Works Volume 4

Annotations on Psalm XLVIII.

[ a] V. 2. Beautiful for situation ] For 〈 in non-Latin alphabet 〉 fair in situation, (in the notion of 〈 in non-Latin alphabet 〉 for a clime, or province, or tract of ground) the Roman LXXII. reads 〈 in non-Latin alphabet 〉 , some other ancient Copies 〈 in non-Latin alphabet 〉 , for so Apollinaris hath it; and (as the Latin of that) S. Augustine and S. Ambrose read dilatans, dilating. This latter may not improbably have respect to a notion of 〈 in non-Latin alphabet 〉 , usual in the Misneh for the boughs or top branches of a tree ; which some of the Jews also would have take place here, as comparing Zion to a beautiful well-spreading tree. But the vulgar hath fundatur: which though it imperfectly expresseth 〈 in non-Latin alphabet 〉 , yet it seems rather to respect that then 〈 in non-Latin alphabet 〉 , and gives us reason to read it otherwise than the ordinary copies now will have it, neither 〈 in non-Latin alphabet 〉 with the Roman, nor 〈 in non-Latin alphabet 〉 with Kircher, but 〈 in non-Latin alphabet 〉 , an adjective neuter, agreeing with [ 〈 in non-Latin alphabet 〉 , the hill of Zion ] for which again the ordinary copies read corruptly 〈 in non-Latin alphabet 〉 , the hills. That these two errors of the Scribe are thus to be amended, appears by the Latin, Fundatur — mons Zion, the mount Zion is founded, rooting and founding being so near in sense, that there can be no doubt, but they thus rendered 〈 in non-Latin alphabet 〉 . And of this rendering the account also may most probably be fetched from the forementioned notion of 〈 in non-Latin alphabet 〉 , for boughs: for though the boughs be contrary to the root, and so 〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉 , yet the well settling of the roots being the cause of the flourishing of the boughs, the one may pass for a periphrasis of the other. But the other notion of 〈 in non-Latin alphabet 〉 , for a clime, or tract of ground, may well be accepted; and then 〈 in non-Latin alphabet 〉 will be no more then among us Bellofitum, fair in situation. And to this also the Greek 〈 in non-Latin alphabet 〉 may well accord, the situation being not unfitly expressed by 〈 in non-Latin alphabet 〉 , root, and the 〈 in non-Latin alphabet 〉 being a denotation of the beauty. But of this the Latin fundatur ] is not expressive. Here follows in our reading of the LXXII. 〈 in non-Latin alphabet 〉 , imitated also by the Latin exultatione. But here also 'tis not improbable the Copies of the LXXII. are corrupt, being so easily changed from 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , a rejoicing, or a kind of rejoicing of the whole earth, as the Syriac, as well as the Chaldee, literally render. And that being admitted, the LXXII. which are now remote enough, will be exactly answerable to the Hebrew, 〈 in non-Latin alphabet 〉 , The hill of Zion is well rooted, or well seated, the perfection of beauty, Psal. 50.2. Lam. 11.15. ( built very advantageously in respect of Situation) the joy of the whole land ; so again Jerusalem is styled Lam. 11.15. the sides (literally according to the original 〈 in non-Latin alphabet 〉 of the North, i. e. on the north side of Jerusalem —

[ b] V. 7. Tarsis ] Of Tarsis, what place it is, and how variously interpreted by the Ancients, is set down at large by the learned Bochart, whose opinion of it he hath solemnly confirmed ▪ viz. that it belonged to Spain near to Gadir or Gades (now softened into Cades ) and was the same that Authors call Tartessis or Tartessus, a most opulent place (by the Poets therefore turned into the Elysian fields ) and by Geographers called Hercules pillars, beyond which was no Passing. That in this place were 〈 in non-Latin alphabet 〉 mines of Gold and Silver, see Stephanus Byzant. 〈 in non-Latin alphabet 〉 . in the word 〈 in non-Latin alphabet 〉 , a city of Tartessia, saith he, i. e. Tarshis, who adds Tinn also in the word 〈 in non-Latin alphabet 〉 and Strabo both brass and iron, of which sorts, as also of silver, 〈 in non-Latin alphabet 〉 , saith he, there is neither so much, nor so good as yet discovered to be in any part of the earth. Hence was i • that the Phoenicians, i. e. the old inhabitants of Canaan, ejected by Joshua, and retired up to the Sea side, to Tyre and Sidon, and setting up for Navigation and Merchandize, made their very successful Voiages thither, 〈 in non-Latin alphabet 〉 , saith Diodorus Siculus out of Posidonius, buying Silver at the very cheap rate of other mean Commodities which they carried with them. The one known place in Aristotle, 〈 in non-Latin alphabet 〉 . will make all farther Testimonies unnecessary: 〈 in non-Latin alphabet 〉 · They say the first Phoenicians (which he carefully by the word [ first ] distinguishes from those which in the following words he styles 〈 in non-Latin alphabet 〉 , the Phoenicians that inhabit Gadir or Gades, i. e. Cades, for this was after these first Phoenicians made these successful Voiages) sailed to Tartessus, and brought back their Ships fraught with so much Silver, which they bought for Oil, and other such mean lading, that they could neither carry nor would receive anymore, but were forced at their departure to make all their Utensils of Silver, and even their very Anchors. This which hath been said, as it gives a clear account of that Character of Tarshis given Ezech. 27.12. Tarshish was thy merchant (with whom thou, i. e. Tyre or Phoenicia tradedst) by reason of the multitude of all kind of Riches, with Silver, Iron, Tin and Lead they traded in thy Fairs ; so it renders us the reason of this phrase here, the Ships of Tarshis, viz. those that the Phoenicians or Tyrians, the next borderers on Israel, used in fetching in all their wealth from those remote parts, and therefore were excellently well built by those great Navigators, ( 〈 in non-Latin alphabet 〉 , in Homer. Odys. 15. 〈 in non-Latin alphabet 〉 — saith Dionysius, the Phoenicians famous for shipping, who first exercised that trade of Navigation, and so of merchandise by Sea. 〈 in non-Latin alphabet 〉 .) These Ships of theirs, the only tools and instruments of their wealthy trading, God when he pleases, splits upon a rock, tosseth and breaks to pieces by a contemptible despicable means, by a wind, which no man knows whence, or on what errand it comes, which there is no preventing, or appeasing, or flying from, but comes of a sudden, and shatters the Ships, doth great execution among them: 〈 in non-Latin alphabet 〉 , saith the LXXII. a violent blast, such, it seems, the East wind was wont to be in those parts; so we have Exod. 14.21. a strong East wind, such as made the Sea go back, and turned the Channel into dry land, as there it follows. And Job 27.21. with the tempests and storm hurling him out of his place, is joined, the East wind carrieth him away, and he departeth. So Jer. 18.17. I will scatter them as with an East wind, to note a most violent scattering ; as Isai. 27.8. the day of the East wind is a terrible day, and Hab. 1.9. they shall come all for violence, they shall sup up as the East wind. All evident testimonies, that the LXXII. their paraphrase was very reasonable, whilst for 〈 in non-Latin alphabet 〉 the East wind, they read, a violent blast, the means by which God thus disappoints the greedy Phoenician merchants.

[ c] V. 9. Have thought ] The Hebrew 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 belong all to the same signification, of quiet, rest, silence, patient expecting, thinking, considering, and must be determined to any of these senses by the context. And here that of expecting or patient waiting with affiance in him, and without all distrust or repining at his delays, seems to be most proper for it. For coming to the Sanctuary to pray for mercy, 'tis most agreeable to say, we wait for it there, as in the place where he hath promised to afford it, in return to prayers. The Syriac renders it, we hoped ; the LXXII. 〈 in non-Latin alphabet 〉 , we expected. What follows in their ordinary Coples, 〈 in non-Latin alphabet 〉 , in the midst of the people, and so is followed by the Arabic and Ethiopic, is doubtless an error of the Scribe, for 〈 in non-Latin alphabet 〉 , Sanctuary ; and so appears by the Latin and Syriac, who both seem to follow the LXXII. and yet render it Temple.

[ d] V. 10. Righteousness ] The acception of 〈 in non-Latin alphabet 〉 righteousness for charity and mercy and loving kindness, is so ordinary, that it needs only to be mentioned here, for the clearing the sense of this verse, (which then flows currently) 〈 in non-Latin alphabet 〉 righteousness fills thy right hand, or consecrates thee, for so filling the hand constantly signifies in the Hebrew idiom, (from that ceremony in the Law at the consecration of a Priest to fill his hands with parts of the sacrifices ) and is oft rendered 〈 in non-Latin alphabet 〉 , to consecrate, Exod. 29.9. and 35. and elsewhere.

[ e] V. 13. Consider ] The Hebrew 〈 in non-Latin alphabet 〉 signifies to exalt, but in the Chaldee notion of it, to divide or distinguish ; and so the LXXII. here render it, 〈 in non-Latin alphabet 〉 , distribute, separate each from other, which in things that cohere, is necessary to be done, or else it will be impossible to number them exactly.

