A perpetual recommendation of the singular excellency, absolute necessity, and eternal heavenly profit of God's law : with frequent aspirations to perfection, hatred of sin, love of virtue, and fervent desire to rest in God.A perpetual recommendation of the singular excellencie, absolute necessitie, and eternal heauenlie profite of Gods law : with frequent aspirations to perfection, hatred of sinne, loue of vertue, and feruent desire to rest in God.✦

Alleluia. Blessed are the immaculate in the way: which walk in the law of our Lord.Alleluia. Blessed are the immaculate in the way: which walk in the law of our Lord.Allelu ia. BLESSED ^aare ^bthe immaculate in the way: which ^cwalke in the law of our Lord.Alleluja. <Aleph>Beati immaculati in via, qui ambulant in lege Domini.

1609 marginPerfect justice is in keeping God's law. the 7. key. · This title was added by the Septuagint, to admonish us that this Psalm containeth that singular manner of praising God, signified by the two Hebrew words Alleluia, as before. Psal 104. · immaculate. Whereas all, without exception, desire to be happy and blessed; · immaculate. they are in dede happy (according to the perfectest happiness of this life) that are immaculate: · walk. and they are immaculate, that walk in the law of God. Where the holy Psalmist presupposeth, that some can and do keep the law of God, and so are immaculate, and blessed in the way of this life.Perfect iustice is in keping Gods law. the 7. key. · This title was added by the Septuagint, to admonish vs that this Psalme conteyneth that singular maner of praising God, signified by the two Hebrew wordes Alleluia, as before. Psal 104. · a Whereas al, without exception, desire to be happie and blessed; b they are in dede happie (according to the perfectest happines of this life) that are immaculate: c and they are immaculate, that walke in the law of God. Where the holie Psalmist presupposeth, that some can and do kepe the law of God, and so are immaculate, and blessed in the way of this life.

2Blessed are they, that search his testimonies: that seek after him with all their heart.Blessed are they, that search his testimonies: that seek after him with all their heart.Blessed are they, ^dthat search his testimonies: that ^eseeke after him with al their hart.Beati qui scrutantur testimonia ejus ; in toto corde exquirunt eum.

1609 marginsearch. Those that are immaculate, are again blessed, by searching God's testimonies, that is, his law testifying that the good shall be rewarded, and the wicked punished, but searching these testimonies, whiles one is contaminate with sins against God's law, maketh not blessed: seek. neither doth every superficial careless search bring this blessing, but searching with true affection of the heart.d Those that are immaculate, are againe blessed, by searching Gods testimonies, that is, his law testifying that the good shal be rewarded, and the wicked punished, but searching these testimonies, whiles one is contaminate with sinnes against Gods law, maketh not blessed : e neither doth euerie superficial careles search bring this blessing, but searching with true affection of the hart.

3For they that work iniquity, have not walked in his ways.For they that work iniquity, have not walked in his ways.For ^fthey that worke iniquitie, haue not walked in his ^gwaies.Non enim qui operantur iniquitatem in viis ejus ambulaverunt.

4Thou hast very much commanded thy commandments to be kept.Thou hast very much commanded thy commandments to be kept.Thou hast ^hvery much commanded thy commandmentes to be kept.Tu mandasti mandata tua custodiri nimis.

5Would God my ways might be directed, to keep thy justifications.Would God my ways might be directed, to keep thy justifications.Would God my waies ⁱmight be directed, to keepe thy ^kiustifications.Utinam dirigantur viæ meæ ad custodiendas justificationes tuas.

6Then shall I not be confounded, when I shall look throughly in all thy commandments.Then shall I not be confounded, when I shall look throughly in all thy commandments.Then shal I ^lnot be confounded, when I shal looke throughly in al thy commandmentes.Tunc non confundar, cum perspexero in omnibus mandatis tuis.

7I will confess to thee in direction of heart: in that I have learned the judgements of thy justice.I will confess to thee in direction of heart: in that I have learned the judgements of thy justice.^mI wil confesse to thee ⁿin direction of hart: in that I haue lerned the ^oiudgements of thy iustice.Confitebor tibi in directione cordis, in eo quod didici judicia justitiæ tuæ.

8I will keep thy justifications: forsake me not wholly.I will keep thy justifications: forsake me not wholly.^pI wil keepe thy iustifications: ^qforsake me not wholy.Justificationes tuas custodiam ; non me derelinquas usquequaque.

9 a young man correct his way? in keeping thy words.Wherein doth a young man correct his way? in keeping thy words.Wherein ^adoth a yongman correct his way? ^bin keeping thy wordes.<Beth>In quo corrigit adolescentior viam suam ? in custodiendo sermones tuos.

1609 margina In this second Octonary, as also in all the rest, the Holy Ghost by the prophets penne teacheth the means how to come to perfection and happiness. Here by way of interrogation, as it were demanding how a youngman, that is every man prone to worldly pleasure, & slow in God's service, shall begin to correct his course ? b Wherto the same Holy Ghost answereth, that he must keep God's law, called here his words. For all the words which God uttereth, are laws to his servants.a In this second Octonarie, as also in al the rest, the Holie Ghost by the prophets penne teacheth the meanes how to come to perfection & happines. Here by way of interrogation, as it were demanding how a youngman, that is euerie man prone to worldlie pleasure, & slow in Gods seruice, shal beginne to correct his course ? b Wherto the same Holie Ghost answereth, that he must kepe Gods law, called here his wordes. For al the wordes which God vttereth, are lawes to his seruants.

10With my whole heart I have sought after thee: repel me not from thy commandments.With my whole heart I have sought after thee: repel me not from thy commandments.^cWith my whole hart I haue sought after thee: ^drepel me not from thy commandmentes.In toto corde meo exquisivi te ; ne repellas me a mandatis tuis.

11In my heart I have hid thy words: that I may not sin to thee.In my heart I have hid thy words: that I may not sin to thee.^eIn my hart I haue hid thy wordes: that I may not sinne to thee.In corde meo abscondi eloquia tua, ut non peccem tibi.

12Blessed art thou O Lord: teach me thy justifications.Blessed art thou O Lord: teach me thy justifications.^fBlessed art thou o Lord: ^gteach me thy iustifications.Benedictus es, Domine ; doce me justificationes tuas.

13In my lips, I have pronounced all the judgements of thy mouth.In my lips, I have pronounced all the judgements of thy mouth.In my lippes, I haue pronounced al the ^hiudgementes of thy mouth.In labiis meis pronuntiavi omnia judicia oris tui.

14I am delighted in the way of thy testimonies, as in all riches.I am delighted in the way of thy testimonies, as in all riches.I am ⁱdelighted in the way of thy testimonies, as in al riches.In via testimoniorum tuorum delectatus sum, sicut in omnibus divitiis.

15I will be exercised in thy commandments: and I will consider thy ways.I will be exercised in thy commandments: and I will consider thy ways.I ^kwil be exercised in thy commandmentes: and I wil consider thy waies.In mandatis tuis exercebor, et considerabo vias tuas.

16I will meditate in thy justifications: I will not forget thy words.I will meditate in thy justifications: I will not forget thy words.I ^lwil meditate in thy iustifications: I wil not forget thy wordes.In justificationibus tuis meditabor : non obliviscar sermones tuos.

17Render to thy servant, quicken me: and I shall keep thy words.Render to thy servant, quicken me: and I shall keep thy words.Render ^ato thy seruant, ^bquicken me: ^cand I shal keepe thy wordes.<Ghimel>Retribue servo tuo, vivifica me, et custodiam sermones tuos.

18Reveal mine eyes: and I shall consider the marvellous things of thy law.Reveal mine eyes: and I shall consider the marvellous things of thy law.^dReuele mine eies: ^eand I shal consider the meruelous thinges of thy law.Revela oculos meos, et considerabo mirabilia de lege tua.

19I am a sojourner in the land, hide not thy commandments from me.I am a sojourner in the land, hide not thy commandments from me.^fI am a seiourner in the land, ^ghide not thy commandmentes from me.Incola ego sum in terra : non abscondas a me mandata tua.

20My soul coveted to desire thy justifications, at all time.My soul hath coveted to desire thy justifications, at all time.My soule hath coueted to desire thy iustifications, at al time.Concupivit anima mea desiderare justificationes tuas in omni tempore.

21Thou hast rebuked the proud: cursed are they that decline from thy commandments.Thou hast rebuked the proud: cursed are they that decline from thy commandments.Thou hast ^hrebuked the prowde: cursed are they that decline from thy commandmentes.Increpasti superbos ; maledicti qui declinant a mandatis tuis.

22Take from me reproach, and contempt: because I have sought after thy testimonies.Take from me reproach, and contempt: because I have sought after thy testimonies.Take from me reproch, and contempt: because I haue sought after thy testimonies.Aufer a me opprobrium et contemptum, quia testimonia tua exquisivi.

23For princes sate, and they spake against me: but thy servant was exercised in thy justifications.For princes sate, and they spake against me: but thy servant was exercised in thy justifications.For ^kprinces sate, and they spake against me: but ^lthy seruant was exercised in thy iustifications.Etenim sederunt principes, et adversum me loquebantur ; servus autem tuus exercebatur in justificationibus tuis.

24For both thy testimonies are my meditation: and thy justifications my counsel.For both thy testimonies are my meditation: and thy justifications my counsel.For both ^mthy testimonies are my meditation: and ⁿthy iustifications my counsel.Nam et testimonia tua meditatio mea est, et consilium meum justificationes tuæ.

25My soul cleaved to the pavement: quicken me according to thy word.My soul hath cleaved to the pavement: quicken me according to thy word.My soule ^ahath cleaued to the pauement: ^bquicken me according to thy word.<Daleth>Adhæsit pavimento anima mea : vivifica me secundum verbum tuum.

26I have uttered my ways, and thou hast heard me: teach me thy justifications.I have uttered my ways, and thou hast heard me: teach me thy justifications.I haue vttered my wayes, and thou hast heard me: teach me thy iustifications.Vias meas enuntiavi, et exaudisti me ; doce me justificationes tuas.

27Instruct me the way of thy justifications: and I shall be exercised in thy marvellous works.Instruct me the way of thy justifications: and I shall be exercised in thy marvellous works.Instruct me the way of thy iustifications: and I shal be exercised in thy meruelous workes.Viam justificationum tuarum instrue me, et exercebor in mirabilibus tuis.

28My soul slumbered for tediousness: confirme me in thy words.My soul hath slumbered for tediousness: confirme me in thy words.My soule ^chath slumbered for tediousnes: ^dconfirme me in thy wordes.Dormitavit anima mea præ tædio : confirma me in verbis tuis.

