mp De- Pfalme txiv, 201 Ipte, anD mp councelers, ''S0p foule cleauett) to t|)e Dufl, D quicfeen t&ou me ac= corDgng to t&p toorDe. ^^31 f)aue fenotoleD^ gen mg tnapeg, aD tbou fternefl me, SD teacb me tt)5 flatutes. '^^alte me to unDerflan^ tit tbe toage of tf)p commaunDememes, anD fo lljaU 31 talfee of tl)p toonDetoug toorcfees. ''a@p foule meltetf) atoape for tierp beup= neffe, coforte tf)ou me accotDpnge tinto tt)p ttJorDe, ''Cafee fto me tSe toape of Igeng, anD caufe g" me to make mocfj of tbp latoe. '" 31 &aue cf)Ofen tf)e toape of trutbe, anD tf)p iuDgementes ftaue 31 lapeD fiefore me. ''31 6aue ftpcfeen tinto ttv teflpmonieg, © JLorD confounDe me not ''31 topH tunne tf)z toape of t^p commaunDementes, tolien t^ou Sail fet mp berte at litiertpe, '' Ceacf) me ffl) lotD t&e toape of tfip flatutes, anD 3! Qjall feepe it unto p^ enDe. '* ®eue me DnDer* flanDpnge, anD 31 ftall Itepe thv latti, pee 31 Qjall feepe it toit& mp tobole fterte, ''aga* fee me to 00 in tit patl) of tftp comaunDeme^ tes, for tfier in is mp Defpre. ''Cnclpne mp fjerte tinto ttp teflpmonies, anD not to co= uetoufnes. ''© turne atoape mpne epes, lefl tfiep beftoIDe tianite: anD qupcfeen p« me in tf)p toape, ''© flatilill) t&p toorDe in tl)i^ fecuaunt, tftat 31 mape feare tbe. ''Ca&e atoape t&e rebuke tfjat 31 am afrapeD of, for 202 pfalme cjcir. tbv iuDgmentes are gooD. '° IBe&oItie, mp tielpte is in tbp commaunoemetes, D qii^c- feen me i tf)g tpg&teoumelTe. ''let tfe Iou= png metcp come alfo tonto me, 2D LorD, eue tf)p faluacpon accorDgng iimo tbp toorDe. *'^o Iljall 31 mafee anftuere timo mp tila^ P&emerg, for mp trufl is in tf)p tootDe. *' 2D take not tfje tootDe of tteutb titterlp out of mp moutf), fot mp fjope is in tfjp iuO= gementes. **^o ftall 31 altoape feepe tbp latrie, pee for euer ot euer. "'^nD 31 toill tDaI= fee at li&ertp, for 31 fefee ti)p commaGDe= metes. *''3! topU fpeafee of t&p tefipmonies alfo, euen before fepnges, « topU not tie afbu- meD. *'3nD mp Delpte Iljaltie in t^p comait Qementes, tofticb 31 &aue loueD. ''^p 6an= oes alfo topll 31 Ipft iip tinto tfjp commaun= Qementes tobpcb 31 &aue loueD, ana mp flu- Qpe lljaltie i tbp flatutes. *'©, tbpncfee lopo tf)p feruafit as concernpng tbv tootDe, "oaU- rin tf)Ou ftafl caufeD me to put mp trufl. '° C&e fame is mp comforte in mp troufile for tbp toorDe fjatb qupcfeeneD me. "C6e prouDe ftaue i)aD me ejcceaDinglp i Derifion, pet f)aue 31 not lljrpncfeeD from t&p latoe. ''Jfor 31 remebreD tfjpne euerlaflpng: iuD= gementes, © JLorDe, anD receaueD conforte. ='31 am fiorrptJip afrapeD for tU tJngoD^ Ip, tJjat forfafee tftp latoe. '*Cf)p flatutes Pfalme txix, 203 ftaue 6ene mp fonges, in tbe &oufe of mg ppl^ gtemage. ''31 fjaue tfjougtt upo tfjg name, 2D JLorD, in t&e npgbt ccafon, anD ijaue feepte tbp iatne. '^Cfes 31 f)aD, fiecaufe 3! Iieptc tbv commaunDemetes. ''Cf)ou art mp porcpon, S) lorDe, 31 &aue ptompfeo to fee= pe tijp latoe. ''31 maDe mpne f)umfile peti^ cpon in tibg prefence toitb mp tofiole fterte, 2D tie mercpfuU tinto me accorDig tinto tf)p tootDe. ''31 call mpne atrine toapes.to reme= ftraunce, anD tume mp fete into tt)p teflimo= nies. '"31 maDe fiafie, anD proIongeD not p^ tpme, to liepe tftp commaunDementes, "'Cbe congtegacpons of tbe tingoDIp H-- ue tofifieD me, 6ut 31 &aue not forgotten tljp latoe. ''at mpDnpgbt IniU 31 rpfe, to geue tbancfees tinto tfie, tiecaufe of tf)p rpg&teou0 iuDgementes. ''31 am a companpon of aU tfiem tftat feare t&e, anD Itepe tfip commaun= Dementes. ''€:bt eartfi, D JLorDe, is full of t6p mercp. £D teact) me tftp flatutes. "© lorDe, tf)ou ftaiJ Dealt gracpouflp tot tljp feruaunt, accorDpng tmto tf)p toorDe. ''© learne me true tinDerflonDpnge, anD fenotoleDge, for 31 6aue tieleueD t&p comafi^ Demetes. '^TBefore 31 toas troufileD, 31 toet toronge, but noto l)aue 31 feepte t&p toorDe. '' C&ou art gooD anD gracpous, © teac& me t|)p flatutes. ''Cfte prouDe liaue pma= 204 Pfalme crir. gineD a Ipe agapnfl me, 6ut 31 topll feepe ti)p commaunDementes toitt) m? ioftole &erte. ™ Cfteir ttxtt 10 as fat as bratone, hut mp Delite l)atf) tienc in tfjg latoe. ''31t is gooD for me tftat 31 i)aue bene i trouble, pt 31 mape leame tibp fiatutes. ''Cbe latoe of tbg moutf) is tiearer tinto me, tbe tboufanOes of goIQe anD fpluer. "Cbp MDes fjaue ma- tie me anD falijponeD me, 2D geue me i)nDer= fianDpng tbat 31 mape learne tbp commafl^ Dementes. '*C|)ep tbat feare tbe, topU be glaD tobe tbep fe me, becaufe 3l baue put mp trufl in tb? toorDe. " 31 fenottie, i) lorDe, tbat tbp iuDgementes are rpgbt, anD tbat p" of tierp faitbfulneffe bafl caufeD me to be troubleD. ''© let tbp merciful! ItpnDneire be mp conforte, accorDpng to tbp tnoroe t)n= to tbp feruaunt, "SD let tbp louinge mer= cpes come tinto me, pt 31 mage Ipue, for tbg latoe is mg Delate, '' let tbe prouDe be con= founDeD, for thtv ffo toicfeeDIp aboute to De= Grope me : but 31 topH be occuppeD i tf)V ^om- maunDementes. ''Let focb as feare tbe, $ baue fenotone tbp teflimonies, be turneD m- to me. '° C» lett mpne berte be founDe in tbp flatutes, tbat 31 be not alljamen. ^' 9@p fou^ le batb longeD for tbp faluacion: anD 31 ba= ue a gooD bope becaufe of tbp toorDe. ^'agpne epes long fore for tbp toorDe, fa* pinge. i) toben tnplt tbou comforte me. Pfalme txix, 205 '' JFot 31 am fiecome Ufee a fiotell i m imo- fee, pet DO not 31 forget tf)p fiatutes. ^'l^oto mang are tfie Dages of t&g feruaunt^^ mtjen toplt tf)ou fie auengeD of t&em t&at perfecu^ te me,^ ''C&e prouDe baue Dgggeti ppttes for me, tufiicF) are not after t&g laine. '"311 tfip commaunDementes are true, tfiep perfe= cute me faiflg, © fie tfiou mp fielpe. '' Cteg fiaD allmofl maDe an enDe of me tipo eartfi, fiut 31 forfofee not ti)g comaunDementes. ''© qugcfeen me after tfip lougng feiDnes, $ fo fljal 31 feepe v' tefiimonies of tfip moutfi. ''© lorfi, tfip toorDe enDuretfi for euer in fieaue. '"Cfip trutfie alfo remagnetfi fro one generacpon to anotfier: tfiou fiafl lapeD tfie founDacion of tfie eartfi, anD it afipDetfi. ''Cfiep contpnue tfiis Dape accorDpnge to tfipne orDpnaunce, for all tfipnges ferue tfie. '' 3ff mp Delpte fiat) not fiene in tfip latoe, 31 lijulDe fiaue perilfieD i mp troufile. ''31 toiU neuer forget tfip commaunDemente0, for to' tfie tfiou fiafl quicfeeneD me. '*31 am tfipne, ©fi faue me, for 31 tJaue fougfit tfip c6maun= Demetes. ''Cfie tmgoDIp lapeo toapte for me to Deftrope me, fiut 31 toill confptire tfip teflimonies. ''31 fe tfiat all tfiinges come to an enae, fiut tfip commauntiement is ercea^ Dpnge firoaDe. "'(iLorDe) QBfiat ioue fiaue 31 imto tfip latoef all tfie Dape long is mp flu= 2o6 Pfalme txix. Die in it ''C&ou, t&oroto thv commaun0e= mentes ftafl maDe me ttigfer t|)en mpne ene= mges, ftir tftep are euer tot me. '' 31 iJaue mo= re tinoerflantiinge tbm mg teac&erg, for tfip tefiimonies are mg fiuDie. '°°31 am topfer tbe tt)e ageD, tiecaufe 3[ feepte tfip commaunDe-- mentes. "" 31 Ibaue refrapneD mg fete fto eue- rp euell toape, tftat 31 mape liepe thv toortie. "'31 |)aue not Qjrpncfeeti from tf)p iuD- gementes, for t&ou teac^efl me. "'© t)oto ftoete are tbi? tooroes unto mp t&rotei* gee ftoeter tjjen fionp tinto mp moutS. "*Ci)oroto tfip commaunDementes 31 ff^t tjntierflanDinge, tfjerfore 31 6ate all toicfeeD toapes. "'Cbp toorDe is a lanteme tinto mp fete, anD a Ipglbt tinto mp pat|)e0. "" 31 6aue f toome anD am fleDfafilp purpo^ feD to feepe t^p righteous iuDgementes. "'31 am troutileD atioue meafure: qupclten me, 1© JLortie, accorOinge tinto t6p toorDe. "'Let tbe fretoill oflferpnges of mp moutfj pleafe tfje, © LorDe, anD react) me tSp iuD* gementes: "'agp foule is altoape in mp banDe, pet Do not 31 forget t6p latoe. '" C6e tJngoDIp fiaue lapeD a fnare for me, 6ut pet ftoarueD not 31 fto tijp comaflDeme- tes. "'C&p teilpmonies fiaue 31 clapmeD as mpne heritage for euer : anD toljp i t&ep are pf tierp iope of mp feert. "' 31 i)aue applieD mp= Pfalme cjcir. 207 ne fjerte to fulfil tbg flatutes altoape, euen unto tfie enDe. "' 31 &ate tftem tftat pmagen euell ti)mg;es, but tfig latoe Do 31 loue. '" Cbou art mg uefence anD lljglDe, ano mg trufl is in tte toortie. "'atuape fro me pe togcfeeD, 31 toiW feepe t6e commafinementes of mg (Sod. "' © flafilift me accorDgng vin^ to t&p tooroe, tf)at 31 mage Igue, anti let me not fie DifapognteD of mg fjope. "'J^olDe p" me tjp, anU 31 ftall fie fafe : gee mg fielite IfiaH euer fie i tfig flatutes. "' Cfiou fiafl trotien fiotone all ^em tfiat neparte ftom tfig fla- tutes, for tfieg gmagin, fiut tiifceate. "' Cfiou putteft atoage all tfie tingotilg of tfie eartfi igfte orofle, tfierfore 31 loue tfig te- flimonies. '"• agg flelfi trefiletfi for feare of tfie, anD 31 am afragefi of tfig iutigementes. '''31 oeale ioitfi tfie tfiinge tfiat is latofull $ rigfit £> geue me not ouer lonto mgn oppref- fours, ''? a^afee g" tfig feruaflt to fielite in gt tofiicfi is gooo, g* g^ prouDe no me no torong. '''fiHgne eges are toafleD atoage toitfi lo- Itgng for tfig fiealtfi, mn for tfie toorfi of tfig rigfiteoufneffe. '''© tieale toitfi tfig feruaflt accortiing lonto tfig lougng mercg, anU teacfi me tfig flatutes. ''' 31 am tfig feruafit, © gra= unte me lonDerfianDing:, tfiat 31 mage Imoto tfig teflimonies. '''3It is'tgme for tfie HorDe to lage to tfigne fiSD, for tfieg fiaue DefirogeD 2o8 pfalme cjcir. tf)p latoe. '''j?or 31 loue ttjg comaunDmen= tcs aboue goio gt precious Gone. ''' Cfjerfo^ re f)0lt)e ^ flrepgtjt all tl)p commaunDemen= tes, anD all falfe toapes 31 lotterlg at)f)orre. ''' Cl)g teflpmonies are UionDerfull, tfitt-- fore Dot?) mg foule feepe tftem. ''" aB&en tftp toorDe ffoetf) fortt), it geuetb Ipgljt anD rm- DerflanDinge, euen iinto p^ fimple. '''31 ope= neD mp moutl) anD Dretoe i mp firetb for mp Delite teas in ttv commaunDementes. ''' 2D lolte tf)ou tjpo me $ tie mercpfull Mn- to me, as ti)ou t)fefl to Do tmto tbofe p' loue tf)p name. "' ©rDer mg fleppes in tibp toor= De, anD fo Qjall no topcfeeDnelTe fiaue Domi= nion ouer me. ''' SD Delpuer me from p« tDro= geous Dealpnges of men, anD fo Q^all 31 feepe t&p commaunDemetes. '''^^etoe tbe ligit of t&p countenaunce tipon tljp feruaunt, anD teacb me tbv flatutes. '"'o^gne eges gufllje out toitf) ttiater, tiecaufe men feepe not tf)g lalrie. ''^ Eigf)teous art g", 2D lorDe, $ true is tf)p iuDgement. '''C&e teflimonies tfiat tf)ou f)afl commaunDeD are erceaDing rigl)= teous anD true, ''"s^g ^ele l)atf) euen con= fumeD me, tiecaufe mpne enemies fiaue for^ gotte tl)5 toorDes. ""CI)? toorDe is trieD to tfje lottermoS, anD tfjp feruafite louetb it. '" 31 am fmall anD of no reputacion, get Do not 31 forget tt)g comaunDementes. "'C6g Pfalme cxix, 209 rifffjteoufmffe 10 an euerlaflinge rigbteou^ nes, atiD tbp latoe is m tructt). '"'Croufile anD Ibeupnefle 6aue taken ftolDe tjpo me, get is mp Delite in tt)p comaunDemetes. "*Cf)e tpgftteoufnefle of tfjp teflimonies is euerla^ flig, !© gtafite me tinDerflaOing ^ 31 lljaU Ig- ue. "' 31 call W mg ttifjole ftert, fteare me, © lotDe, 31 toiill Itepe tfjp flatutes. "'^ee eue t)pon tfje Do 31 cal, belpe me, anD 31 ftall liepe tfjp teflimonies. "' LorDe, a$ tf)e rpuers in tf)e foutf). ''Cftep t&at fotoe in teares, Hjall reape in ioge. '^e tf)at noto goetf) in Sgg toape toeppng anD fiearetb fortS gooD feDe, QiaH come agapne toitf) ioge, anD firgng ftis ieaues toitf) fjim. Pfalme crrtjij. 217 NISI DOMINVS. a fonge of tfie fleareg. jfcept tbe JLotDc tJuplDe tfie bouCe, tbeit laliour is 6ut loa tbat bupIDe it. '€rcept tf)e lorDe ftepe tf)e cptie, tU toatcWa toafeetb tiut in tjapne. '31t is 6ut lofl latiout tfiat ge rife tjp earlp, anD take no refl, but eate tbe bw tie of carefulnelTe : for lofee to tofjom it plea= fetf) f)pm, be geuetf) it in flepe. * Lo, cftplDte anD tfje frute of tfte toomfie are an heritage anD gpft, tftat commetb of tbe lorD. ' 1?= fee as tf)e arotoes in tU bSDe of tfte gpaunt, euen fo are M ponge cfelDren. '^appp is tbe man tfjat ftattj bis qupuer full of tbem, tbep lijaU not be alijameD, toben tbeg fpeafee toitb tbeir enempes in tbe gate. 2i8 pfalme crmiij. BEATI OMNES. a fonge of tf)e fleare0. IclTeD ate an tbep tbat fcare tliz LorDe, antj toalfee in tv& toa5e0. 'JFot tbou IJjalt eate t6e latiou^ res of tl)pne atone i)anDes : © tnell is tfje, anD f)appp fljalt tftou tie. «Ci)p tjpf lljalije as tfte frutefuU t)gne iipon tbe toal^ les of t&g boufe. *C6p cfipioten Iglte tbz HDIpue tJtaunctjes tounDe a&oute tbp table. ' Lo, tbus ijall t6e man 6e tileffeD, tfjat fe= atett) tfje lotDe. ' Cbe JLotDe lijaU fo filef^ fe t&e out of ^ion, t&at tibou lijalt fe 3I^tufa= lem in proQietpte all tf)g Igfe long. ' gee pt tfjou lljalt fe tf)p c&plDets cljplDren, $ pea^ ce tjpon 3Iftael. Pfaime tvxix, 219 SEPE EXPVGNAVERVNT. a fonge of tlje fleares, anp a tpme ijaue tfiep fougbt aga* pnO me fro mg pouib tjp (mage 31^ rael notn fape.) ' gee, manp a tpme Ijaue t&ep ijereo me fro mp goutb tip, tjut tt)ep fjaue not preuapleD againfl me. ' Cf)e plotoers plotoeD tipon mg tiacfee, anD maDe longe forotoes. "IBut t^e rigfj^ teou0 iLorD i)atb i)etoen tbe pocfie of tbe m- goQlg in pece0. ' Let tftem fie confounDeD anD tumeD fiacfetoatD, a0 manp as J)aue euil ujpU at ^ion. 'let tfiem tie euen as gf Ibape tipon tfje i)Oufe toppes, toi)5ci) togtfje^ ret!) a fore it be plucfete tip. ' flBfierof tfie motoer fpHetfi not tips JianD, netber fie tfiat 6gnDetfi tip tiie lijeaues, fiis fiofome. '^0 tfiat tiieg to&pcb go 6p, fape not fo moc& : as tie LorDe profpere gou, toe tfliQ) pou gooD lucfee in tiie name of t&e Lome. 220 Pfalme crrr. DE PROFVNDIS. a fonge of tU fleates. 23t of tf)c Depe fiaue 3 calleD tinto t&e ® LorDe, lotDe feeate mg tiopce. ' 2Di) let ti)5nc eares confgDre toell tfte tjopce of mg complapnte. '3!f P" iLorDe tnglt lie ertreme to marcfee toibat is Done a mpfle, ©f) LotDe tofto mape atipDe itf ' jFor tftere is mercp W p^ tfjerfore IJjalt tftou 6e feareo. '31 lofee for tfje lorn, mp fouie Dot!) toapte for t)pm, in bgs toorDe is mp trufl. '^p foule Dot!) pacientip abgDe tbe lorDe, fro tf)e one mornpng to tfte otfjer. ' let ilfrael trufl in tlje JLorDe, for toitf) tlje lorDe tf)ere is mercp, anD toitf) Ijpm is plenteous reDempcion. 'anD fje IljaH re= Deme 3Ifrael from aU Ijps fpnnes. pcalme cvxxi 221 DOMINE NON EST EXALTATVM. 9 fonge of tbe lieares. SDtDe, 31 am not fjpe mpnDeD, 31 6aue no prouDe loolics. '3 00 not erer= cpfe mp felfe i gteate matter0, toftict) are to f)pe for me. ' IBut 31 refraine mp fou^ le anD Itepe it lotoe, Ipfee as a cbpIDe ti)at 10 toeeneD fro bis mother : pee, mp foule is cuen as a toeenen cfjglDe. ' Let 3frael trufl I tf)e LorDe, ftom tibps tpme fortft for euermore. Cl)e * txxni . I^talme, MEMENTO DOMINE DAVID. a fonge of tf)e fleares. ©rD, rememfire DauiD, anD all ftis trouble, 'l^oto be ftBore unto tbe Lome, ann tiotoeD a tiotoe m- to tbe almggbtpe (Sod of 3acob : ' 3 topll not come toitbin tbe tabernacle of mp boufe, nor clpme top in mg beDD. *3 topH not fuflEre mgne epes to flepe, nor mpne epe IpDDes to flomber {mmt m tepm of me m'oe to 222 Pfalme cxxvii* tafie am refl) ' ^tttpH 31 fpnOe OUt 8 plaCC for tf)e lotDc, an SatJitacgon fot tbz mpgt)= tpe (^oD of 3lacot). ' lo, toe f)earDe ^ of °^ tfje fame at Cp&rata, aD foflDe it in p« toooD. ' me topll go in to ftps tatiemacle, anD fall Dotone tiefote hv^ fote iJoIe. 'atgfc, © LotDe, into t&p reflgnge place, tt)ou anD tf)e arcfee of tf)p fltengtf). ' let tf)5 Pteafleis tie clotfteD tniti) rpgb= teoufnelTe, ano let t()p fagnctes reiopfe. 1° jFor tl)g feruafit DauiDs fafee, tume not atoape t|)e prefence of tftpne anopnteD. " Cbe Lome batb mane a fagtf)full ootb tjnto DauiD, anD U Qjaii not lijrpntfee from it: ''©f t&e ftute of tbv 6oDp fljall 31 fet tipo tl)p feate. '' 3lf tF)p cbplDren iiaill feepe mp couenaunt, anD mp tefiimonpes tibat 31 ftall letne tfjem : t&eit cl)5lDren alfo fljall fpt tjpon tf)g feate fot euetmore. " jFor tfje lotD f)atb cf)ofen ^ion, to tie an bafiitacio for ftpm fel= fe ftatl) 5e cbofen 6er. ^ '' €i)is Hjallie mp reft for euer, ftere toill 31 otuell, for 31 &aue a Delpte t&etin. '" 31 toill tilefle f)er loptalles tot increase, anD toill fatif^e ber poore to* tireD. ^ " 31 toill Declte f)et Preafteg tot ftealtf), anD Iber fainctes ftall reiopfe anD fgnge. ^ '' Cbere ftall 31 nialte ^ tfje borne of DauiD to florpli), 31 baue orDeneD a lanterne for mpne anopnteD. ^'30 fot W enempes. Pfalme cvxxiih 223 31 QjaU dotfie tf)em toitf) Iljame, but tipo 6im felfe fljali fjig crotone florpQje. ECCE QVAM BONVM. a fonge of t6e fleares of DauiD. Cboloe, f)oto goon $ iopfuU a ti)m= ge it 10, tjretfiren to Dtnell toge= t&et in tjnitpe. ' 3lt is Igfee t&e pre^ cpou0 opntement tjpon tfjc 6eaDe tfjat ranne Dotonc tinto ti)c tieerD: euen iinto aatons fieerD, ano Uiete Dotone to ifyt fk^t- m of bis clot&inge. ' lifee g"; Detoe of ^er^ mon tof)icf) fell tipo tfjc bgU of ^ion. *jrot t&ere tt)e LorDc ptomifeD tps filcffpnge, anD Igfe for cuetmore. ECCE NVNC BENEDICITE. a fonge of ttt fleates. (2Bt)0lDe, (noiD) prapfe tU lorDe, all pee feruauntes of tU LorDe, 'pee pt tip nigt)t fiance in ttie F)Oufe of tfje HorDe (cum in ti)t cnurtea of tlje JjouCe of our ut fpluer anD golDe, tfte toorcfee of mens fjanDes. '' Cl)ep fjaue moutf)es, aD fpeafee not: eges f)aue tl)ep, 6ut t&ep fe not. '' C&ep baue eares, aD pet t&ep f)eare not, netfjer is tfiere ang bretf) in t&egr moutl)es. '' C&eg tf)at mafee t&em, are lifee tinto tftem, anD fo are all tf)ep, tftat put t^eir trufl in tftem. '' pragfe t6e lorDe pe f)Oufe of 3Ifrael, prapfe tf)e LorD pe boufe of aaro. '° Prapfe tU JLorDe pe l)oufe of JLeui, pe p' feare tht ilorD, prapfe t&e JLorD. '' PrapfeD tie tf)e ILorD out of ^ion, tofticf) Dtoelletl) at 3lerufalem. 2 26 pfalme cvxx\ih CONFITEMINI DOMINO. (Seue tfjafees tinto tfje Lotue, fot |)e is gracpous, anu f)gs mere? en= Duretf) for euer. '© geue t&afeeis tanto t&e (Son of all goDDes, fot f)is mercp enBuretf) fot euet. ' D tMfee g«^ ILorD of all lotDcs, fot 6is metcg eDutctb fot euet. *ajOf)5cf) onlp Dotf) gteate toonDets, fot bis mctcp enutetl) fot euet. ' mwb tig Ijis topftiome maoe tfte beauens, fot ftps metcp enDutetf) fot cuet. 'CObicb lapeo out tbe eattf) alioue tbe ioatets, fot his metcp enDu^ tetb fot euet, ' mh^ch Wb maDe gteate Ipgbtes, fot hvs metcp enDutetf) fot euet. ' Cbe funne to tule tbe Dape, fot ftps met= ep enDutetf) fot euet. ' Cbe agoone anD tf)e flattes to gouetne tbe nggbt, fot f)is met= eg enDutetf) fot euet. '°aBF)gcl) fmote (ZE= gppt toitf) tbeit f^tfi fiotne, fot bgs metcg enDutetf) fot euet. "SnD titougbt out 3If' tael ftom amonge tf)em, fot f)ps metcp en* Dutetf) fot euet. ''mith a mpgf)tie f)anDe anD UtetcbeD out atme, fot f)i.s metcp enDu* tetf) fot euet. " ^aibpcf) DeugDeD tf)e teeD fee into pattes, fot f)is metcp enDutetf) fot euet. Pfalme txxxMl 227 "anD maoe 3\(mzl to go t&oroto tU mpDDefl of it, for fjgs mercp enOuretf) for euer. "HBut as for Pbarao anti bps toofl, f)e ouertfjretoe tbem in tfte reeD fee, for fjgg mercp enouretb for euer. "QB^ict) leD f)is people tboroto t^e toil- Derneflfe, for fjiis mercg entiuretf) for euer. '' aBfticf) fmote greate Eiges, for i)is. mer- cp enDuretf) for euer. '' gee, anD flue mpgf)= tpe i^pnges, for J)i0 mercp enDuretb for euer ^' @)ef)on Epng of ti)e amorites, for fiis mercp enouretJ) for euer. '°anD ©g g-^ Eige of IBafan, for W mercp enDuretl) for euer. '' anD gaue atnape tfjeir lanDe for an berp= tage, for bis mercp enouretb for euer. '' (IBuen for an heritage nnto 3Iftael ftps fer= uaunt, for t)is mercp enDuretf) for euer. '' 2Bt)pcf) remebreD tis, toben toe toere in trouble, for bis mercp enDuretb for euer. '*anD batb DeliuereD tos fro oure enemies, for bis mercp enDuretb for euer. '^aBbicb geuetb foDe tinto all fleQ), for bis mere? en= Duretb for euer. '" © geue tbancfees lunto g<^ (©oD of beaue, for bis mercp eDuretb for euer. 228 pfalme txvx^ih SVPER FLVMINA. p tht toaters of IBafipIon toe fat Dotone anD toeapte, tn&m toe u- memtJteD {m, d) ^pon, '9s fot our fjarpes, toe MpD tf)em tip tipon tfje trees, t&at are tfierin. 'jFor tfiep tf)at leD Ds atoage captpue, requireo of tis tben a fonge u meloDp in our teupnes : fgnp t)s one of ti)e fonps of ^ion. * ^oto ftall toe fpnge tbt loroes fonge in aflraunge 15= De. '3f 31 forget tbe, © :jerufalem, let mg rigf)t i)anlie tie forgotten. '3If3( Oo not re= memtre t&e, let mp tonge cleue to tbe rofe of mp moutf) : pee pf 31 preferre not 31erufalem in mp mprtf). ' JRememtire tt)e cftplDren of €Dom, D HorDe, in tfte Dape of 3!erufale, jboto tf)ep fapD: Dotone toitf) it, Dotone toitf) it: euen to tf)e grounDe. 'D ^ Daughter of 15a6pIon, tf)ou fljalt come to miferp tfip felfe : pee, ftapppe lijall f)e tie, t&at retoarDetfi t&e as P" tiafl ferueD tis. 'TBleffeD OiaU tie be, tliat tafeetti t^v cfipioren, anD tfiroto= ett) tdem agapnfl tfie Cones. Pfalme txKxUiU 229 CONFITEBOR TIBI. €)f DauiD. I OJill gcue t&afeeg tinto p^ 2D LorD, tnitl) mp U)i)oIe 6em, euen tiefo* re tbc ffODDes, toill 3f fgng prapfe t)n= to tf)e. '31 toill tnotftpppe totoarDe tfjg 6olp temple, anti ptapfe tbv name, tiecaufe of tf)g lougng fepnuneffe ann truetf), fdr tfiou {)afl magnifgeU tf)p name u t&g tootD aOoue all tfiinges. ' mften 3f calleD lopo t&e, tfiou fjaroefl me, anD enDetoDefl mp foule toitfi mocb fltengt^. ^ *ail t6e i^pnges of t&e eartfi Qiall prapfe tfje, ffl) LotD, for t&ep l)a= ue f)earD tibe tnotDes of ti)p moutb. ' ^ee tbeg ftall fpnge in tU toapes of tbe lorD, yt greate is tjje glorp of tfie JlorDe. 'jfor tf)ouff& tbe lotDe tie fjpe, pet l)atf) f)e refpecte t)nto t&e lotDlp: as for t&e prouDe, 6e bztoU Dett) t)pm a farte of. ' Cfjougb 31 toalfee in pe mgonefl of trouble, pet djalt p« refreQ) me : tl)ou flbalt iJretcIje fortb tbpne fjanDe tipo pe furpoHfnes of mpne enempes, f t&p rpffijt &anDe lljall faue me. 'Cbe lorD fljall ma= fee ffOoD for me, pee, tf)p mercp, © HorD, en^ 2 30 Pfalme txxxix. Duretf) fot euer. DeQjpfe not tben t&e taiorc^ fee of tftpne atone banDes. DOMINE PROBASTI. Co tfte cbauntet, a l^falme of DauiD. lome, tbou |)afl fearcbeo me out, aD fenotnen me. C&ou fenotoefl mp notone fpttinge anD mpne uprifinj, thou nnDerMDefl mp tbougbtes a fatre of ' Cbou art a&out mp patft, ^ aboute mp tieeti, anD (ppefl out all mp toapes. ' Jfor lo tht- te is not a toortie in mp tonge, 6ut tbou, HD lorDe, fenotoefl it aitogetljer. *Cf)ou baa faffponeD me 6ef)inDe anD before, anD lapeD tbpne banDe tipon me. '^ocb fenotoleDge is to toonDerfuIl gt ercellent for me, 31 ca not attepne unto it 'CObitber lljaU 31 ffo tbe from tbp fpretef or tobitber Iball 31 ffo tben fro tbp prefence>^ '3(f 31 clpme lop into bea= uen, tbou art tbere: pf 31 ffo Dotone to bell, p" art tbere alfo. '3f 31 tafee tbe topnges of p^ mornpng, anD remapne in p^ t)ttermofl pat= te of tbe fee. ' i^lalme. DOMINE CLAMAVI. ptDe, 31 call upon tfte : bafle tDe tmto me anD confpDer mp Dopce, toiben 31 crpe iinto tbe. ' Let mp praget tie fetfottf) in tfjp fpg&t as tfte incenfe, anD let tbe Ipftinge tip of mg banDes be an euengng factifpce. ' ®et a tnatcb, ® lorD, befote mp moutb, pee a toatcb at p^ Dore of mp lip= pes. * i) let not mpne berte be inclpneD to anp euell tbgnge, to be mgnDeD as tbe tin= ^ goDlp or topclieD men ^ iefl 31 cate of focbe tbpnges as pleafe tbe. ' let v rigbteous tatbet fmpte me frenDlp, anD reproue me : ' fo toill 31 take it, as tbougb be baD potoreD ogle 234 Pfalme crlii. tjpon mp f)eari : it lljall not butt mp 6eaD, pee 31 tnill prage pet for t&eir topcfeennelTe, ' Let tfjeit iuDges flo&Ie in ftonp places: ttjat tftep mape fteate mp tootDeg, for tftep are ftoe^ te» ' Dure fiones Ipe fcatereD before p«^ ppt, Ipfee a0 tDi)e one grauetf) gt Dpggetf) tip tt)e grounDe. 'T6ut mpne epes lofee unto ps D lorOe (J5oQ : in pe ig mp trufl, 2DF) cafl not out mp foule. '" Eepe me fro p^ fnare tti&pcb tfjep ijauelapeD for me, gt fro p<^ trappes ofp^ toic^ feeD Doers, " Let tfee tingoDlp fall into tf)eir atone nettes to getf)er, tintpH 31 tie gone tip tbem. VOCE MEA AD DOMINVM. Cfje inflruccpon of DauiD, a praper toben be teas in tfje caue. CrpeD tinto p^ lorD toitft mp i)op= ce, pee euen tinto p<: KLorOe DpD 31 ma= fee mp fupplicacion. '31 potoreD out mp complaites before bim, anQ QjetoeD bim of mp trouble. ' QBben mp fprete teas i W upnelTe, tbou fenetoefl mp patb : in tbe toape toberin 31 tDalfeeti baue tbep preuelp iapeD a fnare for me. '31 lofeeD alfo lopon mp rigbt Pfalme cxUih 235 f)antie, anD fc, t&ere toas no man tfjat tooIDe Itnoto me. ' 31 f)aD no place to fle tjnto, anD no man careD for mg foule. ' 31 crgeti tinto tfje, © lotDe, ano fageD : tftou att mp fjope, anD mp porcgon in tbe lanDe of t&e Ipupnge. ' ConfpDte mp coplainte, fot 31 am tirouff&t ijerp lotoe. 'D Delpuer me fro mg perfecu^ tours, for tfjeg are to flrong for me. ' TBrin^ ge mg foule out of prefon, tibat 31 mage geue tbancfees lonto tfjg name: tobpcfj tbgnge pf g" toilt graunte me, tben lijaU tije rpg&teous reforte tinto mp company. DOMINE EXAVDI. a IPfalme of DauiD. (OTijatt |)ia atone Conne petfecuteti i)2m.) |(2Bare mg praper, © LorD, ^ confp= Dre mg Defgre: i)erfeen ijnto me for ti)g treutf) <$ rfg&teoufnefle fafie ' anD entre not into iuDgement lot t|)p feruafit, for in tijg imbt lljall no man Ipupnge bt iuflifgeD. 'JFor g^ enemge Satf) perfecuteD mg foule, &e ftatf) fmpte mp Igfe Dotone to g<^ grounDe, fje ftatt) lapeD me in t&e Darcfeeneffe, as 5^ DeeD me of t&e toorlDe. 2 36 Pfalme txiiiU ' Cf)etfore is mp fprete Mzxtn toitftin me, $ mp fiette toitt)! me 10 Defolate. ' ^et no 31 rememftre p^ tpmeg pafl, 31 ntufe tipo all thv toorcfees, gee 31 erercife mp Mf in g^ toorkes oftf)p fiaDeis. '31 fireatcfte fortf) mgne feaoes tinto PS mg foule crietf) iimo p^ out of g« ttjgr- flg lane. ^ ^eare me, £D lorD, $ gt foone, for mg fprete \xjtxttf) faite, Ijptie not t&p face fro me, left 31 tie Ipfte trnto tU v^ ffo tiotone into tbe pptte. '© let me l)eare tl)g loupnge fegnDneflfe tip tpmes in ^^ mornpng, for in tl)e is mp trufl : Qjetoe g« me tibe ttiape p* 31 ftuIDe toalfee in, for 31 Ipft tip mp foule iinto tfie. 'Delpuer me, O LorD, fro mpne enemies, for 31 reforte tinto v- '" Ceac&e me to tio tfte tiling tfjat pleafetl) ps for tliou art mp 0aIin it). A Psalm of David to God in whose righteousness his cause is safe ; who has delivered him in his distress ; who makes the good man His peculiar choice ; in whose presence insolence and falsehood are mere vanity, and modest obedience is best. There is nothing good like the favour of God, whose countenance radiates a gladness beyond the boisterous mirth of harvest or vintage, and inspires the Psalmist with assurance of safety as he lies down to sleep, chanting his evening hymn. A companion piece to Psalm iii. 2. and seke after lesyng. Now written ' leasing.' Coverdale had 'and seke after lyes.' The word LiASUNG was an old law- term for evil and malicious report, defamation, wrongful accusation. In the Preface to Alfred's Laws, which contains a code of religious and moral principles, the 44th article is : Onscuna ]pu i l^asunga ! Shun thou ever leasings ! And in the 32nd captel of his Laws, it is ordained that if a man forge a slander and pursue it to a formal indictment, the penalty shall be nothing less than the loss of his tongue. When it grows to this importance it is called folc-leasung. In Scotch law leasing-making is a crime which is thus defined by Erskine : — ' Verbal sedition, which in our statutes gets the name of leasing-making, is inferred from the uttering of words tending to sedition, or the breeding of hatred and discord between the king and his people' — Jamieson in voce. The 161 1 retained, but the revisers of 1885 have dropped the old word : — 'and seek after falsehood.' The Americans have admitted this change into their C. P. Psalter. See note on v. da. 8. sence the tyme that. Here the old Psalter is decidedly faulty. In the three-quarters of a century between the first and last effort of translation, the Hebrew idiom had become more familiar. ' Thou hast given me more joye of heart, then [they haue had], when their wheat and their wine did abound' 1560. ' Thou hast put gladnesse in my heart, more then in the time that their come and their wine increased ' 161 1. The meaning is to express the superiority of spiritual over physical consolations. In xvii. 14 may be seen the contrast. JPaalm t, A morning hymn, ascribed to David. The poet will go to the house of God and to his ' holy temple.' This latter term has 252 jRotes been supposed to make against the authorship of David ; because the Temple was not yet built. Perhaps the difficulty is met by the fact that the same Hebrew word is applied to the sanctuary at Shiloh, i Sam. i. 9, iii. 3 ; although we read that in David's time the ark of the covenant was under curtains ; I Chron. xvii. I. If the term had once grown into use for the place of the ark at Shiloh, it would naturally continue under any change of place and fabric. If, however, the psalm is not by David, it has at least the tone which caused it to be esteemed as David's. The spirit of the hymn is thus given by Dr. Perowne : ' Throughout the psalm there breathes a strong feeling that God is pledged, by His very character as a righteous God, to defend and bless the righteous. And David (if the psalm be his) speaks as if in the full consciousness of his own uprightness.' According to Olshausen this psalm is best explained by reference to great divisions and factions as in the earlier days of Greek supremacy. It is the voice of the faithful and conservative nation against the innovators, and it appears to have been liturgical in its origin. In the same sense Reuss, who says that the speaker is the whole people, that is, the whole body of the faithful, and the ' enemies ' are the unfaithful. 