[ f] V. 14. Unto death ] There is little reason to doubt, but the right reading here is 〈 in non-Latin alphabet 〉 till death. Yet 'tis probable the Chaldee, who render it, 〈 in non-Latin alphabet 〉 in the days of our childhood, did read it in one word 〈 in non-Latin alphabet 〉 which signifies childhood. But the dividing it into two words, which is exactly rendered, to or till death, is acknowledged by Kimchi among the Jews, and followed by S. Jerome, and best accords with the antecedent, he is our God forever : and 'tis possible, the Chaldee being not a version but a paraphrase, might from the affinity of these two, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , make choice of this expression, not as a literal rendering of the word, but as that which competently secured the sense, [ from our youth ] signifying [from the beginning to the end of our life ;] and so likewise, that the LXXII. who read 〈 in non-Latin alphabet 〉 , did not read either 〈 in non-Latin alphabet 〉 secula, as 'tis conceived, or 〈 in non-Latin alphabet 〉 , in the faeminine, to that sense, but indeed rendered 〈 in non-Latin alphabet 〉 till death ] by that other phrase 〈 in non-Latin alphabet 〉 , for ages, or forever, the end of our life being the conclusion of our 〈 in non-Latin alphabet 〉 , our age, or our ever. Yet after all this, the Jewish Arab Interpreter doth profestly take it for one word, deriving it from 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , and renders the paraphrase, he shall reduce or restore us to the state 〈 in non-Latin alphabet 〉 of childhood or youth, i. e. return us to the condition from whence we are fallen. But the whole Psalm being an 〈 in non-Latin alphabet 〉 , or song of triumph, and having nothing of sadness in it, cannot so fitly end with such hopes of restitution only. The confidence of persevering in their present state of joy, and so of God's guidance 〈 in non-Latin alphabet 〉 till death, is more agreeable to it. The Syriacks reading is more plausible, he shall lead us, 〈 in non-Latin alphabet 〉 above from death.

Annotations on Psalm XLIX.

[ a] V. 2. Low and high ] The difference between 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 may here briefly be noted. The former is taken for a great or eminent person, in any respect, of virtue, extraction, strength, &c. So 1 Sam. 26.15. Art thou not 〈 in non-Latin alphabet 〉 a man? is expounded by what follows, and who is like thee in Israel? signifying there the military valor and reputation of Abner ; and many the like. Whereas as 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 earth, signifies an earthy, or frail, mortal, mean man. And so 〈 in non-Latin alphabet 〉 here, sons of this mean man, ] are the lower and ordinary sort of men: 〈 in non-Latin alphabet 〉 , sons of the earth, say the LXXII. not that they read 〈 in non-Latin alphabet 〉 earth, for 〈 in non-Latin alphabet 〉 , but because they would in their reading allude to the original of the word, as oft they do. And then 〈 in non-Latin alphabet 〉 are the contrary to these, persons of the higher quality. The Chaldee express the former phrase by the sons of old Adam, the latter by the sons of Jacob ; making this difference between the rest of mankind, and the people of Israel, and giving the latter the preeminence over all other; and so they make them comprehensive words, containing Gentiles and Jews, i. e. all the men in the world: and that very fitly, the Psalm following being the equal concernment of them both. But 'tis more likely, that the phrases denote only the several conditions of men, of the lower, and higher rank; for so the consequents interpret it, rich and poor ; the former (according to the sacred style frequently observable) explicative of the latter of those, and the latter of the former by way of 〈 in non-Latin alphabet 〉 .

[ b] V. 4. Dark saying ] The Hebrew 〈 in non-Latin alphabet 〉 a proverb or parable, is of great latitude: signifies primarily any similitude, by which another thing is expressed; thence a figurative speech, either by way of fiction and fable, such are riddles or significant apologues, as that of Jotham, Jud. 9.7. and many others in Scripture, both in the old and New Testament ; or by way of application of some true example or similitude, as when the sluggard is bid go to the ant, the impenitent sinner to the swallow and crane, which return at their certain seasons, and so are fit to preach returning or repentance to sinners. And finally it belongs to all moral doctrine, either darkly, or only sententiously delivered, because the wise men of the world were wont to deliver that in short concise sentences, or 〈 in non-Latin alphabet 〉 , sometimes in schemes or figures, sometimes without, (as we see in Solomon's 〈 in non-Latin alphabet 〉 Proverbs or Parables, many of them are plain moral sayings, 〈 in non-Latin alphabet 〉 , without any figure, or darkness, or comparison (from whence yet they are called 〈 in non-Latin alphabet 〉 ,) in them, as, The fear of God is the beginning of wisdom, &c. and so 1 Sam. 24.13. as saith the Proverb of the Ancients, Wickedness proceedeth from the wicked. ) Of this sort is that which is here spoken of, a moral sentence, not much veiled with figures, nor so concise as ordinarily Proverbs are, but a larger declaration of this wise Ethical maxim, the vanity of all wicked men's prosperity: and this is by the LXXII. rendered 〈 in non-Latin alphabet 〉 , which signifies literally a comparison, but is more loosely taken for any moral sentence; as is also 〈 in non-Latin alphabet 〉 , which Hesychius fully defines 〈 in non-Latin alphabet 〉 , a saying profitable for men's lives, and 〈 in non-Latin alphabet 〉 , exhortations, advises, admonitions, for the rectifying of manners and passions; so called indeed, as being 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , beside the ordinary road, in figures or artificial schemes, or poetical, and so not vulgar expressions, (many of which will be discovered here in this Psalm) but used more loosely also, and indifferently for those which have no figure in them. And of the same kind is 〈 in non-Latin alphabet 〉 my riddle, that here follows, from 〈 in non-Latin alphabet 〉 to speak acutely or darkly, used for a riddle in the story of Samson, Jud. 17. for questions of some difficulty, such as the Queen of Sheba asked Solomon, 1 King. 10.1. and accordingly 'tis here rendered by the LXXII. 〈 in non-Latin alphabet 〉 , my Problem or difficult question: which yet is not only the asking of such a question, (which is here done, v. 5.) but the answering of it also, (as 'tis there in the following words) and so the stating or resolving, or giving an account of any difficulty (as we know those of Aristotle and Aphrodisaeus were, and some of them moral, as well as natural;) and then it belongs very fitly to the matter in hand, the wise, moral, 〈 in non-Latin alphabet 〉 , here delivered, but somewhat obscurely in the rest of the Psalm.

[ c] V. 5. Iniquity of my heels ] What is meant by 〈 in non-Latin alphabet 〉 evil of my heels, will be best judged by taking the words asunder. And first 〈 in non-Latin alphabet 〉 signifies evil both of fault, and punishment ; frequently in the former, but sometimes in the latter also. So 1 Sam. 28.10. when Saul sware to the witch, that no 〈 in non-Latin alphabet 〉 (that must be punishment ) should happen to her for this. So Isa. 53.11. he shall bear 〈 in non-Latin alphabet 〉 , their iniquities, we read, it must be the punishments of their iniquities ; and so v. 6. The Lord hath laid on him 〈 in non-Latin alphabet 〉 , not the iniquity, but the punishment of us all: and so Psal. 31.10. my grief and my sighing, and 〈 in non-Latin alphabet 〉 my (not iniquity, but) punishment, belong to the same matter, and interpret one the other. And thus most probably 'tis taken here. Then for 〈 in non-Latin alphabet 〉 my heels, 'twill best be understood in the notion which Ibn Ezra and Jarchi have of it: 〈 in non-Latin alphabet 〉 , my heels, saith Sol Jarchi, 〈 in non-Latin alphabet 〉 my latter end, and so it frequently signifies in Arabic ; and then the evil of my heels, saith Ibn Ezra, is 〈 in non-Latin alphabet 〉 the days of old age, called the evil days, Eccl. 12.1. and to this the Chaldee here may seem to refer, adding in their paraphrase 〈 in non-Latin alphabet 〉 in my end. And this evil of our heels is said to encompass us, when old age and approach of death surround us on every side, and so is ready inevitably to seize upon us. This therefore is no obscure interpretation of the question -part of this problem, or parable, on the understanding of which all the subsequent part of the Psalm depends, Why should I fear in my decrepit age, in sickness, or in death? Is there any reason for a pious man to apprehend death with any disquiet, when it begins its close approaches, and is most unavoidably ready to seize on him?