29Remove from me the way of iniquity: and according to thy law, have mercy on me.Remove from me the way of iniquity: and according to thy law, have mercy on me.^eRemoue from me the way of iniquitie: and according to thy law, ^fhaue mercie on me.Viam iniquitatis amove a me, et de lege tua miserere mei.

30I have chosen the way of truth: I have not forgotten thy judgements.I have chosen the way of truth: I have not forgotten thy judgements.I haue chosen the way of truth: I haue not forgotten thy iudgements.Viam veritatis elegi ; judicia tua non sum oblitus.

31I have cleaved to thy testimonies O Lord: do not confound me.I have cleaved to thy testimonies O Lord: do not confound me.I haue cleaued to thy testimonies o Lord: ^gdo not confound me.Adhæsi testimoniis tuis, Domine ; noli me confundere.

32I ran the way of thy commandments: when thou didst my heart.I ran the way of thy commandments: when thou didst my heart.^hI ranne the way of thy commandments: ⁱwhen thou didst dilate my hart.Viam mandatorum tuorum cucurri, cum dilatasti cor meum.

33Set me a law O Lord the way of thy justifications: and I will seek after it always.Set me a law O Lord the way of thy justifications: and I will seek after it always.^aSet me a law o Lord the way of thy iustifications: and I wil seeke after it alwayes.<He>Legem pone mihi, Domine, viam justificationum tuarum, et exquiram eam semper.

34Give me understanding, and I will search thy law: and I will keep it with my whole heart.Give me understanding, and I will search thy law: and I will keep it with my whole heart.^cGeue me vnderstanding, ^dand I wil search thy law: and I wil keepe it with my whole hart.Da mihi intellectum, et scrutabor legem tuam, et custodiam illam in toto corde meo.

35Conduct me into the path of thy commandments: because I would it.Conduct me into the path of thy commandments: because I would it.^eConduct me into the path of thy commandments: ^fbecause I would it.Deduc me in semitam mandatorum tuorum, quia ipsam volui.

36Incline my heart into thy testimonies: and not into avarice.Incline my heart into thy testimonies: and not into avarice.^gIncline my hart into thy testimonies: and ^hnot into auarice.Inclina cor meum in testimonia tua, et non in avaritiam.

37Turn away mine eyes that they see not vanity: in thy way quicken me.Turn away mine eyes that they see not vanity: in thy way quicken me.ⁱTurne away mine eies that they see not vanitie: ^kin thy way quicken me.Averte oculos meos, ne videant vanitatem ; in via tua vivifica me.

38Establish thy word to thy servant, in thy fear.Establish thy word to thy servant, in thy fear.^lEstablish thy word to thy seruant, in thy feare.Statue servo tuo eloquium tuum in timore tuo.

39Take away my reproach, which I have feared: because thy judgements are pleasant.Take away my reproach, which I have feared: because thy judgements are pleasant.^mTake away my reproch, which I haue feared: ⁿbecause thy iudgements are pleasant.Amputa opprobrium meum quod suspicatus sum, quia judicia tua jucunda.

40Behold I have coveted thy commandments: in thine equity quicken me.Behold I have coveted thy commandments: in thine equity quicken me.Behold I haue coueted thy commandments: in thine equitie ^oquicken me.Ecce concupivi mandata tua : in æquitate tua vivifica me.

41And let thy mercy come upon me O Lord: thy salvation according to thy word.And let thy mercy come upon me O Lord: thy salvation according to thy word.And ^alet thy mercie come vpon me o Lord: ^bthy saluation according to thy word.<Vau>Et veniat super me misericordia tua, Domine ; salutare tuum secundum eloquium tuum.

42And I shall answer a word to them that upbrayde me: because I have hoped in thy words.And I shall answer a word to them that upbrayde me: because I have hoped in thy words.And ^cI shal answer a word to them that vpbrayde me: ^dbecause I haue hoped in thy wordes.Et respondebo exprobrantibus mihi verbum, quia speravi in sermonibus tuis.

43And take not away out of my mouth the word of truth utterly: because I have much hoped in thy judgements.And take not away out of my mouth the word of truth utterly: because I have much hoped in thy judgements.And ^etake not away out of my mouth the word of truth vtterly: ^fbecause I haue much hoped in thy iudgementes.Et ne auferas de ore meo verbum veritatis usquequaque, quia in judiciis tuis supersperavi.

44And I will keep thy law always: for ever, and for ever and ever.And I will keep thy law always: for ever, and for ever and ever.And ^gI wil keepe thy law alwayes: for euer, and for euer and euer.Et custodiam legem tuam semper, in sæculum et in sæculum sæculi.

45And I walked in : because I have sought after thy commandments.And I walked in : because I have sought after thy commandments.And ^hI walked in largenesse: ⁱbecause I haue sought after thy commandments.Et ambulabam in latitudine, quia mandata tua exquisivi.

46And I spake of thy testimonies in the sight of kings: and was not confounded.And I spake of thy testimonies in the sight of kings: and was not confounded.And ^kI spake of thy testimonies in the sight of kinges: and was not confounded.Et loquebar in testimoniis tuis in conspectu regum, et non confundebar.

1609 margink Who boldly in time of persecution, even before persecuting Kings and Emperors, profess Christs true Religion. Verified in innumerable glorious Martyrs, yea also of the fraile sex, in S Catharin, S. Cecily, S. Lucy, S. Margaret, S. Wenefrede, S. Ursula, and her fellows, and many more, most constantly answering all words of reproach objected, as if it were a base or contemptible thing to be Christians, to be Catholics, to be Papistes No, all these and the like, are honorable and glorious titles; importing the true service of Christ; in unity of the Catholic Church; and spiritual participation with the visible head thereof, Christs Vicar in earth.k Who boldly in time of persecution, euen before persecuting Kinges and Emperors, professe Christs true Religion. Verified in innumerable glorious Martyrs, yea also of the fraile sexe, in S Catharin, S. Cecilie, S. Lucie, S. Margaret, S. Wenefrede, S. Vrsula, and her felowes, and manie more, most constantly answering al wordes of reproch obiected, as if it were a base or contemtible thing to be Christians, to be Catholiques, to be Papistes No, al these and the like, are honorable and glorious titles ; importing the true seruice of Christ ; in vnitie of the Catholique Church ; and spiritual participation with the visible head therof, Christs Vicar in earth.

47And I meditated in thy commandments, which I loved.And I meditated in thy commandments, which I loved.And ^lI meditated in thy commandments, which I loued.Et meditabar in mandatis tuis, quæ dilexi.

48And I have lifted up my hands to thy commandments, which I loved: and I was exercised in thy justifications.And I have lifted up my hands to thy commandments, which I loved: and I was exercised in thy justifications.And ^mI haue lifted vp my handes to thy commandments, which I loued: and ⁿI was exercised in thy iustifications.Et levavi manus meas ad mandata tua, quæ dilexi, et exercebar in justificationibus tuis.

49Be mindful of thy word to thy servant, thou hast given me hope.Be mindful of thy word to thy servant, wherein thou hast given me hope.Be a mindeful of thy word to thy seruant, wherein thou hast geuen me hope.<Zain>Memor esto verbi tui servo tuo, in quo mihi spem dedisti.

50This comforted me in my humiliation: because thy word quickened me.This hath comforted me in my humiliation: because thy word hath quickened me.This hath comforted me in my humiliation: because ^bthy word hath quickened me.Hæc me consolata est in humilitate mea, quia eloquium tuum vivificavit me.

51The proud did unjustly exceedingly: but I declined not from thy law.The proud did unjustly exceedingly: but I declined not from thy law.The ^cprowd did vniustly exceedingly: ^dbut I declined not from thy law.Superbi inique agebant usquequaque ; a lege autem tua non declinavi.

52I have been mindful of thy judgements from everlasting O Lord: and was comforted.I have been mindful of thy judgements from everlasting O Lord: and was comforted.I ^ehaue bene mindful of thy iudgements from ^feuerlasting o Lord: ^gand was comforted.Memor fui judiciorum tuorum a sæculo, Domine, et consolatus sum.

53Faynting possessed me, because of sinners forsaking thy law.Faynting possessed me, because of sinners forsaking thy law.^hFaynting possessed me, because of sinners forsaking thy law.Defectio tenuit me, pro peccatoribus derelinquentibus legem tuam.

54Thy justifications were sung by me, in the place of my .Thy justifications were sung by me, in the place of my .ⁱThy iustifications were songue by me, in the place of my peregrination.Cantabiles mihi erant justificationes tuæ in loco peregrinationis meæ.

55I have been mindful in the night of thy name O Lord: and have kept thy law.I have been mindful in the night of thy name O Lord: and have kept thy law.I haue bene mindful in ^kthe night of thy name o Lord: and haue kept thy law.Memor fui nocte nominis tui, Domine, et custodivi legem tuam.

56This was done to me: because I sought after thy justifications.This was done to me: because I sought after thy justifications.This was done to me: ^lbecause I sought after thy iustifications.Hæc facta est mihi, quia justificationes tuas exquisivi.

57My portion O Lord, I said to keep thy law.My portion O Lord, I said to keep thy law.My ^aportion o Lord, I sayd to keepe thy law.<Heth>Portio mea, Domine, dixi custodire legem tuam.

58I besought thy face, with all my heart: have mercy on me according to thy word.I besought thy face, with all my heart: have mercy on me according to thy word.^bI besought thy face, with al my hart: haue mercie on me according to thy word.Deprecatus sum faciem tuam in toto corde meo ; miserere mei secundum eloquium tuum.

59I thought upon my ways: and converted my feet unto thy testimonies.I thought upon my ways: and converted my feet unto thy testimonies.I ^cthought vpon my wayes: and conuerted my feete vnto thy testimonies.Cogitavi vias meas, et converti pedes meos in testimonia tua.

60I am prepared, and am not troubled: to keep thy commandments.I am prepared, and am not troubled: to keep thy commandments.I ^dam prepared, and am not trubled: to keepe thy commandments.Paratus sum, et non sum turbatus, ut custodiam mandata tua.

61The cords of sinners have wrapped me round about: and I have not forgotten thy law.The cords of sinners have wrapped me round about: and I have not forgotten thy law.The ^ecordes of sinners haue wrapped me round about: and ^fI haue not forgotten thy law.Funes peccatorum circumplexi sunt me, et legem tuam non sum oblitus.