2. O herken y". We are familiar with the old-fashioned abbreviation (as we suppose it) of ' y« ' for the, which has survived in use down to our own times ; but ' y" ' for thou is something strange. That it was an abbreviation must have been the pre- valent notion even in 1539, or else there would have been no reason for a disparity of type. But in fact, it is an obscure survival of the old \i'c, ]>e, and what seems a _v is a degenerate ]>, that is th. 6a. lesynge. ' Thou shalt destroy them that speake lies,' Geneva : and so in the American Prayer Book. See the note on iv. 2. 6i5. the bloudy, thy r stye. An error of the press in 1539. In Coverdale (1535) it is 'bloude thurstie'; and in 1540 it is printed as a compound, ' bloudthyrstye.' ©Balm bi. A cry for mercy in judgment ; the first of the seven Penitential Psalms. No direct confession of sin, as in the fellow-piece xxxviii., but a review of sleepless nights passed in remorse for sin. The Psalmist's penitence has been quickened by external tribulation in which he traces the anger of God. His conscious- ness of sin gives a peculiar sting to the hostility of his foes. The JI3ote.s 253 drift of the prayer is that his punishment may be for correction, and not for destruction. From passages more or less similar in Jeremiah, especially x. 24 (also xvii. 14, xlv. 3), this psalm has been attributed to Jeremiah by Hitzig, and Olshausen inclines to agree ; but such places only prove the higher antiquity of our psalm, for the citations are but reminiscences of the psalm. As an illustration of this in the most distinct instance, viz. Jer. x. 24, the prophet proceeds straight to quote Ps. Ixxix. 6. 3. but Lorck how longe wylt thou puny she me? — 'but Lord how long wilt thou delay ? ' 1 5 60. The best rendering is that of i6ii — 'but thou, O Lord, how long?' This is the true equivalent of the Hebrew. If some verb must be supplied, we may gather from bcxix. 5 what it should be, viz. — 'how long wilt thou be angry ? ' or ' how long ere thou relent ? ' and this is the intention of our version, and of 1 560. But here silence is stronger than speech, and any filling out only diminishes the force of the cry Domine, usquequo ? — the utmost that the oppressed believer would wish to escape his lips. This is said to have been Calvin's one plaintive exclamation in his last painful illness. Compare xxii. i, and note. 5. in the pyt. ' in the grave,' 161 1 ; 'in Sheol,' 1885. For Sheol in Hebrew antiquity corresponded to the Hades of the Greeks, and it is limned in shadowy outlines in Job iii. 17-19. ©aalm 'oii. An appeal to the Judge of all against defamers who have requited good with evil. Even Hitzig allows this to be a psalm of David. It corresponds with the situations described in i Sam. xxiv.-xxvi. The irregular manner of the versification sustains the designation Shiggaion or Dithyramb ; and the psalm consists, as Ainsworth (1627) said — 'of sundry variable and wandering verses.' Cheyne dates it much later, and he points to the Divine title Elyon, which is specially post-Exilic. Not any individual as such, but faithful Israel, is the speaker, as appears by the sequence of thought in v. 8 : — ' Jehovah judgeth peoples, (therefore) give sentence for me, O Jehovah.' The psalm, he thinks, may be placed with other psalms of persecution in the last gloomy days of the Persian period. Inscription. Sigaion of Dauid, which he sang "unto the Lorde in y^ busynes of Chus the sonne of Jeniini. ' Shiggaion of David ; which he sang unto the Lord, concerning the words {Or, business] of Cush the Benjamite ' 161 1. 'Shiggaion of David, which he 2S4 Bom sang unto the Lord, concerning the words of Cush a Benjamite ' 1885. These three renderings afford a measure of the progress of Hebrew scholarship. This is the only place of the Psalms in which Shiggaion occurs, and the only other place in Old Testament is Habakkuk iii. i, where is the plural Shigionoth, and where 161 1 Margin explains the phrase ' upon Shigionoth ' to mean ' according to variable songs or tunes.' Ewald explains Shiggaion as a rambling Ode, a Dithyramb, with a rapid variety of transitions. 3. any soch thyng. In 161 1, 'if I haue done this.' The latter is verbally correct : but the English reader is more likely to take the word ' this ' in its just acceptation, from being familiar with the elder rendering. Here we have a good example of two different renderings, one free and the other precise, both being faultless, and mutually illustrative. 5. and laye myne hojioure in the dust. By 'honour' here is meant that which is the best part of a man, his soul, his life : and this is clearly indicated by the parallelism. 6a. because of the indygnacyons of myne enemyes. Now ' indignation.' This looks like the ' matter of course ' correction of an incompetent person. The word is totally unfit for the place, except when in the unusual form of its plurality. Coverdale had ' furious indignacion,' and here the adjective may be supposed to convey the sentiment which is lodged in the plural form. Geneva better ' y= rage,' and this was retained by the Bishops and 1611, and is adopted in 1885. The Hebrew plural has an effect somewhat as in our transports, excesses, outbreaks. 7. A?td so shall the congregacion, etc. Olshausen translates : And an assembly of nations surrounds Thee (i.e. as Judge in approaching battle between Israel and the enemy) : up above them therefore return Thou to the heavenly heights (i.e. to assume the seat of power, and of control over the event). 12. God is a ryghteous iudge (strong and pacient,) and God is prouoked euery daye. The enclosed words are from the Greek addition by which (according to Kay) the meaning of the text is very well brought out. The thought is, that God is patient because He is strong ; and He abideth righteous amidst continual provocation, as in Isaiah lix. 16, 'his righteousness, it sustained him.' The rendering of 1 6 1 1 gives it a different turn — ' God iudgeth the righteous, and God is angrie with the wicked every day.' In 1885 it is rendered thus : ' God is a righteous judge, yea, a God that hath indignation every day.' 14. He hath prepared hym the instruments of death. Here the ' hym ' can only mean sibi, himself, which is erroneous. It remains in 1540, but it was afterwards corrected, and 1662 reads 'for him,' where him is full-toned, meaning the sinner. Botes 25 5 Psalm bill. This psalm has exercised a universal fascination, and all men feel its incomparable charm. But when we ask for the point of the psalm, there is a strange dissidence of opinion. Some see in it chiefly a humiliating comparison of Man with the splendours of the Universe, and they make ' What is man ! ' the keynote of the piece. So Voltaire, Goethe, M. Arnold. Others, seeing the one-sidedness of this explanation, say that the aim of the poem is really not to dwarf man, but to enhance his dignity. So Kay : who translates v. 5 : ' Thou even madest him little short of divine.' A third view admits the truth of the second so far as it corrects the first, but finds this yet short of the full purport. The dignity of man is revealed to the Psalmist's eye through this fact, that he has apprehended God, has uttered and celebrated His Name. In man extremest contrasts meet. One creature alone, and he one who seems at first sight feeble in the mighty system, is the one who has received the visits of his Maker, and called Him by Name, and that Name is the most excellent thing in all the world. 2. From that which is grandest and most imposing in all the aspects of Nature, the poet turns to that which offers the widest contrast, to that which of all things in the world offers the extreme picture of dependent helplessness, the human infant. And yet here too is the strength of God wonderfully revealed ! And this reflection not only affords a striking effect, it touches the very ground-thought of the lyric. For it is precisely the feebleness of man that foils his greatness ; it is by his very weakness that he mirrors the glory of God ! 2 Cor. xii. 10. 5. Thou madest him lower then the aungels. This is after Ixx. and Vulgate. The first English translators who had the courage to follow Jerome and the Hebrew were those of Geneva : — ' For thou hast made him a litle lower then God, and crowned him with glorie and worship.' Keble has it thus — Thou sett'st him where is little space 'Twixt him and Powers divine. Reuss renders : ' Peu s'en faut que tu n'aies fait de lui un dieu.' This sheds a light over the whole psalm, and it would probably have prevailed in the final revision of 161 1, but for the embodiment of ' angels ' in Hebrews ii. 7. As to the reasoning back upon the Old Testament text from applications made of it in the New, see some pertinent remarks (after Calvin) in the Speaker's Commentary. 2s6 Botes The Revisers of 1885 have followed the directness of Geneva : 'For thou hast made him but little lower than God [Or, the angels\! ©salms \%, jc. In the Hebrew (and English) these are two psalms. In the Greek (and Latin) they make but one, which counts as Psalm ix. It has been much discussed whether these psalms were originally two or one. Modem criticism for the most part says one. Perowne insists on the difference in the tone of the two psalms. This difference is admitted and indeed is manifest ; but it is answered that such transitions do take place within the same psalm, e.g. xl. The evidence in favour of the original unity is overwhelming ; and it is stated with great clearness by Hupfeld. The tone changes, but the situation is the same, and there are common peculiarities of word and phrase and fancy, which can not be accidental. There are broken remains of an alphabetic arrange- ment running through the two, the earlier Letters being in ix. and the continuation in x Then x. has no Title, which does not occur (unexplained) in Book i. anywhere else excepting in xxxiii. — and finally, there is the authority of the Greek and Latin. Still, their unity has been severed in the Hebrew Psalter, each part has been constituted a several psalm by an ending of its own, and now they make a pair of psalms, like xlii.-xliii. In consequence of this divergence between the Greek and the Hebrew tradition our numbering of nearly all the remaining psalms differs by one from that used in the Churches under Roman obedience. All English Psalters down to Coverdale inclusive (1535) are numbered in the Roman manner; the Great Bible of 1539 was the first to adopt the Hebrew numeration. And accordingly it is said in the Preface to the Book of Common Prayer : ' NOTE, That the Psalter foUoweth the Division of the Hebrews, and the Translation of the great English Bible.' See below, on Psalm cxlvii. ©aalm i;:. Critics widely diverse agree upon the Davidic character of this hymn, which appears therefore to be a hymn of national thanksgiving for victory; and belonging to the time when the Ark was brought to Zion. The situation cannot be defined more particularly. It may possibly be a general retrospect over past deliverances, as from Amalek, Philistia, and other foes round about. lI30tCS 257 3. Whyle myne enemyes, etc. The Hebrew preposition which acts here for a conjunction is open to a diversity of rendering. Dr. Perowne observes that all the older versions here take it as ' when ' or ' whilst ' — whereas it should rather be ' because.' He found the Anglo-Saxon (meaning the Paris Psalter) the oldest which rightly rendered it : For]jam \u gehwyrfdest etc. Because etc. 13-14. Haue mercy . . . saluacion. Reuss prints these two verses with inverted commas as being the cry of the oppressed spoken of immediately before. 1 7. shall be turned vnto hell. ' Must be turned vnto hell ' (Coverdale). The change of into for unto seems due to the Genevan ; which however is better in the rendering of the verb : — ' The wicked shall turne into hell.' For this is the simple form of the Hebrew: 'the wicked shall turn, or return, to Hades or Sheol, i.e. to the nothingness from whence they came.' There is no ground at all for the shocking sense popularly attached to this verse ; it signifies no more than the forfeiture of life which has been misused. So Bunsen. In 1885 it stands thus — The wicked shall return to Sheol, Even all the nations that forget God . ©salm ;c. This and xxxiii. are the only anonymous psalms in Book i. The absence of a Title in this place is sufficiently accounted for by the patent fact that it was formerly part of Psalm ix. The archaism of these two psalms has had a certain effect upon the debate whether alphabetic psalms must necessarily be of late date. If these two psalms, whose archaism is so generally admitted, exhibit, even imperfectly, the alphabetic structure, it seems to contradict the assertion that all such psalms are late, and that this arrangement is no better than a toy, which was devised as a substitute for the lost spirit of poetry. 6. Tush I shall neuer be cast downe. This interj. Tush occurs in five places of this Psalter, and in every instance it is a feature peculiar to the translation, having no corresponding word either in the Hebrew or in the versions. Three of the five are in the present psalm. The attitude assumed by it, and the situation which evokes it, is the same in every instance. The contempt of the irreligious for the ideas of those who fear God is the animating sentiment on every occasion of its occurrence. The other two places are Ixxiii. 1 1 and xciv. 7. The Bible Word-Book says it occurs frequently in Coverdale — quoting the last verse of Ezekiel S 258 Bom XX. : ' Then sayde I : O LORDE, they wil saye of me : Tush, they are but fables, that he telleth.' 8. tnurthur. The older form of the word; A.S. mor^or, Moeso-Gothic tnaurthr. I o. This whole verse is a remarkable instance of that obscure and rugged construction, which is an evidence of early date. It cannot be translated with certainty ; the Speaker's Commentary offers as an alternative this : — ' And crushed he sinks down, and falls by his strong ones, helpless.' In this way the subject of the verse is the same throughout, namely, the oppressed man. 14. tush, thou caresi not for it. ' Tush, thou God carest not for it,' 1540, 1662. In 1885, 'Thou wilt not require it.' I S- jy" beholdest vngodlynesse and wronge. ' mischiefe and spite' 161 1 ; 'mischief and spite [Or, travail and griefY 1885. JPaalm %u A psalm of eternal righteousness. Confidence in God's righteousness gives courage in the face of danger. The form is remarkably complete. The keynote is Trust in God, the God of Righteousness ; this ruling thought begins, pervades, and closes the psalm. The body of the psalm is made up of two halves, true counterparts ; on the one hand the warnings of alarmed friends, on the other those firm and sober counsels of Faith, which represent the mind of the Psalmist. The argument may be paraphrased as follows : You tell me (do you ?) that I had better flee to covert, because the reign of wickedness is too strong for me, and it is a vain anachronism to trust in righteousness. Violence is now the law, and a righteous man shall invoke justice in vain ; there is no principle any more, the foundations are destroyed. I answer, that God who is above all is a God of righteousness, and that the foundation of truth and justice is secure in Him, who will doom the wicked and vindicate the just. He will reward the upright at last with the supreme blessedness of His Presence. I. that she shulde fle as a byrde vpott youre hyll. This is the rendering of 1535 and 1540, and I am at a loss to account for our present reading ' unto the hill.' I can only suppose it was an unauthorized correction after Jerome : ' Transvola in montem sicut passer.' The curious thing here is that the original rendering is true to the Hebrew, and the correction seems like a retrograde movement. In 161 1 : — ' How say ye to my soul, Flee as a bird to your mountain ?' And 1885 : — ' How say ye to my soul, Flee as a bird [Or, as birds] to your mountain ? ' 6. The Lord aloweth y<^ ryghteous. Here ' allow ' means to Botes 259 approve of after trial. The trial is spoken of in the previous verse where 1539 has 'beholde,' but our Psalter has 'try.' The Hebrew verb which there is translated ' behold ' and ' try ' is the same which here is translated 'allow': in 161 1 and 1885 it is ' try ' in both places. This verb may be compared for its senses with the Latin 'probare,' and its English derivatives 'prove' and ' approve ' ; — the idea of trying and testing slides into that of approving. The ' allow ' of this passage is Latin ' allaudare ' ; and must be distinguished from ' allow ' = allocare, to bestow money or grant an allowance. Psalm fiu A complaint of dishonesty in places of trust, such as a good man might utter in a wicked Court. All that he sees around him is desperately bad, and it is only when he retires to seek counsel of God that he finds any comfort. From i to 4 is the complaint, from 5 to 8 is the consolation — consisting of the oracle of God (verses 5, 6) ; grateful recognition and acceptance on the part of the Psalmist (verses 7, 8). In the last verse we are back in the evil world again, and the psalm closes in the tones of its commencement. 2. and dyssenible in their herte : so 1535. But 1540 as now: ' dyssemble in theyr double herte.' 9a. The vngodly walke on euery syde. The verb ' walk ' is in the Hebrew conjugation of Hithpael, and may be rendered ' walk displaying themselves, strut, swagger'; ringsum Frevler einherstolziren, Delitzsch. <)b. For the second part of this verse I find nowhere a better rendering than that of 1568: — 'when the worst sort be exalted amongst the chyldren of men.' For an illustration, we may remember what Parisian society was under Napoleon III. ©salm %\iu This psalm brings out the natural antagonism there is between the exegesis of Reuss and that of Bishop Alexander. Reuss allows that this psalm, considered in itself, has a more personal appearance than any of the foregoing, but he still demurs to its having individual feelings for its subject, first, because there is not sufficient reason to detach it from the group, and secondly, because individual cares make so poor a subject in comparison with those which are national. Bishop Alexander on the other hand insists earnestly on its personal character : — " The 1 3th Psalm has ever been dear to 26o BOtZS holy souls in dark hours of temptation, whether of the intellect or of the will ; and the thousands who so use it feel that it is the voice of an individual life.' Bampton Lectures, ed. 2, p. 1 7. db. The second part of this verse, which is in small type, is after the Septuagint and Vulgate ; — it is not in our present Hebrew text. ©Balm jcjtj. This and liii. are duplicates, or nearly so. The points of difference are two : — i. The Name in xiv. is Jehovah ('LORD'), in liii. it is Elohim ('God'); 2. the verses 9, 10 have been replaced in liii. by another train of thought. These are the only differences that the two psalms present in the Hebrew. 5. Verses 5, 6, 7 are not in the Hebrew. This insertion appears to have happened in the following manner. St Paul in Romans iii. reasoning that the prerogative of the Jew did not exempt him from that universal sentence of Scripture which included all under sin, had framed a catena of texts, beginning with Psalm xiv. 2, 3, 4 ; continuing with Psalm v. g, cxl. 3, x. 7, and after drawing from Proverbs and . Isaiah he had closed the series with Psalm xxxvi. i. Three Psalm verses thus concatenated in the text of the New Testament with Psalm xiv. 2-4 were incorporated with the psalm in some copies of the Septuagint early enough to pass into the Latin of the Vulgate. Coverdale retained the verses with a footnote [* These thre verses are not in the Hebrue] : in 1539 they are still retained but with a distinction of type: in 1560 they are simply excluded, and the Geneva Bible presents this psalm, verse for verse, as we now have it in the Bible of 161 1. P0alm Va* ' Dauid describeth a citizen of Zion.' Such is the summary of this psalm in 161 1. J. H. Newman saw in it the sketch of an Israelite indeed, in whom is no guile (Parochial Sermons, ' St. Bartholomew'). Bishop Alexander, in the Bampton Lectures, described it as a character of stainless chivalry, sans peuret sans reproche. ' This psalm is fitly appointed as one of the Proper Psalms for Ascension Day. Christ entered into the Presence of God, after fulfilling all its requirements in a perfect human life ' (Kirkpatrick). I. No more beautiful example could be chosen of the pressing of ordinary words and associations into the service of spiritual imagery. The simplest worshipper, whose heart is open, takes Jl3otes 261 lie sense of this verse right, instinctively and immediately. As D the words : ' who shall dwell, etc.,' authorities differ, whether lie verb should be regarded as a pure and simple Future (Who hall as a future reward be so blessed ? Hengstenberg) — or as the xpression of a moral possibility (wer darf gasten . . . wohnen ; irho is worthy of it ? as v. 4 and xxiv. 3 Hupfeld). The touching .nd blending of these two is natural and beautiful, and produces . poetic atmosphere which broadens and softens the outlines of bought with fullness of expression ; a blending which is supported n the English version by the effect of the English shall, about he meaning of which that very same question might be raised. 4. He that setteth not by hyin selfe. A fine old English idiom neaning. He that has a modest and humble opinion of himself. Videly differs 161 1 : — ' In whose eies a vile person is contemned.' ["his is after the Septuagint, Vulgate, and most of the moderns : put there are good authorities who still adhere to this rendering 'f 1539) which is that of the Jewish commentators. Trust, confidence, and security in God. Cheyne pronounces this one of the finest church songs. It is ike xlix. and Ixxxiii. in its spiritual view of life and death. The eligious distractions in vv. 4, 5 may possibly point to a paganizing novement under Persian rule, but more likely to the hellenizing action described in Josephus xii. 5 § i. The psalmist seems to efer to the Greek custom of libations before and after meals ; Had vii. 480. Compare cxli. i,b. The latter verses are calculated to divide the commentators md test the principles of their exegesis. Some see in them a onscious prophecy, because of Acts ii. 25-31 ; while others think hat the Resurrection of Christ was far beyond the poet's ken, but hat his spiritual hopes pointed in that direction and therefore rere meet to be fulfilled in a higher manner than he had thought if. Either of these views may claim to be ' Messianic ' ; but t is only of the former that the term is usually understood. 2. my goodes are nothynge vnto the. An obscure clause which ras variously rendered in early versions. The Greek (and ''ulgate) has : ' Thou hast no need of my goods ' : — Symmachus My good is not without thee,' which was followed by Jerome : bene mihi non est sine te.' Calvin : ' My goodness can do Thee lO good,' which produced 1 6 1 1 ' my goodness extendeth not to hee.' The last revision (1885) has: 'I have no good beyond hee.' 262 Jl3ote0 An imploring appeal to the righteous judgment of God against overbearing oppressors ; with a fixed resolution of eternal hope and trust. 1 o. They maynteyne their awne ivelihinesse. The traditional rendering, Septuagint, Vulgate, and all English versions till 1540. Then Cranmer followed Jerome — ' They are enclosed in their awne fatt'; and this is retained in 161 1 and 1885. II. They lye way tinge in oure waye. This change of the speaker from singular to plural — ' oure ' — is among the evidences that the 'I' of this and many other psalms does not represent an individual, but the Nation, or rather the Church. IPsaltn ;rtiiii. One of the most generally accepted psalms of David. It is embodied in 2 Samuel xxii. with variations, which Ewald con- sidered important as evidence of the antiquity of the psalm, and as confirming its claim to come from the hand of David. ' The individual words,' he also said, 'have quite a Davidic stamp.' Even Cheyne allows to this psalm an exceptionally high antiquity in his scale of the Psalter's growth ; but he does not allow that its insertion in 2 Samuel xxii. constitutes evidence that it is from David's hand. ' The admission of this poem into the Appendix to " Samuel " only proves that it was conjecturally ascribed to the idealized David not long before the Exile.' He calls it — ' the earliest psalm, the epic of the Davidic family'; and he thinks (p. 291) that it was written perhaps in Josiah's reign. Dr. Driver calls it ' David's Hymn of Triumph.' Introduction to the Literature of the Old Testament, p. 173. 9, I o. Thus rendered by T. Sternhold : — The Lord descended from above And bow'd the heav'ns most high, And underneath his feet he cast The darkness of the sky ; On cherubs and on cherubims Full royally he rode, And on the wings of mighty winds Came flying all abroad. 10. cherubins. Cranmer (1540) the same. The form cherubin, which had come to us through the French, was quite naturalized, and there was nothing very strange in the addition of the English sign of plurality to a form so trite. With the rise of Hebrew learning the Hebrew plural -im was restored, and the English -s nevertheless retained ; — so now we read cherubims. Botes 263 1 5. the round worlde. This expression occurs five times, viz. Ixxxix. 12, xciii. 2, xcvi. 10, xcviii. 8. Neither the Hebrew nor the Greek (^3n, olKovfiivr]) suggests ' round,' but the Vulgate and Jerome having oriis terrarum or orbis terrm or simply orbis, Coverdale put ' the rounde worlde ' in all the places except one, viz. xcviii. 8. 