[ d] V. 6. Trust ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 confidit, signifies confident, secure men: such was he that said, he had goods laid up for many years, and thereupon gave himself up to enjoy the pleasures of this life, to eat, drink, and he merry. Of these saith the Psalmist here, 〈 in non-Latin alphabet 〉 , they will glory, triumph, or applaud themselves 〈 in non-Latin alphabet 〉 over, or for, or in their wealth, 〈 in non-Latin alphabet 〉 and in the strength, or multitude of their riches. This is the most literal importance of the verse, making of itself a complete proposition, Confident men boast themselves in their wealth, &c. and then follows, with good connection, 〈 in non-Latin alphabet 〉 a brother by redeeming shall not redeem, i. e. no man shall in any wise be able to redeem either another or himself. 〈 in non-Latin alphabet 〉 , &c. a man shall not give his ransom to God, i. e. no mere man shall ever be able to pay 〈 in non-Latin alphabet 〉 , a price of equal value, to rescue one sinner from the power of death, to which he is sentenced. This the LXXII. seem to have thus read, though now in the copies it is much deformed; 'It is now thus read, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 . But with a light change of the punctation, and of 〈 in non-Latin alphabet 〉 , for 〈 in non-Latin alphabet 〉 , 'tis exactly consonant to the Hebrew, 〈 in non-Latin alphabet 〉 , &c. A brother shall in no wise redeem, a man shall not give, &c. Then follows 〈 in non-Latin alphabet 〉 for the redemption of their soul or life shall be precious, i. e. of a great and high rate, 〈 in non-Latin alphabet 〉 and ceaseth forever ; shall be a high-prized redemption, which costs very dear, but then it is also a singular eternal redemption, that being once wrought▪ shall need never to be repeated again: whereon it follows, and he shall yet live forever, so 〈 in non-Latin alphabet 〉 is literally to be rendered, and so the Chaldee paraphrases it 〈 in non-Latin alphabet 〉 and he shall yet live an eternal life, never dying anymore, death having no more dominion or power over him. And thus it belongs expressly to Christ, of whom the Apostle resolves, for in that he died, he died unto sin, or to put away sin once, or but once, but in that he liveth, he liveth unto God. And so certainly the next words 〈 in non-Latin alphabet 〉 he shall not see corruption ] are peculiarly applied to Christ, Psal. 16.10. and in that sense frequently appealed to by the Apostles, Act. 2.27, and 31. c. 13.35, and 37. to which purpose the words of Moses Hadarsan are very observable. This verse, saith he, is spoken 〈 in non-Latin alphabet 〉 of the King Messiah, 〈 in non-Latin alphabet 〉 who shall die to redeem the fathers, and after that shall live forever, he shall not see corruption: which expressly interprets the whole passage to this matter. And the gloss of Siphra and Midras Tehillim is worth taking notice of: 〈 in non-Latin alphabet 〉 , &c. A man shall not say, my father was righteous, by his merit I shall escape, or be delivered, Abraham delivered not his son Ishmael, and Jacob delivered not his brother Esau: he saith a brother shall not, &c. to signify that no mere man shall redeem any.

[ e] V. 10. Wise men ] The difference in this place betwixt wise men, and foolish is to be taken from the general use of Scripture, where, according to Sacred idiom, the nouns are used in a moral practic sense, for piety and impiety. And thus it is most agreeable to the aim of the Psalm designing to show the different future state of the good and bad: 〈 in non-Latin alphabet 〉 the wise may die as their redeemer did, who was wisdom itself, but then 〈 in non-Latin alphabet 〉 the fool, or wicked man, he, 〈 in non-Latin alphabet 〉 and the brute, or brutish person, 〈 in non-Latin alphabet 〉 shall (more then die) even perish together, and then no longer possess or receive benefit from their wealth, in which they so much confided, but leave it 〈 in non-Latin alphabet 〉 to strangers ; so the LXXII. render it, 〈 in non-Latin alphabet 〉 , to others, which are not of their family, and for whom they never desired to gather it. Of which strangers it follows, v. 11. 〈 in non-Latin alphabet 〉 among them, i. e. among these strangers, that succeed to their possessions, 〈 in non-Latin alphabet 〉 their houses shall abide or continue forever, never reverting to the kindred of the former possessor, 〈 in non-Latin alphabet 〉 their Tabernacles the places of their transitory abode shall abide from generation to generation: and then as the ancient possessors are irreversibly gone, so is their memory; the new possessors 〈 in non-Latin alphabet 〉 call by their names over their land, i. e. (by an usual hypallage) impose their names on their lands, or call the lands after their names. And so this is a very literal and obvious sense of these words, which the ancient Interpreters have generally mistaken, reading their sepulchers for 〈 in non-Latin alphabet 〉 , either from the vicinity of 〈 in non-Latin alphabet 〉 , a sepulcher, to 〈 in non-Latin alphabet 〉 , the middle or inner part, or because 〈 in non-Latin alphabet 〉 may signify the inner part, or closer recess of their large and nobler sepulchers, David's being so large, as to receive the bodies of many of his successors, (Abraham's from the name Machpelah is supposed to have been double ) and the Heroes being among the ancient heathens buried in adytis, in the recesses or vaults of the Temples, from whence consequently the Responses of Oracles were delivered.

[ f] V. 12. Abideth not ] The Hebrew 〈 in non-Latin alphabet 〉 shall not abide, is visibly mistaken by the LXXII. for 〈 in non-Latin alphabet 〉 shall not understand, which they after found, v. 20. and accordingly they render it here, as there, 〈 in non-Latin alphabet 〉 , understood not: And herein the Syriac, and Latin, and Arabic follow them; but the Chaldee accord with our Hebrew, 〈 in non-Latin alphabet 〉 shall not lodge, or stay a night, for so the Chaldee 〈 in non-Latin alphabet 〉 (the root from which is 〈 in non-Latin alphabet 〉 house ) signifies.

[ g] V. 13. Their folly ] 〈 in non-Latin alphabet 〉 is literally folly to them, i. e. though this their way (the worldlings trust in his wealth, ) seem to them a piece of special wisdom, yet in the event it proves otherwise, it becomes perfect folly to them (the LXXII. seem to have read 〈 in non-Latin alphabet 〉 scandal ) when they come to discern their frustrations. And then it fitly follows, their successors, they that possess what they part with, 〈 in non-Latin alphabet 〉 are pleased at their mouth, i. e. (as 〈 in non-Latin alphabet 〉 is as an expletive, Exod. 12.14.) with them.

[ h] V. 14. Grave ] That 〈 in non-Latin alphabet 〉 is here taken for the state of the dead, there can be no doubt, the whole contex enforcing it, which is of the perishing of men like sheep, v. 10, 12, 20. So that this phrase 〈 in non-Latin alphabet 〉 as sheep they are put into that state of the dead, is exactly parallel to [ they are compared to the beasts that perish ] twice repeated in this Psalm: for as 〈 in non-Latin alphabet 〉 as sheep ] is directly all one with their being compared to beasts ] so 〈 in non-Latin alphabet 〉 being put in Scheol ] is the paraphrase of perishing. ] This then will be a key to the opening the next next part of the expression, 〈 in non-Latin alphabet 〉 death shall deal with them as a shepherd with a flock of sheep, 〈 in non-Latin alphabet 〉 , death shall do with them as a pastor doth, say the LXXII. The Hebrew 〈 in non-Latin alphabet 〉 is to give the sheep pasture, or look to them, when they are feeding, Gen. 29.7. water ye the sheep and go 〈 in non-Latin alphabet 〉 feed them, or lead them to their pastures, for that purpose. So Gen. 30.32. 〈 in non-Latin alphabet 〉 I will return, I will feed, I will keep thy sheep: where 〈 in non-Latin alphabet 〉 contains under it all the care and conduct, in order to their feeding, as 〈 in non-Latin alphabet 〉 the defending, and seeing that they come to no harm. Now this feeding of sheep is very distant from feeding on them, as much as the Kings office of preserving his people from the enemies invasive arms for the slaughtering them. The same word is frequently used for ruling, governing ; and so 'tis generally, when 'tis applied to men, the ruler of whom is ordinarily styled 〈 in non-Latin alphabet 〉 , pastor, in all dialects. In this place the metaphor of sheep must needs rule the signification of it. As sheep are put into a pasture, there to continue together in a common place; so men are put into 〈 in non-Latin alphabet 〉 , the state of the dead, in the former words, and to that regularly follows, death 〈 in non-Latin alphabet 〉 is as the shepherd that conducts or leads them into this pasture (those Elysian fields. ) An excellent piece of divine poesie, to signify, how men like sheep, like beasts, go by flocks and herds out of this life; or more plainly, that men die as ordinarily, and regularly, as sheep, are lead to their pasture. Then for the next part of this verse, 〈 in non-Latin alphabet 〉 which the LXXII. render not amiss, 〈 in non-Latin alphabet 〉 , the just shall have dominion of them in the morning, the full meaning of it will be, that after this night of death shall follow a morning in the resurrection, in which the just shall judge the world, and so subjugate the wicked wordlings to all eternity. Then follows, 〈 in non-Latin alphabet 〉 and their beauty, or form, or figure, (so 〈 in non-Latin alphabet 〉 signifies from 〈 in non-Latin alphabet 〉 effinxit, formavit, 〈 in non-Latin alphabet 〉 being a contraction of 〈 in non-Latin alphabet 〉 ) which being an imperfect sense, must be supplied from that which went before, and their form, i. e. so likewise shall their form do; as the upright shall in the resurrection have dominion over the wicked, rise and reign joyfully, so likewise shall their form, or figure, referring to the restauration of their bodies, they shall rise again in their old shapes, 〈 in non-Latin alphabet 〉 to the failing of Hades from an habitation to it, i. e. where Hades shall fail to be an habitation to it, i. e. when the grave, or common repository of the dead, in which their beauty, form, and figure was consumed, shall itself decay and lose its strength, death having forfeited her sting, and the grave her victory, no longer to be a mansion to the bodies of the just. And this being here spoken in general of all just men, is by David particularly applied to himself, v. 15. But God will deliver my soul from the power of the grave, &c. For 〈 in non-Latin alphabet 〉 ] the LXXII. read 〈 in non-Latin alphabet 〉 , their help ] (as from 〈 in non-Latin alphabet 〉 petra, a rock, and by metaphor, strength, refuge, and so help:) and the Latin follows them; but Syriac reads 〈 in non-Latin alphabet 〉 their form or image. And so this is the interpretation of this whole verse, the principal part of difficulty in this parable, or dark saying for, which this Psalm was designed.

[ i] V. 15. Receive me] God's receiving here is to be understood in the same sense as Enochs being received, or taken by God, Gen. 5.24. or as we find Psal. 73.34. thou shalt after receive me to glory. Thus Jonah, 4.3. he prays, take, I beseech thee, my life —And then it will signify God's future receiving him to glory.