62At midnight I rose to confess to thee; for the judgements of thy justification.At midnight I rose to confess to thee; for the judgements of thy justification.At ^gmidnight I rose to confesse to thee; for the iudgements of thy iustification.Media nocte surgebam ad confitendum tibi, super judicia justificationis tuæ.

1609 marging That this is not understood only mystically in time of affliction, but also literally and prophetically, that some special servants of God, should observe a godly profession of praying at midnight, the word [I rose] maketh it probable. S. Paul and Silas, either of a holy custom, or at least upon special occasion (and such occasions were to them, and others frequent) prayed, and praised God at midnight. And now in the Church of Christ some religions men pray, and praise God continually at midnight; besides other hours, mentioned more distinctly v. 164. [margin: Act. 16.]g That this is not vnderstood only mystically in time of affliction, but also literally and prophetically, that some special seruantes of God, should obserue a godlie profession of praying at midnight, the word [I rose] maketh it probable. S. Paul & Silas, either of a holie custome, or at least vpon special occasion (and such occasions were to them, and others frequent) prayed, and praised God at midnight. And now in the Church of Christ some religions men pray, and praise God continually at midnight ; besides other houres, mentioned more distinctly v. 164.

63I am partaker of all that fear thee: and that keep thy commandments.I am partaker of all that fear thee: and that keep thy commandments.^hI am partaker of al that feare thee: and that keepe thy commandments.Particeps ego sum omnium timentium te, et custodientium mandata tua.

64The earth O Lord is full of thy mercy: teach me thy justifications.The earth O Lord is full of thy mercy: teach me thy justifications.The ⁱearth o Lord is ful of thy mercie: ^kteach me thy iustifications.Misericordia tua, Domine, plena est terra ; justificationes tuas doce me.

65Thou hast done bounty with thy servant O Lord: according to thy word.Thou hast done bounty with thy servant O Lord: according to thy word.Thou hast ^adone bountie with thy seruant o Lord: ^baccording to thy word.<Teth>Bonitatem fecisti cum servo tuo, Domine, secundum verbum tuum.

66Teach me goodness, and discipline, and knowledge: because I have believed thy commandments.Teach me goodness, and discipline, and knowledge: because I have believed thy commandments.^cTeach me goodnesse, ^dand discipline, and ^eknowledge: ^fbecause I haue beleued thy commandments.Bonitatem, et disciplinam, et scientiam doce me, quia mandatis tuis credidi.

67Before I was humbled I offended: therefore have I kept thy word.Before I was humbled I offended: therefore have I kept thy word.Before I ^gwas humbled I offended: ^htherfore haue I kept thy word.Priusquam humiliarer ego deliqui : propterea eloquium tuum custodivi.

68Thou art good: and in thy goodness teach me thy justifications.Thou art good: and in thy goodness teach me thy justifications.Thou art good: and in thy goodnesse teach me thy iustifications.Bonus es tu, et in bonitate tua doce me justificationes tuas.

69The iniquity of the proud is multiplied upon me: but I in all my heart will search thy commandments.The iniquity of the proud is multiplied upon me: but I in all my heart will search thy commandments.The iniquitie of ⁱthe prowd is multiplied vpon me: ^kbut I in al my hart wil search thy commandments.Multiplicata est super me iniquitas superborum ; ego autem in toto corde meo scrutabor mandata tua.

70Their heart is together as milk: but I have meditated thy law.Their heart is together as milk: but I have meditated thy law.Their hart is ^lcrudded together as milke: ^mbut I haue meditated thy law.Coagulatum est sicut lac cor eorum ; ego vero legem tuam meditatus sum.

71It is good for me that thou hast humbled me: that I may learn thy justifications.It is good for me that thou hast humbled me: that I may learn thy justifications.It is good for me that thou hast humbled me: that I may learne thy iustifications.Bonum mihi quia humiliasti me, ut discam justificationes tuas.

72The law of thy mouth is good unto me, above thousands of gold, and silver.The law of thy mouth is good unto me, above thousands of gold, and silver.The law of thy mouth is ⁿgood vnto me, aboue thousands of gold, and siluer.Bonum mihi lex oris tui, super millia auri et argenti.

73Thy hands have made me, and formed me: give me understanding, and I will learn thy commandments.Thy hands have made me, and formed me: give me understanding, and I will learn thy commandments.Thy handes haue made me, and formed me: a geue me vnderstanding, and I wil learne thy commandmentes.<Jod>Manus tuæ fecerunt me, et plasmaverunt me : da mihi intellectum, et discam mandata tua.

74They that fear thee shall see me, and shall rejoice: because I have much hoped in thy words.They that fear thee shall see me, and shall rejoice: because I have much hoped in thy words.They that feare thee ^bshal see me, & shal reioyce: because I haue much hoped in thy wordes.Qui timent te videbunt me et lætabuntur, quia in verba tua supersperavi.

75I know O Lord that thy judgements are equity: and in thy truth thou hast humbled me.I know O Lord that thy judgements are equity: and in thy truth thou hast humbled me.^cI know o Lord that thy iudgements are equitie: and in thy truth thou hast humbled me.Cognovi, Domine, quia æquitas judicia tua, et in veritate tua humiliasti me.

76Let thy mercy be done to comfort me, according to thy word unto thy servant.Let thy mercy be done to comfort me, according to thy word unto thy servant.Let thy mercie be done to comfort me, according to thy word vnto thy seruant.Fiat misericordia tua ut consoletur me, secundum eloquium tuum servo tuo.

77Let thy commiserations come to me, and I shall live: because thy law is my meditation.Let thy commiserations come to me, and I shall live: because thy law is my meditation.Let thy commiserations come to me, and I ^eshal liue: because thy law is my meditation.Veniant mihi miserationes tuæ, et vivam, quia lex tua meditatio mea est.

78Let the proud be confounded, because they have done unjustly toward me: but I will be exercised in thy commandments.Let the proud be confounded, because they have done unjustly toward me: but I will be exercised in thy commandments.Let the prowde ^fbe confounded, because they haue done vniustly toward me: but I wil be exercised in thy commandments.Confundantur superbi, quia injuste iniquitatem fecerunt in me ; ego autem exercebor in mandatis tuis.

79Let them be converted to me that fear thee: and that know thy testimonies.Let them be converted to me that fear thee: and that know thy testimonies.Let them ^gbe conuerted to me that feare thee: and that know thy testimonies.Convertantur mihi timentes te, et qui noverunt testimonia tua.

80Let my heart be made immaculate in thy justifications, that I be not confounded.Let my heart be made immaculate in thy justifications, that I be not confounded.Let my hart be made immaculate in thy iustifications, that I be not confounded.Fiat cor meum immaculatum in justificationibus tuis, ut non confundar.

81My soul fainted for thy salvation: and I have much hoped in thy word.My soul hath fainted for thy salvation: and I have much hoped in thy word.My soule hath fainted for ^athy saluation: and I haue much hoped in thy word.<Caph>Defecit in salutare tuum anima mea, et in verbum tuum supersperavi.

82Mine eyes have failed for thy word, saying: When wilt thou comfort me?Mine eyes have failed for thy word, saying: When wilt thou comfort me?Myne eies haue fayled for thy word, saying: ^bWhen wilt thou comfort me?Defecerunt oculi mei in eloquium tuum, dicentes : Quando consolaberis me ?

83Because I am made as a bottle in the hoar frost: I have not forgotten thy justifications.Because I am made as a bottle in the hoar frost: I have not forgotten thy justifications.Because I am made ^cas a bottel in the hoare frost: I haue not forgotten thy iustifications.Quia factus sum sicut uter in pruina ; justificationes tuas non sum oblitus.

84How many are the days of thy servant: when wilt thou do judgement on them that persecute me?How many are the days of thy servant: when wilt thou do judgement on them that persecute me?How manie are ^dthe daies of thy seruant: when wilt thou doe iudgement on them that persecute me?Quot sunt dies servi tui ? quando facies de persequentibus me judicium ?

85The unjust have told me fables: but not as thy law.The unjust have told me fables: but not as thy law.The vniust haue told me ^efables: but not as thy law.Narraverunt mihi iniqui fabulationes, sed non ut lex tua.

86All thy commandments are truth: they have unjustly persecuted me, help me.All thy commandments are truth: they have unjustly persecuted me, help me.Al thy commandmentes are truth: they haue vniustly persecuted me, helpe me.Omnia mandata tua veritas : inique persecuti sunt me, adjuva me.

87They have wellnigh made an end of me in the earth: but I have not forsaken thy commandments.They have wellnigh made an end of me in the earth: but I have not forsaken thy commandments.They haue welnere ^fmade an end of me in the earth: but I haue not forsaken thy commandments.Paulominus consummaverunt me in terra ; ego autem non dereliqui mandata tua.

88According to thy mercy quicken me: and I shall keep the testimonies of thy mouth.According to thy mercy quicken me: and I shall keep the testimonies of thy mouth.According to ^gthy mercie quicken me: and I shal keepe the testimonies of thy mouth.Secundum misericordiam tuam vivifica me, et custodiam testimonia oris tui.

89For ever Lord thy word is permanent in heaven.For ever Lord thy word is permanent in heaven.For euer Lord ^athy word is permanent in heauen.<Lamed>In æternum, Domine, verbum tuum permanet in cælo.

90Thy truth in generation and generation: thou hast founded the earth, and it is permanent.Thy truth in generation and generation: thou hast founded the earth, and it is permanent.Thy truth in generation and generation: thou hast founded the earth, and it is permanent.In generationem et generationem veritas tua ; fundasti terram, et permanet.

91By thy ordinance the day : because all things serve thee.By thy ordinance the day contineweth: because all things serve thee.By thy ordinance the day contineweth: because ^bal thinges serue thee.Ordinatione tua perseverat dies, quoniam omnia serviunt tibi.

92But that thy law is my meditation: I had then perhaps perished in my humiliation.But that thy law is my meditation: I had then perhaps perished in my humiliation.^cBut that thy law is my meditation: I had then ^dperhaps perished in my humiliation.Nisi quod lex tua meditatio mea est, tunc forte periissem in humilitate mea.

93I will not forget thy justifications for ever: because in them thou hast quickened me.I will not forget thy justifications for ever: because in them thou hast quickened me.I wil not forget thy iustifications for euer: because in them thou hast quickned me.In æternum non obliviscar justificationes tuas, quia in ipsis vivificasti me.

94I am thine, save me: because I have sought out thy justifications.I am thine, save me: because I have sought out thy justifications.I am thine, saue me: because ^eI haue sought out thy iustifications.Tuus sum ego ; salvum me fac : quoniam justificationes tuas exquisivi.