51. Dauid hys anoynted. This introduction of the name of David in the last clause of the poem tends to confirm the evidence that it is from the hand of David. The selection of this place for the author's name is well known in later times, e.g. the Elene and Juliana, in both of which the Runes of Cynewulf's name appear at the close. Also the German epical poets of the Middle Ages put their names at the end, as Wulfram von Eschenbach in his Parzival, and Konrad von Wiirzburg in his Otto mit dem Barte. Probably this custom is very ancient. Psalm jcijc. This psalm is made of two parts, one ancient, and the other of a later time. The poet took an old psalm of the glory of God in Nature akin to viii., and he added to it a Second Part of the glory of God in Revelation, thus setting the one as a counterpart to the other. The themes are not more different than the tone and manner of their treatment. So different indeed that one might call the first part an old poem, and the second part a new poetic comment. The whole is an exquisite psalm ; but it is only the first part that fulfils the modern idea of a lyric poem. There is a memorable saying recorded of Kant the German philosopher : — ' The starry sky above me and the moral law within me are two things that never cease to fill my mind with fresh admiration and reverence.' Here then is material for a lyric poem. Edgar Allan Poe in his essay on ' The Poetic Principle ' enumerates 'a few of the simple elements which induce in the Poet himself the true poetical effect ' : — and he begins his enumeration with ' the bright orbs which shine in Heaven.' As the first part is akin to viii., that Psalm of Nature, so the second part claims affinity with cxix. and with the First Psalm, those two psalms in honour of the Law. And if Graetz is right in his interpretation of v. 13, it would seem probable that the Psalm received its present form in that period before the Macca- bean Wars, when there was a strong Grecizing party in Israel. Opening as a lyrical poem it passes by a great but perfectly natural transition into a devout religious meditation, and this it 264 ii3otes is that perfects it as a 'Psalm.' This character ripens in the close of the piece, where the poet brings home the train of thought to bear upon his own conduct and conscience. This opens the way to that expansion of thought which is suggested by the use of the psalm on Christmas Day. ' The Revelation of God in Nature, and the Revelation of God in His Word, prepared the way for the crowning Revelation of God in the Incarnation.' Bishop Perowne (quoted by Dr. Kirkpatrick). I. handye worcke. Here it is plain from the very orthography that handye was regarded as an adjective. For the original meaning oi handywork, see English Philology § 602. 3. There is nether speach ner laiiguage, but their voyces are herde among them. ' There is no speech nor language where their voice is not heard' 161 1. These two renderings are one in sense, both signifying that the lesson taught by the heavenly bodies is universal, and not confined to any favoured clime. There is however another interpretation, and one that is supported by great names. ' There is no speech, there are no words, their voice is not heard ' — as in that of Addison's metrical version ' What tho' no real voice nor sound ' etc. The meaning then would be that the Sun, Moon, and Stars do not really speak but convey their lessons in silence and without audible sound — a meaning which seems, though supported by great names, to be rather superfluous and languid. In order to give it poetical admission we have to put forth a strong effort of the historical imagination, by which we may fetch a glow of admiration for what is now to us but a prosaic truism. 6. vttemost. An earlier and purer form than ' uttermost ' : the Saxon was utema, and then by addition of one superlative ending to another ytem^st, and then by false analogy it came to be associated with most, and hence the form vttemost in i 539, which, as if to be more logical, was improved to utter-most. 7-15. 'I agree with Delitzsch, against Kautzsch, that the expressions of Psalm xix. 7-15 are too lofty to refer merely to the Decalogue' (Cheyne). 12. fautes. This spelling reminds us of a popular pronuncia- tion of the word fault. It is one of these features which have in past years, before the rise of philology, suggested the notion that old language was ' incorrect.' But this French form is exactly what the history of the English language would lead us to look for in 1539. After this date Latin gained in general diffusion, and Italian was largely redd in the higher ranks of society, and then a new / was given to this word, taken from Italian falta and Latin fallere, because it had been forgotten that in the form faute the au represented al. II3OtC0 26 s Psalm w. A litany for the king going forth to war. This is one of the most manifestly occasional of all the psalms. The critics are nearly agreed upon this, but they fail to agree in determining the particular occasion of its origin. To De Wette it seemed clearly a supplication for a king going forth at the head of his army, but he thought it impossible to fix the occasion. Ewald conceives the situation thus : A king is setting out for war against the heathen, and in the previous act of worship the assembled folk bless him in the name of the Lord. The verses 1-5 are sung by the people, verses 6-8 by the priest or prophet or the king himself, and finally in v. 9 the people conclude with a short prayer. Ewald referred it to an early king of Judah, and Asa seemed to him the most probable. Graetz subjoins that no kings but Hezekiah and Josiah can be thought of, and he settles on Josiah going forth to fight with Pharaoh Necho in B.C. 608. Delitzsch maintains that it belongs to the time of David and that David is the king spoken of, but he is not the poet. David is setting out to complete the capture of Rabbath, as described in 2 Samuel xi. xii. He points out that xx. xxi. are a pair, the one intercession, the other thanksgiving. Cheyne once shared the view of Graetz, ' which seemed plausible until I began to apply the comparative method more consistently.' Both the psalms (xx. xxi.) are post-Exilic, and the king must be one of the early Maccabean princes, most probably Simon. These psalms if redd in connexion with i Mace. xiii. 42-47 seem twice as fresh as before. 2. strength the. So, both in Coverdale and 1 540 also. Now, ' strengthen.' 3. accepte thy brent sacrifyce. Here the Genevan is very literal : ' Let him remember all thine offerings, and tume thy burnt offrings into ashes ' : with the marginal note ' In token that they are acceptable vnto him.' 4. mynde. 'counsel' 161 1 ; and so 1885. 7. ' No other temple song expresses with such ease, beauty, and force, the firmness of their confidence in Jehovah ' (Ewald). Psalm wi. ' The last psalm was a litany before the king went forth to battle. This is apparently a Te Deum on his return ' (Perowne). 3. For thou shalt preuenie him, etc. This archaism is familiar in the Collects, e.g. ' that thy grace may alway prevent and follow 266 Jl3ote0 us,' and ' Prevent us, O Lord, in all our doings with thy most gracious favour' etc. Good illustrations of this old usage, and especially of the transition from the notion of helping to that of hindering, in The Bible Word- Book by Eastwood and Wright, V. 'Prevent.' The Revision of 1885 retains the expression 'For thou preventest him,' but the American Company recorded their preference for ' meetest.' ©aaltn %%i\. A complaint and prayer in sore distress, with a dawn of hope. Dr. Kirkpatrick says this psalm is ' consecrated for us by our Lord's appropriation of it to Himself His utterance of the opening words of it upon the Cross has been thought with much probability to indicate that the whole psalm was the subject of His meditations during those hours of agony.' It is one of the Proper Psalms for Good Friday. Inscription. Vpon the hynde of the dawnynge. The Bible of 161 1 retains the Hebrew — 'upon Aijeleth Shahar.' So also did the Genevan, but with a marginal note : ' Or, the hinde of the morning : and this was the name of some common song.' This explanation, that the words are the first words of a song, and are meant to indicate a Tune, is still the most approved opinion. The Hind of the Morning is understood to be a poetical expression for the first rays of dawn ; rays of light being in Semitic metaphor likened to horns, somewhat as in the Greek Epic the Dawn has rosy fingers. But any interpretation of a solitary fragment without more context must be attended with uncertainty. 5. helped. So Coverdale and Cranmer too. Geneva has 'delivered,' which 161 1 adopted. But in 1662 it is 'holpen.' 7. and shake y heade. He trusted, etc. Cranmer (1540) added ' sayinge! 8. He trusted in God. Margin of 161 1 : 'He rolled himself on the Lord.' Kay : ' Roll it on Jehovah.' So also Kirkpatrick, adding : ' The verb is certainly imperative, though the versions all give the perfect tense.' It is said in irony and derision. 30. and lyue so hardly. One of many attempts to render an obscure passage. Coverdale had : ' All they that lye in the dust, and lyve so hardly, shall fall downe before him.' Cranmer (1540) has it as now : ' All they that go downe into the dust, shall knele before him, and no man hath quyckened hys awne soule.' This change indicates Hebrew studies, and could not have been suggested by Septuagint, Vulgate, or Jerome. ' The text is not improbably corrupt ' (Kirkpatrick). iBotcs 267 ©saltn fxiii. The peace of him who confides in Jehovah as his gentle shepherd and bountiful master. The debate between Personal and National reaches its tension in this psalm. It is yielded by Cheyne that this ' lovely ' psalm cannot have ' merely a national reference, as some theorists have persuaded themselves.' Reuss was unyielding : — ' Le berger suppose le troupeau, et non une brebis Isolde.' But the argument from analogy is very weak when it is based upon a metaphor. An evangelical hymn from this psalm by Sir Henry W. Baker, the Editor of Hymns A. and M., is among the most generally appreciated in that collection. The Rev. J. Julian {Dictionary of Hymnology, v. ' Baker ') says : — ' The last audible words which lingered on his dying lips were the third stanza of his exquisite rendering of the 23rd Psalm, " The King of Love my Shepherd is " :— Perverse and foolish oft I strayed, But yet in love He sought me, And on His shoulder gently laid, And home, rejoicing, brought me.' I . therfore can I lack nothing. ' I shall not want,' 1 6 1 1 . The word lack had in the mean time suffered depreciation from the use of it as a common interpellation by stall-keepers to passers by : What d'ye lack, what d'ye lack ? We may observe by a comparison of other passages that lack is much rarer in the Bible of 161 1 than in that of 1539. Thus in Judges xviii. 10 ; Luke xv. 14 : 1539 A place, which doth lacke no thyng that is in the worlde. 1611 A place where there is no w^ant of any thing, that is in the earth. And when he had spent all, there arose a mighty famine in that land, and he beganne to be in want. And when he had spent all, ther arose a greate derth in all that lande, and he began to lacke. 4. thy rodde and thy staffe comforte fne. ' thi wand and thi staf : thai haf confortyd me ' (R. Rolle) ; ' thy staffe and thy shepehoke comforte me ' (Coverdale) ; ' thy rod and thy staff, they comfort me,' 161 1. Here we must regard they, not as the Personal pronoun, but as a survival of the elder function of the word, i.e. as a Demonstrative. See xxvii. 2 note. It would be a good practice, if we followed an example which has been set by some of the Germans, and printed such latent Demonstratives in spaced type. This 'they' is so essential, it is so distinct and emphatic in the Hebrew, Septuagint, Vulgate, and Jerome, that it is strange Coverdale should have overlooked it. 268 Bom That this psahn was written for the solemn entrance of the Ark into the newly captured stronghold of Zion (A. P. Stanley, Jewish Church, Lect. xxiii.), or into the Temple newly built, is a favourite idea, which has however been strenuously combated. Some critics (Ewald, Olshausen, Reuss, Graetz, Cheyne) regard the psalm as an arbitrary combination of two fragments, namely 1-6 and 7-10, which have neither original connection nor natural affinity. Others see only an obvious sequence of thought from the meet worshipper to the holy ground ; and only such a variation of style as befits that natural transition. 2. For he hath founded it vpon the sees. The HE is emphatic, auTos, ipse. ' C'est lui qui I'a fondde sur les mers ' (Reuss). 4 and 5. disceaue . . . receaue. The historical significance of this orthography is explained in my English Philology § 184. Psalm wb. The Elegy of one who deplores his sin and complains of oppression. It is one of the nine alphabetic psalms, and it had properly 22 verses, according to the number of the Hebrew letters ; but through some accident to the text the first distich is imperfect, and it has got merged into one with the second. A like cause has merged two original distichs into the verse which is now our fourth. This reduces the 22 to 20, and in fact our v. 20 begins with the last letter of the Hebrew alphabet. There is yet another verse, v. 21 ; and this is outside the alphabetic scheme, a circum- stance which has been taken as evidence of later addition. In these details the psalm is curiously like xxxiv. 4. lerne me. So again v. 8. 'teach me' 1560. 1 8. a malicious hate. This was altered the next year t6 ' a tyrannous hate,' and so 1662. The Genevan 1560, 'and they hate me with cruel hatred,' is kept in i6ri and 1885. The use of hate for ' hatred ' is archaic and rare ; this is the only example in all our biblical diction. English Philology § 324. It occurs however in Shakspeare, As You Like It, in a clownish part. 21. Delyuer Israel, O God, out of all his troubles. As above explained, this closing verse has been taken by many critics for a later addition to the psalm, but De Wette is against this view. Psalm jcjrbi. The suppliant Psalmist pleads his integrity, that he may not be swept away with the wicked. It appears as if there were some common danger (Ewald Jl3otes 269 supposed a pestilence) which threatened an indiscriminate fate. But even while praying for some recognition of innocence, the Psalmist trusts himself to God and already finds hope spring out of confidence. Inscription. Afore he was enbahned. This is from the Septuagint Inscription to xxvii., and it is placed here by mistake of the number ; a very natural mistake, as xxvii. is numbered xxvi. in the Greek and Latin, as explained above, p. 256. The Greek is Trph ToC yjii Ever since Luther's time it has been thought probable that this psalm may have sprung from reflection (Maschil) upon that peace with God which David had found by the penitence expressed in Psalm li. So De Wette, Delitzsch, Perowne, Kirkpatrick. Cheyne protests : — ' Luther, who loved to call it a Pauline psalm, grouped it with the 51st, and a recent German critic [Orelli], following in the steps of Luther and Delitzsch, ventures on this comment, that "one of the commonest of sins with Oriental despots so shocked David's conscience that he expressed his penitence as T 274 iKotes no saint has ever done." I do not yield to Orelli in admira- tion of this brightest of penitential lyrics. But I cannot, at the bidding of a late and uncritical tradition, convert a David into a Paul.' — Origin of Psalter, p. 235. I have classed De Wette with those who follow Luther's interpretation ; and indeed he goes so far as to say that if any psalm is Davidic it is this. At the same time he acknowledges that the personal experience of the psalm may be only a poetic guise, assumed for the more effectual inculcating of the duty and the blessedness of penitence. Such was the view of Grotius, who supposed that the lyric may have been composed for an occasion of national confession. This would make it not a personal effusion but a didactic study. So Olshausen, Reuss, Graetz. Anyhow (De Wette proceeds) it is a noble, an invaluable monument of the Hebrew belief in forgiveness. Here we find peace with God through faith. This is one of the psalms in which (as in li.) Judaism draws near to Christianity : religion is not an outward ceremony but an inward power. It is the second of the seven Penitential Psalms, and it is used in Matins on Ash-Wednesday. 3. For while I helde my tonge. i.e. so long as I did not confess my sin. That this is the nature of the silence meant becomes clear in v. 5. See a sermon on this text, in Village Sermons, preached at Whatley, by Dean Church (1892), p. 59. 5. I wyll knowledge. So also 1540. This was simply a verbal use of the substantive. In the course of the i6th century the verb to knowledge became obsolete, and acknowledge took its place. In the New Ejiglish Dictionary Dr. Murray does quote acknowleche as early as 1481 from Caxton, but the use of it is not general until far on in the 1 6th century. 7. the greate water fiotcdes. i.e. great troubles ; they shall not touch him who is at peace with God. 9. T wyll enfourme the, etc. Here the speaker is God, apparently. 12 (11). Be glad, etc. Graetz severs this verse from xxxii., and makes it the first verse of xxxiii. ©ealm %%nxu This anonymous psalm is the only one after Psalm x" which breaks the continuity of the long Davidic series. And as in the case of ix. x. it has been supposed that they originally formed one psalm, so also here it has been surmised that xxxii. xxxiii. were originally one poem (Venema) or at least that they are twin psalms (Hengstenberg) ; but Cheyne says : — ' Their difference in Botes 275 form and contents is too marked to justify this view.' — Origin, p. 214. From its transparent diction, its popular quality, and from the developed expression which it gives to the central object of religion, the nature of God, first as the universal God of all, and then as the peculiar God of Israel, this psalm has been judged to be of later date than the psalms with which it is grouped. It has a close relationship with cxlvii. The psalm is quite general, and offers no historical allusion whatever, though commentators have made such out of verses 10 and 15. 3. synge frayses lustely {vnto hyni) wyth a good corage. ' play skilfully with a loud noise ' 161 1. 7. layeth vp y^ depe in secret. In 1540 (1662): 'as in a treasure-house.' 10. the councell of the Heithen. Graetz regards this as a historical allusion to the adversaries of the building of the Second Temple. The more approved exegesis is that which is thus formulated in the Speaker's ComTnentary : — ' The world's history is but a development of the principles which have their abode and origin in God.' IPaalm w;;it). An alphabetic psalm, near of kin to xxv. : which it matches as prayer is matched by thanksgiving or rather exhortation to be thankful. Both of these psalms are alphabetic, and they have a remarkable peculiarity in common. The Vau verse is wanting in both ; and in both a supplementary Pe verse is added at the end. In both cases the added verse seems to have a litur- gical motive. This and the next are the only two psalms that mention ' the angel of Jehovah.' Dr. Scrivener in The Cambridge Paragraph Bible divides this psalm in two parts, as if taking verse 11,' Come, ye children, and hearken unto me,' for a new start, in which a more didactic tone is assumed. This division is in a manner traditional ; it may be seen in the Old Version of Sternhold and Hopkins, which thus begins the Second Part — Come near to me, my children, and Unto my words give ear. Likewise in the New Version of Tate and Brady the Second Part begins — Approach, ye piously dispos'd. And my instruction hear. But indeed it hardly amounts to a transition, for the strain is sententious and persuasive from the first, and v. u is only a more full-voiced outburst of the ground-tone. 2 76 5l30tCS 12. and wolde fayne see good dayes. A happy and idiomatic rendering of the Hebrew, which literally runs — " loving days to see good." The 1611 has 'a«i^loveth many days, that he may see good.' Cheyne puts it thus — • Who is the man that delights in life, That loves many days, to see good fortune ? ©aalm w>;t)» If this imprecatory psalm be David's, we cannot understand it as directed against Saul, towards whom David, when forced into the position of an enemy, was ever a generous enemy. Rather, we must take it as directed against those who fomented the mad violence of Saul against David. But on the whole Dr. Perowne says : ' The psalm does not seem to me to be David's. In tone and style it is very unlike the poems which we know to be his.' I. Pleate. An elder form of //^a/f. This is a very interesting historical word. In the Carlovingian period the writs for con- vening judicial bodies ended with the word ^lacitum : — thus, quia tale est nostrum placitum = ' for such is our pleasure.' By this haphazard association the juridical assembly so convened was called z. placitum, and next the business transacted was also cailed ^lacztum, so that this word meant at different times, or in different contexts, court of law, lawsuit, trial, advocacy of causes, and so down to the current ideas of pleading, plea. In French placitum by regular change became plait, which afterwards was written plaid, whence the verb plaider plead. In English of the 1 4th century we find both pleden and (rarer) pleten ' to plead.' Thus in Piers Plowman, B. vii. 39 — Men of lawe lest pardoun hadde ■ that pleteden for mede i.e. in the distribution of pardon, the lawyers, who pleaded for pelf, got the smallest share of any. I 5 . Yee the very abiectes came together agaynst Tne vtiawares, makynge mowes at me, and ceassed not. ' yee y= very lame come together agaynst me vnawarres, makyng mowes at me, and ceasse not,' Coverdale. Now, ' mouths.' This is an English accommo- dation. The original expression was the French 'faire la moue,' to make a wry face. — With the Bishops' Bible another interpretation entered, in the progress of Hebrew learning : 'and er I wyst they rented me a peeces' 1568; 'they did tear me' 1611 (1885), which must be understood of backbiting. Mr. Lowe compares a like use of French dichirer. 16. Wyth the flatrers were busy mockers. Coverdale had ' with the gredy and scornefuU ypocrites.' Widely divergent from the Septuagint, the Vulgate, and Jerome. The two former agree in Botes 277 the rendering which Vulgate thus expresses — ' subsannaverunt me subsannatione,' and which appears in the Northern Enghsh Psalter (ed. Stevenson, Surtees Society) in this form — Thai snered me with snering swa, Bot gnaisted over me with thaire tethe tha. 25. we haue ouercome hym. So Coverdale ; as if the Vulgate ' We have devoured him ' appeared too strong a figure. But it was received into 1 540, and is in our present Psalter. The same figure for a crushing victory is found in Lamentations ii. 16. ©Balm wrti. The contrast here presented between the wickedness of pro- fligate men and the goodness of God is so abrupt as to recall the opening clauses of lii. On account of this abruptness some have supposed that we have here portions of two psalms which have been formed by an editor into one. 3. to behaue him selfe well. ' to behaue hym selfe wysely,' 1540, as now. 12. There are they fallen. There is deictic, local; there, yonder, look and see ! To be pronounced with the fullest utterance. If this could be supposed to indicate some recent event, some actual judgment, it would be the spring and motive of the whole psalm. But in that case the psalm would (as Olshausen has observed) show more agitation than it does. It is prophetic ; like the kindred and more expanded passage Ixiv. 7-10. ©08lm nVon* This alphabetic psalm deals with the inexhaustible problem how to reconcile the prosperity of the wicked with the providential government of God. (The same theme is developed in xlix. and Ixxiii. and in the discourse of Eliphaz in the Book of Job.) The solution here is practical : Be calm, be trustful, be doing good ; and, with thrice-echoed admonition, fret not ! Dr. Kirkpatrick points out the relation of this psalm to the Book of Proverbs, especially Proverbs x. 27-32; xxiv. 15 fif. ' It forms a connecting link between lyric poetry and the proverbial philosophy of the Wise Men.' 5. Commytte, etc. Luther's translation runs thus : 'Befiehl dem Herren deine Wege und hoffe auf ihn, er wirds wohl machen' — a memorable verse as having been the germ of 'the most comforting of all the hymns that have resounded on Paulus Gerhardt's golden lyre,' namely 'Befiehl du deine Wege,' which Gerhardt composed in the form of an acrostic to that verse of Luther's, in such a way that the first words of the stanzas read 278 3l3otes off the verse. The English translations are numerous and may be found in the Dictionary of Hyninology, p. 125; but the best known of them is J. Wesley's ' Commit thou all thy griefs.' 7. Holde the styll in the Lorde, and abyde pacyently vpon him. The rendering of 161 1 has through Mendelssohn's Elijah become very familiar to English ears : ' Rest in the LORD, and wait patiently for him.' greue not. 'fret not' 1611 (1885). II. and shalbe refresshed in moch rest, 'and haue pleasure in moch rest ' Coverdale : — ' and shall haue their delite in the multitude of peace '1560 : — 'and shall delight themselves in the abundance of peace' 1611 : — 'and shall be refreshed in the multitude of peace ' 1662. 24. Though he fall, he shall not be cast awaye : he shall not be hopelessly prostrated ; for God will help the righteous man, who is His champion and fights for His cause, or, as the age of chivalry said, His knight. This thought, that God aids the right cause, became thoroughly assimilated to the mind of Western Christen- dom through the popular romance poetry of the Middle Ages. The source of the idea may reasonably be seen in the whole tone of the continually recited Psalter, and very abundantly in this psalm. The old heathen idea which was superseded by this practical faith was the supremacy of Fate. One of the aims of the Beowulf, the oldest extant romantic poem, is to combat the idea of Fate and put in its place a hope in God. So when Beowulf, in battle with the fiend, is down and at the point of succumbing, he is set up on his feet again by holy and righteous God. 36. lyke a grene baye tree. This is kept by 161 1, but with the marginal note : — ' a green tree that groweth in his own soil,' which 1885 has put into the text : 'hke a green tree in its native soil.' One might be curious to know why should the bay tree have been selected by Coverdale ? The Septuagint renders : — ' I saw the ungodly highly exalted, and elated like the cedars of Libanus.' This is the third of the Penitential Psalms, and is appointed for Ash- Wednesday Matins. The penitent describes the trouble of his soul under various images, chiefly borrowed from bodily diseases and pains. Not only the opening words but also the whole situation recalls vi. Commentators are divided upon the question whether it is truly a personal complaint, or whether under this figure it is a national elegy. 