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Atore Life, to Revive, or Enliven; as did likewise the old Saxon
Cpiccan, Psal. cxxiv. 2. xxii. 30. REBUKE, Not only severe Reprehension, but any manner of hard
or reproachful Language, Psal. Ixix. 21. And the Etymology will very well bear this meaning; for it seems to come from the French, Bouche, or the Italian, Bocca, a Mouth, and the Compositive Parcicle Re; and therefore may well denote, any
Sharp, or short Speech, or Answer. REPROOF, Is used in much the same fence with the former
word, Rebuke, and does not only import, grave and fevere Admonition, but any manner of reproachful Language, any Speech, whereby we new our dislike of another's Words or Adions, from the Latin, Reprobatio, which fignifies much the same when
apply'd to words, Pfal. Ixix. 20. SIMPLÉ, Unmixt, Plain, without any Frand, or Guile, or Worldly
Policy ; like 4 Ghild, that has no Art or Cunning to help himself in any Difficulty, and therefore is often opprest and everreach'd, by crafty and Sharp Men. Tis generally used in a good sence in the Psalms and New Testament, viz. for plain, undesigning, tho' abused Men; as Simplex does among the Latins, when apply'd to the Tempers of Men. But then, because such Persons are fubject to be caught and drawn into Evil, by Politick and Artificial Men, therefore sometimes it denotes, those who by this means are betray'd to Sin, as Psal. 4. and a Fault committed thro this easy unwary Temper, is called
Simpleness, Psal. Ixix. So STREET. The common meaning of this word is fufficiently
known to all, and 'tis apparently used in this common sence, Psal. cxliv. 14. The same word is used in the szth Verse of the same Psalm, buc the common sence of the word does not fic that place, as Dr. Hammond has truly observed, and in the Hebrew they are two words : In the 14th Rehoboth, in the 13th Hutsoth ; which last word some translate Courts, Tards; others, Stabula, Caule, Folds, Sheep-coats; and I suppofe it will be granted, that the word does properly signify, any Enclosure without a Roof, near to a House, fit for Sheep to lie down, or Tean in. And 'tis certain that the old English word rtnæt, from the Latin, Stratum, fignifies, any place for Rejt, or Repose, a Bed, a Couch, Litter, or place fit for Ews to Couch, or Lamb. See Somner. Bur I dare not affirm, thac either our Old Translators, or New, had this signification of the word in their view : But, with submission, I see no reason why we may not take it in this sence, fince both the
Hebrew and English will bear this meaning. WELL. A Spring, Fountain, or small Stream, not only, a deep
dug Pit, as now it commonly fignifies : So Výlle, with our Ancestors, fignified, a Brook; and Peallian, to Spring, or
run like Water. See Somner's Dictionary, &c. Ainsworth uses
the words in the same sence, Psal. xxxvi. 10. Ixxxiv. 7. WHOLSOM, Safe. We fill say, Wholfom Food, Air, Law, Coun
fel, and mean the same thing by it, which the Latins do by
Salutaris, Pfal. xx. 6. WILINESS, Cunning, Guile. We still use the word Wiles,
from whence this comes, Psal. x. 2. WORLD, Age, Time, not only the Universe, or Earth: Thus
it fignifics in the Doxology, World, that is, Age, or Time, without End. So the Saxon Yonló, or peonuld, from whence that Phrase, Peonulda Peonuls, the same with the Latin, Secula Seculorum. So in the Nicene Creed, before all Worlds, that is, before all Ages, or before Time itself was :
The fame with the Greek, med tv dobrwyo Psal. xlv. 18. WORSHIP, Majesty, Dignity, Excellency, what deserves to be
Honour'd, or is Honour'd, that Glory, and Power in God to which we pay our Devotion : for so it signified with
our Saxon Ancestors, who used Peondnesre, and Peondrcype, that is, Worthiness, and Worship, as words of the same power and signification. Our Translators use the word in this fence, Pfal, iii. 3. xcvi. 6. and elsewhere. We now by Worship, most commonly mean, that Honor, which we pay to God; and our Translators do often cake it in that sence also. Further, Worship does not only fignify, the eminent Dignity which is in God, but that which is in a loro degree in Man: And this sence of the word is not yet loft, even in our own common Language: for we still call that Honour and Authority which belongs to a Magistrate, his Worship. Our Translators retain the word also in this sence, when they say, that God gives Worship, that is, Honour and Dignity, to them who lead a godly Life, Pfal. lxxxiv. 12. Nay, our faft Translators use the word in the same sence, Luke xiv. 10.' where it is said, that the humble Guest Mall bave Worship in the presence of those who fit it. Meat with bim. Who can then wonder, that in the Matrimonial Office the Husband is taught to Worship his Wife?
that is, to pay her all due respeit? for no one ever understood i
more by thac expression, except he were blinded by unpardonable Ignorance, or Prejudice. There is then an Honour, Glory, Dignity, or Worship in the Divine Nature ; and so there is, or may be in Men too. We must pay Honour, Glory, WorThip principally to God, but in an inferior sence to Men, if we may believe our English Bibles. It has been said, that most Controversies now, depending, are chiefly, a Strife about Words ; it is certain, that many betwixt us and the Dif. "featers are fo: And from what has been said briefly, con
cerning this and other Words in this short Vocabulary, it will 20 appear, chat several Particulars which have been objected
against in our Psalter, our Liturgy, and our very Creed, are far enough from being faulty in themselves, and have been thought to by some Men, merely because they do not understand their own Tongue. I have always been of Opinion, That Ignorance, which is generally attended with Self-conceit, is the chief cause of our Divisions among the common People, and that therefore one very proper step toward a Cure, would be the clear Knowledge of our own Language: For how can they possibly be informd in greater Matters, before they are brought cruly to understand English.