95Sinners have expected me to destroy me: I understood thy testimonies.Sinners have expected me to destroy me: I understood thy testimonies.Sinners haue expected me to destroy me: I vnderstood thy testimonies.Me exspectaverunt peccatores ut perderent me ; testimonia tua intellexi.

96Of all consummation I have seen the end: thy commandment is exceeding large.Of all consummation I have seen the end: thy commandment is exceeding large.^fOf al consummation I haue sene the end: ^gthy commandment is exceding large.Omnis consummationis vidi finem, latum mandatum tuum nimis.

97How have I loved thy law O Lord! all the day it is my meditation.How have I loved thy law O Lord! all the day it is my meditation.^aHow haue I loued thy law ô Lord! al the day it is my meditation.<Mem>Quomodo dilexi legem tuam, Domine ! tota die meditatio mea est.

98Above mine enemies thou hast made me wise by thy commaundment: because it is to me for ever.Above mine enemies thou hast made me wise by thy commaundment: because it is to me for ever.^bAboue mine enemies thou hast made me wise by thy commaundment: because it is to me for euer.Super inimicos meos prudentem me fecisti mandato tuo, quia in æternum mihi est.

99Above all that taught me have I understood: because thy testimonies are my meditation.Above all that taught me have I understood: because thy testimonies are my meditation.Aboue ^cal that taught me haue I vnderstood: because thy testimonies are my meditation.Super omnes docentes me intellexi, quia testimonia tua meditatio mea est.

100Above ancients have I understood: because I have sought thy commandments.Above ancients have I understood: because I have sought thy commandments.Aboue ^dancientes haue I vnderstood: because I haue sought thy commandments.Super senes intellexi, quia mandata tua quæsivi.

101I have stayed my feet from all evil way: that I may keep thy words.I have stayed my feet from all evil way: that I may keep thy words.I haue staied my feete from al euil way: that I may keepe thy wordes.Ab omni via mala prohibui pedes meos, ut custodiam verba tua.

102I have not declined from thy judgements: because thou hast set me a law.I have not declined from thy judgements: because thou hast set me a law.I haue not declined from thy iudgements: because thou hast set me a law.A judiciis tuis non declinavi, quia tu legem posuisti mihi.

103How sweet are thy words to my jaws, more then honey to my mouth!How sweet are thy words to my jaws, more then honey to my mouth!^eHow sweete are thy wordes to my iawes, more then honie to my mouth!Quam dulcia faucibus meis eloquia tua ! super mel ori meo.

104By thy commandments I have understood: therefore have I hated all the way of iniquity.By thy commandments I have understood: therefore have I hated all the way of iniquity.By thy commandments I haue vnderstood: therfore haue I ^fhated al the way of iniquitie.A mandatis tuis intellexi ; propterea odivi omnem viam iniquitatis.

105Thy word is a lamp to my feet, and a light to my paths.Thy word is a lamp to my feet, and a light to my paths.^aThy word is a lampe to my feete, and a light to my pathes.<Nun>Lucerna pedibus meis verbum tuum, et lumen semitis meis.

106I sware, and have determined to keep the judgements of thy justice.I sware, and have determined to keep the judgements of thy justice.I ^bsware, and haue determined to keepe the iudgements of thy iustice.Juravi et statui custodire judicia justitiæ tuæ.

107I am humbled exceedingly O Lord: quicken me according to thy word.I am humbled exceedingly O Lord: quicken me according to thy word.I am ^chumbled exceedingly ô Lord: quicken me according to thy word.Humiliatus sum usquequaque, Domine ; vivifica me secundum verbum tuum.

108The voluntaries of my mouth make acceptable O Lord: and teach me thy judgements.The voluntaries of my mouth make acceptable O Lord: and teach me thy judgements.The ^dvoluntaries of my mouth make acceptable ô Lord: and teach me thy iudgementes.Voluntaria oris mei beneplacita fac, Domine, et judicia tua doce me.

109My soul is in my hands always: and I have not forgotten thy law.My soul is in my hands always: and I have not forgotten thy law.My ^esoule is in my handes alwaies: and I haue not forgotten thy law.Anima mea in manibus meis semper, et legem tuam non sum oblitus.

110Sinners laid a snare for me: and I have not erred from thy commandments.Sinners laid a snare for me: and I have not erred from thy commandments.Sinners laid a snare for me: and I haue not erred from thy commandments.Posuerunt peccatores laqueum mihi, et de mandatis tuis non erravi.

111For inheritance I have purchased thy testimonies for ever: because they are the joy of my heart.For inheritance I have purchased thy testimonies for ever: because they are the joy of my heart.For inheritance I haue purchased thy testimonies for euer: because they are the ioy of my hart.Hæreditate acquisivi testimonia tua in æternum, quia exsultatio cordis mei sunt.

112I have inclined my heart to do thy justifications for ever, for reward.I have inclined my heart to do thy justifications for ever, for reward.I haue inclined my hart to doe thy iustifications for euer, ^ffor reward.Inclinavi cor meum ad faciendas justificationes tuas in æternum, propter retributionem.

113I have hated the unjust: and I have loved thy law.I have hated the unjust: and I have loved thy law.I haue ^ahated the vniust: and I haue ^bloued thy law.<Samech>Iniquos odio habui, et legem tuam dilexi.

114Thou art my helper, and protectour: and upon thy word I have much hoped.Thou art my helper, and protectour: and upon thy word I have much hoped.Thou art my helper, and protectour: and vpon thy word I haue much hoped.Adjutor et susceptor meus es tu, et in verbum tuum supersperavi.

115Depart from me ye malignant: and I will search the commandments of my God.Depart from me ye malignant: and I will search the commandments of my God.^cDepart from me ye malignant: and I wil search the commandmentes of my God.Declinate a me, maligni, et scrutabor mandata Dei mei.

116Receive me according to thy word, and I shall live: and confound me not of myn expectation.Receive me according to thy word, and I shall live: and confound me not of myn expectation.^dRecciue me according to thy word, ^eand I shal liue: and ^fconfound me not of myn expectation.Suscipe me secundum eloquium tuum, et vivam, et non confundas me ab exspectatione mea.

117Help me, and I shall be saved: and I will meditate in thy justifications always.Help me, and I shall be saved: and I will meditate in thy justifications always.^gHelpe me, and I shal be saued: and I wil meditate in thy iustifications alwayes.Adjuva me, et salvus ero, et meditabor in justificationibus tuis semper.

118Thou hast despised all that revolt from thy judgements: because their cogitation is unjust.Thou hast despised all that revolt from thy judgements: because their cogitation is unjust.Thou hast ^hdespised al that reuolt from thy iudgementes: ⁱbecause their cogitation is vniust.Sprevisti omnes discedentes a judiciis tuis, quia injusta cogitatio eorum.

119All the sinners of the earth I have : therefore have I loved thy testimonies.All the sinners of the earth I have : therefore have I loved thy testimonies.Al the sinners of the earth I ^khaue reputed preuaricatours: therfore haue I loued thy testimonies.Prævaricantes reputavi omnes peccatores terræ ; ideo dilexi testimonia tua.

120Pierce my flesh with thy fear: for I am afraid of thy judgements.Pierce my flesh with thy fear: for I am afraid of thy judgements.^lPearse my flesh with thy feare: for I am afrayd of thy iudgementes.Confige timore tuo carnes meas ; a judiciis enim tuis timui.

1609 marginl Servile fear is profitable as this place maketh evident: though perfect charity afterwards succeding, expelleth that fear, and moveth to do well for the love of God, not for fear of punishment. 1. John. 4.l Seruil feare is profitable as this place maketh euident : though perfect charitie afterwards succeding, expelleth that feare, and moueth to do wel for the loue of God, not for feare of punishment. 1. Ioan. 4.l Servile fear is profitable as this place maketh evident: though perfect charity afterwards succeding, expelleth that fear, and moveth to do well for the love of God, not for fear of punishment. 1. Ioan. 4.l Seruil feare is profitable as this place maketh euident: though perfect charitie afterwards succeding, expelleth that feare, and moueth to do wel for the loue of God, not for feare of punishment. 1. Ioan. 4.

121I have done judgement and justice: deliver me not to them that calumniate me.I have done judgement and justice: deliver me not to them that calumniate me.I ^ahaue done iudgement and iustice: ^bdeliuer me not to them that calumniate me.<Ain>Feci judicium et justitiam : non tradas me calumniantibus me.

122Receive thy servant unto good: let not the proud calumniate me.Receive thy servant unto good: let not the proud calumniate me.Recciue thy seruant ^cvnto good: let not the prowde calumniate me.Suscipe servum tuum in bonum : non calumnientur me superbi.

123Mine eyes have failed. after thy salvation: and for the word of thy justice.Mine eyes have failed. after thy salvation: and for the word of thy justice.Mine eies haue fayled. ^dafter thy saluation: and for the word of thy iustice.Oculi mei defecerunt in salutare tuum, et in eloquium justitiæ tuæ.

124Do with thy servant according to thy mercy: and teache me thy justifications.Do with thy servant according to thy mercy: and teache me thy justifications.Doe with thy seruant according to thy mercie: and teache me thy iustifications.Fac cum servo tuo secundum misericordiam tuam, et justificationes tuas doce me.

125I am thy servant: give me understanding, that I may know thy testimonies.I am thy servant: give me understanding, that I may know thy testimonies.I am thy seruant: geue me vnderstanding, that I may know thy testimonies.Servus tuus sum ego : da mihi intellectum, ut sciam testimonia tua.

126It is time to do O Lord: they have dissipated thy law.It is time to do O Lord: they have dissipated thy law.^eIt is time to doe ô Lord: ^fthey haue dissipated thy law.Tempus faciendi, Domine : dissipaverunt legem tuam.

127Therefore have I loved thy commandments, above gold and topazius:Therefore have I loved thy commandments, above gold and topazius:^gTherfore haue I loued thy commandementes, aboue gold and topazius:Ideo dilexi mandata tua super aurum et topazion.

128Therefore was I directed to all thy commandments: all wicked way I have hated.Therefore was I directed to all thy commandments: all wicked way I have hated.^hTherfore was I directed to al thy commandementes: al wicked way I haue hated.Propterea ad omnia mandata tua dirigebar ; omnem viam iniquam odio habui.

129Thy testimonies are marvellous: therefore my soul searched them.Thy testimonies are marvellous: therefore hath my soul searched them.Thy ^atestimonies are meruelous: ^btherfore hath my soule searched them.<Phe>Mirabilia testimonia tua : ideo scrutata est ea anima mea.