14. no reprofes. i.e. no replies, counter-arguments, refuta- tions: — like a man who has nothing to say for himself 1885 has in Margin arguments. Jl3otes 279 17. set in the plage, 'ready to halt' 1611 (1885); whence John Bunyan took the name of his Mr. Ready-to-halt. 20. because I folowe the thynge that good is. This periodic structure is Coverdale's, and kept in 1540, 1662. It is even retained in 161 1, but modernized in 1885 to 'the thing that is good.' Of the nature and history of the Periodic sentence I have treated in my English Prose, c. ii. ; p. 84 ff. ©gaim nm. This psalm is in Ewald's judgment ' indisputably the most beautiful of all the elegies in the Psaher.' It is full of reminis- cences of Job, or what seem to be such, e.g. v. 1 5 (i 3) with Job x. 20. The frequent question whether it is personal or national is debated here ; but even those who most contend for its liturgical desti- nation are willing to allow that it is a genuine product of personal experiences. By a fourfold repetition of the particle TjX ak, this psalm shares a salient feature of Ixii. In 1885 (for the first time in English) it is made conspicuous by the repetition of ' Surely.' It is one of the two psalms appointed for the Office of the Burial of the Dead. 1. I sayde. i.e. I resolved, I made this rule with myself, as a guide of my conduct, when my patience was tried by the malice of those around me. We naturally think of Job i. 22 and ii. 10. 2. as it wer w* a bridle. ' I will keep a muzzle for my mouth ' 1 6 1 1 Margin. The substantive is of one root with the verb used in that precept ' Thou shalt not muzzle the ox ' etc. Deut. XXV. 4. 5. that T may be certyfied how long I haue to lyue. This translation arose from following the lead of the obscure Septuagint and Vulgate — 'ut sciamquid desit mihi' — which when compelled to take an explicit form can hardly mean any thing else than as 1539- To avoid such a result Luther paraphrased : Aber, Herr, lehre doch mich, dass es ein Ende mit mir haben muss, undmein Leben ein Ziel hat, und ich davon muss. But a closer study of the Hebrew supphed a better corrective, and 161 1 has it right : 'that I may knowe how fraile I am ' — not however with confidence, but with an alternative 'what time I haue here.' Modern scholars confirm the version of 161 1. So 1885. 'Let me know how frail I am.' i\. by the jneanes of thy heuye hand, 'by y= stroke of thine hand' 1560 ; 'by the blowe \IIeb. conflict] of thine hand' 161 1. This is perhaps the best translation of a word which occurs but this once in the Hebrew text, and is consequently not free from obscurity. The English word blow in the sense of stroke is almost 280 Jl3oteg as rare in our Bible diction, for it has been employed only once besides the present instance, namely in Jer. xiv. 17. It is of doubtful origin and not found before the 15 th century, and then first in Scottish and Northern English in the form blaw. See New English Dictionary. The word is retained in 1885 : — 'I am consumed by the blow [Heb. conflict] of thine hand.' 1 2a. his bewtye. ' his delectable things ' Kay. ' The word signifieth all that he desireth, as health, force, strength, beautie, and in whatever he hath delite, so that the rod of God taketh away all that is desired in this world.' Margin of 1560. In 1885 : — 'Thou makest his beauty to consume away like a moth [or, consuntest like a moth his delights]^ 1 2^. like as it were a mothe. ' fretting a garment ' was in 1540 added exegetically (as it is called, when an explanatory note is embodied in the translation). The effect is to produce a correct paraphrase, as Dr. Kay has pronounced it. The word fretting is worth notice. In our day it survives only in a second- ary sense — that, namely, of the corroding work of grief or annoy- ance. But its first sense was simply to eat away, eat up ; and this sense still persists in the German fressen, which is the same word. 15. Oh spare me a lytle. The renewed taste of the pleasures of life after a recovery in advanced age from sickness, or adversity, or misery, is not like any other experience, but has a peculiar quality and savour of its own : — it is without much of the tumult and commotion of earlier happiness, it is less eager, it perceives the world passing by and away behind, it brings fresh encourage- ment to hope even whilst the certainty of death is growing nearer and clearer. And as we lay our friends in earth, we may utter unreproved the wish that some brief respite, like a Martinmas summer, may be accorded to us before our own departure. Job X. 20. Here I cannot refrain from quoting Jerome's lively rendering : ' Parce mihi, ut rideam antequam vadam, et non subsistam.' To this we may trace Bishop Alexander's version : ' Forbear awhile from me, that I may smile again.' ©salm x\* In this psalm two parts are arranged in unusual order, viz. a song of thanksgiving at the head and a supplication at the close. Some critics take the psalm as originally one, others as a com- piler's combination of alien fragments. Among those for the unity are De Wette, Ewald, Olshausen, Reuss ; for the duality Graetz, Delitzsch, Cheyne, Kirkpatrick. Botes 281 Those who uphold the unity do not deny that the latter verses are reminiscences, perhaps of xxxv. 4, 26, 27; but they deny that it is indebted to Psalm Ixx. Rather does Ixx. appear to be borrowed from this, and to offer another illustration of the relations between Book i. and the sequel, like that of xiv. and liii. 3. a new song. i.e. a fresh burst of song. 6. and yet there is no man that ordreth them vnto the. The English versions all follow the line of 1539, and the most explicit form of this rendering is that of 1 560 : — ' O Lord my God, thou hast made thy wonderfuU workes so many, that none can counte in order to thee thy thoughtes towarde vs.' So 161 1 'they cannot be reckoned up in order unto thee.' In same sense 1885, 'they cannot be set in order unto thee,' but with the Marg. there is none to be compared unto thee; which Dr. Kirkpatrick prefers, thus justifying Luther's dir ist nichts gleich, and Septuagint ovk 4'crTi tis o^oioQrfma'i At your award, ye mortal seed, Shall equity have might ? Nay, but in heart ye frame AH evil : in all lands Ye weigh, and measure out, and aim The rapine of your hands. 2. Yee, ye ymagin myschefe. ' Yea, rather yee imagine mischiefe' 1560. The 'Yea' has been kept all through, down to 1885; but the American Company recorded their preference for ' Nay.' The meaning is the same in either case, but with ' Yea ' it is expressed with some subtilty, whereas ' Nay ' brings it down to the apprehension of the simple. 8. so let indignacion vexe him. Or ' so let the storm sweep Botes 295 them away.' As when in a bivouacking party, before the food is cooked, the whirlwind comes and scatters their victuals and their fuel. ©aalm li;:. A prayer against heathen tyrants by whom the suppliant is oppressed, and upon whom he imprecates an exemplary punish- ment. There are in this psalm salient and uncommon expressions which might be expected to afford a hold for historic associations. For instance, v. 6 (repeated v. 1 4), which I quote in Dr. Kay's words : — ' They come back at even-tide ; they howl like a dog ; and prowl about the city.' Such strange and forcible language has led many into historic conjectures. Hebrew tradition chose the occasion when Saul sent emissaries who watched David's house to kill him, l Samuel xix. 1 1 ; Ewald assigned it to one of the last kings of Judah in the Chaldean war ; Hitzig in edition i assigned it to Hezekiah besieged in Jerusalem, but in edition 2 he relinquished this theory for one of much later date. Deterred from the historic search, others (De Wette, Reuss) are content to call it simply a national elegy. The Refrain which divides the psalm (v. 9 and 17) is the less conspicuous because the repetition is not exact, but it is made rather more so by a small emendation in v. 9, admitted by critics wide apart, e.g. Hitzig and Perowne. In the words of the latter — O my strength, for Thee let me wait. For God is my high tower. 1 5. grudge. See ii. i note. Psalm Ijc. A national lament for a great humiliation in war. The psalm embodies an ancient oracle calculated to inspire better hopes. The Inscription is one of those which have more particularly contributed to bring the Hebrew headings into discredit. It refers to a series of victories, whereas the psalm begins with a wail of lamentation. To maintain its validity Delitzsch supposes that the heading is an excerpt from some history of David's career which was illustrated with poetical pieces, like xviii. Cheyne accepts this literary hypothesis, only then it does not follow that a song which the historian embodied had been written by David. Moreover, the heading may have referred only to the ancient fragment (6-9). The whole of the later part (5-12) is repeated in cviii. 6-13. i,a. a token. This is a very difficult verse. It is now generally agreed that for 'token' we should read 'banner' as 161 1 (1885). 296 ji3otes 4i. that they maye triumphe because of the trueth. Septuagint, Vulgate, and Jerome thus : ' that they may flee from before the bow.' It is evidence for Coverdale's Hebrew studies that he in 1535 changed this and rendered : ' that they maye cast it vp in the treuth,' and in 1539 again as in our text. This became in 161 1 'that it may be displayed because of the truth,' and so it is retained in 1885. 7. Juda is my law geuer. After Jerome : ' Juda legifer meus.' But Ewald, Hitzig, Delitzsch: 'Judah is my sceptre' (Herrscher- stab). As Ephraim, the most powerful tribe, is the helmet of the king, so Judah is the sceptre or ensign of his royalty. 8. Moab . . Edom . . Philystea. The three most troublesome neighbours of Israel. g. the strange cite. Many take this for the wonderful rock-built city of Petra ; Hengstenberg, Kay, Cheyne. IPsaltn I;ci. An Israelite living far away from the Holy Land prays — not for return thither, but — for the presence of God with him where he is. Distance does not sever him from God, but rather opens his mind to the higher symbolism of sacred associations. Here Reuss observes : — ' Les psaumes ont largement contribue k spiritualiser le langage de I'Ancien Testament, et k preparer celui du Nouveau.' The difficulty of the psalm is to determine what king is prayed for, whether the actual or the ideal king of Israel, or whether the king under whom the author lives. 4. I will dwell in thy tabernacle for euer. Better as Kay : ' I would abide ' ; or perhaps, ' I would be lodged, I would find a home.' 5. and hast geuen ati heritage vnto those y* feare thy name. ' thou hast given me the heritage of those that fear thy name ' t6ii (1885). ©salm Ijcii. Confidence in God, the only rock. The diction is marked by the repetition six times of the particle ^N ak, which 1885 renders ' only ' five times, and the sixth time 'surely.' See note on xxxix. I. Here the old versions divide the ground with Jerome's. The Vulgate thus : ' Nonne Deo subjecta erit anima mea ? Shall not my soul be submissive to God ? ' Jerome thus : ' Attamen apud Deuni silebit anima mea. Surely before God my soul shall keep silence.' And these two renderings stand (substantially) in 161 1 (1885), the former in the text, the second in the Margin. For the thought, compare Job xl. 3, 4. iSotes 297 1 1. It is indeed, as Olshausen has remarked, a surprizing thing that the poet should invoke the affirmation of a Divine oracle twice repeated for so elementary a truth as this — that power belongeth unto God! And seeing that there is another rendering well supported, I do wonder to find no notice of it in 1885. The other version is ' One thing hath God spoken, these two things have I heard.' (So Jerome : Unum locutus est Deus, duo haec audivi ; and so von Lengerke and Delitzsch.) Then follow two great truths, viz. the Power and the Mercy of God ; a statement which was worthy of the instrumentality of an oracle, for it is a combina- tion which elevates the Divine character by contrast with the proneness of human power to tyranny. Compare the passage in Macaulay's Warren Hastings which begins thus : — ' The master caste, as was natural, broke loose from all restraint ; and then was seen what we believe to be the most frightful of all spectacles, the strength of civilization without its mercy.' jpaalm Ijciii. An Israelite longing after God in a foreign land, with emotions quickened by memories of the Temple worship. The king in v. 12 is like the king in Ixi., and open to the same question. 3. Thus haue I loked for the in holynesse. Thus or So^ i.e. with so strong a desire, with such a thirst. Here i 560 introduced the idea of making this conjunction a mere adverb antecedent to as understood : — ' Thus I beholde thee as in the Sanctuarie,' which led 1 61 1 into further distortion — 'To see thy power and thy glory, so as I have seen thee in the Sanctuary.' Delitzsch has : ' Solchergestalt hab' ich in Heiligthum dich geschaut ' ; and after him Kay thus : ' So have I gazed on Thee in the Sanctuary, beholding Thy might and Thy glory ' : i.e. gazing on Thee with inward eye till all Thy power and glory seemed revealed to my sight. Compare Milton in // Penseroso — In Service high, and Anthems clear, As may with sweetness, through mine ear, Dissolve me into extasies, And bring all Heav'n before mine eyes. IPaalm l)cib. Invocation of the arm of God to blast the conspiracy of skilful and ingenious slanderers. 3. their arowes. In v. 7 comes the sudden and swift arrow of God. 298 Bom 5. TAey courage them selues. Popular speech. Now 'encourage,' but 1662 'incourage.' See on xlv. i. 6. yt they kepe secrete. This is capable of being taken in the First Person, which makes it more dramatic. Many do so take it, e.g. Kay thus : 'They devise deeds of mischief ; — "A subtle device have we matured " ; and each man's inward thought and heart is deep.' IPaalm Ijcb. A Harvest Hymn. So much is safe to say ; leaving it quite open, whether it originated in thanksgiving for a fruitful season or in the prospect of such ; or whether, thirdly, it is a general hymn of praise in which the glories of autumn figure the manifestation of the goodness of God. Names might be quoted for each of these views. It is a remarkable illustration of the genius of the Hebrew language that in so rich a description Hebraists should not be agreed upon the tenses, so far as to determine whether the time contemplated is past or future ! Now this contingency of time-definition, though a defect for purposes of historical or epical narrative, is by no means uncongenial to the Lyric Muse. What in compositions of a different order might be called vagueness or indistinctness, is in the Psalms an element of their universal adaptability. Nevertheless, for the realistic interpreter the song offers material. Besides the glowing picture of the fruitful field, there is a deep sound of great events and startling tokens, and wide- spread sensation from east to west. Many have accordingly derived the occasion of this psalm from the destruction of Sennacherib's army, and the great harvest of the next season (Ewald, Delitzsch, Perowne). But Hitzig endeavours to prove that all the indications converge upon the campaign of 198 B.C. in which Antiochus iii. recovered Palestine from Egypt, and brought the Jews again under the Syrian rule, fulfilling their own desires. As a sequel to this victory the Egyptian garrison was driven out of Jerusalem. Hitzig goes so far as to fix the authorship upon the Plighpriest, Onias iii. His accumulated argument is surprizingly compact. 2. This verse is the Antiphon to the psalm, when it is used in the Office for the Dead, as it is in most of the Western Liturgies. 8. thou that makest the out goinges of the morning and euenyng to prayse the. This is the figure called Zeugma, where a governing word embraces in its government two objects, to one only of which it properly belongs. The word ' outgoings ' is proper to the idea of the sun coming forth in the morning, but not equally proper for evening. Dean Johnson {Speaker's Com- Bom 299 meniafy) says that some impressions of 161 1 put a stop after 'mornmg' to avoid this incongruity. 'So too Zunz and others.' The meanmg commonly attached to this passage is probably that of XIX. I ff. ; but considering what goes before, we may suppose that some momentous event had caused dispersed Israel- ites to rejoice m all lands. The Genevan has : ' thou shalt make the East and the West to reioyce [Eir. The going foorth of the morning and of the euenzng].' 10. The ryuer of God. That is, the rain. 12. and thy cloudes droppe fatnesse. In 1535: 'and thy fotesteppes droppe fatnesse,' which was a desertion of the Vulgate (Sept.) ' et campi tui replebuntur ubertate,' for Jerome's ' et vestigia tua rorabunt pinguetudine.' In this Coverdale was doubtless following Luther's Fuss-stapfen. Noticeable is the introduction of 'clouds' in 1539, esp. as Coverdale himself was probably the reviser. He had meanwhile been to other sources. This (which is traced to Symmachus and the Syro-Hexapla by Graetz) was perhaps intended only as a less metaphorical way of saying the same thing ; because ancient men had thought of God as walking upon the clouds. In 161 1 (1885) it is 'paths'; Reuss has ornieres, i.e. ruts or wheel-tracks, with the thought that the furrows of the corn-lands are the traces of His chariot-wheels, by Whose passage an abundant harvest is assured. 14. This easily calls up an English scene : Large flocks with fleecy wool adorn The cheerful downs ; the valleys bring A plenteous crop of fuU-ear'd corn, And seem for joy to shout and sing. — New Version. 1 4^. that they shall laugh and synge. i.e. the hills and valleys shall laugh and sing. This beautiful and natural burst of poetry is lost in Luther's 'dass man jauchzet und singet' Psalm Irtjf. A hymn of thanksgiving for a great deliverance. Whether this deliverance was personal or national or both at once, divides the critics. For the transition between Singular and Plural Number, so frequent in the Psalms, appears here with unusual distinctness ; the two ■ standing apart, the Plural in i - 1 1 , and the Singular in 12-18. Ewald judged the second part an older piece (ante-exilic), which the psalmist (post-exilic) had embodied in his composition. Hitzig saw a narrowing down from the universal appeal of his overture to the author's personal ex- perience. This he took so literally as to find data for a sketch 300 Bom of the poet's career. Others consider the transition to be only a variation of form, the Plural and Singular alike being good as liturgical formulse. Delitzsch opposing Hitzig yet allows a differ- ence, thinking that the Church speaks in the first part, and the personality of the poet comes forward in the second ; ' but that which binds him to offer a sacrifice of thanksgiving is nothing else than what the whole community and he along with it have experienced. It is hardly possible to determine more particularly what this experience was.' 2. thorow the greatnesse of thy power shall thine enemyes be founde lyers vnto the. ' Shall thine enemies submit themselves unto thee [Or, yield feigned obedience. Heb. lie].' 1611 (1885). 6. and soch as will not beletie, shall not be able to exalte them selues. 'let not the rebellious exalt themselves' i5ii (1885). 10. Thou broughtest . . and layed. This grammatical incongruity rose from an oversight in the 1539 revision of 1535 : ' Thou hast brought vs in to captiuite, and layed trouble vpon oure loynes.' The 1539 reviser having altered the tense of the first member, let the second pass unobserved. It also passed un- corrected in the revision of 1540. The Genevan (1560) retained the frame of Coverdale's structure : ' Thou hast brought vs into the snare, and laid a straite chaine vpon our loines.' How best to spell the Second Person Singular Preterite of the verb to lay has been questioned. Our Bibles have laidst, the C. P. Books have laidest, though 1662 has laidst. Probably laidest was introduced for the musical rhythm. The Revisers of 1885 have layedst. 13. incense of rainmes. What is incense of rams? Graetz refuses to translate the word at all, so strange does it appear to him. He keeps the untranslated Hebrew word thus ' weihrauch von Elim,' incense of Elim, and thinks it must be the name of a place, perhaps Ailat on the Red Sea, where was an emporium for spices and other Arabian wares. IPealm \pi\x, ' The world's Harvest-home ; sung on the completion (v. 6) of a bounteous harvest ' (Kay). Canon Cook expresses the general opinion when he says that this psalm was 'evidently composed for liturgical use.' Out of thanksgiving for earthly blessings springs the anticipation of the spiritual harvest, and so the psalm has two benign aspects, in one of which it figures in the Marriage Service as alternative to cxxviii., and its spiritual aspect is more particularly suggested in Evensong, where it is alternative to the Song of Simeon. Its present use is probably identical with its original design, namely as a standard canticle Botes 301 to celebrate God's constant gifts in nature, and to kindle hope of His greater gifts in store. I. and shewe vs the lyght of his cou7itenaiince. This beautiful phrase out of the devout soul of our most poetical age, was but suggested by the Latin 'illuminet vultum suum super nos.' It has been superseded by the more literal ' and cause his face to shine upon us \Heb. with us].' i6ii (1885). 6. Then shall the erth bri?ig furth hir increase. Strange that both 1539 and i6u render this as Future, though the Septuagint and the Vulgate and Jerome are in agreement to treat it as Preterite, and so Dr. Kay — The earth has yielded her produce, God, our God, will bless us. So also 1885 : ' The earth hath yielded her increase.' This is another illustration of the indistinctness of tense in Hebrew. ©aalm Waixi, A triumphal Ode of the mighty works of God for His people, with far-reaching anticipations of greater consequence. Perhaps this is the psalm that, by general suffrage, would be pronounced the grandest piece in the whole Psalter. ' There is no greater ode in Hebrew literature' (Cheyne, Origin, p. 113). It has the lyric power of kindling strong enthusiasm, while it communicates to the logical mind little definite information. About its religious force there is unanimity ; but in the historical exegesis a great division of opinion. And in this respect it is typical of the whole Psalter ; being quicker to kindle religious emotion than to satisfy intellectual curiosity. It contains no less than thirteen words which are found nowhere else, and this may serve as a token of its obscurity in details. This is one of the Proper Psalms for Whitsunday ; especially because of verse 18. The American Episcopal Church has a Whitsunday Anthem taken mostly from this Psalm, with four verses of the Second Psalm as a Prologue. I. Let God aryse, and let, etc. So 161 1 (1885), Bunsen, Reuss, Delitzsch, Kay, Cheyne. The Genevan (1560) thus: 'God will arise, and his enemies shall be scattered : they also that hate him, shall flee before him.' So Olshausen, Graetz. Others render ' When God ariseth. His enemies are dispersed ' (Ewald, Hitzig), to which Olshausen objects as making it a general statement and weakening the impression. With a variation in the Mood of the verb, it is the formula prescribed in Numbers x. 35 to be used when the Ark was setting forth. 302 Bom and hence some commentators have inferred that this psalm was occasioned by an actual departure or return of the Ark. 4. niagnifye hym that rydeth vpon the heauens. ' cast up a high way for him that rideth through the deserts,' 1885. 8. euen as Sinai also was jnoued. ' even Sinai itself was moved,' 161 1 ; 'even yon Sinai trembled,' 1885. Here we may notice the first introduction of the adjectival Demonstrative yon (German jener) into Bible English. The Bible of 161 1 has yonder as an adverb of place repeatedly, e.g. ' I and the lad will go yonder' Gen. xxii. 5. But it is never adjectivally used except in those adverbial phrases ' on yonder side ' and ' to yonder place.' The adjectival use oi yon might have once seemed remote from the dignity of Scripture and merely rustic, as when a Yorkshireman says ' Bring me yon spade ! ' This is a little instalment of the restitution coming to the mother tongue — a faculty and a beauty rescued from neglect. It occurs several times in Shakespeare, as in Hamlet i. i. 167 — But look ! the morn, in russet mantle clad, Walks o'er the dew of yon high eastern hill ! g. sendedst a gracyous rayne. This beautiful expression may have been suggested by Septuagint fipoxrjv ckovctiov, a willing rain, spontaneous and generous. The Genevan (1560) kept 'gracious' ; but 1611 (1885) 'a plentiful rain.' 1 1 . greate was the company of the preachers. The word here rendered ' preachers ' is in Hebrew feminine ; hence Jerome : ' Domine dabis sermonem annuntiatricibus.' The sense seems to be this — the Lord (by giving success) gave a theme of song, and the women-singers were a great host. So Bunsen — Der Herr verlieh Siegesgesang : Der Freudenbotinnen war eine grosse Schaar, and then, in the next three verses, follows a snatch of the old lay. 21. the hearie scalpe of soch o?ie. They who associate this psalm with the conflict between Josiah and Necho discover in this phrase the odious personality of Pharaoh with his ostentatious head-gear upon his shaven crown. 27. This verse seems to sketch the Map of Palestine as we know it in the New Testament : the two southern tribes of Judea and the two northern tribes of Galilee ; and the land between these groups unmentioned, ' for the Jews have no dealings with the Samaritans.' 30. In the year 1649 William Prynne used the beginning and end of this verse as a motto to his published Speech against the policy of the Army. He quoted the 1 6 1 1 version : — ' Rebuke the Botes 303 company of spearmen : scatter thou the people that delight in war.' 31a. the Prynces. The Hebrew word here {chashmannim) is one of the thirteen that occur in this psalm only. It is interpreted to mean the fat, the great, the wealthy, and it is thought to be the same word with the family designation of the ' Hasmonean ' or ' Asmonean ' dynasty. 31^. the Moryans land. This is after Luther's rendering Morenland: the Hebrew is Cush, i.e. Ethiopia. ©salm Irir. The Elegy of one whose affections are centered in Zion. Next to xxii. this is the psalm that is oftenest quoted in N. T. 2 1 . The rebuke hath broken my herte. Now : ' Thy rebuke ' — by an arbitrary or accidental alteration. There is no ground for the change. 'Rebuke hath broken mine heart ' 1 560 : — ' Reproach hath broken mine heart ' 161 1 (1885). ' Reproach hath broken my heart, and I am very sick ' Kay. 23. ' Now follow the most painful imprecations. Lest we misapprehend such passages (e.g. cix.) we should consider them as aimed at national foes, against whom every extremity was lawful to the Jew, on the ground that they were the enemies of God. A religion so closely identified with its nation as the Jewish religion was, cannot but breed such sentiments. It was the pure and humane religion of Christ that first broke down these national barriers and enjoined love to all mankind ' (De Wette). JPaalm Ijcjc. This psalm is but a fragment of Psalm xl., namely verses 16-21. Hengstenberg regarded Ixix. Ixx. Ixxi. as a Trilogy. Psalm Iwii With this psalm the original Davidic Psalter ended, as there is reason to believe that Ixxii. is a later accretion. The place of Ixxi. in the Old Book seems, from its standpoint of old age, to be as appropriate to the close of a collection as iii. iv., with their matutinal sound, are to the beginning. With the exercise of a little selection, this psalm makes an appropriate and beautiful reading for the visitation of the aged. In the service for the Visitation of the Sick, this psalm is followed by its ancient Antiphon ' O Saviour of the world' etc. I. rydde me, a7id delyuer me. A noble and idiomatic phrase. 304 Bom which was lost in subsequent revisions, but which ultimately reappeared, at cxliv. 1 1, in the Bible of 1611. 