[ k] V. 18. Though whilst he lived ] The Hebrew of the 18. verse is thus literally and clearly rendered, 〈 in non-Latin alphabet 〉 for in his living, or life time, he blest his soul ; the impious worldling applauded much his own present state, 〈 in non-Latin alphabet 〉 but men shall praise thee, or, thou shalt be praised, 〈 in non-Latin alphabet 〉 if, or when thou dost well to thyself, i. e. for doing well to thyself, for doing that which may tend really and eternally to thy good, and not for saying well, for applauding thy present felicity.

[ l] V. 19. Shall go ] To go or to be gathered to the fathers, is a known expression of dying in peace, and the same is the importance of the phrase here 〈 in non-Latin alphabet 〉 he shall go to the generation of his fathers ; So the Chaldee read it, 〈 in non-Latin alphabet 〉 &c. the memory of the just shall come, and be added to the generation of their fathers, but the wicked shall never see light.

Annotations on Psalm L.

[ a] V. 3. Shall come ] The notion of God's coming must here first be established, as that on which the due interpretation of the whole Psalm depends. The coming of God ordinarily signifies in Scripture any judicial proceeding of his, God's punishments and vengeance on his enemies (see Psal. 18. note ^d .) But this Psalm seems peculiarly to look forward to the times of the Messias, and so to denote some coming of his. The Chaldee applies it to the 〈 in non-Latin alphabet 〉 the day of the great judgment. But this phrase, I suppose, may be taken in some latitude, in that Paraphrast, not to denote the last judgment (though thus St. Augustine will have this Psalm uderstood, de judicio Dei novissimo, of the last judgment of God ) but as their Paraphrase on v. 2. seems to interpret it, some great destruction that was to be wrought in the 〈 in non-Latin alphabet 〉 beginning of the creation of the age ; meaning, I suppose, by the age, the age of the Messias, which, as 'tis there said, was to come out of Zion, which is not applicable to any other age but that. Now there be three comings of Christ expressed in the Scripture. The first in humility, by his being born in our flesh; the last in glory, for the judging of the whole world in the day of the universal doom: And a middle coming, which was not to be corporal, but spiritual, a mighty work wrought in the world by the power of that spirit which raised Jesus from the dead, beginning in a terrible vengeance upon his crucifiers, the notable destruction of the Jewish Temple, and of Jerusalem, and so of the Mosaical worship, and the Judaical polity, and proceeding to the propagation of the Christian Faith to all the world; wherein were many glorious acts of God's power and mercy, and are all together oft styled in Scripture the coming of Shiloh, of the desire of all nations, of the kingdom of God, of the son of Man, of Christ, (see note on Mat. 16. o. 24. b. Joh. 21. b.) And this is it to which this Psalm most signally seems to belong, (as also Psal. 96.10, 11, 12, 13.) and contains these several stages or branches of it: 1. the terrible manner of this his coming, v. 3. Secondly, the formality of it, a judicature used in it, v. 4. Thirdly, the preservation and rescue of the believing Jews out of the common ruin, v. 5, 6. Fourthly, the rejection of legal worship, of sacrifices of beasts, v. 8, 9, 10, 11, 12, 13. Fifthly, the establishing of the Christian service, the spiritual oblation of Prayer and Thanksgiving, v. 14, 15. and Lastly, the destruction of the impenitent Jews, which having received the Law of God, and entered into Covenant with him, would not yet be reformed by Christ's preaching, v. 16. &c. to the end.

[ b] V. 3. Silence ] The Hebrew 〈 in non-Latin alphabet 〉 hath several significations. But that which is most agreeable to this place, is that of doing nothing, being idle, delaying, tarrying, as applied to the actions, not the speech only. So 2 Sam. 10. 〈 in non-Latin alphabet 〉 is best rendered, Why do you defer or delay to bring back the King? 〈 in non-Latin alphabet 〉 , say the LXXII. Why are you silent? in that other notion applied to the tongue: but the Chaldee 〈 in non-Latin alphabet 〉 is a word which belongs to the actions, as well as words ; the learned Schindler there renders it, cessatis, cunctamini, defer or delay. The Syriac there renders it 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , whence is 〈 in non-Latin alphabet 〉 , and the participle 〈 in non-Latin alphabet 〉 , which hath that signification among others, of cessavit, moratus, tardatus fuit, and is by the Latin translator rightly rendered haesitatis: and so the Arabic appears there to understand it. And so the context enforces by another phrase, used there in the same matter, v. 11. and 12. Why, saith he, are ye 〈 in non-Latin alphabet 〉 last to bring back the King? i. e. very backward and dilatory. So the Arabic expresses that also, Why do you defer or neglect? And so Psal. 28.1. the sense carries it, 〈 in non-Latin alphabet 〉 do not defer or neglect to answer me; neglect me not, saith the Arabic. And thus 'twill best be rendered here, Our God shall come and not delay: not neglect, saith the Arabic, as in the place of Samuel. And the Chaldee 〈 in non-Latin alphabet 〉 &c. which though it may signify shall not keep silence, yet it is also not defer, or delay, and so is determined here by the remainder of their paraphrase 〈 in non-Latin alphabet 〉 to work vengeance for his people. So the Jewish Arab. 〈 in non-Latin alphabet 〉 and shall not withhold or refrain from it. And thus the phrase seems to be made use of, and interpreted by the Apostle, Heb. 10.37. 〈 in non-Latin alphabet 〉 , he will come, and not delay, or tarry, i. e. he will certainly come. Which I suppose to be the reason of the learned Castellio 's rendering this place, veniet Deus noster sine dubio, Our God shall come without doubt ; the coming and not delaying ] being all one with his [ certain coming. ] The word 〈 in non-Latin alphabet 〉 is again used, v. 21. and rendered by the Chaldee 〈 in non-Latin alphabet 〉 I stayed or expected, that thou mightest repent ; which is a full proof of this notion of the word for delaying. Where the Jewish Arab reads, as here, I withheld from thee, adding, 〈 in non-Latin alphabet 〉 delaying.

[ c] V. 11. Wild beasts ] For 〈 in non-Latin alphabet 〉 beast, the LXXII. seem to read 〈 in non-Latin alphabet 〉 beauty, and render it 〈 in non-Latin alphabet 〉 , and the Latin pulchritudo, the Chaldee 〈 in non-Latin alphabet 〉 the cock of the wood (whose feet stand on the earth, and his head touches the heaven) of which Elias Levita in his Thisby, p. 273. taking notice, adds 〈 in non-Latin alphabet 〉 this is a new thing, not without reason expressing his wonder at their rendering: but the Syriac is clear 〈 in non-Latin alphabet 〉 and the beast.

Annotations on Psalm LI.