130The declaration of thy words illuminate: and understanding to little ones.The declaration of thy words doth illuminate: and giveth understanding to little ones.The ^cdeclaration of thy wordes doth illuminate: and geueth vnderstanding to litle ones.Declaratio sermonum tuorum illuminat, et intellectum dat parvulis.

131I opened my mouth, and drew breath: because I desired thy commandments.I opened my mouth, and drew breath: because I desired thy commandments.I ^dopened my mouth, and drew breath: because I desired thy commandments.Os meum aperui, et attraxi spiritum : quia mandata tua desiderabam.

132Look upon me, and have mercy on me, according to the judgement of them that love thy name.Look upon me, and have mercy on me, according to the judgement of them that love thy name.Looke vpon me, and haue mercie on me, according to ^ethe iudgement of them that loue thy name.Aspice in me, et miserere mei, secundum judicium diligentium nomen tuum.

133Direct my steps according to thy word: and let not any injustice have domination over me.Direct my steps according to thy word: and let not any injustice have domination over me.Direct my steppes according to thy word: and let not anie iniustice haue domination ouer me.Gressus meos dirige secundum eloquium tuum, et non dominetur mei omnis injustitia.

134Redeem me from the calumnies of men: that I may keep thy commandments.Redeem me from the calumnies of men: that I may keep thy commandments.Redeme me from the calumnies of men: that I may kepe thy commondmentes.Redime me a calumniis hominum ut custodiam mandata tua.

135Illuminate thy face upon thy servant: and teach me thy justifications.Illuminate thy face upon thy servant: and teach me thy justifications.Illuminate ^fthy face vpon thy seruant: and teach me thy iustifications.Faciem tuam illumina super servum tuum, et doce me justificationes tuas.

136Mine eyes have gushed forth issues of waters: because they have not kept thy law.Mine eyes have gushed forth issues of waters: because they have not kept thy law.^gMine eies haue gushed forth issues of waters: because they haue not kept thy law.Exitus aquarum deduxerunt oculi mei, quia non custodierunt legem tuam.

137Thou art just O Lord: and thy judgement is right.Thou art just O Lord: and thy judgement is right.Thou art iust ô Lord: and ^athy iudgement is right.<Sade>Justus es, Domine, et rectum judicium tuum.

138Thou hast commanded justice thy testimonies: and thy verity exceedingly.Thou hast commanded justice thy testimonies: and thy verity exceedingly.Thou hast commanded ^biustice thy testimonies: and thy veritie excedingly.Mandasti justitiam testimonia tua, et veritatem tuam nimis.

139My Zele made me to pine away: because mine enemies have forgotten thy words.My Zele hath made me to pine away: because mine enemies have forgotten thy words.My Zele hath made me to pine away: because mine enimies haue forgotten thy wordes.Tabescere me fecit zelus meus, quia obliti sunt verba tua inimici mei.

140Thy word is fired exceedingly: and thy servant loved it.Thy word is fired exceedingly: and thy servant hath loved it.Thy word is ^cfired excedingly: and thy seruant hath loued it.Ignitum eloquium tuum vehementer, et servus tuus dilexit illud.

141I am a young man, and : I have not forgotten thy justifications.I am a young man, and : I have not forgotten thy justifications.I am ^da yongman, and contemned: I ^ehaue not forgotten thy iustifications.Adolescentulus sum ego et contemptus ; justificationes tuas non sum oblitus.

142Thy justice, is justice for ever: and thy law is verity.Thy justice, is justice for ever: and thy law is verity.Thy iustice, is iustice for euer: and thy law is veritie.Justitia tua, justitia in æternum, et lex tua veritas.

143Tribulation, and distress have found me: thy commandments are my meditation.Tribulation, and distress have found me: thy commandments are my meditation.Tribulation, and distresse haue found me: thy commandments are my meditation.Tribulatio et angustia invenerunt me ; mandata tua meditatio mea est.

144Thy testimonies are equity for ever give me understanding, and I shall live.Thy testimonies are equity for ever give me understanding, and I shall live.Thy testimonies are equitie for euer ^fgeue me vnderstanding, and I shal liue.Æquitas testimonia tua in æternum : intellectum da mihi, et vivam.

145I have cried in my whole heart, hear me O Lord: I will seek after thy justifications.I have cried in my whole heart, hear me O Lord: I will seek after thy justifications.I ^ahaue cried in my whole hart, heare me ô Lord: I wil seeke after thy iustifications.<Coph>Clamavi in toto corde meo : exaudi me, Domine ; justificationes tuas requiram.

146I have cried to thee, save me: that I may keep thy commandments.I have cried to thee, save me: that I may keep thy commandments.I haue cried to thee, saue me: that I may keepe thy commandmentes.Clamavi ad te ; salvum me fac : ut custodiam mandata tua.

147I have in , and have cried: because I hoped much in thy words.I have in , and have cried: because I hoped much in thy words.I haue preuented in ^bmaturitie, and ^chaue cried: because I hoped much in thy wordes.Præveni in maturitate, et clamavi : quia in verba tua supersperavi.

148Mine eyes have prevented early unto thee: that I might meditate thy words.Mine eyes have prevented early unto thee: that I might meditate thy words.Mine eies ^dhaue preuented early vnto thee: that I might meditate thy wordes.Prævenerunt oculi mei ad te diluculo, ut meditarer eloquia tua.

149Hear my voice according to thy mercy O Lord: and according to thy judgement quicken me.Hear my voice according to thy mercy O Lord: and according to thy judgement quicken me.Heare my voice according to thy mercie ô Lord: and according to ^ethy iudgement quicken me.Vocem meam audi secundum misericordiam tuam, Domine, et secundum judicium tuum vivifica me.

150They that persecute me have approached to iniquity: but from thy law they are made far of.They that persecute me have approached to iniquity: but from thy law they are made far of.They that persecute me haue approched to iniquitie: but from thy law they are made far of.Appropinquaverunt persequentes me iniquitati : a lege autem tua longe facti sunt.

151Thou art nigh O Lord: and all thy ways are truth.Thou art nigh O Lord: and all thy ways are truth.Thou art ^fnigh ô Lord: and al thy wayes are truth.Prope es tu, Domine, et omnes viæ tuæ veritas.

152From the beginning I knew of thy testimonies: that thou hast founded them for ever.From the beginning I knew of thy testimonies: that thou hast founded them for ever.^gFrom the beginning I knewe of thy testimonies: that thou hast founded them for euer.Initio cognovi de testimoniis tuis, quia in æternum fundasti ea.

153See my humiliation, and deliver me: because I have not forgotten thy law.See my humiliation, and deliver me: because I have not forgotten thy law.See ^amy humiliation, and deliuer me: because I haue not forgotten thy law.<Res>Vide humilitatem meam, et eripe me, quia legem tuam non sum oblitus.

154Judge my judgement, and redeem me: for thy word quicken thou me.Judge my judgement, and redeem me: for thy word quicken thou me.Iudge my iudgement, & redeme me: for thy word ^bquicken thou me.Judica judicium meum, et redime me : propter eloquium tuum vivifica me.

155Salvation is far from sinners: because they have not sought after thy justifications.Salvation is far from sinners: because they have not sought after thy justifications.Saluation is far from sinners: because they haue not sought after thy iustifications.Longe a peccatoribus salus, quia justificationes tuas non exquisierunt.

156Thy mercies are many O Lord: according to thy judgement quicken me.Thy mercies are many O Lord: according to thy judgement quicken me.Thy mercies are manie ô Lord: ^caccording to thy iudgement quicken me.Misericordiæ tuæ multæ, Domine ; secundum judicium tuum vivifica me.

157There are many that persecute me, and afflict me: I have not declined from thy testimonies.There are many that persecute me, and afflict me: I have not declined from thy testimonies.There are manie that persecute me, and afflict me: I haue not declined from thy testimonies.Multi qui persequuntur me, et tribulant me ; a testimoniis tuis non declinavi.

158I saw the prevaricators, and I pyned away: because they kept not thy words.I saw the prevaricators, and I pyned away: because they kept not thy words.I saw the preuaricatours, and I pyned away: because they kept not thy wordes.Vidi prævaricantes et tabescebam, quia eloquia tua non custodierunt.

159See that I have loved thy commandments O Lord: in thy mercy quicken me.See that I have loved thy commandments O Lord: in thy mercy quicken me.^dSee that I haue loued thy commandmentes ô Lord: in thy mercie quicken me.Vide quoniam mandata tua dilexi, Domine : in misericordia tua vivifica me.

160The beginning of thy words is truth: all the judgements of thy justice are for ever.The beginning of thy words is truth: all the judgements of thy justice are for ever.The ^ebeginning of thy wordes is truth: ^fal the iudgementes of thy iustice are for euer.Principium verborum tuorum veritas ; in æternum omnia judicia justitiæ tuæ.

161Princes have persecuted me without cause: and my heart been afraid of thy words.Princes have persecuted me without cause: and my heart hath been afraid of thy words.Princes haue persecuted me ^awithout cause: and my ^bhart hath bene afrayd of thy wordes.<Sin>Principes persecuti sunt me gratis, et a verbis tuis formidavit cor meum.

162I will rejoice at thy words: as he that many spoils.I will rejoice at thy words: as he that findeth many spoils.I ^cwil reioyce at thy wordes: as he that findeth manie spoyles.Lætabor ego super eloquia tua, sicut qui invenit spolia multa.

163I have hated iniquity, and abhorred it: but thy law I have loved.I have hated iniquity, and abhorred it: but thy law I have loved.I haue hated iniquitie, and abhorred it: but thy law I haue loued.Iniquitatem odio habui, et abominatus sum, legem autem tuam dilexi.

164Seven times in the day. I have said praise to thee, for the judgements of thy justice.Seven times in the day. I have said praise to thee, for the judgements of thy justice.^dSeuentimes in the day. I haue sayd praise to thee, for the iudgements of thy iustice.Septies in die laudem dixi tibi, super judicia justitiæ tuæ.