13. /or I knowe no ende therof. R. Rolle : ' Quoniam non cognovi literaturam ; ffor .i. not knew lettyreure ' ; which he thus explains : ' for .i. held all vnworthi to know God, that has ioy of the lettire.' ©salm Iwii. A Coronation Ode. The dominant note of the psalm is right- eousness, bringing peace and plenty and willing homage universal, and a memorial never to fade. But what king is the subject ? The mention of Solomon in the Inscription may have meant either that he was the subject (so the Septuagint and De Wette) or that he was the author, as the Hebrew seems to require, and as Delitzsch accepts it. But the Inscription is probably a late annotation due to a reminiscence of Solomon's reign that colours the psalm. Other princes have been thought of, Hezekiah, Darius (B.C. 520), Judas the Maccabee. Hitzig suggested that this king must be a foreigner, and he argued that it was Ptolemy Philadelphus ; a view adopted by Reuss and with some little demur by Olshausen ; and expanded by Cheyne, with much illustration. He was a prince who deserved a Hebrew poet's encomium. He not only continued to the Jews the privileges granted by his father, but he is said to have redeemed at his own cost a multitude of Jewish captives. The accession of Philadelphus, in his father's life-time, took place B.C. 285. Theocritus described his conquests in terms that harmonize with vv. 8- 1 1 . Ewald had pointed out how promising, the association of Israelites with Greeks seemed to be under the Ptolemies. This illusion was roughly dispelled by the frantic Antiochus ; but as yet there appeared no reason why a king of Hellenic stock must needs be excluded from the ideal of a Hebrew poet. Long after- wards Philo, the Jewish philosopher of Alexandria, could say of Ptolemy Philadelphus : — ' He was, in all virtues which can be displayed in government, the most excellent sovereign not only of all those of his time, but of all those that ever lived. . . All the other Ptolemies put together scarcely did as many glorious and praiseworthy actions as this one king did by himself, being, as it were, the leader of the herd, and in a manner the head of all the kings.' Cheyne urges that this hypothesis has at least a representative value ; for some foreign king like Philadelphus is most probably the hero of the psalm. As an expression of early Jewish catholicity, and with its ' tone of large magnificence,' this psalm delights the Botes 30s ear, suggests the widest applications, and forms no unworthy close of the Second Book of the Psalter. 4. Jle shall kepe y symple folke by their ryght. A beautiful easy and natural English phrase for the hteral, ' He shall judge the poor of the people' 1611 (1885). This is not properly Enghsh, because the word 'judge' does not idiomatically carry the sense intended ; namely, that he shall cause the rights of the poor to be respected, and maintain the right of those who are too poor to purchase friends. Colophon. Here ende the prayers of Dauid the sonne of Isai. Carpzov (1721) first noticed the critical import of this colophon. With Cheyne it is the starting-point of inquiry into the origin of the Psalter. ' It shows convincingly that the Psalter as we have it was preceded by one or more minor Psalters.' Nay more, this colophon must originally have been appended to a collection of psalms 'of David.' But if so, how comes it that it is now attached to a psalm headed ' of Solomon ' ? This difficulty is ingeniously met by reference to the prophecy in Jeremiah I-li., which has a colophon that is now misplaced at li. 64, whereas its true place is manifestly li. 58. If in transmission a colophon could get dislocated there, why not here ? The case may be similar, and this colophon probably stands in this place by a clerical error, which ensued when Ixxii. had been added to the Davidic hymn-book. 'The colophon is therefore a witness to the gradual enlargement of small psalm-collections.' Origin of Psalter, p. 7. THE THIRD BOOK. ©0alm Iwiii. A didactic poem on the relative fortunes of the impious and the godly. It makes a third to xxxvii. and xlix., but it has this peculiar characteristic of its own, that here the psalmist finds, even within the field of human experience, a solution for the difficult problem. For all practical purposes, faith had settled the question already, but now faith finds a support even in the visible evidences of God's moral government. I. Truly God is louynge. 'Yet' 161 1 margin. It is the particle TIK already noticed in xxxix. and Ixii. ; other renderings are surely, nevertheless, notwithstanding. Some adversative conjunction it should be, implying a previous train of thought, and some great misgiving which had just been overcome, when the psalm abruptly opens. ' Nay, after all, God IS good,' etc. X 3o6 Botes The struggle is over, and the psalm now appears, as the narrative of one who had emerged from a dark crisis. This 'i\ti occurs like a keynote three times in the psalm, introducing paragraphs, and in 1885 (for the first time) it is uniformly rendered 'Surely.' The 'Yet' of 161 1 Margin is from 1560 (Genevan), where is a sidenote beginning thus : — ' As it were betweene hope and despaire he brasteth foorth into this affection, being assured, etc' 2. my fete were almost gone, my tready?tges had well nye slypte. A very fine light is reflected on this from a critique on Hamlet which forms part of J. B. Mozley's Essay on ' The Book of Job.' The mind of the Danish prince had been staggered by the discovery of the deep injustice of that order of things which we call the world ; from being powerful and practical it had become dreamy and vacillating, and that had happened to him which the psalmist with difficulty escaped. But read the Essay itself. 3. greued. 'envious' i6n (1885); as if he had been tempted with a desire to be like them. 8. theyr talkynge is agaynst themost hyest. 'against the most High' 1662. See note on Ivi. 2. 'they speak loftily' 161 1 (1885). The Welsh Common Prayer Book has followed 161 1 : — ' yn dywedyd yn uchel.' Jerome's own version has ' de excelso loquentes ' — a sort of anticipation of the happy French formula 'd'enhaut.' This rendering of Jerome's is perpetuated in 1885 Margin [Or, from on high\ loa. Therfore fall the f)eople vnto them. Their adherents multiply with a widening apostasy, and there is a rage for those advantages which men admire in the prosperous and arrogant. The cast of phrase in 1539 is idiomatic, and admirably inter- pretative, but there is one important trait lost : — it should be ' His people,' i.e. God's people, they fall away to the other camp ; the temptation is too strong for many of them. The verbal rendering is : 'Therefore his people return hither' 161 1 (1885). \ob. and thereout sucke they no small aduauntage. So 1535. A very interesting rendering, because it is one that cannot be traced in the Greek or Latin versions, and that could not have been discovered but in the Hebrew alone. And although it does not seem likely to prevail, yet it is a well-recognized interpretation and even preferred by some scholars of name. The literal rendering is seen in (1611) 1885 : 'and waters of a full cup are wrung out [Or, drained'] by them,' where the American Company would reject ' wrung out ' and put ' drained ' in the text. Meaning that the people revel in abundance when they have joined the ranks of the impious. This is the reward of their apostasy. The other view, that of our text, is that the impious seducers by the Bom 307 falling of the people to them gain huge access of prosperity. They drink up the people like water. ' So Sachs and von Lengerke.' I if. Tush . . . possession. The reasoning whereby the apostates justify themselves. 18. Some shocking event which had recently happened and which was received as an illustration of God's moral government. ©aalm Iwib. An earnest supplication, with appeal to the Covenant, that God would hasten to deliver His people from foes who desecrate the Temple, and destroy other places of sacred assembly. A psalm of great mark for historical criticism. The chief debate has been whether the desecration is that by the Chaldees B. c. 588, or that by Antiochus Epiphanes b. c. 167. A third hypothesis was started by Ewald, that it referred to the violent intrusion of Bagoses the Persian general about B. c. 380, as related by Josephus Arch. xi. 7. But the historic poverty of this epoch is of itself enough to exclude it. It is urged that the moment which could produce this psalm must have left fuller records behind it. Turning then to the two long-established antagonistic theories, it is instructive to note that whereas De Wette in edition i assigned it to the Maccabaean period, he recoiled in edition 2, and assigned it to B. c. 588, but he did it with the ill grace of a divided mind. His first decision was guided by the direct evidence of the text ; his second by a theory that the Old Testament Canon was closed by Ezra, and therefore there could be no Maccabaean psalms ! But there are expressions in the psalm which agree most naturally with the Maccabaean theory, and there is one passage (in v. i o, ' there is not one prophet more ') which, while it cannot without violence be reconciled with B.C. 588, corresponds in a striking manner with an abiding and well-evidenced sentiment of the Maccabaean age, and indeed of the whole period after Nehemiah's time. Compare i Mace. iv. 46, ix. 27, xiv. 41 ; Song of Three Children, 15. In V. 9 (see note there) the Synagogues are mentioned, which only came into existence after the Restoration. On this question it is perhaps enough to say that even Delitzsch, after weighing the evidence carefully, decides for the Maccabaean theory, and his words are remarkable enough to deserve quotation : ' We have from the first held ourselves free to recognize a few Maccabaean insertions in the Psalter. And now since everything 3o8 Botes in both psalms [Ixxiii. Ixxiv.] fits in with the Maccabaean period, whereas in the Chaldean theory the scientific conscience gets into manifold embarrassment, we yield to the force of the impression, and base both psalms upon the situation of the Jewish people under Antiochus and Demetrius. Their drift coincides with the prayer of Judas Maccabaeus in 2 Mace. viii. 1-4.' 7. w* axes and hammers. Vulgate ' in securi et ascia ' ; Richard RoUe ' in brade axe and twybile.' 9. all the houses of God in the lande. Many are the devices of expositors to avoid recognizing in these words the Synagogues. The sturdy honest De Wette, who sorely wanted to escape them, could not accept the device of Gesenius that it meant the numerous buildings of the Temple, or the Temple itself by a use of the Hebrew pluralis majestatis. This might do (he said) if there were not a double prohibition in ' all ' preceding the plural substantive, and ' in the land ' following it up. ©aaltn Ijcjcb, God is praised for His judgments upon arrogant sinners. After the dejection of Ixxiv. follow two psalms of triumph. That this psalm springs out of some great occasion, has been felt by critics otherwise disunited. Some associate it with Ixxvi., which in the Septuagint is referred tt/dos rbv ' Kuirvpiov., i.e. to the wreck of the Assyrian power under Sennacherib, and so it is assigned to the reign of Hezekiah by those critics who keep aloof from Maccabaean times. Hitzig makes it a song of triumph by Judas Maccabaeus, after his overthrow of Apollonius, i Mace. iii. 10 ff. and in V. 12 he hears the voice of Judas as he brandishes the captured sword of the fallen Apollonius. 3. When I receaue the congregacion. The word here rendered congregation means 'set time' 1885 ; and the whole passage has undergone transformation in the hands of modern scholars. The following is from Cheyne's version (1884) — ' (God speaketh.) For " I will seize the appointed time ; I myself will judge in equity. The earth and all its inhabitants melt with fear ; I myself adjust the pillars of it. I say unto the boasters, Be not so boastful, And to the ungodly, Do not exalt your horn ; Do not exalt your horn toward heaven, Nor speak arrogantly with a stiff neck. " ' Pealm \%tau Among the most general convictions of the older commentators may be reckoned the opinion that this psalm celebrates the Botes 309 miraculous deliverance of Jerusalem from the Assyrians under Sennacherib. It is a point on which ancient and modem views largely coincide. Some manuscripts of the Septuagint have a heading to that effect ; it was also affirmed by the old Jewish mterpreters, Raschi and Kimchi. This view still finds supporters, but, as the Table shows, it does not hold the ground undisputed. 4. Thou art of more honour and myght, etc. For examining this difficult verse the 1885 Revision affords the best starting- point, because it gives a simple rendering of the Hebrew text as it now stands. ' Glorious art thou and excellent, from the moun- tains of prey.' The comparison ('more'), which appears in 1539 and 161 1, arises out of the Hebrew idiom which uses the pre- position ' from ' in comparisons. But if with the Revisers we put this aside, we have the familiar thought, that Jehovah was glorious from the mountains or hills, and we naturally think of the hills of Jerusalem. The only difficulty is caused by the phrase 'mountains of prey,' a phrase which baffles the commentators. Here it becomes important to observe that the versification is defective, and that the text is probably corrupt. When now we find that the Septuagint has a different sense and an admirable one—' Thou shinest forth gloriously from the eternal hills,' we are inclined (with Reuss) to adopt it. IPflalm Ijcjrtiii. Great dejection relieved by hope which springs forth out of meditation on the great deliverances of the past. Coming after two songs of triumph, this psalm continues the tone of Ixxiv. Four of these next five psalms, viz. Ixxvii. Ixxviii. Ixxx. Ixxxi., make mention of the name of Joseph, and these four are by Cheyne called 'Joseph-psalms.' The name of the hero of the north is here a symbolic archaizing expression for the northern tribes, and it indicates the thought that Judah is not all Israel. These four psalms are accordingly pronounced to be 'a fine monument of the Pan-Israelitish sentiment of the Persian period.' This is one of those bright suggestions which may well have attractions for the reader. But even the author himself is a little uneasy about Ixxviii. : it certainly requires some management of one's mind to read it as an eirenicon. 2. my sore ranne. This 'singular rendering,' as Dr. Perowne calls it, is interesting, as evidence of the excessive respect accorded in the early days of Hebrew learning to Rabbinical comments. The Hebrew word is not 'sore' but 'hand,' and as the Rabbis could not reconcile ' hand ' with a verb signifying to be poured out or run like water, they made my hand to mean the hand or blow that has fallen upon me, and so plague, sore, etc. In 161 1 3IO 5I3otei5 ' sore ' was kept, but with Margin [Heb. my handl- Hengstenberg explained : ' The stretched-out, weak, and powerless hand, conveys a picture of the relaxation of the whole body.' Elsewhere we have ' the hands that hang down and the feeble knees ' as a picture of weakness. So W. Cowper in his piece ' To Mary ' — Partakers of thy sad decline. Thy hands their little force resign. But later critics understand it to mean extended in prayer, and so 1885 : ' My hand was stretched out in the night, and slacked not' 4. Tkou holdest myne eyes wakynge. For consolation I think upon the wonders of God's Hand in ancient times, and I solace the wakeful hours by meditating a Hymn (namely this very psalm). ©aalm tebiii. A retrospect of Israel's unfaithfulness towards God. This is the first of those historical psalms in which the early records of the nation are recited for the practical admonition of the living generation. The moral of this didactic poem seems to be that the position of David and Judah was built upon the rejection of Ephraim and Shiloh. This lesson is exhibited in three different aspects, vv. lo, 61, 58. 2. parable . . . hard sentences of olde. The following retro- spective sketch of old times is a ' parable,' because the poet's motive is not historical but didactic, — his design was to convey lessons bearing on the time then present, and to employ history as allegory. In this light even narrative clauses would assume the character of 'hard sentences ' or (as 161 1 and 1885) 'dark sayings,' because more is meant than meets the ear ; because they require to be interpreted by the wisdom and insight of hearers. This preliminary advertisement occurs seasonably here, in the overture of the first of the historic psalms, and it affords a key to the interpretation of the whole group. In Matthew xiii. 35 this verse is quoted as 'spoken by the prophet,' an expression which has drawn ingenious comments from those who are jealous for the honour of inspiration. But Jerome, with a noble simplicity, merely observes that the Evangelist made a mistake. Infallibility of literary reference did not enter into his idea of the sanctity of inspiration. 10. Lyke as the chyldren of Ephraim, etc. This is only to be understood figuratively, and the explanation follows in the next verse. 24. So he comtnaunded. 'So' after 1535. The conjunction Botes 311 ought clearly to be of an adversative kind ; 161 1 has though, and Kay \as.yet; so also has 1885. 25. foode from heauen. 'of the come of heauen ' 1611 (1885). 57. So they tempted. An unfortunate conjunction, and almost more inconvenient than the so of which we complain above, v. 24. And more unaccountable ; for Coverdale in 1535 had; 'For all this they tempted.' In 161 1 (1885) : 'yet they tempted.' Con- junctions had not explicitly developed in Hebrew as they have in modern languages ; many nuances are covered by the Hebrew andj the discrimination is left to the reader. ©0alm Ijcjciy. This is the counterpart of Ixxiv. In that psalm the destruction of the Temple is in progress : here it is complete. Even Delitzsch can discover no pre-Maccabaean historical situation corresponding to the complaints of this psalm. Verses 6, 7 are borrowed from Jeremiah x. 25 ; and in this instance Delitzsch, contrary to wont, admits the priority of the prophet. The best comment on this psalm is i Mace. i. and ii. The quotation of this psalm (vv. 2 and 3) in i Mace. vii. 16, 17 has been thought to make against the idea that the psalm could have owed its existence to the events there recorded. This difficulty has been aggravated by the assertion that the psalm is not only quoted, but is quoted as Scripture. This if certain would be very noticeable indeed, but it is by no means clear ; for the quotation is introduced thus : ' according to the words which he wrote ' (Kara Tov Adyov ov cy/oa^e), where ' he ' may very well point to the reputed author. But be this as it may, the First Book of the Maccabees was not composed until the end of the century, i.e. 60 or 70 years later than the events, and this fact entirely solves all the difficulty that has been apprehended. 6. Poure out thyne indignacion. This is one of the places in which the difference between the Old Testament and the New is one of religious progress. Those who are unwilling to admit this distinction are driven to interpret as Home, who comments thus : ' This, though uttered in the form of a wish, or prayer, is to be considered, like many other passages of the same nature, as a prediction of what would afterwards come to pass.' Paalm Irw. A complaint and prayer for the restoration of the Commonwealth of Israel. The psalm has a refrain, which occurs three times (vv. 3, 7, 19), and each time with an addition to the Divine Name. 312 ji3otes In the Inscription, the Septuagint adds a note of its own, saying : ' a psalm because of the Assyrian.' Hitzig takes 'Assyrian' here (as also in the Greek heading of Ixxvi.) to mean Syrian. 2. and come helpe vs. So 1535. A genuine piece of English idiom, of ancient English Syntax. Here helpe is an Infinitive (as usual) after come; but when the old habits of structure yielded to the influence of French models, it came to be regarded as an Imperative, and then the phrase being taken for two Imperatives, this new view was ratified by the insertion of a conjunction — ' and come and help us ' as now in C. P. B. Another way of reconciling the old phrase to modern ideas was that of 1 560 — ' come to helpe vs,' by which the infinitival character of helpe was reasserted. 6. a very stryfe vnto oure neyghbours. In the long wars between Syria and Egypt, Judea was the prize contended for. II. The Mediterranean Sea and the River Euphrates, main landmarks of Israel's frontier under David and Solomon. 13. and the wylde beastes of the felde deuoureth it. The Hebrew word here is most generic, and signifies collectively every form of wild animal life. A strange interpretation in the Septuagint /xovtds was rendered in the Vulgate singularis, whether to mean ' the solitary beast,' or to indicate some species, as the boar, which it ultimately did come to mean. This is the source of the French word for a wild boar, sanglier. It has been thought that this word singularis had an effect upon the medieval imagina- tion by its sense of ' singular,' i.e. strange, portentous ; and that a result thereof is seen on fonts and tympana soon after A. D. 1000, in devices where strange beasts are attacking a tree. A remarkable example in a Norman tympanum is at Ashford in Derbyshire, where an unmistakeable boar directs its snout at the root of a central tree, while a nondescript quadruped assaults it from the opposite side. This is emblematical of the enemies of the Church ; and when a boar alone fills the tympanum, as in St. Nicholas' Church at Ipswich, it has probably the same significa- tion. Fabulous beasts devouring a tree or plant are a favourite device on early fonts, as on the south side of the Runic font at Bridekirk in Cumberland. If the plural verb in -eth seem strange to the reader, any Anglo-Saxon Grammar will clear it up. The point is explained in my English Philology, 5th Edition, §§ 265 and 596. ©aalm Ijcwi* A jocund call to keep the Passover with duteous loyalty, remembering the deliverance it commemorates, and remembering too what had been lost by untowardliness in the past. These Botes 313 lessons are solemnly impressed by an oracle (w. 6-16) which once Jehovah spake, and which is now recited by His continual remembrancer, faithful Israel— Olshausen takes the two parts for two alien fragments (so also Cheyne) ; but Graetz maintains the unity of the psalm, describing it as a didactic psalm with hymn- hke overture (Es ist ein Lehrpsalm mit einem hymnischen Eingang). 5. and had hearde a straunge language. ^ where I heard a language, that I understood not ' i6n ; ' where I heard a language that I knew not [Or, the speech of one that, ete.] '1885. The latter is maintained by some of the highest authorities, e.g. De Wette, Ewald, Hitzig, Reuss, Bunsen, Delitzsch. Reuss sets this at the head of the next verse, thus — J'entends une voix inconnue : ' Du fardeau j'ai decharge ses epaules ; Ses mains quitt^rent la hotte . 13. vnto their awne hertes lust. Now printed hearts', in the Bibles and Common Prayer Books generally. It is so in my own Bible, Clarendon Press, Minion 8vo, 1847. It is so in my own Prayer Book, a beautiful little book from the Clarendon Press, Pearl 8vo, 1850. In the authoritative copy of 1662 there was no apostrophe. ' The apostrophe does not appear in our Bibles before 1762, nor constantly before 1769,' says Dr. Scrivener, in The Authorized Edition of the English Bible (1884) p. 152. And the Bible of 1769 has hearts'. Even the editors of the American C. P. Book, often so vigilant, have kept the common error. Compare notes on cvii. 27, cxl. 3. ©galm \%t%iu A lyric reproof of unjust kings, who are called gods, and there- fore are probably some of the heathen kings under whom dispersed Israel dwelt. A strange notion has found favour with some critics, that the psalm is directed at the patron-angels of the nations (Daniel x. and xii.) because they use their power wrongfully, and therefore they are threatened they shall 'die like men.' Such an extravagant hypothesis is uncalled for ; the drift of the psalm may be redd in Wisdom vi. i-i i. I . in the congregacyon of prynces. Jerome translated ' in coetu Dei,' and this is received into the Revision of 1885 thus : — ' God standeth in the congregation of God,' that is, in the assembly of His people. 6. ye are Goddes. In the Anglo-Saxon Psalter at Paris (some- times attributed to Aldhelm) this is rendered with some touch of 314 JI3ote0 irony : ' Ge sind uppe godu ' : as if, Ye are gods elate. And here godu is a plural of the neuter gender ; which stamps the word with a heathen quality. But in the Northumbrian Psalter (edited by the Surtees Society) the masculine plural is used — godas. This pangothic word was in heathen times neuter ; but when it came to be employed in the Christian sense of the living God, it was made masculine. The distinction is most conspicuous in Icelandic : see Vigfusson v. GoS. lP0aIm Ijcjcjciiit A passionate cry for deliverance from a ring of allied foes bent on the extermination of Israel ; and a supplication that Jehovah would requite them as He had requited the enemies of His people in old time ; and that ultimately they may be brought to own His universal supremacy. When did so many enemies combine against Judah ? Some look to the combination against David (2 Sam. x.), others to that against Jehosaphat (2 Chron. xx.), others find no alliance against Judah which so nearly united all these nations as that in i Mace. V. whereof Cheyne says : ' Six of the ten names mentioned by the psalmist occur in this striking narrative.' Most of the critics would test the era by the inventory of names. Against this De Wette : ' But what if this whole catalogue were only a poetical way of saying — All the foes that ever banded against us are united for our destruction now ? ' The preponderance of critical opinion that this psalm is Maccabaean (see Table) may still weigh with us, even while some of the reasons appear unsatisfactory. 12. let vs take to oure selues the houses of God in possessyon. Not the sanctuary of God, as 1539 and 161 1 seem to intimate, and as the Vulgate explicitly says ; but rather the homesteads, the pleasant fields and dwellings of (the people of) God. Ewald : ' possess we for ourselves the pastures of God ! ' Cheyne : ' The homesteads of God.' And accordingly 1885 — Who said, Let us take to ourselves in possession The habitations [Or, pastures] of God. 1 3. make them fyke vnto a whele, and as the stuble before y wynde. This is like Isaiah xvii. 1 3 ' shall be chased as the chaff of the mountains before the wind, like a rolling thing before the whirlwind.' The Hebrew word for the rolling thing is in both places the same, galgal, a sort of onomatopoetic reduplication. It has been generailly understood of the sand and dust caught up by the wind and rolled swiftly forward with circular eddies : and Botes 3 1 5 so Cheyne ' whirling dust.' Ewald however, comparing Syriac and Arabic, makes galgal dry stalk, what the wind turns over. A new illustration has been contributed by General Gordon. He was travelling on camelback across a desert in the Soudan when the true meaning of the verse for the first time seemed to strike him. A grass grows on the borders of the desert, which, when dry, snaps off and collects in lumps, and these mat together and are driven by the wind into the desert, the prevailing wind being desertwards. Once in motion, they gather more stubble as they roll, till some are as much as three feet in diameter. General Gordon said that the idea of desolation was intensified when he met these weird families of rolling balls driven on night and day over the sand and stones, and he felt the awfulness of the psalmist's imprecation. The Guardian, 30 January 1884. 