[ a] V. 4. Clear ] The word 〈 in non-Latin alphabet 〉 is ordinarily rendered mundus fuit, clean, or clear, or pure ; and so the Chaldee takes it here, and renders it by 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 purgavit. But this, as the context evinces, must be understood in a forensick sense, as pure is all one with free from guilt ; and so there is a second notion of the word for overcoming, meaning that sort of victory which belongs to him that carries the cause in judicature. Thus the LXXII. render it here, 〈 in non-Latin alphabet 〉 , and overcome ; and thus the Apostle takes it from them, Rom. 3.4. and the Syriac there renders that of the Apostle by 〈 in non-Latin alphabet 〉 the same word which both the Hebrew and Syriac have here in this Psalm: which is a sure evidence, that the word here used doth certainly signify as the LXXII. rendered it, and was no way mistaken by them; and that very reconcilable with the notion of mundus fuit, for he that doth 〈 in non-Latin alphabet 〉 , overcome in the suite or contention, so 〈 in non-Latin alphabet 〉 signifies, to be a party in a suite ) is fitly said to be cleared or quitted by the Law ; and that is also the importance of 〈 in non-Latin alphabet 〉 justified in the forensick sense also, as that is opposed to cast or condemned. The only remaining difficulty is, to what part of the antecedent speech this is to be connected, 〈 in non-Latin alphabet 〉 that thou mightest be justified — This, say the Jews, is not to be joined to the words immediately precedent in the former part of this verse; but either to the prayer, Have mercy upon me, v. 1. or, I acknowledge my transgressions —v. 3. putting the beginning of this verse, Against thee, — in a parenthesis. But the former of these hath little of probability in it; and the latter, which is more tolerable, may very reasonably be rejected also, the immediate antecedents being very fit to bear this consequence, and indeed much fitter than either of those which are more remote. For if in the beginning of the verse, the emphasis be laid, as the thrice repeating shows it ought, on the 〈 in non-Latin alphabet 〉 to thee, 〈 in non-Latin alphabet 〉 to thee only, and 〈 in non-Latin alphabet 〉 in thy sight, the importance of it will certainly be, what S. Ambrose and S. Chrysostom and others have observed, that David, being a King, was not liable to punishment from any but God: and though he had in this business highly offended against others, against Bathsheba, and especially against Uriah, whom he had caused to be made drunk, and afterward slain, and in the next verse confesseth the guilt of his blood, and therefore must not be understood, saith Chrysostom, as if he said, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , that he had not wronged Uriah ; yet could not he be impleaded or judged by man for this, but only by God: 〈 in non-Latin alphabet 〉 , saith Chrysostom, Being a King I feared not him whom I wronged; he being my subject, could not punish me: all my fear was for thee, lest thou shouldest call me to account. And then this most regularly introduceth this consequence, (for so 〈 in non-Latin alphabet 〉 is not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , a note of consequence only) 〈 in non-Latin alphabet 〉 , that thou mightest be justified in thy sayings, or doings (so 〈 in non-Latin alphabet 〉 ordinarily signifies a deed, and not only a word or saying) and overcome when thou contendest. Thus, if any other but God should implead, or judge, or punish me for this, I should have just reason to complain, God having placed me in a condition of judging and punishing others, without being myself subjected to any other human tribunal. But for all this I stand most justly chargeable, and punishable by God: To thee I have sinned, from thee I deserve, and may most reasonably expect punishment. In thy sight I have done this evil, i. e. so as to be most justly liable to thy vengeance ; though 〈 in non-Latin alphabet 〉 I am thus liable to thee only, to none else but thee; 〈 in non-Latin alphabet 〉 , that (noting this to be the natural consequence) thou mightest be justified in thy doings, and overcome when thou contendest or impleadest me, i. e. whatsoever bill of indictment thou puttest in against me, though to charge upon me the highest rebellions against thee, and bring upon me the severest sentence of eternal rejection out of thy favor and presence, and infliction of the direfullest torments, thou art sure to overcome and cast me in the suite, I have nothing in the least to pretend, or plead against it. The only seeming objection to this rendering is fetched from 〈 in non-Latin alphabet 〉 , which from 〈 in non-Latin alphabet 〉 judicavit is thought to signify, in thy judging. But there is another acknowledged notion of the word in Niphal, for litigare, contendere, causam agere, to contend, or plead, or go to law with another: and though in Kal it ordinarily signify to judge, yet 'tis evident the LXXII. and the Syriac took it here in the other sense; and so the former renders it 〈 in non-Latin alphabet 〉 , i. e. in pleading or contending (so the word 〈 in non-Latin alphabet 〉 , signifies in the Hellenists dialect, see note on Rom. 3. b.) and not as the Latin, more to the word than idiom, render it, cum judicaris, when thou art judged. And so the Syriac render it 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , which both in Hebrew and Syriac signifies to contend in judicature, to plead, and not only or so frequently to judge. And so the sense both here, and to the Romans best bears: here, for being justified in the forensick sense, as that is opposed to condemned, doth more properly belong to the litigants, or persons that contend in judgment, than to the Judge, and so to be cleared also; but most necessarily so it is in the reciting these words to the Romans, where he that is said to overcome, must necessarily be one of the contendents, and not the Judge: And accordingly that which the text is there brought to prove, is, Let God be true, and every man a liar: where God and man being supposed to have a controversy, in like manner as Mich. 6.2 and so brought in as pleaders or contendents (and not as a judge and a delinquent ) the verdict is given on God's side, ( Let God be true, which is a pronouncing that God is true, a clearing or justifying God ) and against man, who is pronounced a liar, and so this text verified, God is justified and cleared, or overcomes in lite, in the supposed matter of debate between them; 〈 in non-Latin alphabet 〉 , saith Chrysostom, the business being debated and brought before a judicature between God and me.