In the Preface.
In the Marginal Notes upon the Psalter.
10. 9, 10. for aprow r. ápad?. Pf. 14.10. for Tools r. Fools. Pf. 16. 5. for Idol r. Idols. Pf. 26. 13. dele Parenthesis. PL. 68. 27. after affords insere Psal. 60.7. PL. 74. 3. for 6 r. 69. Pf.:75. 5,6. for waverslang rowenton. Pf. 78. 46. against Lice in the Texc r. Plies in the
Margin. PL. 84. 3. 1. 11. after built, dele nat. Ibid. 1.13. for but r. and Pf.87.1.1. 3; 4. dele See Notes in Vindication. Pl. 18.104.22.168. afrer of r. my Power, and demanded. Pf. 120.4.1. 4; 5. for sure r. bere.
In the Defence of this Translation. The running Titles of the first 16 Pages thould be, A brief and general Defence. Page 3. 1. 2. for the rathu. p.6. 1. 44. for those r. these. P. 7. 25. dele and is exaggerate in the Hebrew General Note 8. 1. 1o. dele Zain in the Hebrew. In Nores of Defence, Pfal. 22. ver. 32. after Note, for 5, f. 6. Pf. 42. 8. 1. 1. after for danis r. Munfter. PC.-37.-16. for Vatablus r. Kimhi apud Muisi Pf. 52. 1. ult. r. pursue this sence. Pr.64. 8. r. So Piscator, doc. after Cachinno. Ib. v.g. 1. 2. after opus Dei F. Munfter. Pf. 66.2, li 106 for of r. witha
Psalms of David EXPLAIN’D.
The First Day. Morning Prayer.
This Psalm is a proper Preface to the rest, Shewing that
Happiness is the End of good Men, but that Misery attends the Wicked.
Beatus vir, qui non abiit. Pfal. 1. Lessed is the Man that (Followed the Advice hath not (walked in less continued in an
of wicked Men; much the counsel of the un evil course of Life :
godly, nor stood in nor proceeded to far as the way of sinners : and hath
co become a Companinot fat in the seat of the scorn- and jeft at religion.]
on to those who scoff ful.] 2. But his delight is in the
2 [He will continuallaw of the Lord : and (in his by employ himself in law will he exercise himself of this Law.
the study and practice day and night.] 3. And he shall be like a tree
3 [For as such a Tres planted by the water-side : [that hopes of the Flanter in
always answers the will bring forth his fruit in due bringing forth fuch feafon.]
Fruit, and at such cimes
as are proper ; to the good Man shall bring all his pious designs to perfection.]
4. [His leaf also shall not wi 4 [As the leaf of ther : and look whatsoever he such à Tree in cute
warm Countries is ever doth, it shall prosper.]
green ; so the Actions of such a Man shall never die : God shall remember and reward them, if Man do noc.]
s* Scattereth away, s
As for the ungodly, it is &c. this Phrase in the
not so with them ; but they are Scriprure signifies utcer destruction, Hof. xiii. 3.
like the chaff which the wind Jer. xxviii. 16.
* scattereth away from the face
of the earth. 6*Stand in the fudg 6 Therefore the ungodly ment,] that is, Be ac
shall not be able to *stand in Day of final Judgment;] the judgment: neither the finfo the wordt stand] figners in [the congregation of nifies again, Lu.xxi.36. the righteous.] The great Assembly of God and his Angels, and Saints, when they come to Judge che World,] 1 Cor. vi. 2. Jude 14, IS.
7 (Takes notice of, 7 But the Lord [knoweth] and approves, ] Hosea the way of the righteous : and
* Peris) :) that is, the way of the ungodly shall End in disappointment. A Pfalm of David, the first occafion whereof seems to have
been the assault that was made upon his Person and Government, by the neighbouring Heathen Princes and States, 2 Sam. v. and viïi. after he was settled in the Kingdom both of Israel and Judah, and had taken the Hill of Sion, 2 Sam. v. 7. But further under the History of David, it contains a mošt illuftrious Prophecy of Christ.
Quare fremuerunt gentes? Pfal. II. [Coarrive, Devise.]
HY do the heathen so fuSce Vocabulary
riously rage together : and why do the people [imagine] a vain thing?
2 The kings of the earth stand up, and the rulers take counsel together : against the
Lord, and against his Anointed. 3*Bonds und Cord's
3 Let us break their * bonds fignify that Tyranny afunder: and cast away their and Slavery with which the neighbouring Prin
* cords from us. ces chrearned David and his Subjects : Our Tranlarors supposed that chis Verte is the Speech of David and his people, and there.