17. and perish. Graetz finds this word is so out of harmony with the whole passage, the aim of which is not destruction but chastisement tending to conversion, that he mistrusts the soundness of the text. The feeling for public worship, which here and in other parts of the Psalter, as xlii. xliii., is so touchingly depicted, has often come over English folk to their own surprise when they have been abroad either as tourists or as colonists. It is thus expressed in the Lyra Apostolica — Banished the House of sacred rest, Amid a thoughtless throng, At length I heard its Creed confessed, And knelt the saints among. Artless his strain and unadorned, Who spake Christ's message there ; But what at home I might have scorned, Now charmed my famished ear. was The psalm is very much like the Songs of Ascent ; it claimed for a pilgrim song by Herder, and still continues to be so classified by several critics. The choice of this Psalm for the Purification is a more than commonly happy thought. It is as if some building divinely fair but void and silent were suddenly animated with a little company of devout folk ; and you felt that this was exactly what the edifice wanted for bringing its mysterious beauty out and transfiguring it into a living temple. 2. liuyng God. This occurs only here and xlii. 2. Cheyne says that the psalmist looks back with regret to his 3i6 Botes happy times of communion with God in the Temple, where was his heart's true home. He thus translates — Where she lays her callow brood, [so have I found, even I, a home] by thine altars. ff)0ata Ivxtti^ Grateful acknowledgment of restoration, and high anticipations of blessings in store for Israel. 8. ihai they turne not agayne. ' but let them not turne againe to folly' 1611 (1885). 'but let them not turn again to self- confidence' Cheyne. The Septuagint appears to have had a different reading : — ' and to those who turn to him the heart ' indicates difference of text ; the Vulgate : ' et in eos qui con- vertuntur ad cor.' 13. and he shall directe his goyng in the waye. ' and shall set vs in the way of his steps' 161 1 (1885 Marg.), 'and shall make his footsteps a way to walk in' 1885. ©aalm \uVau Prayer of the pious for deliverance from enemies. A litany of versicles from various parts of the Psalter and the Pentateuch. Delitzsch says it is ' liturgical rather than purely poetical.' The speaker is Israel, or the representative Israelite. Critics who look only at literary quality are given to slighting these imitative and secondary psalms. Hitzig calls this psalm colourless, lifeless, and destitute of originality (er ist farb- und leblos, und entbehrt aller Originalitat). Cheyne has a compensating word : — ' It is these later psalms, in fact, which almost justify the saying, that " the spiritual side of Christianity is inherited from the Hebrew psalmists." Original they may not often be, but passages really striking in their simplicity abound. Thus in Psalm Ixxxvi. we find the most distinct of the Old Testa- ment prophecies of the conversion of all nations (ver. 9).' The Book of Psalms Translated, p. xvii. Inscription. The only Davidic Inscription in the Third Book. The attribution is generally disallowed. Even Hengstenberg and Delitzsch admit that the relation to David is only mediate. It is in fact a chaplet of versicles and suffrages derived from psalms of David, and the title can refer only to the general class or order of psalm to which, whether by author or by collector, it was referred. I. Compare xxv. 15. 8. Compare Exod. xv. 11. 14. Compare liv. 3. 15. Compare Exod. xxxiv. 6. Botes 317 Psalm Iw;*:i. Of this psalm Augustine says, it is ' brevis numero verborum, magnus pondere sententiarum,' short in tale of words, ample in weight of sentence. Reuss called it one of the most obscure pieces in the whole collection. Cheyne exclaims : ' How tantalizingly incomplete, but how suggestive, this psalm is ! ' The general sense however seems to be that Jerusalem is the City of God, and that the citizens are not only the native Jews but foreigners from every nation under heaven, who shall be enrolled as 'born in her.' The opening words seem to betray mutilation, and the first clause seems like the remnant of a distich, whereof the protasis is lost. It has been thought to be mutilated at the end likewise, and if so, its fragmentary character may account for its obscurity. I. Her foundacions. This has been rendered also ' Its founda- tions ' and 'His foundations' 161 1 (1885). 'His' refers to the LORD which follows : but ' Its ' refers to Zion. The Hebrew may admit either His or Its, but not Her. This ' her ' rose from the Latin ' Fundamenta ejus ' ; where the pronoun is genderless and may stand equally for His, Her, Its ; but ' Her ' was preferred because the exegesis directed the application to the Church, Ecclesia. The translations of the fourteenth century took it for masc. or neuter : — Wiclif ' The foundemens of hym,' and Purvey ' The foundementis therof,' where ' therof ' is equal to the later ' its,' a form which at that time was not yet invented. From 1535 to 1560 the books have 'Her.' The Genevan corrected it rather boldly thus : ' God layde his foundations among the holy mountaines,' but this obliterates the abruptness which characterizes the opening of this psalm. 3. Rahab, literally the lofty or arrogant, was a symbolic name for Egypt, which this psalmist borrowed (says Reuss) from Isaiah XXX. 7. (To understand this reference, the English reader should use the Revision of 1885.) See on Ixxxix. 11. So that here we have Egypt coupled with Babylon, the house of bondage with the place of captivity. These and other chief enemies of Israel shall become denizens of Zion. The same thought is discovered in Isaiah xix. 24, 2 5. The sense then is this : — ' No heathen so alien or so hostile but I will make them mine.' We must suppose God as the speaker. Paalm Ijcjcjcbiit. ' A unique trait characterizes this psalm ; it is the only one of the hundred and fifty that is wholly immersed in grief and which ends without a word of consolation. It is wholly overclouded 3i8 Jl3Ote0 and dark, and the only gleam of hope that can be discovered is in the descriptive epithet of God as "God of my salvation."' Adolphe Monod, Les Adieux, xi. But see also Mozley Parochial Sermons v. ' The Relief of Utterance.' I. With the help of an emendation by the late Duncan Weir (approved by Dr. Driver in The Academy, 29 March, 1884) Cheyne renders thus : 'Jehovah my God, I have cried for help by day, and complained by night before thee.' IPaalm \m-\%* The favours of Jehovah once assured to David shall yet be made good to his house, and for this the psalmist pleads with an effort of confidence which ill conceals his anxiety. I I . Thou hast subdued Egypte and destroyed it. ' Thou hast beaten downe Rahab as a man slaine' 1560. 'Thou hast broken Rahab [or, Egypt'\ in pieces as one that is slaine' 161 1 (1885). For ' Rahab ' as a mystical appellative for Egypt, see on Ixxxvii. 3. 1 4. Thou hast a myghtie arme. ' Thine is an arm with heroic might' Cheyne. 36. the faythfull wytnesse in heauen. Some take this as a parallel description of the moon just mentioned ; others, the rainbow, the symbol of an everlasting covenant ; Gen. ix. 1 3. BOOKS IV. AND V. Apparently these represent a single Collection which was added to the Psalter, and which at an earlier time had formed a small psalter by itself. The division into Books IV. and V. was a studied modification, which appears to have had for its aim a five- fold arrangement of the Psalter, after the pattern of the Five Books of Moses. This then is the third and latest of the main Collections which compose the Psalter, and being the latest it has been less exposed to change than the others, and consequently the seams of its structure exhibit themselves in a manner not discernible in the older Books. Three groups can almost certainly be defined. The most manifest and compact of these is the group of fifteen inscribed as ' Songs of Degrees,' viz. cxx.-cxxxiv. Then the nine psalms xcii.-c. seem to form a homogeneous group, though there is some doubt about xciv. The third group is broken and dispersed. It consists of ciii.-cvii., cxi.-cxviii., cxxxv., cxxxvi., cxlvi.-cl. Most of these have ' Hallelujah ' (not elsewhere found) either at their iSotes 319 beginning or at their ending, or at both beginning and end. This wordj or rather phrase, ' Praise ye the LORD,' as it stands outside the rhythm, is no part of the original text, but rather an appended annotation Hke the Inscriptions of the earher psalms, having relation to the use of the psalms, and so indicatmg, what is other- wise abundantly manifest, their congregational destination. ©aalm j:c. Contemplation of the eternity of God helps the psalmist in a time of great mortality to rise above dejection with his elegiac theme of the shortness and uncertainty of life, and to light up a dreary prospect with a ray of hope. De Wette pronounced this psalm to be one of lofty flight (hohen Fluges) and rich contents, and verily worthy of the name of Moses (und in der That ist die darin ausgesprochene Stimmung Moses wUrdig) although he did not as a critic accept the ascription. He regarded vv. 13-15 as the pivot of the poem. The critics have sought to account for the Inscription on the supposition that there existed a national Collection of ancient songs which were ascribed to Moses, and that from such a book this psalm came into the Psalter. The idea is countenanced by ' Moses' song' in Deut. xxxii., and by the ' Blessing of Moses ' in Deut xxxiii., both of which bear internal marks of a date later than Moses. Meanwhile the ascription to Moses would not only make it the oldest in the Psalter, but would remove it far above all other psalms into a higher antiquity. Authorities have not been wanting to uphold this claim. There is a something singular about the psalm ; a certain aloofness in the exordium, as of a voice coming down from a remote and separate sphere. No doubt this may partly be accounted for by the grandeur of the theme. Herder called it ' that ancient psalm, that hymn of eternity.' From the majestic spaciousness of its atmosphere it breathes down consecra- tion over the solemnity of that Farewell Service, in which Grief clasps hands with Hope. In the Proposals of Convocation for the Amendment of the Rubrics (1879), this psalm was assigned as one of the Proper Psalms for the Matins of the Circumcision. As a solemn Ode of the march of time, it is eminently fitted for the first morning of a New Year. There is only one place that might fit it better still ; and that is the Last Evening of the Old Year. Experience of many such evenings in a country village has taught me that this is a moment for drawing folk together, and one that might well be deemed worthy to have something of a special Service. 320 Il3ote0 2. or euer. The American Revisers of 1885, though adverse to archaisms generally, allowed of this 'or ever'; and it is the only place in the Psalms in which they tolerated it. They admitted it also in Eccles. xii. i, 2, and 6, and, these places excepted, no- where else in the Old Testament. 9. as it were a tale that is tolde. ' as a tale that is told' l6l I (1885). Hitzig : 'wie ein Gesprach.' The 161 1 Margin adds 'meditation,' that of 1885 'sound or sigh.' Others : 'like a breath.' Delitzsch (Cheyne) : ' as a murmur.' A favourite rendering has been ' like a thought ' (De Wette, Reuss, Olshausen, Perowne). Homer uses ' thought ' as an emblem of speed, wcrci TTTipov rjl voTjfMa = like a wing or a thought. In Theognis, youth flies like a thought : alij/a yap ikne voTjfia irapepx^Tai ayXaos ^/3r). The Septuagint has : ' as a spider,' which is followed by the Syriac : ' like a spider's web ' (Payne Smith Thesaur. Syriac. explains the word as Persian), and Graetz maintains it as the true interpretation. IPaalm %tu A sweet impassioned lyric on Security in God. The keynote is ' Thou art my hope ' in v. 2, and it is re-echoed in v. 9. The whole ends 14-16 with the voice of an oracle. The same theme is differently, but also very beautifully, treated in Job v. 1 7 to end. The structure of the poem is remarkable for the suddenness of the transitions (three times over) in the grammatical Persons. This has suggested the theory that the parts were put into the mouths of different singers or choirs. But as it is only an extreme instance of a figure that is quite common in Hebrew poetry, the application of it may well have been left to the natural versatility of the congregation. I . shall abide -under, etc. The Revisers of 1885 were in doubt about the structure, as appears by their Margin : ' Or, that abideth . . . Almighty J even I, etc! An emendation is offered to us with the joint authority of Olshausen, Hupfeld, Reuss, Graetz : viz. to supply the frequent initial word, Blessed : — ' Blessed is he that sitteth in the hold of the Highest, in the shadow of the Almighty doth he shelter him.' 9. For thou Lorde art my hope, thou hast set thyne house of defence very hye. The great fault of this rendering is, that Elyon (The Most High) is misunderstood. But in the general frame of the rendering Kay agrees, putting it thus : — ' " For thou O Lord art my refuge " ; — thou hast made the Most High thy dwelling- place.' He takes the first member to be the pious soul's outburst of grateful adherence to God ; the second member being the re- currence of the chorus. 3l3ote0 321 The rendering of 161 1 takes a course of its own, and is, in Kay's judgment, 'extremely harsh.' It is not followed by 1885, which keeps to the frame of 1 539, putting in margin an interesting alternative drawn from 1560. ©saltn xciU A hymn of praise to God for His great works and the evidences of His moral government of the world. The prosperity of the wicked is transient, but the rewards of the godly shall be secure. This capital tenet of Jewish faith comes up in many psalms, e.g. i. xxxvii. Ixxiii. The Title ' A psalm and song for the sabbath day ' must be taken to express not the original design, but a later use. Many critics agree (see Table) that here we have the beginning of a series (xcii.-c, with possible exception of xciv.) ; but they are not so entirely agreed upon the occasion, the opinions being chiefly two : that these psalms belong either to the Consecration of the Second Temple, or to the Maccabaean revival. 4. Referred to in the Divi7ta Commedia, Purg. xxviii. 80, by the single word Delectasti ('thou hast made me glad'), and this manner of quotation affords a good illustration of that familiarity with the Latin psalms which was taken for granted in good medieval society. 13. well lykenge. Now 'well-liking,' but 1662 more correctly ' well liking.' In 1 6 1 1 ' flourishing.' The English phrase ' well liking ' needs explanation, because the verb to ' like ' means now somewhat the same as ' love,' only in a lower degree. But in the elder language ' like ' meant ' to please, to give pleasure, to be agreeable to,' and hence ' well liking ' meant as much as pleasing, gratifying to the beholder's eye. We must look into the history of the word, if we would understand broad differences between its derivatives. The old verb LICIAN was first impersonal, and in that condition it produced this adjective and the substantive liking as in the sense of looking well and in good condition, as in I Hen. IV. iii. 3. 6 : ' I'll repent . . while I am in some liking.' When it became personal and transitive, it produced likings approval, as in The Epistle Dedicatorie (161 1): — 'who runne their owne wayes, and giue liking vnto nothing but what is framed by themselues, and hammered on their Anuile.' 14. Compare Paradise Lost i. 26: 'And justify the ways of God to men.' IPaalm ;;mi» Dominns regnavit. Jehovah's eternal seat is on high above the agitations of the earth. Keble's metrical version of this psalm has been eulogized by divines and poets : by Dean Stanley and Y 322 Botes by the Bishop of Derry. (See Ward's English Poets, ' Keble.") To the critical eye it is, however, somewhat damaged by the Hallelujah refrain to it : a feature which properly belongs to a separate group of psalms. This psalm has not any Inscription in the Hebrew ; but in the Greek it has a remarkable one : — ' Hymn of praise by David, for the day before the sabbath [Friday], the day in which the earth was founded.' 1. The Lord is Kynge. '■ Dominus regiiavit.' The first of a series of psalms which exult in the thought of a reign of Jehovah upon the earth. This was Friday's psalm, and Jewish tradition said that it was so because on that day God ended His work which He created and made, and hence the Greek superscription : — ' For the presabbatic day when the world was complete.' 2. he hath made the rounde worlde so sure, that it can not be ■moued. ' the worlde also shalbe established, that it can not be moued' I 560 : ' the world also is so stablished, that it cannot be moved' 1611 (1885). In the sixteenth century, when the earth's movement was still an open question, Calvin regarded this text as decisive against it, — a palmary warning, as the Speaker's Commentary observes, against all scientific applications of Scripture. That error, which was first committed by the faithful, has been tenaciously maintained by unbelievers. Some there are who affect to think that these words contain a contradiction of the ascertained truths of science. Whereas nothing at all is said of the order of the universe, except this, that such as it is God ordained it, and made it stable. These words recur xcvi. 10, with precise identity (in the Hebrew). IPaalm xvca* A complaint of tyranny and high-handed violence, under which the oppressed have no earthly refuge or appeal, for authority itself is the fountain of wrong. In such confusion affiance in God is the only comfort. ' How strangely does Psalm xciv. intervene between the two jubilant Psalms xciii. and xcv ! ' Cheyne, Origin, p. 72, where his explanation may be seen. 10. he yt nurtiireth the Heathen. ' chastiseth ' 161 1 (1885), as Wiclif two hundred years before : ' That chastiseth Jentilis, shall he not vndirnyme ' ; — or, in the second Wiclifian version, ' Schal not he repreue, that chastisith folkis.' Here it should be observed that ' nurture ' was in the sixteenth century used for educational discipline, and if it was not quite the same as ' chastising,' it closely implied that association. In Ephesians vi. 4, where our Bible has ' nurture ' for iraiSeta, it is Tyndale's word norter, and Botes 323 it became traditional m successive revisions, but Geneva substituted instruction ' and Rheims ' discipline.' 20. which ymagineth myschefe as a lawe ? ' Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law?' 161 1 ; but in 1885 thus S?-^*,^ '^"^""^ of wickedness have fellowship with thee, Which frameth mischief by statute ? These form a group of six psalms, to which seems also to belong the displaced xciii. making seven ; and these seven constitute one grand Ode of Praise, among which xcv. seems like the natural Prologue and Psalm c. the Epilogue. The four Psalms xcvi.-xcix. have the formal symmetry of an artistic combination. The first and third of these (xcvi. and xcviii.) begin ' O sing unto the Lord ' ; the alternating xcvii. and xcix. begin ' The Lord is king,' like xciii. Moreover, the former couple (xcvi. and xcviii.) not only begin with the same formula, but also close with the same thought in nearly the same words. The whole group is bound together not only by unity of topic and thought, but also by a sensible harmony and Ode-like elevation of tone. It is remarkable how much we have taken from this small group to embody in our daily services of Matins and Evensong, viz. xcv. xcviii. c. IPaalm jccb. The first part of this psalm is admirably fitted for the character which it sustains in the Church of England as pre-eminently the song of the Morning. It was placed before the Matin Psalms in the Breviary ; and was called the Invitatory Psalm, being sung while the congregation ■was assembling. Containing a call to prayer, to praise, and to the hearing of God's Word, it is obviously suitable for this use. But this can be only to the verses 1-7 ; with ' To-day if ye will hear his voice etc' there is so great a transition, that it has been thought to be a portion of another psalm. This consideration has influenced the liturgical use of the psalm in America ; their Venite is composed of this psalm only so far as 1-7 ; and the Anthem is concluded with two other verses from this psalm-group, viz. xcvi. 9 and 13. But a consideration which has just weight in the ordering of worship, may be of no value in the field of criticism. It is only too easy, when we do not see the ground of a transition, to declare a psalm to be pieced up of two fragments. In this case the reason of the transition is not so far to seek. The psalmist calls upon the people to join in praise to God for a recent happy event ; and 324 Bom then after some staves of praise, he takes a warning tone, lest they should (like their forefathers) be blind to the tokens of His providence. 4. corners, 'deepe corners' 1568: 'deepe places' 1560, 161 1. See note on cxxxix. i. The word corners is Coverdale's, and the intention of it is plain, viz. uttermost extremities. For the Vulgate had fines, but Jerome fundamenta, with which agrees 'deep places' 1611 (1885). In the 'EarUest Complete Enghsh Prose Psalter' (ed. BUlbring, E.E.T.S.) it stands thus: — 'For in his hondes ben alle \t cuntreis of ]?er]?e, and al J>e hegnes of \e. mounteins ben of hym.' The marginal readings of 1 6 1 1 give an excellent translation ; ' In whose hand are the deepe places of the earth : the heightes of the hilles are his.' This is substantially after 1560. So Hitzig — In dessen Hand die Tiefen der Erde, und die Zacken der Berge sein. A jubilant greeting by Israel, and by the heathen nations, and by all Creation, at the approach of the Kingdom of God. I o. and that it is he whych hath made the rounde worlde so fast, that it can Jiot be moued. Repeated from xciii. 2, where see note. Paalm jccbii* Another Do7ninus regnavit : see on xciii. 2. The clouds and darkness hide His face ; but the solid plinth of his throne, a frame of righteousness and judgment, is open to the attentive eye. 10. Moral and practical warning as a consequence of the presence of God : — a link of connection which distinguishes the true and universal religion. ©Balm linSxu Praise of Jehovah the Deliverer. This psalm is embodied in our Evensong, between the First and Second Lessons, as alternative with the Magnificat. See on xcv. 7. shawmes. This word is not found elsewhere in the ordinary track of the English reader. In the Genevan it has a different form : ' with shalmes and sound of trumpets.' In 1 6 1 1 : ' with trumpets and sound of cornet.' The word was familiar enough at the time, as may be seen by the quotations in Eastwood and Wright, Bible Word-Book. From Latin calamus a reed, the Botes 325 diminutive was calamellus a little reed or pipe, and hence the Old French chakmel, and the Modem French chalumeau. Cotgrave has only a feminine form ' Chalemelle, a little pipe made of reed, or of a wheaten, or oaten straw.' The shawm was however not limited to this primitive form ; it was a bass instrument, and it is represented in modem music by the bassoon. 'Mit Trompeten undPosaunen' Luther. 'Medh trummeter och basuner' Upsala 1541. Another Dominus regnavif : see on xciii. xcvii. 5. O magnify e the Lorde oure God, and fall downe before his fote stole, for he is holy. Richard RoUe : ' Heghis the lord oure god, and loutis the shamyll of his fete ; for it is haly.' ©salm C. Universal call to praise and worship Him who in previous psalms has been repeatedly announced as the King of all the earth. This piece is the counterpart of xcv. It has fumished one of the most universal Hymns of the English-speaking part of Christendom. The Old Hundredth (like other famous works) is of uncertain authorship. In the hymnbooks of the sixteenth century it was variously attributed to Sternhold, to Kethe, and to Hopkins. The case is stated in Julian's Dictionary of Hymnology, and the weight of probability is for Kethe. At the time of the Lambeth Conference in 1878, a grand Service was held at St. Paul's, at which were present upwards of 80 English Bishops gathered from all the contments and islands of the earth ; when the Bishop of Pennsylvania preached to a congregation of 5000— that Service began with the Te Deum and ended with the Old Hundredth Psalm — All people that on earth do dwell, Sing to the Lord with cheerfiil voice ; Him serye with fear, His praise forth tell, Come ye before Him and rejoice. 2 and not we oure selues. Here the Kri by the difference of a letter to the eye, and perhaps little or no difference to the ear gives a reading which means ' and his we are.' This was adopted as the genuine text by Jerome, who translated 'et ipsius sumus (for the Vulgate's ' et non ipsi nos'): it was admitted into the Marginof 1611, and into the text of 1885, which accordingly runs thus — It is he that hath made us, and we are his, We are his people,. and the sheep of his pasture. 326 Botes ©Balm ci. Pious vows and resolutions, as it were of a ruler at his accession to power. 7. a proude lake and aji hye stomack. The word ' stomach ' was used in the sixteenth century for extraordinary courage, as in 3 Mace. vii. 2 1 ; where in the religious persecution a mother exhorts her seven sons to martyrdom, ' stirring up her womanish thoughts with a manly stomach.' And then in malam partem to characterize the self-confident, masterful, arrogative ; as in Queen Katharine's character of Wolsey, Hen. VIII. iv. 2. 33 — He was a man Of an unbounded stomach, ever ranking Himself with princes. ©isalm cii* From the sixteenth century to the present day this psalm has been associated with the Captivity. The first sentence of the 1 560 contents runs thus : — ' It seemeth that this prayer was appointed to the faythfuU to pray in the captiuitie of Babylon.' There is enough in the psalm to account for this opinion, if not enough to justify it. Jerusalem is in ruins, and the aspiration of the psalmist is for the restoration of the city and the people. Some modem expositors take it for a song made in the Captivity by one of the captives, who feels sure of the restoration of his people to the holy city, though he himself may not be spared to witness it. But Reuss observes that if it be of the Exile, the psalm is much older than the others in this Book. Moreover it contains nothing penitential, and this fact suggests a later date. What is said of outrage would suit better with the Maccabaean period, and Jerusalem suffered enough in that struggle to account for its deplorable state. This is the fifth of the Penitential Psalms, and it is said in church on Ash-Wednesday at Evensong. 