in our dangers 2 Therefore we wil not feare at al though the earth be shaken from her foundations and the mountaines be carried into the middest of the sea 3 Though al the stormes of waters sound about vs with most horrible noise and mounting vp doe shake the verie mountaines 4 Yet the citie of God which the most high hath consecrated vnto himselfe for his habitation doth rest in the meane time safe and comforted with his most gentle and pleasant riuers 5 For seeing that God himselfe doth dwel in it how can it be subuerted nay as oft as neede is he wil wake earlie in the twi-light and wil helpe it 6 Behold the nations did rage on euerie side and the kingdomes had prepared battel euerie-where against vs but as soone as he thundered out his voice al their fiercenes although they filled the land with their multitude did fal downe their hearts melting for feare 7 For the Lord hauing farre other armies is on our side that God I saie of Iacob is our defence 8 Come hither I praie you if anie doubt of this matter or negligentlie regard these thinges and consider with me the workes of the Lord namelie what destruction and desolation is now come vpon those countries which did rage so mightilie against vs. 9 Behold how sudden these battels and tumults are ceased on euerie side behold how he hath broken the bowes and hath cut in sunder the speares and burnt al their chariots with fire 10 Heare the Lord himselfe finalie setting forth this example and thus calling vpon your enimies O ye mad men leaue off these things and learne at the least by these your miseries that I am GOD whom ye haue wounded by the sides of my people and whose name ye labour in vaine to abolish But it is so farre from your power to doe this that contrariwise I wil once dilate my glorie wide broad throughout the whole world 11 Finalie let vs conclude this fullie that the Lord being furnished with innumerable and most mightie armies standeth on our side and that that God of Iacob is a most sure defence vnto vs. PSALME XLVII The Argument The verie order of this Psalme chieflie the fift verse seemeth vnto me manifestlie to declare that this song was written by Dauid ful of most feruent zeale and sung of the sonnes of Corah in that pompe most ful of maiestie wherein he brought the Arke of the Lord at the length into the citie which was called after his owne name the which excellent storie is set downe 2. Sam. 6 1. Chro. 15. And this song of praise doth teach foure principal things 1 With how feruent zeale we are bound to seeke the glorie of God 2 How careful the princes chieflie ought to be to establish the publike holie ministerie and to amplifie it 3 What great difference there is betwixt the people chosen of God and other nations proceeding only of the mercie of God Last of al that other nations also in the end shal be partakers of this so great mercie Of these foure there is no part which doth not much more appertaine vnto vs than to the old people now when this prophesie is fulfilled at length and Christ him selfe is come vnto vs. THE PARAPHRASIS 1 O Al ye people being gathered together clap your hands and praise God with most ioiful voices 2 For this is that Iehouah not closed vp in this Arke for he is higher than the verie heauens notwithstanding he setteth before our eies this testimonie of his presence and mercie this I saie is the King shewing himself terrible against his enimies this is the Lord of the whole earth 3 This is hee that wil bring into subiection the people that lie neare vnto vs ouer whome we shal haue authoritie 4 This is he that hath giuen vs that most excellent heritage by whose power we may worthilie glorie of our dignitie and honour and that by his singular benefite for none other cause but that it hath pleased him to receiue vs into his fauour 5 Behold God commeth vp to his holie mountaine with triumph the Lord commeth with sound of trumpets 6 Sing vnto God sing I saie sing praises to our King sing praises 7 For this is the greatest King by farre euen the Monarch of the whole world sing al you that can sing 8 Praise God I saie who is not onelie our King but the King of al people sitting vpon his holie throne 9 For the verie gouernours of the people shal submit themselues to the people of the God of Abraham for he is onelie the Lord of the whole world and the preseruer of the same farre higher than al powers beside PSALME XLVIII The Argument There is the same argument of this Psalme and of the 46. although it seeme to haue bene written long after in the daies of Josaphat as may appeare and is to be referred to the storie which is written 1. Chron. 20. there is added therfore the praise of the citie of Ierusalem which was a figure of the Church by the beautiful situation and by the strength of the wals and forts whereby yet the Prophet doth not saie that the safetie thereof doth stand but by God alone the Lord of the citie that we may vnderstand that the Church is preserued by the same onlie defence although so oft as it so pleaseth God it is not destitute of mans armour and defence THE PARAPHRASIS 1 DOubtles the Lord doth shew himselfe great and most worthie of al praise euery-where but this is seene chieflie in that his owne citie which knowledgeth him for their God and worshippeth him in his holie mountaine 2 For this is that mount Sion of most pleasant situation looking towards the north the ornament and ioie of the whole earth the citie of the great King 3 For there verelie God dwelleth as in his palace and there is he knowledged againe to be the onlie defence thereof 4 Neither neede we to fetch anie farre proofe of this most plaine thing