1609 margind Every day the just praise God often, signified by the number of seven. [margin: Institution of Canonical Hours by the Church.] From hence also the Church of Christ took example to institute the seven Canonical Hours, which is the ordinary Ecclesiastical Office; consisting, as S. Isidorus, and many other Fathers testify, of Hymnes, Psalms, Canticles, Antiphones, Lessons, Responsories, and other Prayers and Praises, distributed into distinct times, beginning in the night, whereof that part is called the Nocturne (one or three according to the diversity of the Office) and pertaineth to one or more of the four Vigils, into which soldiers divide the whole night. Whereto also the Laudes are added. Then Prime, in the morning. Afterwards, the Third hour, Sixth, Ninth; and in the evening, Evensong, and Compline. [margin: This religious institution reprehended by Drowsy Heretics. Vigilantians. Wicliffists. Lutherans.] Against which most ancient and religious Constitution, especially against the part called Vigils, or Nocturnes, certain Heretics repined, and calumniated the Church's custom, as superfluous and unfruitful to spiritual work, violating of God's ordinance, who made the night for rest, and the day for labour. For which cause they were called Nyctazontes, Somnicolosi, Drowsy heretics, As the same S. Isidorus testifieth li. 1. c. 22. de Offic. Eccles. S. Jerome Epist. ad Riparium, noteth the same heresy in Vigilantius, calling him Dormitantius, because he reprehended holy Vigils, as if it were better to sleep, then wake in time of Divine service. Wiclif also raised up the same heresy, as witnesseth Thomas Waldensis. To. 3. Tit. 3. c. 21. Lastly Luther and all his brood. [margin: Approved. by. S. Beda. S. Gregory. S. Augustin.] But the holy observation of Canonical Hours is proved, by many ancient Fathers to be altogether agreeable to the holy Scriptures, both of the old and new Testament. So S. Beda. in 18. Luc. & li. 4. c. 7. Hist. Angl. S. Gregory the Great li. 3. Dialogi. c. 14. S. Augustin (Ser. 55. de temp.) exhorting the people to rise early to the Vigils (or Nocturnes) and in any wise to come to the Third hour, Sixth, and Ninth. Let none (saith he) withdraw himself from the holy work, but whom either sickness, or public utility, or perhaps some great necessity holdeth back. [margin: S. Jerome.] S. Jerome. Epist. 22. ad Eustoch. & in Epitaph. Paul. c. 10. maketh express mention of the Third hour. Sixth, Ninth, Morning, and Evening; also of Midnight, adding that no Religious is ignorant that sometimes they must rise to Divine Service, twice, yea thrice in the night. [margin: S. Basil.] S. Basil, in Regulis fusius disput. ad Interrog 37. & de Instit. Monachorum. first. sheweth this ordinance to be agreeable to the holy Scriptures, and namely to this place of the Psalmist. [margin: S. Cyprian.] S. Cyprian in fine exposit. Orat. Domini. affirmeth that besides the three hours in which Daniel and his fellows prayed, the Church of Christ hath added more. [margin: S. Clement.] And (as many suppose) S. Clement li. 8. Constitut. Apostol c. 40. sheweth the set Hours of prayers, and the reasons thereof: Make your prayers Early in the morning, at the Third hour; Sixth, Ninth; Evening; and at the Time of cock crowing. [margin: Why public prayer is constituted at these hours.] Early giving thanks because our Lord hath illuminated us, the night being passed, and the day coming in; the Third, because that hour our Lord received Pilate's sentence; the Sixth hour, because then he was Crucified; the Ninth, because all things were moved, when our Lord was crucified, abhorring the audacity of the wicked, and not bearing the ignominy of our Lord; at Evening, giving thanks, for that God hath given us the night for rest of days labours: at the Cock crowing, because at that time the coming of the day is denounced, to exercise the works of light, thus S. Clement. Touching the distinct and set times of public prayer, the continual practise by tradition teacheth, that Mattines with Laudes were said in the night, about the first cockcrowing. Prime early in the morning. The other parts in the day time: At evening Evensong, and last of all Compline. [margin: Not lawful to go to Church, nor to pray with Infidels.] And touching the place: If for the infidels (saith the same holy Father) there be not access to the Church, the Bishop must gather the Assembly at home, that the godly may not enter into the Church of the wicked: for the place doth not sanctify man, but man the place. Wherefore if the wicked occupy the place, that place is to be shunned, because it is profaned by them: for as Priests do sanctify holy things, so the wicked do contaminate them. If neither at home, nor in the Church Assemblies can be celebrated, let every one by himself sing, read, pray, or two or three be gathered together. [margin: Nor with Heretics.] [margin: Mat. 18. 1. Cor. 6.] For where two or three are gathered in my name (saith Christ) there am I, in the midst of them. Let not the godly pray with an heretic, no not at home. For what society is there of light with darkness ?d Euerie day the iust praise God often, signified by the number of seuen. From hence also the Church of Christ tooke example to institute the seuen Canonical Houres, which is the ordinarie Ecclesiastical Office ; consisting, as S. Isidorus, and manie other Fathers testifie, of Hymnes, Psalmes, Canticles, Antiphones, Lessons, Responsories, & other Prayers & Praises, distributed into distinct times, beginning in the night, wherof that part is called the Nocturne (one or three according to the diuersitie of the Office) and perteineth to one or more of the foure Vigiles, into which souldiars diuide the whole night. Whereto also the Laudes are added. Then Prime, in the morning. Afterwards, the Third houre, Sixt, Ninth ; and in the euening, Euensongue, and Compline. Against which most ancient and religious Constitution, especially against the part called Vigiles, or Nocturnes, certaine Heretikes repined, and calumniated the Churches custome, as superfluous and vnfructful to spiritual worke, violating of Gods ordinance, who made the night for rest, and the day for laboure. For which cause they were called Nyctazontes, Somnicolosi, Drowsy heretikes, As the same S. Isidorus testifieth li. 1. c. 22. de Offic. Eccles. S. Ierom Epist. ad Riparium, noteth the same heresie in Vigilantius, calling him Dormitantius, because he reprehended holie Vigiles, as if it were better to sleepe, then wake in time of Diuine seruice. Wiclif also raised vp the same heresie, as witnesseth Thomas Waldensis. To. 3. Tit. 3. c. 21. Lastly Luther and al his broode. But the holie obseruation of Canonical Houres is proued, by manie ancient Fathers to be altogether agreable to the holie Scriptures, both of the old and new Testament. So S. Beda. in 18. Luc. & li. 4. c. 7. Hist. Angl. S. Gregorie the Great li. 3. Dialogi. c. 14. S. Augustin (Ser. 55. de temp.) exhorting the people to rise early to the Vigiles (or Nocturnes) and in aniewise to come to the Third houre, Sixt, and Ninth. Let none (saith he) withdraw himselfe from the holie worke, but whom either sicknes, or publique vtilitie, or perhaps some great necessitie holdeth backe. S. Ierom. Epist. 22. ad Eustoch. & in Epitaph. Paule. c. 10. maketh expresse mention of the Third houre. Sixt, Ninth, Morning, and Euening ; also of Midnight, adding that no Religious is ignorant that sometimes they must rise to Diuine Seruice, twise, yea thrise in the night. S. Basil, in Regulis fusius disput. ad Interrog 37. & de Instit. Monachorum. first. sheweth this ordinance to be agreable to the holie Scriptures, and namely to this place of the Psalmist. S. Cyprian in fine exposit. Orat. Domini. affirmeth that besides the three houres in which Daniel and his felowes prayed, the Church of Christ hath added more. And (as manie suppose) S. Clement li. 8. Constitut. Apostol c. 40. sheweth the sette Houres of prayers, and the reasons therof : Make your prayers Early in the morning, at the Third houre ; Sixt, Ninth ; Euening ; and at the Time of cocke crowing. Early geuing thankes because our Lord hath illuminated vs, the night being passed, & the day coming in ; the Third, because that houre our Lord receiued Pilats sentence ; the Sixt houre, because then he was Crucified ; the Ninth, because al thinges were moued, when our Lord was crucified, abhorring the audacitie of the wicked, & not bearing the ignominie of our Lord ; at Euening, geuing thankes, for that God hath geuen vs the night for rest of dayes labours : at the Cocke crowing, because at that time the coming of the day is denounced, to exercise the workes of light, thus S. Clement. Touching the distinct and sette times of publique prayer, the continual practise by tradition teacheth, that Mattines with Laudes were said in the night, about the first Cockcrowing. Prime early in the morning. The other partes in the day time : At euening Euensongue, and last of al Compline. And touching the place : If for the infidels (saith the same holie Father) there be not accesse to the Church, the Bishop must geather the Assemblie at home, that the godlie may not enter into the Church of the wicked : for the place doth not sanctifie man, but man the place. Wherfore if the wicked occupie the place, that place is to be shunned, because it is prophaned by them : for as Priestes do sanctifie holie thinges, so the wicked do contaminate them. If neither at home, nor in the Church Assemblies can be celebrated, let euerie one by himselfe sing, read, pray, or twoo or three be geathered together. For where twoo or three are geathered in my name (saith Christ) there am I, in the middes of them. Let not the godlie pray with an heretike, no not at home. For what societie is there of light with darknes ?

165There is much peace to them that love thy law: and there is no scandal to them.There is much peace to them that love thy law: and there is no scandal to them.There is ^emuch peace to them that loue thy law: & ^fthere is no scandal to them.Pax multa diligentibus legem tuam, et non est illis scandalum.

1609 margine Amongst other benefits, it is a special commodity, that those which perfectly love God's law, have always peace in their own conscience: f and are never scandalized, that is, do not fall nor commit sin, by any occasion whatsoever given them by others. For it is a general assured doctrine, that the perfect are not scandalized, because they are constant in virtue, and not moved by any example, persuasion, provocation, or other means to offend God: but only the weak and unperfect are moved, and drawn to sin by occasions given them, who otherwise would not have sinned. Neither is he excused that falleth by such occasions, because he ought to be constant.e Amongst other benefites, it is a special commoditie, that those which perfectly loue Gods law, haue alwayes peace in their owne conscience : f and are neuer scandalized, that is, do not fal nor committe sinne, by anie occasion whatsoeuer geuen them by others. For it is a general assured doctrine, that the perfect are not scandalized, because they are constant in vertue, and not moued by anie example, perswasion, prouocation, or other meanes to offend God : but only the weake and vnperfect are moued, and drawne to sinne by occasions geuen them, who otherwise would not haue sinned. Neither is he excused that falleth by such occasions, because he ought to be constant.

166I expected thy salvation O Lord: and have loved thy commandments.I expected thy salvation O Lord: and have loved thy commandments.I expected thy saluation ô Lord: and haue loued thy commandmentes.Exspectabam salutare tuum, Domine, et mandata tua dilexi.

167My soul kept thy testimonies: and loved them exceedingly.My soul hath kept thy testimonies: and hath loved them exceedingly.My soule hath kept thy testimonies: and ^ghath loued them excedindgly.Custodivit anima mea testimonia tua, et dilexit ea vehementer.