[ b] V. 5. Shapen ] For the understanding of this verse, 3. things must be observed. 1. What is meant by the two verbs 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . The former of them, from 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 which signifies sorrow or labor, but especially that of the woman in travail, signifies the birth of a child ; and so is rendered by the Chaldee 〈 in non-Latin alphabet 〉 , I was born, (and though the Syriac 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 venter, may signify conception, or carrying in the womb, and so may agree with the LXXII. 〈 in non-Latin alphabet 〉 , and the Latin conceptus sum, I was conceived ; yet it signifies bringing forth also. So Isa. 54.1. 〈 in non-Latin alphabet 〉 travailing with child is but the explication of 〈 in non-Latin alphabet 〉 going before, bearing or bringing forth the child. So Jer. 4.31. I heard the voice 〈 in non-Latin alphabet 〉 as of one that travaileth, or bringeth forth ; and frequently elsewhere. And so 'tis best here to be rendered, I was born, or brought forth. And the vulgar Latin, that reads otherwise, hath made a gross tautology, Conceptus sum, & concepit me—I was conceived, and my mother conceived me ; which even those Ancients that follow them saw necessary to avoid. Then for the latter, it is from 〈 in non-Latin alphabet 〉 , incaluit, and is ordinarily taken for the act of conception (see Gen. 30.38, 39, 41.) and cannot reasonably be applied to that of cherishing in the womb after conception, as some would have it. And so that is the meaning of the verbs, I was born, or brought forth into the world, and not only so, but even conceived by my mother in iniquity, and in sin: and accordingly St. Hilary, that with the vulgar reads in the first place conceptus sum, I was conceived, reads in the latter, peperit me mater, my mother brought me forth: and so doth St. Ambrose also. Secondly then, for the conjunction of the verbs and nouns, or the notion of his being born and even conceived in sin, instead of setting down the surmises of some modern Interpreters, it will not be amiss to inquire, what the ancient Fathers of the Church have said. And herein we shall find, that they have with some, though but small, variety delivered themselves. For as most of them have looked on it as a Text whereby to confirm the Catholic Doctrine concerning Original sin, so one of them being pressed with it by heretics for the maintenance of a foul error, hath been thought to interpret it otherwise. St. Paul the Apostle tells us of the heretics of the first times, (the abominable Gnostics ) that they interdicted marriages, 1 Tim. 4.3. The same heresy, saith Irenaeus, l. 1. c. 30. was continued and propagated first by Saturnius and Marcion, then by the Eneratitae or followers of Tatianus. Now for the confirming of this their interdict, they affirmed, that none could be saved but unmarried or single men and women, saith Epiphanius ; 〈 in non-Latin alphabet 〉 , saith Clemens, Strom. l. 3. that generation was simply an accursed thing ; 〈 in non-Latin alphabet 〉 , saith Irenaeus, l. 1.31. that marriage was pollution or corruption, and fornication: and they brought several places of Scripture to prove this, (most of them those very texts that are brought from the Old Testament, to affirm the doctrine of our corruption of nature) and among them this of the Psalmist, In sin hath my mother conceived me. These their objections are touched on by Clemens Alexandrinus, and the account he gives of them is by the learned Author of the Pelagian History, l. 11. • par. 1. p. 160. interpreted as an evidence, Clementem non satis intellexisse, that Clement did not sufficiently understand the doctrine of Original sin. For having applied the Psalmists words of mater mea, my mother, to Eve, the mother of all living, (a sense which Ibn Ezra cites from some of the Jews, 〈 in non-Latin alphabet 〉 , &c. some say Eve is hereby understood, who did not bear till after she had sinned ) he adds, 〈 in non-Latin alphabet 〉 , and if he were conceived in sin, yet he was not himself in sin, nor indeed was he himself sin. And somewhat less obscurely some few lines before, (on the occasion of the words of Job, There is none pure from filthiness, though he be but one day old ) he hath these words, 〈 in non-Latin alphabet 〉 Let them tell us where the new born child did fornicate, or how that which hath acted nothing is fallen under the curse of Adam. Instead of a larger examination of his words (which indeed have too much of obscurity in them, to be a testimony of much force to prejudice or establish a point of doctrine) this one consideration may, I suppose, suffice, that being not there engaged by his business in hand to give the full interpretation of that place, any farther than was useful to refute the objectors before him, the Pseudonymous Gnostics and Encratites, it cannot be just any farther to extend his words, than the refuting of them makes it reasonable to extend them: viz. first, that by his mothers conceiving him in sin, he meant not his immediate mother, as if her conception were an act of sin in her, (which indeed had been for the Encratites turn, who detested generation as sinful, and so condemned marriage ) but rather Eve, who had sinned before she conceived Cain, and so all mankind after her were conceived in sin. Secondly, that as by his 〈 in non-Latin alphabet 〉 , conception and birth, his mother committed no sin in conceiving him, so neither the child itself being conceived committed any fault. Thirdly, that neither doth any child of Adam, by the bare pollution of birth, fall into that accursed state wherein the Encratites thought Adam to be involved, and all that were propagated from him by generation, and thereupon professed to detest generation and marriage. For this was one special part of the heresy of these Encratites, that Adam was certainly damned, 〈 in non-Latin alphabet 〉 , they resist Adams salvation, saith Irenaeus, l. 1. c. 30, 31. and consequent to that, that his sin being imputed (as they had learnt from the Orthodox ) to all his posterity, the same damnation devolved upon all, and that all that were thus born, had not only some sinful corruption born with them, but were themselves 〈 in non-Latin alphabet 〉 , in sin, i. e. either guilty of some actual sin, by being begotten (as his question 〈 in non-Latin alphabet 〉 ; imports) or else were spread all over with nothing but sin, (in a sense somewhat proportionable to that of the Pharisees of him that was born blind, Joh. 9.34. Thou wert altogether born in sins ) and 〈 in non-Latin alphabet 〉 , themselves sin in the abstract, and nothing but sin. Now none of these would that learned Father allow to be conclusible from these texts; but on the contrary he thinks it most ridiculous, that either the child should be said to sin, or that every child should be said to be thus wholly immersed in sin, as to be himself sin, and nothing else, when yet he hath committed no sin, or that the 〈 in non-Latin alphabet 〉 , the curse of Adam (not in Origen's sense, Contra Cels. l.iv. where he saith 〈 in non-Latin alphabet 〉 , the curse of Adam is the common curse of all, but in the notion of the Encratites, as that was, in their opinion, certain damnation to Adam who committed it) should fall on all that ever were born from him. The falseness and ridiculousness of which, in all the parts, may well be granted, and yet the doctrine of Original sin, as it was believed by the Ancients, remain true, and this text of this Psalm be one testimony of it, viz. that though Adam sinned, and thereby lost the image of God, in which he was created, deforming it into Satan's image, whose temptations he hearkened to; and though this he did, as a common Father, and representative of all mankind, and so in him all his posterity were concluded under the breach and penalty of the first Covenant, and all being begotten after the Image of lapsed Adam, were begotten in a corrupt, polluted sinful state, and had many sad effects of Adams fall connatural, and born with them; yet Christ was given for all, and by that gift, first Adam himself was redeemed from so much of the curse belonging to sin, as concerned his eternal state, and so also all others of his posterity, that did not by their own actual and habitual sins and impenitence (their redemption notwithstanding) bring down that curse upon them. That this doctrine of Original sin, as it was maintained against Pelagius, is very remote from the Doctrine of the Encratites, is most certain and visible, and cannot be doubted by any. The Encratites thought generation could not be without sin, that Adam was damned, and all were born heirs apparent to that curse, and so detested generation and marriage: but the doctrine of Original sin supposes marriage to be honorable, and that the conjugal bed may be kept pure and undefiled, and that neither is sin committed by the parents in begetting, nor by the child which is begotten; and though the child be born in sin, after 〈◊〉 the image of lapsed and sinful parents, yet allows a medicine as universal as the disease, and so acknowledges this corruption of our nature not only reconcilable with, but useful and contributive to our eternal good. And this Clemens in that place seems to acknowledge, and to make another part of his answer to those Heretics: for having mentioned 〈 in non-Latin alphabet 〉 , the first incitations, which proceed from our natural corrupt state, and those as 〈 in non-Latin alphabet 〉 , impieties, or aversions from God, 〈 in non-Latin alphabet 〉 , in respect of which we are ignorant of God, (which shows him to be no enemy to the doctrine of Original sin) he adds, 〈 in non-Latin alphabet 〉 , but if any man in this respect calls nativity ill, let him in that other respect acknowledge it good, because thereby we come to the knowledge of the truth. In which words he seems to refer to the following verse in this Psalm, Behold thou desirest truth in the inward parts, and in the hidden part thou shalt make me to know wisdom: ] which, by the way, as it is an aggravation of every willful actual sin committed by any child of Adam, (because though it be committed in compliance with natural corruption, yet 'tis in opposition to grace, and the both outward and inward directions of God's Spirit, which were given to mortify our natural corruption, and to beget us to a new spiritual life;) so it is full matter of conviction to the Encratites, that generation and marriage is good, and not evil, because it brings forth children to the grace and mercies of Christ, to Baptism, that foederal rite of receiving every the tenderest Infant into the Covenant of grace, whereby the original stain or corruption shall be disabled from bringing any eternal misery upon them, that do not call it on themselves by those willful acts of sin, that might have been resisted by them, if they had not been foully wanting to themselves. Which consideration being so much more proper to the point which Clemens had in hand, (the refuting of the Encratites ) than the insisting on the doctrines, and aggravations of original corruption, we cannot reasonably wonder, that he should there confine his discourse to that which was only pertinent (and so he goes on to show grounds of mercy and pardon, from the very nature of our temptations, 〈 in non-Latin alphabet 〉 , and the way to contend and overcome in our Christian agonies, by St. Paul 's 〈 in non-Latin alphabet 〉 , as he reads it, and 〈 in non-Latin alphabet 〉 , subduing, and bringing under the flesh, and not abstaining wholly, but 〈 in non-Latin alphabet 〉 , temperately using those things which we judge fit for us, and so attaining the incorruptible crown, 〈 in non-Latin alphabet 〉 , but so as not to be crowned without fighting ) and not enlarge to that which was more than granted by his adversaries, with whom he had then to do, even improved into dangerous heretical doctrine: for so Tatianus having learnt from Scripture, and the doctrine of the Church, and of his teacher Justin Martyr, that by Adam 's fall all mankind were engaged in sin and death, he thinking the act of generation was the committing the same fault that lay so heavy on Adam, and by not considering well the benefits of the Second Adam, prepared for all that were lost in the first Adam, fell into a dislike and detestation of marriage and propagation; which heretical improvement of the Catholic doctrine Clemens refuting, had no occasion, at least necessity, to speak of the true doctrine which was more than granted by those Heretics. This being the only testimony out of antiquity which is thought to be less favorable to the doctrine of Original sin in general, and particularly to the interpreting this text of the Psalmist to that sense, I have thus largely insisted on it. And for the farther clearing of it, shall adjoin the interpretation of St. Chrysostom, which seems to me to proceed in the same way as Clemens did, but withal to give us a much more perspicuous understanding of the full design of it. Clemens interpreted the mothers conception to be understood of Eve ; and so saith Chrysostom, In sin hath my mother— 〈 in non-Latin alphabet 〉 — From the beginning sin prevailed, for the transgressing of the commandment was before the conception of Eve; for it was after the sin, and ejection from paradise, that Adam knew his wife, and she conceived, and brought forth Cain. This therefore was the Psalmists meaning, 〈 in non-Latin alphabet 〉 , that sin prevailing over our first parents, wrought a way and path through mankind. Then, whereas Clemens endeavors to free the text from favoring the Encratites, by showing the good and benefits of propagation, out-weighing the evil that was inseparable from it, and by insisting, that as the child new born did not commit fornication, so he fell not under Adams curse; St. Chrysostom proceeds also on that matter, but much more perspicuously, and so, as is visibly most agreeable to the Catholic Doctrine: 〈 in non-Latin alphabet 〉 ( 〈 in non-Latin alphabet 〉 , But by all this we learn that the act of sin is not natural (for if it were we should be free from punishment) but that nature inclines to falling, being disturbed by a tumult of passions: but yet resolution making use of industry overcomes. Adding, in reference particularly to the Encratites, 〈 in non-Latin alphabet 〉 , They are therefore foolishly mistaken, that suppose David to accuse marriage here, thus understanding those words, I was conceived in iniquities (as if his mother sinned, when she conceived him;) That is not his meaning, but he mentions the transgression of old committed by our first fathers, and saith of that, that it was the fountain of these streams. 〈 in non-Latin alphabet 〉 , for, saith he, if they had not sinned, they had not undergone the punishment of death, but not being mortal, had been above corruption, and then to incorruption apathie, absence of passions, had been concomitant; and apathie being admitted, sin had had no place. 〈 in non-Latin alphabet 〉 , But seeing they sinned, they were delivered to corruption; being become corruptible they begat children like themselves, and to such, desires and fears and pleasures were together consequent. Against these reason contends, and if it overcomes, is pronounced or proclaimed to be rewarded; but if it be overcome, it is a debtor of shame, is punished with reproach. Thus far this holy Father in that place, expressly giving us his own opinion (and, I suppose, sufficiently clearing Clements doctrine) in this matter: that though David impute not any of his foul, actual transgressions to nature, or the force of Original sin, because he had those other aids from God, which might have resisted successfully, if he had not been wanting to himself; yet he here mentions Adams fall, as the fountain of all vicious corrupt streams, as that which shown sin the way into the world, brought tumultuous passions (which he elsewhere calls 〈 in non-Latin alphabet 〉 , a large swarm of passions ) together with mortality after it, and so an inclination and tendency in our nature to stumble and fall: which inclination, or 〈 in non-Latin alphabet 〉 , is all one with the 〈 in non-Latin alphabet 〉 , the first incitations from our nativity, in Clemens, which he mentions as impieties, and therefore sins; though, saith Chrysostom, 〈 in non-Latin alphabet 〉 , reasoning, such discourse as a Christian is capable of, and 〈 in non-Latin alphabet 〉 , resolution, with industry making use of the means that God hath given us (he adds elsewhere 〈 in non-Latin alphabet 〉 , the spirit helping us Christians, and 〈 in non-Latin alphabet 〉 , baptism able to mortify ) may not only oppose and encounter this swarm and rout of passions, but overcome them also. What the Latin Fathers thought of this place is visible from Hilary, in his Enarration on Psal. 119. v. 175. Vivere se in hac vita non reputat, quippe qui dixerit, Ecce in iniquitatibus conceptus sum— Scit se sub peccati origin & sub peccati lege natum esse; meditationem autem legis Dei ob id elegit ut vivat; He accounts not himself to live in this life, as having said, Behold I am conceived in sin—He knows he was born under the beginning of sin (i. e. Original sin, for he calls it elsewhere, as originem carnis, the beginning of the flesh, so more expressly, originis vitium, the vice of his beginning, and peccata humanae naturae, the faults of his human nature) and under the law of sin; but he therefore chooseth to meditate in the law of God, that he may live. And to the same purpose St. Ambrose, Omnes homines sub peccato nascimur, quorum ipse ortus in vitio est, dicente David, Ecce in iniquitate — All men are born in sin; our very birth is in fault, as David saith, Behold, I was conceived in sin — And many others concur to the same sense, in their Scholia on this Psalm. As for the doctrine itself of Original sin, as it is founded on many other places of Scripture, as well as on this, the concordant testimonies of the Antient Church are set down at large by the Author of the Pelagian Hist. l. 11. Par. 1. from Justine, Tatianus, Irenaeus, Origen, Macarius Hierosolymit ▪ and Macarius Aegyptius, Athanasius, Cyril of Jerusalem, Basil, Gregory Nazianzen, Chrysostom, Leontius, Olympiodorus (of the Greek Church;) and from Tertullian, Cyprian, Arnobius, Reticius, Olympius, Hilary, Ambrose, Optatus, Hilarius Diaconus, Jerome (of the Latin;) as well as from St. Augustine, and those that followed him. And Vincentius 's words are remarkable, Quis ante prodigiosum discipulum ejus Coelestium reatu praevaricationis Adae omne genus humanum negavit astrictum? Before Caelestius, Pelagius 's prodigious scholar, whoever denied that all mankind was bound by the guilt of Adams sin? This I suppose sufficient to assure us of the sense of the Universal Christian Church in this Article. And what from this and the like places of the Old Testament the old Jews doctrine was, may be concluded from these words of St. Chrysostom, 〈 in non-Latin alphabet 〉 ; The reason of St. Paul 's phrase so oft repeated [ as by one] Rom. v: was, that when a Jew shall ask, how the world should be saved by the well-doing of one, the righteousness of Christ; thou mightest be able to say to him, How should the world be condemned by one Adams sinning? By which words of his it appears, that this doctrine of the whole worlds being under condemnation for the sin of Adam, was such, as he thought no Jew would doubt of; for else it could be no fit means to silence his objection against the redemption of the whole world by Christ. To this of the Jews belongs their ordinary style of 〈 in non-Latin alphabet 〉 the evil formation, (which the Chaldee lightly vary into 〈 in non-Latin alphabet 〉 meaning our evil affections, or concupiscence ) and 〈 in non-Latin alphabet 〉 the formation of sin, or proclivity to sin from their frame or fabric. So Eccl. 10.1. 〈 in non-Latin alphabet 〉 the flies of death are by the Chaldee rendered 〈 in non-Latin alphabet 〉 evil concupiscence, which abiding at the gates of the heart, brings the cause of death into the world: and Psal. 103.14. where we read 〈 in non-Latin alphabet 〉 our frame, the Chaldee have 〈 in non-Latin alphabet 〉 the evil concupiscence which impells us to sin. So Psal. 119.70. 〈 in non-Latin alphabet 〉 the figment of the heart. So say the Rabbins, three men subdued 〈 in non-Latin alphabet 〉 their concupiscence; Joseph, Gen. 39. Boaz Ruth 3. Phalati 1 Sam. 25.44. Where by the example of Joseph, &c. it is evident, that the desire of carnal forbidden objects, such as another man's wife, is comprehended by them under this style of 〈 in non-Latin alphabet 〉 formation: And this from Gen. 8.21. where of the 〈 in non-Latin alphabet 〉 imagination, or formation, or figment of the heart of man, it is said, that it is 〈 in non-Latin alphabet 〉 evil from the youth. So in the Midras Tehillem, on Psal. 34. 〈 in non-Latin alphabet 〉 &c. Now the evil figment is born with a man, and goes about with him all his days, as 'tis said, the imagination of man's heart is evil from his youth; and if it can find occasion to overthrow him, when he is twenty years old, or forty, or seventy, or eighty, it will do so. And this the Talmudists, saith Buxtorfe ; observe to be called by seven names in Scripture: 1. 〈 in non-Latin alphabet 〉 evil, 2. 〈 in non-Latin alphabet 〉 foreskin, 3. 〈 in non-Latin alphabet 〉 unclean, 4. 〈 in non-Latin alphabet 〉 the enemy or bater, 5. 〈 in non-Latin alphabet 〉 a stumbling-block, 6. 〈 in non-Latin alphabet 〉 , a stone, 7. 〈 in non-Latin alphabet 〉 the hidden thing. What they say of these is much of it indeed phansiful and Talmudical, and their writings are too full of such stuff to be here set down. See Buxtorf Lex. Rabbin. who farther refers the reader to Caphtor, fol. 55.1. Cad. habkemach, fol. 35.2. Afcat Rochelle, fol. 12.1. In the forecited place of Succa they add, that 〈 in non-Latin alphabet 〉 , &c. in time to come God shall bring the evil figment, or evil concupiscence, and slay it before the just and unjust ; and that as long as the just live, 〈 in non-Latin alphabet 〉 they fight with their concupiscences, Berish. Rabba sect. 9. elsewhere 'tis given for a rule, that this concupiscence is not 〈 in non-Latin alphabet 〉 in that (i. e. the future) world. See Basra, fol. 58.1. So the question being asked in S • nhedr. fol. 91.2. from what time this evil figment obteins dominion on a man, whether from time of his birth, or of his formation in the womb ; the answer is, 〈 in non-Latin alphabet 〉 from the time of his formation, &c. The like dispute is in Beresh. Rab. sect. 34. Elsewhere they say, that in the beginning 'tis like a thread of a spider, but in the end 〈 in non-Latin alphabet 〉 'tis like a cart-rope ; and again, that at first it is as a stranger, afterward as a guest, and at length 〈 in non-Latin alphabet 〉 a Master of an house. See More Neu. par. 3. c. 22. and Vaiikra Rabba Sect. 17. The beginning of 〈 in non-Latin alphabet 〉 is sweet, 〈 in non-Latin alphabet 〉 and the end bitter. So R. Solomon on Psal. 78.39. for the wind that passeth away, and cometh not again, reads 〈 in non-Latin alphabet 〉 the evil figment hidden in the heart, which 〈 in non-Latin alphabet 〉 goes when a man dies, and returns not again. And Midras Tehill. to avert the argument drawn from that text against the resurrection of the dead, says, 〈 in non-Latin alphabet 〉 the evil figment is meant in this place (not the soul) 〈 in non-Latin alphabet 〉 which goes with a man at the hour of death, 〈 in non-Latin alphabet 〉 and returns not with him at the hour of the resurrection of the dead. So when Ps. 16.3. there is mention of the saints that are in the earth, Midras Tehill. understands the words, as of those that lie buried there, adding, God calls not here the righteous 〈 in non-Latin alphabet 〉 Saints till they be buried in the earth; 〈 in non-Latin alphabet 〉 because the evil figment is in a man in this age ; and (as it follows) God doth not fully confide in man, till he be dead. So Kimchi on Ps. 103.14. and Ibn Ezra on this very verse of Psal. 51. where he resolves the Psalmists meaning to be, that in the hour of his nativity the evil figment was planted in his heart ; and on ver. 10. that this evil concupiscence had drawn him to sin, and therefore he prays to God, that he would help him against the evil figment, that he might no more be misled by it, or admit sin. To conclude, the Talmud itself tract. Berach. hath a very sober and Orthodox account of this matter. And so this may suffice for the second thing, the notion of David's being born and conceived in sin. Thirdly then, it may be demanded, how this mention of his conception and birth in sin comes in here? or how it is a fit ingredient in a penitential Psalm, the humbling himself for so many gross actual sins, as he stood guilty of at this time? And the reason of the doubt is, because the sin of our conception and birth, being no act of our own wills, and yet farther a spring of all our corrupt streams, a strong tendency to our actual sins, the mention of that might seem rather a means of extenuating, than aggravating our actual guilts. To this I answer, 1. that if Christ, the second Adam, had not repaired the errors of the first Adam, if original corruption had inevitably betrayed David to his adultery and murder, &c. if he had not had power to resist his corrupt inclinations, or repress them from breaking out, as they did, into those gross sins, there would then be reason in the objection. But the doctrine of Original sin supposes not any such inevitable necessity, but on the contrary acknowledges the gift of Christ to be an antidote fully proportioned to the poison of our nativity, and his grace a sufficient auxiliary to enable men not only to resist, but overcome temptations, and in some degree to mortify corruptions. The Philosopher was said to overrule his nativity and stars: and sure David's divine Philosophy had thus enable him, if he had not sinned against grace and strength. And so to him that was thus enabled, the consideration of his natural corruption could be no competent matter of extenuation. The more turbulent his passions were, the stronger his inclinations to sin, the more he was obliged to devotion and watchfulness: the one, constantly and frequently to pray for grace; which he stood so much in need of; and the other, to employ his utmost industry, not to betray, but make the best use of those aids, to secure him from so visible and imminent a ruin. And to this sense some of the ancients understand the next verse, Behold thou desirest truth in the inward parts, and (as the LXXII. read) 〈 in non-Latin alphabet 〉 , thou hast manifested to me the secret and hidden things of thy wisdom ; Though by nature I am corrupt and unclean, yet thou, by thy special grace, and revelation and communication of the secrets of thy wisdom, thy Christ unto me, hast elevated me above that low pitch of my natural corruption. And thus 'tis not extraordinary in Scripture for two things to be mentioned one after the other, when the latter only is principally intended, and to the purpose; and the former only as it is preparative and introductory to the latter. And if this be the meaning of the place, then the account is clear, that the former verse taken alone, as it cannot be an extenuation, so neither need it be looked on as an ingredient in the aggravation of David's present actual guilts; but only as an introduction to the latter verse, God's divine revelations to him, which were very proper to aggravate his sins, as being committed against special grace and illumination, and so neither of weakness nor ignorance. But then Secondly, though his natural inclination to sin were no ground for the aggravation of his actual sins, yet being not, as hath been shown, useful for the extenuation of them, it may fitly come in to bear its part in a penitential Psalm, eo ipso as it is a sin, though but of our nature. For he that is truly sensible, and humbled for his grosser actual enormities, will, and ought to confess to God his lesser and inferior guilts, even his sins of ignorance and infirmity, and by no means to omit his natural corruptions, and all the branches thereof; First, the darkness of his understanding, Secondly, the unruliness of his affections, and Thirdly, the crookedness of his will, the bending down of that toward the carnal part, and great proneness to gratify it: Which last, as it differs very much from the complacency of the senses in their proper objects, or the inclinableness of the flesh to that which is prohibited, which were in our first parents in Paradise (the beauty and sweetness of the apple were then grateful to two of their senses, and fit to be desired by them) and therefore no sins; so is it a degree of aversion from God, and so contrary to that degree of love with all the heart, which is commanded us by the Law, and consequently an 〈 in non-Latin alphabet 〉 , or breach of God's Law, and a sin. And being so, and withal so connatural to the will, since the fall, that it is not perfectly rooted out of us in this life, it may sure be very fit to be put into the Catalogue, and fill up the number, and increase the weight of those sins for which men are to humble themselves before God at all times, but especially upon conviction of any one or more gross actual sins. For then the more truly sensible we are, the more wounding will every the least obliquity, or but inclination of the will to evil, appear to us; the least weight adding to his pressure, that is so much overladen already. And so this is a second use of this reflection on his natural corrupt state, in the work of his repentance. But S. Chrysostom hath another notion of this passage, that it was used by David to introduce his prayer for that pardon which is promised sinners by Christ. For this he makes the meaning of the next verse, that God had revealed Christ unto him, enabled him to praedict his birth, passion, resurrection, and ascension; and therefore as these were means of cure for the corruption of our nature, and of obtaining pardon for the infirmities thereof, so the Psalmist prays to God, who desireth and loveth truth, that knowing 〈 in non-Latin alphabet 〉 , the weakness of our nature, he will communicate his 〈 in non-Latin alphabet 〉 , medicines of pardon to them that beg them of him by prayer ; and again, that he that had been taught this mystery of our redemption beforehand by the holy Spirit, prayed that he might obtain his part in that grace which he praedicted to others, and therefore cried out, v. 8. Thou shalt purge me with hyssop — And in this understanding of it, as a part of a plea for pardon in Christ, it will be perfectly fit also for a penitential Psalm, (though it tended not in the least to his humiliation) Deprecation of punishment being as proper a part of such an office, as aggravation of sin can be supposed to be. But the former seems to me the more probable design of the Psalmist in this passage, and that in either part is matter of aggravation of sin; and to that I have confined the Paraphrase, though the other being honored with so great an Author, was not wholly to be forgotten or omitted.