for behold the kings associate together were about to set vpon it 5 The which so soone as they did behold being striken with the admiration of it fled awaie speedilie 6 For so wonderful terrour and so sudden came vpon them as the pangs of a woman that trauelleth with child 7 And as the most raging violence of the wind vseth to shake the ships sailing in the deepe seas 8 Therefore we our selues haue seene the woonders which we heard of our elders of old that were done by God to deliuer them done also in the citie of the most mightie Iehouah the citie I saie of our God the which being now defended of him he wil from hencefoorth also preserue for euer 9 Surelie ô God thou hast not disappointed vs calling for thy mercie in thy palace with ful confidence 10 And the fame of this thing whither soeuer it shal come shal stir vp al men euen to the vttermost coastes of the earth to set
godlie to giue thankes and to celebrate the praise of God THE PARAPHRASIS 1 GOD from whose mercie so manie benefites do proceede vnto vs continue to blesse vs and chiefelie do cause his pleasant countenance to shine vpon vs. 2 That his waie which he hath declared vnto his people may be knowne as far as the borders of the earth are extended and that al nations may embrace the saluation promised by him 3 Let al people praise thee ô God let al the people praise thee 4 Let the people be glad and reioice For the time wil be when thou shalt gouerne the whole world with most iust and righteous iudgement 5 Let the people praise thee ô God let al the people praise thee 6 Command the earth also to bring foorth her fruites and continue ô God our God to heape thy benefites vpon vs. 7 Continue I saie ô God to blesse vs and let al the world againe acknowledge and worship thee PSALME LXVIII The Argument Dauid being about to carrie the Arke of the couenant which was the visible testimonie of the presence of God and of his mercie into the tower of Sion when he had ordeined a solemnitie whereof he himselfe was the ringleader than the which there was neuer anie in this nation more famous which is written plainlie 1. Chron. 15. he made certaine Psalmes vndoubtedlie by diuine inspiration wherewith he inflamed both himselfe and others doubtles to praise God maruelouslie And amongst other he did write this Psalme also than the which nothing could be written more diuinelie more ful of maiestie or more eloquentlie by anie man and he repeateth and calleth to memorie the former benefites of God and addeth maruellous artificial colours rather painting it forth than writing it But we must diligentlie marke this thing further that the Prophet stood not fixed onlie in that matter which was then in hand but by diuine inspiration did insinuate mysticallie as the times did then suffer the most excellent secrets of the kingdome of heauen and therfore by that Arke is mysticallie vnderstood that the sonne of God in whome the fulnesse of the Godhead remaineth hath put vpon him our flesh by Sion is meant the tabernacle not made with mans hand by bringing in of the Arke the ascension of Christ into heauen by leading awaie of the captiues that Sathan sinne death are ouercome lastlie by the temporal blessings continuallie powred vpon Jsraël the spiritual euerlasting giftes of Christ dailie bestowed vpon the Church by the holie ministerie worke of the Gospel is here figuratiuelie described as Paule witnesseth Ephes 4 8. and almost throughout the Epistle to the Hebrues THE PARAPHRASIS 1 GO to let God onlie arise and in a moment al his enimies shal flee awaie wandring and scattered abroade 2 For al the vngodlie must none otherwise vanish awaie at his sight and countenance than the smoake which being driuen with the winde is dispersed and the waxe that is laied before the fire is melted 3 But on the contrarie the righteous being maruelouslie refreshed by his countenance shal reioice and shal leape for gladnes 4 Go to then celebrate the Lord with songs sing vnto his name prepare the waie to him that hath long wandered in the wildernesse and comming now vnto vs praise him I saie who is eternal both in name and in deede and reioice before him 5 For he that is the father of the fatherles and the defender of the widowes hath now chosen amongst vs holie and stable habitations vnto himselfe 6 This is he that hath made fruiteful those barren persons of whome we had our beginning who hath losed vs from bonds being oppressed with most cruel bondage who hath cast out the rebels into drie and desert countries and regions 7 For thou ô God when thou wentest before the people leddest them by the horrible wildernes 8 The earth it selfe did tremble and the heauens being afraid by feeling of thy maiestie were dissolued as it were in a sweate and dropped downe when thou ô God the God of Israël didest sit presentlie vpon the top of mount Sinai 9 Furthermore thou hast not failed to water the countrie in the which thou hast placed thy people with the raine of thy large liberalitie and to refresh it when it was barren 10 Euen that thou mightest feede therein thy flocks to whome thou hast giuen it and mightest strengthen thine which else should haue perished through hunger 11 And also thou hast giuen the cause to the great multitudes of our virgins to reioice and sing of thy victories which should otherwaies haue bin vnthankeful vnlesse they had praised thee with hymnes 12 Behold the mightie euen the kings compassed about with their armies haue fled awaie they haue fled I saie and the women that vsed not to come out of the house haue diuided the spoile 13 O ye damsels ye haue liued hitherto amongst the soote of the pots euen