168I have kept thy commandments, and thy testimonies: because all my ways are in thy sight.I have kept thy commandments, and thy testimonies: because all my ways are in thy sight.I haue kept thy commandmentes, and thy testimonies: ^hbecause al my waies are in thy sight.Servavi mandata tua et testimonia tua, quia omnes viæ meæ in conspectu tuo.

169Let my petition approach in thy sight O Lord: according to thy word give me understanding.Let my petition approach in thy sight O Lord: according to thy word give me understanding.^aLet my petition approch in thy sight ô Lord: according to thy word giue me ^bvnderstanding.<Tau>Appropinquet deprecatio mea in conspectu tuo, Domine ; juxta eloquium tuum da mihi intellectum.

170Let my request enter in thy sight: according to thy word deliver me.Let my request enter in thy sight: according to thy word deliver me.Let my request enter in thy sight: ^caccording to thy word ^ddeliuer me.Intret postulatio mea in conspectu tuo ; secundum eloquium tuum eripe me.

171My lips shall utter an hymn, when thou shalt teach me thy justifications.My lips shall utter an hymn, when thou shalt teach me thy justifications.My lippes shal vtter an hymne, when thou shalt teach me thy iustifications.Eructabunt labia mea hymnum, cum docueris me justificationes tuas.

172My tongue shall pronounce thy word: because all thy commandments are equity.My tongue shall pronounce thy word: because all thy commandments are equity.My tongue shal pronounce thy word: ^ebecause al thy commandmentes are equitie.Pronuntiabit lingua mea eloquium tuum, quia omnia mandata tua æquitas.

173Let thy hand be to save me: because I have chosen thy commandments.Let thy hand be to save me: because I have chosen thy commandments.^fLet thy hand be to saue me: because I haue chosen thy commandmentes.Fiat manus tua ut salvet me, quoniam mandata tua elegi.

174I have coveted thy salvation O Lord: and thy law is my meditation.I have coveted thy salvation O Lord: and thy law is my meditation.I haue coueted thy saluation ô Lord: and thy law is my meditation.Concupivi salutare tuum, Domine, et lex tua meditatio mea est.

175My soul shall live, and shall prayse thee: and thy judgements shall help me.My soul shall live, and shall prayse thee: and thy judgements shall help me.^gMy soule shal liue, and shal prayse thee: and thy iudgementes shal helpe me.Vivet anima mea, et laudabit te, et judicia tua adjuvabunt me.

176I have strayed, as a sheep, that is lost: seek thy servant, because I have not forgotten thy commandments.I have strayed, as a sheep, that is lost: seek thy servant, because I have not forgotten thy commandments.^hI haue strayed, as a sheepe, that is lost: ⁱseeke thy seruant, ^kbecause I haue not forgotten thy commandmentes.Erravi sicut ovis quæ periit : quære servum tuum, quia mandata tua non sum oblitus.