[ c] V. 6. Truth ] From 〈 in non-Latin alphabet 〉 to cover, is 〈 in non-Latin alphabet 〉 kidneys or reins, because they are covered over with fat. So once more 'tis used in Scripture, Job 38.36. where, as here, our English renders it inward parts, somewhat too generally. The Chaldee expressing it more particularly by 〈 in non-Latin alphabet 〉 in the reins, and these in the Scripture style being frequently taken for the seat of the affections, the purity whereof is most contrary to the natural corruption or inbred pollution, in the preceding verse. As for 〈 in non-Latin alphabet 〉 truth, that ordinarily signifies sincerity, uprightness and integrity: and so truth in the reins is equivalent to an hearty sincere obedience, not only of the actions, but of the very thoughts and affections to God; and so, in things of this nature, wherein this Psalm is principally concerned, denotes the purity of the heart, the not admitting any unclean desire or thought, the very first degree of indulgence to any lust. And this God is said to will or desire, or delight in, (so 〈 in non-Latin alphabet 〉 voluit, frequently signifies) and so to command, and require of us. Then though 〈 in non-Latin alphabet 〉 be in the future tense, yet in reason that is to be rendered in the past or the present, thou makest, or hast made me know wisdom secretly ; by wisdom meaning the knowledge of his duty, and by making known, instructing in it, and by secretly, the inward work of God's grace (added to the outward of his law ) upon the heart, by which he 1. assureth him of this being his will, 2. incites him to the practice of it, and 3. instructs him in the advantages of this obedience, of this purity of the heart, rejecting the first motions of lust, the entertaining of which had brought this sad ruin on David's soul, engaged him in so many sins.