25-27. Thou Lord in the begynnyng, etc. Quoted in Heb. i. 10-12. This is the place referred to in the first verse of that famous thirteenth century hymn — Dies irae, dies ilia, Solvet saeclum in favilla. Teste David cum Sibylla. IPgalm ciii. A Psalm of Mercy. The merciful and gracious character of Jehovah calls for the unanimous voice of praise from all His Botes 327 creatures This and civ. are sometimes regarded as two members ot one Ode ; a view by which ciii. is brought within the Hallelujah series although ' Hallelujah' does not occur until the end of civ. These two psalms are peculiarly remarkable for that feeling of personal relation to God which so often shines through the Psalter. On this subject, see The Boyle Lectures for 1874, by Dr. Wace Lecture iv. ' In the 'Proposals for amending the Rubrics' (1879) this is one of the Proper Psalms for the Circumcision, and it is eminently appropriate to the first day of a New Year. II, 12. For lake how hye . . . Lake how wyde. The inter- jectional turn of expression is entirely English ; it is not in the original, as maybe learnt from 161 1 and 1885. It is Coverdale's beautiful prose, at once idomatic and appropriate. Though not to the letter, it is eminently faithful to the spirit. IPsalm t\^, A Psalm of Creation, as a display of the power and wisdom and goodness of God. ' A picture of heaven and earth drawn with a few masterly touches.' These are the words of Alexander von Humboldt in Kosmos (vol. ii. part i). But the proper theme of the psalm is the majesty of God, for the setting forth of which the poet finds materials in Nature. See Mozley, Parochial Sermons, v. p. 58. The changes from the second to the third person are frequent and abrupt : — ' Thou art become . . Who layeth . . . Thou coveredst . . . He sendeth . . . Thou makest darkness ... if He do but touch the hills ' etc. 3. maketh the cloudes hys charet. This is the form in which this French word entered into English, and in which it became colloquial and traditional. The trisyllable chariot was an older French literary form that never had popular currency. See New English Dictionary. As a bookish word chariot was despised by the upper ten thousand in the early part of this century, when the word was much used for a family carriage, and the disyllabic charrei was carefully maintained. 18. conyes. 'coneys' 1662. Now 'conies.' This word occurs four times in our Bible. The other places are Lev. xi. 5, Deut. xiv. 7, Prov. XXX. 26. In all four places the Heb. is shaphan. Luther took it to mean rabbit (caninchen), and this was followed by our translators. For this word has been very widely spread, branching from the Hispano-Latin word cuniculus, Ital. coniglio. Old French connil, Germ, canin, Early English conig, conyng. The word is now obsolete, but it has left its trace on many a spot throughout the country in the form of Conygar, a rabbit 328 Botes warren, perhaps short for Conygarihe, which see in Halliwell's Archaic Dictionary. The shaphan, however, was neither a rodent nor a burrower ; it is a pachyderm and alUed to the rhinoceros, though Uke a rabbit in size and look. It makes no holes, but according to the context here and Prov. xxx. it takes refuge in the crannies and crevices of rocks. Dr. Tristram found it very hard to catch. English writers now call it ' rock-badger.' 2 1. seke theyr meate at God. 'of God' 1568; 'from God' 1662. But 'at God' is in 1535 and 1540, and even in Geneva 1560. It is true English; a noble archaism. This use of the preposition ' at ' with persons was frequent in Anglo-Saxon, and we may wonder how it was ever suffered to drop out of use. 24. Linnaeus selected this verse to stand at the head of his great work Systema Naturae, in a form somewhat altered from that of the Vulgate — O Jehova, Quam ampla sunt tua opera ! Quam sapienter ea fecisti ! Quam plena est terra possessione tua ! 25. thys greate and wyde see. So the Hebrew, and the ancient versions. But 1662 'the great' This is a loss; the demonstrative was retained in 1540, 1560, and 161 1. Moreover modern Hebraists give to this demonstrative a deictic force, and as Delitzsch says ' D'H Pit bedeutet nicht eigentlich " dieses Meer," sondern " das Meer da." ' Ewald rendered : ' Yonder sea, great, broad-sided' ; and so 1885 : 'Yonder is the sea, great and wide.' 35. Prayse the Lorde. This is the English for 'Hallelujah,' a word, or rather phrase, which here appears for the first time in the Psalter. The ' praise ' immediately before, and in v. i of this psalm, and often earlier, represents a different verb, which in 1611 (1885) is systematically rendered 'Bless.' ©salm ct). The wondrous guidance of God in the primitive times of Israel's history, down to their possession of the Promised Land. This psalm appears in places to be based on reminiscences of Ixxviii. 28. He sent darcknesse, and it was darcke, and they were not obedyent vnto hys worde. In 1535 'for they' instead of 'and.' Both would refer to the Egyptians, only the one would look to the contumacy which drew down the plague, the other to the obstinacy which stood out in spite of it. Either way, however, it is not after the Hebrew but after the Septuagint. The Hebrew is plain ; ' and they were not disobedient to his words.' This must Botes 329 refer to Moses and Aaron boldly executing the divine sentence. And so it is clearly put in the Genevan . ' and they were not dis- obedient vnto his commission.' This text had a great polemical celebrity in the time of Elizabeth and James. It was repeatedly quoted by the Puritans as an example of corrupt translation habitually redd in our churches. Hooker exhibits it as an instance of the trivial objections which were made against the Liturgy : 'we are for this cause challenged as manifest Gainsayers of Scripture, even in that which we read for Scripture unto the People.' Of the La-ijjs, etc. v. xix. 3 : where Keble's note gives further curious information ; among the rest, that this passage was produced with two more by Dr. Reynolds at the Hampton Court Conference, when he ' moved his Majesty, that there might be a new translation of the Bible, because those which were allowed were corrupt.' See cvi. 30. ©Balm Cau The historical retrospect evokes a national confession of sin, but much more does it exhibit the forbearance and loving- kindness of God. The review of early history is carried down much lower than in cv. ; and this psalm is still more distinguished by the penitential humiliation that pervades it. 24. gaue no crede7ice vnto hys word. We should now say ' credit.' See Bible IVord-Book, by Eastwood and Wright, v. Credence. 30. Then stode vp Phineltes and prayed, and so the plage ceased. The Genevan : ' But Phinehas stoode vp, and executed iudgement, and the plague was stayed.' This is a better translation and it was retained in 161 1. It was one of the places objected to by the Puritans. Sanderson in a sermon said : — ' Some men should have done well not to have shewn so much willingness to quarrel at the church translations in our service book, by being clamorous against this very place as a gross corruption, and sufficient to justify their refusal of subscription to the book.' Quoted by Keble on Hooker, v. xix. 3. See on cv. 28. 45, 46. The combination of these verses in i Chron. xvi. 35, 36 has led to the inference that the Chronicler was acquainted with the division of the Psalter into Five Books, inasmuch as he quotes the Doxology of Book IV. And if so, the Psalter must have been current in its completed form before the Maccabaean era. But Cheyne contends that the doxologies were moveable formu- laries which might be attached to any psalm (like our Gloria Patri) and on this ground there is no evidence that the Chronicler quoted from Psalm cvi. at all. (Ryle, Canon of Old Testament, p. 129.) 330 BOtZS THE FIFTH BOOK. IPsalm Mu Here the general situation seems plain. It is a time of peace and prosperity, which has unexpectedly and surprizingly supervened upon conditions of terror and danger ; and when the astonishment of this marvellous transition has subsided, this psalm of praise issues out of the pious reflections by a poet from the ranks of faithful Israel. The grand vicissitudes of fortune (or rather of providence) are the theme of the psalm, which is subdivided by Refrains into a series of parallel contrasts, as it were so many pictured panels. The Lord's redeemed are like travellers who have lost their way in a desert, and at length, guided by His Hand, reach their home ; they are like imprisoned captives who at length are set at liberty ; they are like foolish men debauched by prosperity who after bitter sickness are restored to health ; they are like mariners caught in a perilous storm, whose cry is heard and they reach their haven. The later strophes change the illustrations but not the theme ; which dwells still upon God's chastisements and His subsequent mercies. An alarming drought is relieved by pools of water ; prosperity grown rank is checked and followed by a time of oppression and distress, only however to be again relieved by restoration and abundance. 23. T/tey jy' go downe to the see in shyppes, etc. ' I prefer the following description of a ship in a storm, which the Psalmist has made, before any other I have ever met with : " They that go down to the sea in ships etc." ' Joseph Addison, The Spectator, No. 489. 27. and are at their wittes ende. 'and all their cunning is gone' 1560. The revisers of l5li retained the phrase of the Great Bible, with the Marginal note : — ' Heb. all their wisedome is swallowed vp.' The interpretation is the same under all three forms of phrase : they have no longer any use of their wisdom, cunning, wit. For wittes is a genitive singular (wit's), not a plural, wits', as it is wrongly printed in some modern Bibles. They are at the end of their wit, i.e. of their nautical skill. See on Ixxxi. 13. Either the captain is at a loss what is the best thing to do, as in one of Ovid's storms, Tristia i. ii, 31 — Rector in incerto est, nee quid fugiatve petatve Invenit : ambiguis ars stupet ipsa malis. Botes 331 or, as m another, xi. 21, he is too much terrified to make an effort — Ipse gubernator toUens ad sidera palmas Exposcit votis, immemor artis, opem. 32. and loaue him. So 1535 and 1537 ; in 1662 'and praise him.' This ' loaue ' is a strong archaism, even for that time. The substantive lof is used in this place in the poetical Paris Psalter — For?Son hine on cyrcean cristenes folces Hean ahebbaS : and him hslu and lof On setelum soSfajstra secgean to worulde. In the Northern Metrical Psalter (ed. Surtees Society) of about A. D. 1300, laus Israhel (xxi. 4) is rendered 'loof of Israel' ; and laudent eum coeli (Ixviii. 35) is 'loof him hevens.' It occurs repeatedly in R. RoUe (f 1349), e.g. Ixiii. 4 'my lippes sail love the ' (labia mea laudabunt te) ; Ix.xiv. 22 ' the pore and the helples sail loue (laudabunt) thi name ' ; xcvi. 4 ' gret lord and lofly (laudabilis nimis) ful mykil.' In this place he renders : 'Andhegh thai him in kirk of folk : and in chayere of eldryn men loue thai hym.' The German analogue is still in familiar use ; it is loben. In Notker's version, this verb is repeated: 'unde loben in in dero menigi des liutes, unde dia sizzenten an demo herstuola lobon in.' Luther might have been expected to have the word in this place, but it is not so ; Luther has 'und bei den Alten riihmen.' In the Swedish only do I find the word: — 'ochinfor the aldsta loffva honom.' Upsala 1541. The Bishops' Bible has : — 'and prayse him in the consistorie of the aged.' 40. The turn given to this in the New Version was thought at the time to contain an allusion to James II (The first instal- ment of the New Version is undated ; the earliest that bears a date is of 1695) — The prince who slights what God commands, Expos'd to scorn, must quit his throne ; And over wild and desert lands, Where no path offers, stray alone. ©aalm cbiii. A compilation from the close of Ivii. and the second part of Ix. Verses 1-5 correspond with slight variations to Ivii. 8-12; and 6-13 to Ix. 5-12. I. w'^ the best membre that I haue. This is a bold departure from the original, which is represented in the Bible version ' even with my glory.' The meaning of ' glory ' is ' soul ' ; and in Ivii. 332 iSoteis the soul was called upon to wake up along with the instrumental notes ; but here ' glory ' has detached itself from the apostrophe ' wake up,' and is joined to the previous verse. This has been attended with a new interpretation, for ' the best member ' in this connexion means clearly the tongue, the voice, the power of speech, man's noblest physical endowment. This turn of thought, which asserts the consecration of the voice to God, is an original feature of our 1539 Psalter, and one of which we need not be ashamed. ' When the heart is established in faith and love, the tongue, being employed in grateful praises, is indeed our glory.' Henry and Scott. ©salm cijc. Vehement repugnance has sometimes been expressed at the ' horrible maledictions ' in this psalm. It is a standing difficulty, and the apologist has no easy task. But it is at least manifest that the passion is, under conceivable provocations, a natural passion, and may quite possibly have been the transport of a just man under the old dispensation in his righteous zeal. This is based on the supposition of a personal interpretation. And this is generally the basis on which proceeds both the attack and the defence. Under this view of the case, Kay has given (in ed. 2) an examination at once full and succinct. In its liturgical use, he would bring the ' comminatory ' aspect of the psalm into the foreground. Others think that in the national spirit of the Psalter lies the apology for imprecatory psalms. The wrongs to be revenged are wrongs to Israel and to Jehovah ; and thus (it is thought) the spirit of vengeance is largely redeemed, and appears only as the persecuting zeal which is familiar in the history of religion. This has found eminent supporters, e.g. De Wette (see above on Ixix. 23), and among ourselves Mr. Robertson Smith. But this view is by no means universal among the more advanced critics, e.g. Hitzig insists absolutely on the strictly personal nature of the psalm. Reuss admits that it had a personal origin, but that it has been modified for congregational use. And glancing at the many wrongs of an oppressed people, he asks ' Who can wonder if at times their anger was furious ? ' ' Sans doute, il est plus chr^tien de pardonner k ceux qui nous font du tort, que de les maudire ; mais certes ce ne sont pas les chrdtiens, qui ont fait aux juifs mille fois plus de mal, et plus odieusement, que n'ont jamais fait les paiens, qui ont le droit de leur jeter la pierre &. propos de pareilles manifestations de desespoir.' Possibly the difficulty may come to appear less as sounder ideas prevail about the distinction of Scripture from other literature ; Botes 333 as fuller allowance is made for the human element, and as the old overstrained theory of Inspiration gradually decays. The resistance which this psalm has evoked is not wholly due to the contents in themselves, but in some measure to the claim that such contents are too sacred for criticism as being part of an inspired text before which our judgment is bound to submit. There is in fact but one line of explanation that will hold good : that, namely, of candidly recognizing the human element in Scripture, and the progressive nature of Revelation. ' Some things which belong to the sphere of prophecy, such as the praise of the act of Jael, the command for the extermination of the Canaanites, what are called the " Imprecatory Psalms," were in place at one stage of the history of Revelation, whereas they would not have been in place at a later stage. It was in reference to such things as these that our Lord rebuked the Disciples by telling them that they knew not what spirit they were of.' W. Sanday, The Oracles oj God, ch. v. So far we have proceeded on the tacit supposition that the imprecations proceed from the heart of the psalmist. If however the verses 5-18 are not the psalmist's own words, but the malignant imprecations of the enemy, which are only recited by the psalmist against whom they were uttered, the relation of the psalmist to the maledictions is reversed, and there is no longer anything that requires apology. This view of cix. was advocated in The Expositor vol. ii. by the Rev. Joseph Hammond in a long and elaborate article. He claims that v. 19 seals this interpretation and is else unintelligible. For (on the common view) has not the psalmist himself been using maledictions ? There are other psalms in which the very words of adversaries are recited, e.g. x. 6 ; xxxv. 2 1 ; xli. 5 ; Ixxi. 1 1 ; Ixxiii. 1 1 : and once where the change of person is made without announce- ment, viz. xxii. 8. This view was adopted by Kennicott, Lowth, and J. D. Michaelis ; and it is noticed with approval by Dr. Adam Clarke. It is briefly referred to in Dr. Perowne's second edition ; and is mentioned in The Speaker's Commentary. Graetz firmly maintains it, and recognizes no other. 1 9. A slight emendation of the text enables Graetz to elicit a sense which supports his general view of the psalm : — ' Such is the prayer of my accusers before the Lord, and of those who speak evil about me ' — and certainly this runs very happily with the whole close of the piece, and responds perfectly to the exordium 30. to saue his soule from vnryghteous iudges. 'to rescue my soul from my accusers ' Graetz. 334 jl3otes To Israel's Priest and King. Those who sustain the Title 'A Psalm of David' hold that it was written of David by a contemporary prophet, on the occasion of his bringing the Ark to Zion, 2 Sam. vi. A second view is that it was written in the time of Zerubbabel with reference to the Messiah as at once Priest and King This IS the view of Delitzsch, and was formerly held by Cheyne _ A third view, though its propounder may be singular in holding It IS too remarkable to be overlooked. Graetz takes the subject of this psalm to be Joshua son of Jozedek the priest, who soon after the Return was elected Ruler to the exclusion of the seed of David in the person of Zerubbabel. He regards this psalm as a counter-demonstration to Ixx.xix. which he explains as a plea for Zerubbabel. And so (he says) the psalmists take sides in this contest for the throne, like as also the prophets do ; Haggai being for Zerubbabel, and Zechariah for Joshua (see esp. Zech iii) A fourth view assigns it to the Maccabaean times. According to Reuss the psalm celebrates Jonathan or Simon or John Hyrcanus, of which names Cheyne has with great insistence chosen Simon. The accession of Simon the Maccabee, after the assassination of his brother Jonathan in B. c. 142 is Cin his opinion) the event here regarded, and this theory is countenanced by an old lay imbedded in i Mace. xiv. And this does not exhaust the diversity of opinion about this unique psalm, which Reuss has pronounced to be the most famous of the whole collection. Another view has found the hero of this ^ric m the son and successor of Simon (B.C. 135-105) John Hyrcanus, who is symbolically represented in the Book of Enoch as a 'great horn.' But there is still one that, if only for its wild incongruity (as many think), must be recorded, viz. the opinion of Hitzig, that prince of modern Hebraists '-who associated this and the Second Psalm with the name of that monster of inhumanity Alexander Jannaeus (Be. 104-78), in scornful though tacit allusion o which suggestion I understand these words of Cheyne ■- Alexander Jannaeus was, no doubt, the first Asmonaean king recogmzed as such on the coins, but he was totally unworthy of a religious poet's encomium.' ' The chief obstacle to a free criticism is the difficulty of recon- ciling our Lord's use of the psalm in Matt. xxii. 41 ff. with any other than the Davidic origin. To meet this difficulty Mr Gore has offered some profound considerations in Zu:^ Mundi viii •_ He argues with the Pharisees on the assumption of the Davidic iBOteS 33 s authorship of Psalm ex. But the point of His argument is directed to convmcing the Pharisees that they did not understand their own teaching, that they were not true to their own premisses .... To argue ad hominem, to reason with men on their premisses, was, m fact, a part of our Lord's method. ... It IS contrary to His whole method to reveal His Godhead by anticipations of natural knowledge. ... We are able to draw a distinction between what He revealed, and what He used. ... He used human nature, its relation to God, its conditions of experience, its growth in knowledge, its limitation of knowledge. He feels as we men ought to feel : He sees as we ought to see. We can thus distinguish more or less between the Divine truth which He reveals, and the human nature which He uses. Now when He speaks of the 'sun rising' He is using ordinary human knowledge. He shews no signs at all of transcending the science of His age. Equally He shews no signs of transcending the history of His age.' Two great questions have been emphasized by the criticism of this psalm : (i) the general question how far the historical enquirer is bound by the New Testament exegesis ; and (2) a far deeper and a truly theological enquiry, which has long been looming in the distance, and which when recognized in Lux Mundi caused, in the Christian apprehension, a very natural tremor. For the old view see Bp. EUicott, Christus Comprobator, iv. Whatever be the ultimate outcome of a discussion which, once raised, cannot be ignored, this at least will be made plain to all : that Theology can no longer be represented as a non-progressive science. It is amazing how widely this notion has taken root, especially since Macaulay seemed in his Essay on Ranke to have established it upon a basis of demonstration. I. The Lorde sayde unto my Lorde : Syt thou, etc. The verb here is not the ordinary equivalent for ' say,' it is that more special word which introduces an oracle. Cheyne thus — The oracle of Jehovah unto my Lord, ' Sit thou at my right hand, Until I make thine enemies a footstool for thy feet.' 3. the dewe of thy byrth is of the wombe of the mornyng. Cheyne says that this is the only obscure passage of this psalm. There are variations in the text, and he prefers the reading of Bickell, which comes to this : — ' from the womb, from the dawn (of life), thy youthful band is (devoted) unto thee.' The former part of the verse he paraphrazes thus : — ' All eagerness are thy people in the day of thy muster upon the sacred mountains.' He sees in this a peculiar fitness for the event of May B. c. 1 42, when 336 iRotes Simon expelled the Syrian garrison and completed the liberation of Jerusalem. P0alm0 ijci. ann tfiu These two psalms are a pair, united by theme and by structure. The one extols the goodness of God, the other celebrates the happiness of the God-fearing man. They agree in a peculiar alphabetic structure, the order of the alphabet threading not the verses, but the clauses, of which there are 32 in each psalm. JPsalm cyi. The glorious works of God are celebrated in the Assembly of the faithful. This is one of the Proper Psalms in Matins on Easter Day. g. holy and reuerejit. ' holie and fearefull is his Name' 1560; 'reverend' 161 1, 1662. 10. the prayse of it. Rather: ' His praise ' 161 1 (1885). {Prayse the Lorde for the returnyng agayne of Aggeus and Zachary the prophetes.) In the Vulgate this stands as a heading to the next psalm. So Wiclif ( I ) : ' Alleluia of the a3een tumyng of Aggee and of Zacarie.' IPsalm cjcii. The different prospects of the godly and the ungodly. Like Psalm i., but simpler in thought than that. It forms a second part to cxi. and has the same alphabetic arrangement. 4. he is mercy full. 'he is gracious' 1611 (1885); the Hebrew word being that to which the 161 1 revisers had equated this adjective (!Un). ipaalm0 c)ciii.=crtiu. This group was called the Egyptian Hallel : it was sung at the Passover and other great festivals, and is thought to be the ' hymn ' of Matt. xxvi. 30; Mark xiv. 26. Some divide it, and say that the former part, cxiii.-cxiv., was sung during the repast ; and that the second part, cxv.-cxviii., was the liturgical act pre- ceding the movement of departure. Three of these, cxiii. cxiv. cxviii., are the Proper Psalms for Evensong on Easter Day. ©saltn cjciii. Praise of the lofty One, who exalteth those that are in low estate. 6, 7. Borrowed from Hannah's song, i Sam. ii. 8. 8 (9). The barren woman is Zion, and the prophecy of Isaiah Botes 337 liv. is now fulfilled. The phrase ' to keep house ' is idiomatic English : the literal rendering of the Hebrew is given by Kay : ' makes her that was barren to sit in her home.' But in English the verb ' keep ' retaining its pristine notion of minding, attending to, became closely linked with domestic economy ; and hence the compound 'housekeeper.' In Cambridge they say — Where do you keep? i.e. Where are your rooms? In some districts, a boy who is set to scare the birds from standing corn is called a ' birdkeeper.' IPaalm o;ib. ' This psalm is one of the most beautiful Odes in any language.' (Der Psalm ist eine der schonsten Oden in alien Sprachen. J. G. V. Herder, The Spirit of Hebrew Poetry. Part ii. p. 8i.) De Wette says of it : ' Einer der schonsten Psalmen, wo nicht der schonste, iiber die alte israelitische Geschichte.' Graetz in like manner. Originally the judgment of Herder, this sentence is now echoed from book to book. It is a spontaneous ditty, with no didactic purpose, no definite aim ; the product not of a motive, but of an impulse to sing, because song is in the singer and must be uttered. It is a pure lyric. Graetz was hardly justified in supposing that the piece must be defective at the close because it is not made apparent with what aim (zu welchem Zwecke) it was written. At the com- mencement however it certainly has a fragmentary appearance, for in the first verse Jehovah is spoken of without being named. Reuss inferred that it was one of a series of canticles con- stituting a Paschal Ode, or else that it was intercalated between prayers. Dante, in the Second Canto of his Purgatorio, has represented the spirits, brought by the Angel in the boat to the Mount of Cleansing, as all chanting this psalm in unison, — and with a certain liturgical propriety ; for this was the psalm sung by priests con- ducting a funeral procession into church. In the letter to Can Grande, it is said that, if we look to the spiritual sense of this psalm, we see the departure of the sanctified soul from the bondage of corruption when passing over to the liberty of eternal glory. Readings in the Purgatorio, by Hon. W. W. Vernon, vol. i. p. 39. IPaalm tjcb. Trust in the living God contrasted with the vanity of helpless idols. The Septuagint and Vulgate attach this psalm to cxiv., making one psalm of the two, but this is certainly an error. Z 338 jQotes ©0alm cjcbi. The thanksgiving of one who has escaped death. ©0alm cjbii* ' Short as this psalm is, it has the honour of being quoted by St. Paul (Rom. xv. 1 1 ) in testimony of the universaUty of the Church' (Kay). IPsaltn c%biiu A Festal Song at the purification of the Temple by Judas Maccabaeus (i Mace. iv. 37-59). This is the view of Cheyne (who makes this psalm the starting-point of his investigation ; Origin, p. 1 6), and there is in fact a near approach among critics to a consensus on this point. The scheme appears to be anti- phonal, and it is thus distributed by Delitzsch — At the setting out : — vv. i -4. On the way : — vv. 5" '8. At the entrance : — v. 19. Those who receive the procession : — vv. 20-27. Answer from the procession : — v. 28. All together : — v. 29. 17. I -will not dye but lyue. This ' will ' is very remarkable ; see Introduction iii. 2. It is so in 1535 and 1540. Then 1560 has ' I shall not dye, but Hue' ; and 1568 has ' I shall not [as yet] dye, but I shal liue.' 18. The Lord hath chastened and correcte me. So 1535 and 1540. The reminiscence of the Latin participle {correctus, a, um) must be allowed for here, and it was aided by the dental ending to serve as an English participle. In 1662 : 'corrected.' 