Annotationsfrom the original 1609 Douay Old Testament

General Annotations upon this 118. Psalm. As this Psalm is the longest in the whole Psalter, so it seemeth to the ancient Fathers most profound in sense. And so much the harder to be understood, because also the very hardness thereof lieth hidden, which in divers other Psalms, and parts of holy Scripture, easily appeareth to the reader. But here the words being clear, and the sense also plain and easy in some points of doctrine, yet the more diligence is employed, the more difficulty is found in searching the whole sense and meaning of every word and sentence, with the manner observed in composing it, and the frequent repetition of the same or like words, All which maturely considered caused that great Clerke, and light of the Church S. Augustin, to omit this Psalm, when he explicated all the rest. And when at last he added also this, he wittingly omitted one special difficulty, which he doubted not, to be contained in the manner of composing it, not only by order of the Hebrew Alphabet, as divers more Psalms, and some other parts of holy Scripture, but more artificially then any other, the first eight verses all beginning with the first letter Aleph; the next eight, with the second letter Beth: and so to the last of the two and twenty letters. Of which omission he yieldeth this only reason, because he found nothing (as he humbly affirmeth) that might properly pertain thereunto. Confessing also expressly that whensoever he applied his cogitations to expound the text it self, it always exceeded his ability. But finally to satisfy the often and earnest request of his brethren and friends, trusting (as always) in God's special help, he largely expoundeth it, in thirty two distinct Sermons. S. Ambrose also moved with like piety, made two and twenty Sermons in exposition of this Psalm. Affirming in his Prologue, that amongst other Psalms, especially this sheweth how great a master king David was of moral good life. For all moral doctrine, being of his own nature sweet, yet most delighteth the ears, and gently toucheth the mind, being uttered, as here it is, with pleasantness of verse, and sweetness of song. Again whereas this Royal Prophet in many places of this book, poureth out sentences of moral psalms or songues, as bright stars, that shine and glister to all the world, here most excellently he produceth a more singular mirror, as the sun, of full light, burning with meridian heat. And for the profit of all, the better to draw our attentions, to learn that we may, though we can not attain to all that we would, he disposed this Psalm through all the Alphabet: that as children beginning with the first letters, make entrance to further knowledge; so by the same beginninges we should lay the first foundation, and thereupon proceed in our spiritual building, towards perfection in good life, the true service of God. Which is yet further insinuated (as the same Doctor teacheth) by the eight verses continually beginning with the same letter, and so other eight in order through the whole Alphabet, to signify that after seven days travail in this temporal life, we may come to that unity, which we expect in the eight day of resurrection, when we hope to rise revived in our Lord Jesus, in newness of eternal life. Likewise S. Basil in the Argument of this Psalm admonisheth, that whereas holy David, according to divers states, which he passed, writte divers Psalms: as when he fled from his enemies, when he lamented his distresses, mourned in pensiveness, enioyed peace and comfort, ran a right course of virtue, fell from God by sin, and again returning observed God's laws; in this one Psalm he comprehendeth all his prayers made to God at sundry times, and here proposeth the same, as a certain profitable moral doctrine, to all sorts and states of men. Neither doth he pretermite doctrinal points of faith, but interposeth them also with moral documents, in such sorte, that this one Psalm may suffice to teach the well disposed, how to attain to perfection in virtue, to stir up the slouthful unto diligent care of their souls, to recreate the desolate with spiritual consolations, and briefly it administereth all kind of medicine, to the divers passions of mortal men: For the like judgements of other Fathers we remit the learned reader, to S. Hilary, Theodoret, Prosper, Arnobius, Cassiodorus, Beda, Enthymius and others, but can not well omitte a brief instruction of S. Jerome. Who in his Epistle to Paula Urbica: not only sheweth the interpretation of the two and twenty letters, but also explicateth their sense in this place, by connecting them into certain shorte sentences, in this manner. Aleph · Beth · Gimel · Daleth; / Doctrina · Domus · Plenitudo · Tabularum; / Doctrine. · Of the house · Fullness · Of tables; Which is the first connection, signifying that the doctrine of the house, that is, the Church of God, is found in the fulnes of divine books. The second connection is: He · Vau · Zain · Heth. / Ista · Et · Hæc · Vita. / This thing · And · This. · Life. For what other life can there be without knowledge of Scriptures ? whereby also Christ is known, who is the life of them that believe in him. The third connection is: Teth · Iod. / Bonum · Principium, / Good · Beginning, Albeit we now could know all things which are written, yet we know but in part, and in part we prophecy: for we see now by a glasse, in a dark sort, but when we shall be worthy to be with Christ, and shall be like to Angels, then doctrine of books shall cease, and then we shall see face to face: the Good Beginning, even as he is. The fourth connection is: Caph · Lamed / Manus · Disciplinæ, siue cordis. / The hande · Of discipline, or of hart. The hands are understood in work, heart and discipline are understood in sense or meaning, because we can not rightly do any thing, unless we first know what things are to be done. The fifth connection is: Mem · Nun · Samech: / Ex ipsis, · Sempiternum · Adiutorium: / Of them · Euerlasting · Helpe: This needeth not explication, for it is manifest as the light, that from Scriptures are eternal helpes. The sixth connection is: Ain, · Phe · Sade. / Fons, siue Oculus, · Oris · Iustitiæ. / Fountaine, or Eye · Of the mouth · Of iustice, According to that which we have expounded in the fourth connection: that dedes and intention must concurre. The seventh connection which is last, in which number of seven is also mystical understanding: Coph · Res · Shin, · Tau. / Vocatio, · Capitis, · Dentium · Signa. / Vocation · Of the head, · Of teeth · Signes. Distinct voice is produced by the teeth, & in these signs we come to the Head of all, which is Christ, by whom we have access to the everlasting kingdom. Or thus (not transposing the words) By vocation of Christ the Head, through distinct voice of signs (for words are signs shewing the mind) we are conducted to the eternal kingdom, the happiness which all men desire. What I pray thee (saith this holy Doctor) is more sacred then this mystery, what more pleasant then this delight ? What meat, and what honey are sweeter, then to know God's wisdom; to enter into his secret closet; to behold the sense of our Creator; and to teach the words of thy Lord God, full of spiritual wisdom, which are derided by the wise of this world. We must also advertise the reader of the like discourses of ancient Fathers (over long to be here recited) concerning the manifold high praises of God's Law contained in this Psalm, with frequent repetition of certain Synonyma words signifying the same thing, in all fourteen, to wit: The Law of God, his Ways, Testimonies, Commandments, Precepts, Statutes, Justifications, Judgements, Justice, Equity, Verity, Words, Speeches, and Sermons: of which there is commonly one in every verse, and sometimes two or three in the same verse. But our English tongue hardly sufficing rightly to distinguish the three last, which in latin are Verba, Eloquia, Sermones, we translate Words only, adding in the margin, Eloquia, and Sermones, when they occurre. Leaving therefore larger commentaries to others, we shall prosecute our wonted manner of brief glosses. Only here premonishing the diligent readers, especially Clergymen (our selves and our brethren) who every day sing or read this whole Psalm in the Canonical hours, to observe two particular points of Christian doctrine, evidently proved by many places of this Psalm. The one against the Pelagians heresy, denying the necessity of God's special grace in meritorious works. For the Psalmist often here inculcateth man's insufficiency, that of himself, and by natural forces, he can not keep the commandments of God, but needeth always the particular grace of God, as well to believe in him, to repent for sins, and to begin good works; as to proceed, and persevere in good state to the end. The other against the heresy of our time, denying merit by grace and free will. For here it is also manifest, that God's grace maketh man able, to keep his commandments, and by keeping them to become just in this life, and so to merit eternal glory. Sundry other principal Articles of Christian Catholic Religion are likewise comprised in this one Psalm: but especially Moral doctrine.General Annotations vpon this CXVIII. Psalme. As this Psalme is the longest in the whole Psalter, so it semeth to the ancient Fathers most profonnd in sense. And so much the harder to be vnderstood, because also the very hardnes therof lieth hidden, which in diuers other Psalmes, and partes of holie Scripture, easily appeareth to the reader. But here the wordes being clere, and the sense also plaine and easie in some pointes of doctrine, yet the more diligence is imployed, the more difficultie is found in searching the whole sense and meaning of euerie word and sentence, with the maner obserued in composing it, and the frequent repetition of the same or like wordes, Al which maturely considered caused that great Clerke, and light of the Church S. Augustin, to omite this Psalme, when he explicated al the rest. And when at last he added also this, he wittingly omitted one special difficultie, which he doubted not, to be conteyned in the maner of composing it, not only by order of the Hebrew Alphabet, as diuers more Psalmes, and some other partes of holie Scripture, but more artificially then anie other, the first eight verses al beginning with the first letter Aleph; the next eight, with the second letter Beth: and so to the last of the two and twentie letters. Of which omission he yeldeth this only reason, because he found nothing (as he humbly affirmeth) that might properly perteyne therunto. Confessing also expresly that whensoeuer he applied his cogitations to expound the text it self, it alwayes exceded his habilitie. But finally to satisfie the often and earnest request of his bretheren and freindes, trusting (as alwayes) in Gods special helpe, he largely expoundeth it, in thirtie two distinct Sermons. S. Ambrose also moued with like pietie, made two and twentie Sermons in exposition of this Psalme. Affirming in his Prologue, that amongst other Psalmes, especially this sheweth how great a master king Dauid was of moral good life. For al moral doctrine, being of his owne nature swete, yet most delighteth the eares, and gently toucheth the minde, being vttered, as here it is, with pleasantnes of verse, and swetenes of songue. Againe whereas this Royal Prophet in manie places of this booke, powreth out sentences of moral psalmes or songues, as bright starres, that shine and glister to al the world, here most excellently he produceth a more singular mirrhor, as the sunne, of ful light, burning with meridian heate. And for the profite of al, the better to draw our attentions, to lerne that we may, though we can not attaine to al that we would, he disposed this Psalme through al the Alphabeth: that as children beginning with the first letters, make entrance to further knowlege; so by the same beginninges we should lay the first foundation, and therupon procede in our spiritual building, towards perfection in good life, the true seruice of God. Which is yet further insinuated (as the same Doctor teacheth) by the eight verses continually beginning with the same letter, and so other eight in order through the whole Alphabet, to signifie that after seuen dayes trauel in this temporal life, we may come to that vnitie, which we expect in the eight day of resurrection, when we hope to rise reuiued in our Lord Iesus, in newnes of eternal life. Lickewise S. Basil in the Argument of this Psalme admonisheth, that wheras holie Dauid, according to diuers states, which he passed, writte diuers Psalmes: as when he fled from his enimies, when he lamented his distresses, mourned in pensiuenes, enioyed peace and comforte, ranne a right course of vertue, fel from God by sinne, & againe returning obserued Gods lawes; in this one Psalme he comprehendeth al his prayers made to God at sundrie times, & here proposeth the same, as a certaine profitable moral doctrine, to al sortes and states of men. Neither doth he pretermite doctrinal pointes of faith, but interposeth them also with moral documents, in such sorte, that this one Psalme may suffice to teach the wel disposed, how to attaine to perfection in vertue, to sturre vp the slouthful vnto diligent care of their soules, to recreate the desolate with spiritual consolations, & briefly it administereth al kinde of medicine, to the diuers passions of mortal men: For the like iudgements of other Fathers we remitte the lerned reader, to S. Hilarie, Theodoret, Prosper, Arnobius, Cassiodorus, Beda, Enthymius and others, but can not wel omitte a brief instruction of S. Ierom. Who in his Epistle to Paula Vrbica: not only sheweth the interpretation of the two and twentie letters, but also explicateth their sense in this place, by connecting them into certaine shorte sentences, in this maner. Aleph · Beth · Gimel · Daleth; / Doctrina · Domus · Plenitudo · Tabularum; / Doctrine. · Of the house · Fulnesse · Of tables; Which is the first connexion, signifying that the doctrine of the house, that is, the Church of God, is found in the fulnes of diuine bookes. The second connexion is: He · Vau · Zain · Heth. / Ista · Et · Hæc · Vita. / This thing · And · This. · Life. For what other life can there be without knowlege of Scriptures ? wherby also Christ is knowen, who is the life of them that beleue in him. The third connexion is: Teth · Iod. / Bonum · Principium, / Good · Beginning, Albeit we now could know al thinges which are written, yet we know but in part, and in part we prophecie: for we see now by a glasse, in a darke sort, but when we shal be worthie to be with Christ, and shal be like to Angels, then doctrine of bookes shal cease, and then we shal see face to face: the Good Beginning, euen as he is. The fourth connexion is: Caph · Lamed / Manus · Disciplinæ, siue cordis. / The hande · Of discipline, or of hart. The handes are vnderstood in worke, hart and discipline are vnderstood in sense or meaning, because we can not rightly doe anie thing, vnles we first know what thinges are to be donne. The fift connexion is: Mem · Nun · Samech: / Ex ipsis, · Sempiternum · Adiutorium: / Of them · Euerlasting · Helpe: This needeth not explication, for it is manifest as the light, that from Scriptures are eternal helpes. The sixt connexion is: Ain, · Phe · Sade. / Fons, siue Oculus, · Oris · Iustitiæ. / Fountaine, or Eye · Of the mouth · Of iustice, According to that which we haue expounded in the fourth connexion: that dedes and intention must concurre. The seuenth connexion which is last, in which number of seuen is also mystical vnderstanding: Coph · Res · Shin, · Tau. / Vocatio, · Capitis, · Dentium · Signa. / Vocation · Of the head, · Of teeth · Signes. Distinct voice is produced by the teeth, & in these signes we come to the Head of al, which is Christ, by whom we haue accesse to the euerlasting kingdom. Or thus (not transposing the wordes) By vocation of Christ the Head, through distinct voice of signes (for wordes are signes shewing the mind) we are conducted to the eternal kingdom, the happines which al men desire. What I pray thee (saith this holie Doctor) is more sacred then this mysterie, what more pleasant then this delight ? What meate, & what honey are sweeter, then to know Gods wisdom; to enter into his secreete closset; to behold the sense of our Creator; and to teach the wordes of thy Lord God, ful of spiritual wisdom, which are derided by the wise of this world. We must also aduertise the reader of the like discourses of ancient Fathers (ouer long to be here recited) concerning the manifold hiegh praises of Gods Law conteyned in this Psalme, with frequent repetitiõ of certaine Synonyma wordes signifying the same thing, in al fourtene, towitte: The Law of God, his Wayes, Testimonies, Commandments, Precepts, Statutes, Iustifications, Iudgements, Iustice, Equitie, Veritie, Wordes, Speaches, & Sermons: of which there is commonly one in euerie verse, and sometimes two or three in the same verse. But our English tongue hardly sufficing rightly to distinguish the three last, which in latin are Verba, Eloquia, Sermones, we translate Wordes only, adding in the margen, Eloquia, and Sermones, when they occurre. Leauing therfore larger commentaries to others, we shal prosecute our wonted maner of briefe glosses. Only here premonishing the diligent readers, especially Clergimen (our selues and our brethren) who euerie day sing or read this whole Psalme in the Canonical houres, to obserue two particular pointes of Christian doctrine, euidently proued by manie places of this Psalme. The one against the Pelagians heresie, denying the necessitie of Gods special grace in meritorious workes. For the Psalmist often here inculcateth mans insufficiencie, that of himselfe, and by natural forces, he can not kepe the commandments of God, but needeth alwayes the particular grace of God, as wel to beleue in him, to repent for sinnes, and to beginne good workes; as to procede, and perseuere in good state to the end. The other against the heresie of our time, denying merite by grace & freewil. For here it is also manifest, that Gods grace maketh man able, to kepe his commandments, and by keeping them to become iust in this life, and so to merite eternal glorie. Sundrie other principal Articles of Christian Catholique Religion are likewise comprised in this one Psalme: but especially Moral doctrin.

The obscurity of this profound Psalm appeareth not to the vulgar reader.S Augustin differred the explication of this Psalm. Omitted to discusse one difficulty.At last made 32. sermons in explication thereof.Most of these letters have also other significations. And are diversely explicated by S. Ambrose, S. Beda, and others. Whereby we may learn (though we understand no more) that whole Scriptures are full of mysteries (as S. Jerome calleth this) and hard to be understood.God's law especially commended in this Psalm. 14 Synonyma signifying the law of God.

The obscuritie of this profound Psalme appeareth not to the vulgar reader.S Augustin differred the explication of this Psalme. Omitted to discusse one difficultie.At last made 32. sermons in explication therof.Most of these letters haue also other significations. And are diuersly explicated by S. Ambrose, S. Beda, and others. Wherby we may lerne (though we vnderstand no more) that hole Scriptures are ful of mysteries (as S. Ierom calleth this) and hard to be vnderstod.Gods law especially commended in this Psalme. 14 Synonyma signifying the law of God.

S. Ambrose writte 22. sermons upon this Psalm.King David a great master of moral doctrine.Why this Psalm was composed in order of the Alphabet.Why eight verses are begun with every letter.S Basils judgement that this Psalm containeth the argument of many Psalms.Other expositors of this Psalm.S. Ieroms interpretation, and explication of the Hebrew Alphabet.1. Cor. 13.God in himself.God's grace necessary in every good work.It enableth free will to merit.

S. Ambrose writte 22. sermons vpon this Psalme.King Dauid a great master of moral doctrin.Why this Psalme was composed in order of the Alphabet.Why eight verses are begunne with euerie letter.S Basils iudgement that this Psalme conteyneth the argument of manie Psalmes.Other expositors of this Psalme.S. Ieroms interpretation, and explication of the Hebrew Alphabet.1. Cor. 13.* God in himself.Gods grace necessarie in euerie good worke.It enableth freewil to merite.

The reading text follows the 1582 first edition. Also available: Plantin Louvain (Latin).

St. Robert Bellarmine’s commentary on Psalms 118 — verse-by-verse exposition→

Chapter 118 of 150

Annotationsfrom the original 1609 Douay Old Testament