Annotations on Psal. LII.

[ a] V. 1. Goodness ] The first verse is very distantly rendered by the LXXII. Instead of 〈 in non-Latin alphabet 〉 O mighty man, the benignity of God, as the Chaldee rightly render it, they read, 〈 in non-Latin alphabet 〉 , mighty for wickedness ; and the Syriac and Latin, &c. follow them in it. To this they seem to have been lead by a second notion of 〈 in non-Latin alphabet 〉 (quite contrary to mercy by way of 〈 in non-Latin alphabet 〉 ) for impiety, mercilessness, and also reproach, Lev. 20.17. it is a wicked or abominable thing. By analogy with which, 〈 in non-Latin alphabet 〉 might be thought to signify that which is to the reproach of God, as indeed the killing of the Priests was, and so not amiss expressed by 〈 in non-Latin alphabet 〉 . But the ordinary acception of 〈 in non-Latin alphabet 〉 is very fit for this place, where the great mercy and benignity of God, and the continuation or constancy thereof in despite of our greatest provocations, God's bounty even to enemies, is very fitly opposed to Doeg's unprovoked cruelty and impiety.

[ b] V. 4. Deceitful tongue ] The reading of the LXXII. here 〈 in non-Latin alphabet 〉 , is resisted by the context ; and 'tis not improbable to have been the error of some scribe, the change being so easy from 〈 in non-Latin alphabet 〉 , in the vocative case, to which it may be fitly said in the first word, 〈 in non-Latin alphabet 〉 , thou hast loved —And thus surely the Latin read it, who have lingua dolosa, in that case: but the Syriac took it in that other, and so read 〈 in non-Latin alphabet 〉 in conjunction with the antecedents, and deceitful tongues ; and so the Arabic and Ethiopic also.

[ c] V. 5. Dwelling place ] 〈 in non-Latin alphabet 〉 is literally from the Tabernacle, not from thy dwelling place ; and so the LXXII. render it, 〈 in non-Latin alphabet 〉 , from the Tabernacle: and though the Latin and Syriac and Arabic have added [ tuo, thy ] yet neither will the Hebrew bear, nor do the Chaldee acknowledge it, who read by way of paraphrase, he shall cause thee to depart 〈 in non-Latin alphabet 〉 from inhabiting in the place of the Schechina, or Tabernacle, the place of God's presence. And thus Ibn-Ezra expounds the Tabernacle of the place where the Ark was. And then the removing from that (so 〈 in non-Latin alphabet 〉 signifies from 〈 in non-Latin alphabet 〉 transtulit ) will be best understood of the censure of Excommunication, which in the last and highest degree was Schammatha, delivering up the offender to the hand of heaven, to be cut off, himself and his posterity ; according to that of the Jewish Doctors, who assign this difference between 〈 in non-Latin alphabet 〉 death, and 〈 in non-Latin alphabet 〉 excision, that he that is guilty of death, only himself suffers, not his seed, but excision reacheth both the sinner himself and his posterity, as here it doth.

Annotations on Psal. LIII.

[ a] Tit. Mahalath ] What 〈 in non-Latin alphabet 〉 signifies in the title of this and the 88 Psalm must be uncertain, the word being not elsewhere found. 'It is most probably the name of an Instrument, on which the Psalm was to be sung ; and it may fitly be deduced from 〈 in non-Latin alphabet 〉 perforavit, or i • cidit, either from the hollowness of the instrument, or farther from the holes cut in it, in which respect 〈 in non-Latin alphabet 〉 is ordinarily used for fistula, or tibia, a pipe.

Annotations on Psal. LIV.

[ a] V. 4. With them that uphold ] This phrase 〈 in non-Latin alphabet 〉 the Lord among the susteiners ] deserves here to be taken notice of, as a form not unusual among the Hebrews, yet signifying no more than that God is my upholder ; and not he as one of many, but my only upholder. So Jud. 11.35. when Jephtha tells his daughter, thou art among the troublers of me, or one of them that trouble me, the meaning is no more, than that she very much grieved and troubled him. So Isa. 41.4. when God saith of himself, I am with the last, the meaning is evident, I am the last simply, as before I am the first. So Hos. 11.4. I was to them as they that take off the yoke, i. e. I • ased them. So Psal. 55.18. there were many with me, i. e. God is with me, and that is as good as the greatest multitude. So Ps. 69.26. they whom thou hast wounded, signifies no more than the singular number precedent, he whom thou hast smitten. This idiom we see continued in the New Testament, Joh. 11.19. many of the Jews came 〈 in non-Latin alphabet 〉 , to those about Martha and Mary, i. e. as we render it, to Martha and Mary. So in Greek style, 〈 in non-Latin alphabet 〉 , is no more than Plato ; and 〈 in non-Latin alphabet 〉 , to be of the rich, is no more than to be rich. All this is observed by the learned Seb. Castellio, and given as the account of his rendering the words, Dominus is est qui mihi vitam s • stentat, The Lord is he that sustains my life: wherein also he agrees with the LXXII. 〈 in non-Latin alphabet 〉 , the Lord is the defender of my soul, and so the Latin, susceptor animae meae, and the Syriac 〈 in non-Latin alphabet 〉 the supporter of my soul, or life ; and so the Arabic and Ethiopic.

[ b] V. 6. Freely sacrifice ] 〈 in non-Latin alphabet 〉 is the known style for a free-will offering,