22. The satne stone which the buylders refused. Theodore of Mopsuestia thought the ' stone ' was Zerubbabel. Kimchi explained it as the people of Israel, thus : — ' The despised people is now raised to high honour.' Venema and (independently) De Wette referred it to Simon at his accession as High Priest ; and this was approved by Rosenmiiller in his second edition. Cheyne (reviving Kimchi) thought it might 'mean Israel which had, to the surprize of all men, again become conspicuous in the organization of peoples' — but he drew back — 'for this large application of the figure of the building implies too much reflection.' He further observes that this passage did not receive much attention from the Jewish doctors. In the Talmud it is quoted but once, and not applied Messianically. The right inference would appear to be that the strong appropriation of it to Christ in the New Testament becomes all the more impressive. Jl30teg 339 ffiaalm t;;i;;. An alphabetical psalm, in 22 strophes of 8 verses each; all the eight verses of each strophS beginning with the same letter. The pervading sentiment is the excellence of the Divine Law ; and this theme under manifold variations is entwined among homo- geneous or contiguous thoughts with a loving and diligent alacrity. It is not strictly speaking a poem developing and expanding a theme ; but a compilation of pious maxims in which spiritual fidelity is illustrated in every variety of aspect. The thread upon which this chaplet of pearls is strung may perhaps be recognized in v. 7 1 : ' It is good for me that I have been in trouble, that I may learn Thy Law.' It is plain that the distribution of the contents has been much influenced by the necessities of the alphabetic arrangement ; and the thoughts being simple and homogeneous, thig was possible without danger to the sense. But besides those general maxims which are subject to the alphabetic order, there is a special thought signalizing each group ; if not so prominent as to lift it into high relief and detach it from the common level of the psalm, yet effective enough to give to each strophe something of a lyrical individuality and unity. And the strophes again have their groupings ; but not easily defined, because they revolve and inter- lace, as in a dance. K (1-8) The blessedness of walking in the Law of the Lord ; 3 (9-16) the Law safeguards youth, and is a life-long treasure ; J (17-24) the obedient see wonders in the Law, and they can sustain the contempt of the proud ; T (25-32) when the faithful is cast down, he may plead with God. n (33-40) Prayer for God's governance, in mind, heart, and conduct ; >i (41-48) and the gift of wise speech to the haughty. T (49-56) Remember me; for I, in spite of scorn, have relied on Thee : n (57-64) though entangled in the coils of the wicked, I associate only with the faithful ; 13 (65-72) my afflictions have been hard, but in the spiritual discipline they bring Thy gracious hand appears ; 1 (73-80) resigned to Thy will let my heart be firm ; to the encouragement of true men, and the shame of the proud : 3 (81-88) in the midst of snares, I need support; help Thou me. b (89-96) Thy word is eternal and absolute alike m the ordenng of the Universe, and in the government of mankind ; 340 Botes (97-104) meditation in the Law brings pleasure and profit; J (105-112) Thy Light strengthens my resolution ; D (11 3- 120) I withstand the vacillators ; uphold me in this perilous course ; jj (121-128) having walked in the Divine light, I look up for Divine support ; a (129-136) I make Thy Law my pursuit, but I stand in need of encouragement ; "i (137-144) my zeal has often made me rash: I submit me to Thy will, which is ever the best. p (145-152) Answer my earnest and constant prayer, I appeal to Thy eternal truth; 1 (153-160) surrounded by foes, I look to Thee for help ; {jt (161-168) and amidst outward hostilities, I still enjoy Thy peace within. n (169-176) Let my prayer be turned to praise, although my path has been far from perfect. 9. Where with all shall ayong man dense hys tvaye ? ' Where- with shall a yong man redresse his way' 1560. 'Wherby shall a young man refourme his way' 1568 ; 1611 as 1539, save that the three first words have already become one — Wherewithall. 31. I haue siycken vnto thy testytnonies. So also in 1540; 'but 1535 had ' I sticke vnto thy testimonies.' 45. And I will walke at liberty. After Jerome ' Et ambulabo in spatioso.' 'And I wyll walke in a large scope' 1568, explained in the margin as meaning — ' In securitie of conscience.' 46. I wyll speake of thy testytnonies also, euen before kynges, and wyll not be ashamed. This is the motto prefixed to the Augsburg Confession, the chief symbol of the German Lutheran Church. 54. in the house of my pylgremage. It has been doubted whether this is the well - known figure for the present transitory life, or whether the writer were really an exile in a foreign land, an idea which might find support in v. 46. 69. The proude haue ymagined a lye agaynst me. So 1560. But 1568 'The proude have forged a false tale against me' : and 161 1 (1885) 'The proud haue forged a lie against me.' Here the Bishops' Bible has set the phrase permanently ; but instances of the kind are not (I think) numerous. 89-92. God's word is everlasting as heaven. His faithfulness strong like earth's foundations which He laid : all things are firmly planted in the counsel of God, which is the source of outward stability in the Universe, and of inward security in the soul of man. A germ of the Exordium of the Fourth Gospel. So much may surely be said, without forgetting Prov. viii. 22 ff. Botes 341 107. I am troubled aboue measure. ' I am afflicted very much ' 161 1 (1885). We may venture to infer that 'very much' was at that time a dignified phrase, and not the worn-out trivial thing it now is. 113. / hate tfum that ymagen euell thinges. Luther had ' Flattergeister,' i.e. inconstant, fickle, gadding souls. ' I hate the double-minded ' Cheyne ; who recognizes here the religious compromisers of the hellenizing agitation, those forefathers of the Sadducees ; the psalmist himself being a spiritual ancestor of the Pharisees. 134. wrongeous. 1535 and 1540: 'wrongful' 161 1. The Genevan (1560) has 'Deliuer mee from the oppression of men.' 148. Myne eyes preuente the night watches. See note on xxi. 3. What we now regard as an awkward archaism was mani- festly growing in favour with scholars after 1539, for it is more frequent in 1 6 1 1 , as we may conveniently observe in this place. Not only has 161 1 prevent in this verse, but also in v. 147 (after 1560). This has been followed by 1885 'I prevented the dawning of the morning ' ; where the American Company notes : ' For prevented read anticipated.^ 160. Thy worde is true from euerlastyng. 'Thy word is true from the beginning [Heb. The beginning of thy word is true"] ' 161 1 ; 'The sum of thy word is truth' 1885. 1 64. Seuen tymes a daye do I prayse y. From this verse, combined perhaps with Iv. 1 8, sprang the devotion of the Canonical Hours. A song of the steares. This translation of the Inscription rests on the tradition which said that these psalms were sung on the stairs or steps up a certain ascent into the Temple. Fifteen consecutive psalms have this Title, and they are now commonly termed, after the Bible of 161 1, Songs of Degrees. The Hebrew word seems to say up-goings, stairs, steps, degrees, gradations, rhythms, stepping-stones ; and many have been the conjectures what manner of up-goings or gradations were intended. The now prevalent explanation is that these psalms were for Pilgrims to sing on their way up to the Feasts at Jerusalem. Gesenius in 1 8 1 2 referred the term to a peculiar device in the verbal structure, whereby a telling word is taken up again and again with a ladder-like recurrency and as it were an ascent of progressive rhythm. Thus in cxxi. the words help, sleep, keep, especially the last, are reiterated, like a step to step movement, instead of the more usual parallelism. Even more conspicuous 342 jSotes is this feature in cxxiv. A couplet in Watts's version of cxxi. has caught something of this effect — ' Israel, a name divinely blest, May rise secure, securely rest.' In The Christian Year (ii. in Lent) there are three verses which ascend by steps as in the theory of Gesenius. They begin thus : 'We barter life for pottage' etc. This view was combated by Reuss in a fine passage of his Introduction. He maintained that they were Pilgrim Songs, 'Chants de PMerinage'; appealing to the Greek of Theodotion, ^cr/ia rw dva/Sacreiav. This has been widely accepted. Cheyne says : — ' a little Psalter called " the Songs of Ascents," or better " of Ascent." . . . Probably it is a portion of a larger collection of spiritual songs which the pilgrims sang to enliven their journey to the Holy City.' These psalms form a well-marked group, and have a family likeness, which has been thus characterized : — ' sweetness and tenderness ; a prophetic tone ; brevity ; an absence of the ordinary parallelism ; and something of a quick trochaic rhythm.' {The Speaker's Commentary, ed. Canon Cook.) paalm cnu Reuss says that this is the only one of the Pilgrim Songs that is hard to explain, and that it is one of the most obscure psalms in all the Psalter. Tiling (1765), quoted by De Wette and again by Delitzsch, interpreted this psalm by the relations of the Jews to the Samaritans after the Return from Exile. 4. Mesech . . . Cedar. So 1662, but now ' Kedar.' These are real names, Mesech (Gen. x. 2) being the ' Moschi ' in the Caucasus ; and Kedar (Gen. xxv. 13) being a wild Arabian tribe, like the Bedouin : so that, in the geography of the time, they would be the outermost barbarians northward and southward. But the names are used less geographically than typically and proverbially, as we might say ' among Tartars and Hottentots.' ©salm vf.y.u The Keeper of Israel. Within the circuit of the last six verses the word keep recurs six times ; but this feature is veiled in our Psalter by the substitution of ' preserve ' in two of the six places. The Hebrew word is "iDty shamar; and Hitzig surmises an allusion to dangers apprehended from the Samaritans. In the Sarum Use (Maskell, Monumenta Ritualia Ecclesiae Anglicanae, i. 38) and in all the Books of Common Prayer before the present, namely in those of 1549, 1552, 1559, and the Scotch jeOteS 343 of 1604, this was the psalm used in the Churching of Women : and not until 1662 were cxvi. and cxxvii. substituted for it. ©aalm txriU Dr Perowne says that this, more than any of the rest, merits the title of a Pilgrim song. The poet lives in the countrj-, and towards the season of the Feast friends and neighbours come to him and ask him to be of their company in pilgrimage. IP0aIm cwiii. The sigh of the friendless and despised, who seek a refuge in God. 2. mastresse. This word occurs in the Paston Letters, both in the form mastresse and also in the form mastres. No. 27 (A. D. 1440). The first letter that a John Paston, about a. d. 1476, wrote to the lady who afterwards became his wife, opens thus : ' Mastresse, thow so be that I, unaqweyntyd with yow as yet, tak vp on me to be thus bold as to wright on to yow ' etc. IPaalm cwib. In this instance even Delitzsch does not press the Title, but calls it a psalm in the manner of the Davidic psalms, with its figures of the drowning waters and the little bird. ' The beautiful song betrays its late origin by its Aramaizing character, and by its delighting, after the manner of later poetry, in all kinds of embellishments of language.' This psalm claims affinity with cxxix. by structure, style, and theme ; and particularly by the summoning call ' Let Israel now say.' ipgalnt zxpa, Jehovah is a bulwark to his people who are faithful. 3. the lot of y ryghteous. i.e. the Holy Land ; so Olshausen, Hupfeld, Graetz. Thus 1885 : 'For the sceptre of wickedness shall not rest upon the lot of the righteous ' : — i.e. God shall not permit the foes of Israel to lord it over them at will. IPsalm cwbi» Thanksgiving for the return from captivity, and a prayer for those behind. 4. Turne oure captyuite. A prayer for the return of those who still linger among the heathen. The figure is from streams of water, one of the most exalting to an Eastern imagination. As 344 Botes the dry torrent-beds are refilled by gracious rains, so may the faithful ones conne streaming home and refill the land ! ©aalm cwbii. All a man's toil is vain without God ; our best possessions are gifts from Him. See above cxxi. pref. Psalm tffUiu The Marriage Song of the English Church. It is a rapid lyrical glimpse at the blessings of obedience as written in Deut. xxviii. 3-12. 2. O well is the. A very ancient structure. \n Beowulf iZ6 : Wei bis Jpaem ]pe mot, etc. : Well is him who may, etc. In Chaucer, Canterbury Tales., 2108 (' Knightes Tale') — For every wight that loveth chyvalry, And wold, his thankes, have a passant name. Hath preyed that he might be of that game ; And wel was him, that therto chosen was. 7. chylders chyldren. So 1535 and 1540. This will seem more archaic if judged by present Uterary standards, than if com- pared with living usage. It is still living language in Yorkshire. In Stainton Church near Maltby in the West Riding, there is a tablet dated about 1800, on which 'childer' appears ; and it is a fair tablet of white marble, so that the expression was English of the best society at that time and place. ©salm C)cjci;c. A rapid glance at national tribulations and deliverances, in a resolute tone, like an irrepressible sally from the unbroken spirit of Israel. Compare cxxiv. IPaalm cjcjc;;. The sixth of the Penitential Psalms ; used in church on Ash- Wednesday at Evensong ; and it is (as Home says) calculated for the use of the Church, or of any member thereof It is the funeral psalm of more than half Christendom. ' It was observed at the obsequies of the great Hungarian patriot, Deak, that of all that touching and solemn service, the De Profundis was the most pathetic part': Bishop Alexander, Led. iii. It is the source of Luther's hymn : ' Aus tiefer Noth.' ©saltn txnu ' One of the most beautiful psalms ' (De Wette). In the Rubrics Amendment scheme of 1879, this is made one Botes 345 of the Proper Psalms for the Annunciation. And as we read it, we revive m memory those representations of the Blessed Virgin m which medieval painting attained its highest and most purified expression. Dr. Sanday in The Oracles of God, c. viii., has quoted this psalm as giving the right attitude of mind towards the deepest question that has been debated in our time. ©aalm ttniu A plea for Zion and the house of David, on the ground of the ancient promise. Unlike the generality of this group by the historic nature of its contents, by its parallelizing, and by the absence of resumed words linking clause with clause. This is the only psalm in which the sacred Ark is named (Delitzsch). )P0alm cwjciii. Of this psalm Herder said that it has the fragrance of a lovely rose. I. brethren to dwell to gether in vnitye. The comma after brethren in the Common Prayer books is intrusive ; it is not in 1662. It has changed this word into a Vocative, which is not at all its function. The phrase brethren to dwell etc. is imitative of the Latin ace. with inf ' habitare fratres in unum ' = to KarotKeiv aSeX(^oi)S eTTiToavTO ; and this phrase is the subject of the whole sentence. In 161 1 (1885)^^ is inserted to make it plain: 'for brethren to dwell together in unity.' Compare cxlv. 3. The American Prayer Book shared our error, but in the recent revision (1890) it has been corrected. IPaalm cw;:it)» This psalm closes the Pilgrim Songs with a final benediction, and Luther called it Epiphonema superiorum, an epilogue to the previous members of the group. It consists of an appeal (vv. i, 2) and a response (v. 3), wherein the interlocutors are generally understood to be groups of Levites forming the night watch in the Temple. But Reuss asks — If the speakers are Levites, how comes this psalm to be among the Pilgrim Songs ? Nay (says he), they ' who by night stand in the house of the Lord ' are not Levites but the pilgrims themselves, who on the last morning of the feast assemble while it is yet night in the Temple and chant their farewell song. 346 Ji3otes ffi>0alm twjcb* The opening verses of this psalm are a repetition of cxxxiv. and verses 15 to end are found in the middle of cxv. Reuss says : — r' Hymne liturgique sans verve poetique et surtout sans originalitd' Delitzsch more tenderly : — ' It is a psalm in the mosaic style. The old Latin poet Lucilius already transfers the figure of mosaic work to style, when he says — "quam lepide lexeis compostae ut tesserulae omnes."' This is the only psalm with a Refrain that is repeated with every verse throughout. It has been supposed that the versicles were chanted by a solo voice, and the Refrain by the Quire. It is one of the very few psalms that have been satisfactorily rendered into a modern language. Milton's version was written at the age of fifteen. The translation is not close, but it has caught the spirit of the original. The modem hymn-books have adopted it — Let us with a gladsom mind Praise the Lord, for He is kind : For His mercies ay endure. Ever faithful, ever sure. I. hys mercy endureth for euer. This has been happily called a ' magnificently rolling Refrain ' {The Spectator^ 19 July 1884). Cheyne says : ' What is it that glorifies one of the least poetical of the later psalms, and justifies its liturgical title, " the great Hallel '' ? Simply its exquisite Refrain, " For his lovingkindness endureth for ever.'" Origin of the Psalter, p. 371. 23. A verse has been omitted — supplied in i 540 thus : ' which remembred vs, when we were in trouble.'' At this point the course of the retrospect comes down to the times of the poet. ©aalm tnvaiu This psalm looks like a reminiscence of the Babylonian Exile by one who had experienced it. But the place of the psalm in the collection has caused this to be questioned. Hitzig sees in it the expression of a real homesick longing towards Jerusalem, but by a poet who had never seen Babylon except in imagination ; yet one who was a real exile, viz. of the Dispersion. Cheyne's view is so far similar, that he calls it 'a dramatic lyric' It has furnished the keynote for many a patriotic song, and it 'may be regarded as the spring of the songs of the Jerusalem above.' Dr. Ker, The Psalms in History and Biography. Jl3Ote0 347 ©aalm cwrtiii. Here begins a new group of eight which in the Hebrew text bear David's name. The Greek translators made an addition, with this effect :— ' A Davidic psalm of Haggai and Zachariah." Dr. Perowne infers that ' the translators were not satisfied with the traditional view as to the authorship of the psalm.' g)0alm (xjLj:i%, The Jewish Scholiast Aben Ezra called this ' the crown of all the psalms.' Its beauty consists not in that art of versification which only the Hebraist can appreciate, but rather in that elevation of thought which gives universality, and wins the admiration of all mankind. The language indicates a late date by Aramaic change in the Hebrew. It is not that words are taken over from another dialect, but that Hebrew words betray Aramaic tinge. Mr. Robertson Smith has illustrated the case thus r — ' If we heard a foreigner speaking English who put Z for T and said zu for io, and zen for Un, we should know he was a German. Quite different would be the case of an Englishman who talked of the Zeitgeist, or borrowed any other German expression. The peculiar forms in this psalm are of the former kind.' Tke Old Testament in the Jewish Church (1881), p. 193. See an exposition of this psalm in the Boyle Lectures for 1875, by Dr. Wace, Lect. v. 8. y^ vttermost parte of the see. i.e. the West. As a result of geographical situation ' the sea ' came in the Hebrew of Palestine to mean the West. So ' the River ' came (less distinctly however) to indicate the Eastern limit, by reference to the Euphrates. Somewhat in the same manner, the phrase ' within the four seas' has grown out of the geography of our own country. 1 4. beneth in the earth. ' in the lowest parts of the earth ' (161 1); 'curiously wrought in the underworld' (Cheyne). A bold and delicate stroke of divine poetry. 1 8. when I wake vp, I am present with the. Consciousness is closely connected with the sense of God ; — and His presence comes more particularly before the mind at the moment of waking, of recovering consciousness. ©aalm tyl. A supplication against treacherous foes. 3. adders poyson. i.e. adder's not adders', as generally in the 348 Botes reprints of 1611 since the edition of 1769. Scrivener, Auth. Ed. of English Bible, p. 166. See notes to Ixxxi. 13 ; cvii. 27. 5. trappes. This verse stands thys in the modern reprints of 161 1, followed by 1885 — The proud have hid a snare for me, and cords ; they have spread a net by the wayside ; they have set gins for me. But the word ' gins ' is due to subsequent alteration. In the original 1 6 1 1 it is ' grinnes,' and this was a modification of the Genevan 1560 'grennes.' This applies equally to cxli. 10. The reprints of 1613 and 1638 altered the spelling to 'grins,' and at length 1762 introduced 'gins.' Scrivener, Auth. Ed. of English Bible, p. 224. JPsalm t%\u Prayer for preservation from sin and rescue from foes. A psalm of great obscurity. 6. so will I take it, as though he had powred oyle vpon my head: it shall not hurt my head. In 1540 as now : 'but let not their precyouse balmes breake myne heade ' etc. 10. trappes. 'grennes' 1560; ' grinnes ' i6i I ; ' gins ' in the modern books and 1885. See note on cxl. 5. Psalm cjclii. A cry for deliverance from persecution. 9. Bringe tny soule out of preson. This has been generally taken as figurative, and equivalent to ' bring my soul out of trouble ' cxliii. II. But Hitzig takes it literally. IPaalm cxliii. According to Ewald, this psalm is ' finely selected from old songs and profoundly striking, but otherwise of so independent an origin that it cannot be attributed to the poet of cxl.-cxlii. ' ; he having grouped these three as from one hand. But Hitzig thought the ' darkness ' of v. 3 was probably identical with the ' prison ' of cxlii. 9, and that these two psalms proceed from one author. This is the seventh and last of the Penitential Psalms. ©flaltn cjclib. A national thanksgiving for success in war, which success appears as something unexpected by an unwarlike people, and therefore the more manifestly the work of God. This psalm even in patristic times was judged to be Maccabaean. It has the mark of a late psalm, in its numerous reminiscences of older psalms, esp. viii. xviii. xxxiii. Cheyne calls it ' a piece of post-Exile Botes 349 mosaic work.' Many critics hold vv. 12-15 to be a fragment of another psalm. 12a. That our sonnes mays growe vp as the yong plantes. This conjunction veils the abruptness of the Hebrew transition, which IS one of the causes why critics have thought the following verses an ahen fragment. In 1885 it is : 'When our sons shall be as plants ' etc. 1 2(5. polyshed comers. ' our daughters are as cornices carved in palace - fashion ' (Cheyne). Madame Bunsen writing to her youngest daughter Matilda in 1853 said: '"Let our daughters be as the polished corners of the Temple " is a verse of a psalm that always gives me an image equally just and pleasing.' Augustus J. C. Hare, Life and Letters of Baroness Bunsen, vol. ii. p. 153. ©aalm cjrib. This psalm is generic and universal ; it has little or nothing of an occasional character. It is a concentrated example of the spirit which pervades the whole Psalter, making it meet to be the elementary book of devotion for all nations. In form it is an alphabetic psalm, with the Nun verse wanting. The Septuagint has either preserved it, or else supplied it artificially : if the latter, they have taken v. 17 for their pattern. 3. maruelous worthy to be praysed. The Hebrew is the same as that which in xlviii. i is rendered ' hyelye to be praysed.' The intrusion of a comma has made an adverb into an adjective, and out of one proposition has made two. For now we read : ' Great is the Lord, and marvellous, worthy to be praised.' This supplies an interesting example of the way in which a turn of speech may become antiquated, and liable to misinterpretation. The comma is not in the standard book of 1662, which I have seen both in fac-simile and in the recent reprint : and as I never found an English Prayer Book free from this error, I have felt some curiosity to know at what date it entered. I was even thinking of a search in the Bodleian, when the information came unexpectedly to hand. In conversation with my friend the Rev. Dr. Millard among his rare and valuable books, something caused me to mention the misprint, when he at once pointed me to the fine folio Prayer Book of 1662, with the engraved Title by Logan. I turned to Psalm cxlv. 3, and there sure enough was the printer's comma. So that although the MS. standard was free from it, the very first print contained it, and it is no longer strange that it has been propagated to all subsequent impressions. The American Prayer Book has it right, and this I have verified as far back as the edition printed at Oxford in 1867. 3 50 Jl3otes A group of five Hallelujah psalms forms the natural close of the Psalter. Each of these five psalms begins and ends with Hallelujah. K!0alm c;:lt3i. Trust not in man but in God. 3. and then all his thoughtes peryshe. Kay translates : ' In that day his projects perish ' ; quoting Bellarmin : ' Omnia ilia palatia quae cogitando fabricaverant ' ; i.e. all their ' castles in the air.' 9. vpsyde downe. This recoinage of the old phrase up 00 Cottnt is already in 1535. English Philology § 517. ©ealtn c^lbiit A high Eulogy of Jehovah, who in Nature is wonderful and towards Israel is gracious, especially by the crowning favour of His revelation. In the Septuagint this psalm is divided into two, namely vv. i-ii, and 12-20, which are numbered cxlvi. and cxlvii. ; and thus the parity of numeration between the Greek and the Hebrew, which was broken after ix., is restored for the brief remnant of the Psalter. 1 6. He geueth snowe lyke wolle. A true and beautiful figure. Dr. Pusey spiritualized it in the following manner : — ' that is, the chilling dispensations of God's severe Providence come down upon His Church, yet form a mantle to preserve it from more intense cold.' )P0aIm cjclbiii. A call for Praise and universal homage to the Creator from one end to the other of the whole Creation. Compare Philippians ii. 10. The psalm is very well summarized in the ' Contents ' of 1 611: — 'I. The Psalmist exhorteth the celestiall, 7 The terres- triall, 1 1 And the rationall creatures to praise God.' ©aalm t%Ux* Praise to God who giveth victory to His people. — If the language of v. 6 ff. seem strange for 'saints' and 'meek-hearted,' that is partly due to the new spirit of Christianity which we are under, and partly to our not easily putting ourselves in their place. Bom 351 These saints were not trained to be men of war, but they had passed through a terrible crisis which had made them so. Judas the Maccabee saw in a dream the prophet Jeremiah, who put a sword into his right hand, saying : ' Take this holy sword, a gift from God, with the which thou shalt wound the adversaries,' 2 Mace. XV. 1 6. Cheyne says : ' The 1 49th Psalm shows us, indeed, how congenial this work became to those who would once have started back from it with horror.' Psalm tl. An universal call to praise God. As the First Psalm for the beginning, so this seems to have been composed for the end of the book. Delitzsch says : ' With this full-toned sonorous finale the Psalter ends.' Z^e ffinH. Printed hy R, & R. Clark, Edinhurgh. ■:immm:-