sitting at home but now ye may come foorth shining and glittering no otherwise than the doues as white as snowe do cast foorth a certaine golden glistering as they flee in the aire 14 For when the strength of the enimies was scattered by the power of GOD a most cleare brightnes did shine vnto the earth euen like the snowe that lieth vpon the top of Salmon which dazeleth the eies of them that looke vpon it with the brightnes thereof 15 O mount Basan thou verelie art verie fat and art seene to haue manie tops of thy hilles but what canst thou do God hath not chosen thee but the mount Sion vnto himselfe 16 Why then should ye be proud why should ye lift vp the tops of your hilles for God hath chosen vnto himselfe this hil far lower than you in the which he wil dwel the Lord hath consecrated vnto himselfe this seate for euer 17 Here verelie he is caried in his chariots the which two millians both on this side and that side doe drawe and being inuironed with these armies as he did sit vpon the top of Sina of old so now he entreth the possession of this his holie place 18 Now therefore ô God thou doest verelie exalt thy selfe carrieng awaie thine enimies captiue taking the spoiles that thou maist giue to thine euen thus taming thine enimies how rebellious so euer and going vp to the tower of Sion that thou maist settle thine euerlasting habitation there 19 Wherefore euerlasting praise be vnto thee ô Lord ô God I saie our sauiour which doest heape vpon vs thy continual benefites 20 For this is that God who hath declared himselfe vnto vs to be the God our sauiour after a thousand sorts and the Lord hath approued in verie deede that deliuerance from death is set in him alone 21 Therefore so oft as neede is that same God wil breake the verie head of his enimies and wil cast downe the wicked which arrogantlie hold vp their long shagged haire 22 For he hath promised to do the same thing againe
of the natural loue and affection not of common friendship whereof the prophane writers haue spoken manie things also verie wel but of that holie charitie whereof the holie Ghost onelie is the authour which ioineth al the godlie vnto one heauenlie father in Christ the first born among manie brethren The which knot also not euerie kind of commoditie in regard wherof the poëts did adorne peace with maruellous epithetons so that they counted it as a goddesse but al the benefits of God both of this life and of the life to come do folowe it being euen powred downe vpon vs from him foorth of whose fulnes they are deriued downe vnto the vnder members cleauing vnto him Wherefore this charitie or loue is worthilie cōpared with the heauenlie dew that we may acknowledge it to be giuen vs from heauen and that freelie and also with the holie ointment of Aaron running downe from the head vnto the hem of his garment because that Aaron was a figure of Christ our eternal Priest that ointment did signifie the holie spirit powred foorth without measure vpon our head that is vpon Christ himselfe thereby sanctifieng his vnder members that is the whole Church by whose sweete smel also we are acceptable to our heauenlie father according to that saieng Ioh. 14 21. He that loueth me shal be loued of my father and I wil loue him c. Iohn 1 16. THE PARAPHRASIS 1 BEhold how beautiful and happie this change of our state is to wit because we see that brethren which before were at dissention both in bodies and minds are now most friendlie ioined in hearts Wherefore I would haue you continuallie to consider and marke that there is nothing either more profitable or more pleasant than your brotherlie amitie For besides that God would haue vs to be borne of one and the same father Abraham the which reason is of no smal moment he hath further called and chosen vs out into his familie by the same his holie spirit 2 Wherefore this brotherlie vnitie is plainlie like that sweete balme so pretious which being powred vpon the head of the high priest and vpon his beard did flowe downe euen to the hem of his holie garment 3 And we may compare it with that most sweet and most fruitful dew which falleth on the mountaines both of Hermon and Sion For where this concord is of force there at the commandement of God from heauen al commodities flowe downe and remaine for euer PSALME CXXXIIII The Argument After the manifold speeches pertaining vnto the people at the length a verie good end is made vnto that matter by an exhortation directed vnto the priestes and Leuites seeing the worship of God is the whole summe belonging vnto the Church Therefore the Leuites are admonished for what cause they are placed in the Church not that they should exercise dumbe ceremonies but that they should bestowe whole daies nights for the saluation of the people that is in teaching declaring the praises of God and in praieng THE PARAPHRASIS 1 LO ye blessed companie whom the Lord hath peculiarlie chosen out of the rest of the people and whose ministerie he vseth whilest yee appeare in his house before him daie and night first execute your office diligentlie in Gods sight carefullie labouring to set foorth his praises 2 Praie vnto the Lord I saie lifting vp your hands vnto his sanctuarie and praise him which is the principal part of his worship and the verie end of these ceremonies 3 Then commend the whole assemblie of the people vnto God sending them awaie after they haue sincerelie offered their sacrifices and haue bene instructed with holie doctrine praieng that the Lord who is the Creator of heauen and earth would enrich them al out of Sion with al kind of blessings PSALME CXXXV The Argument The Prophet doth chiefly exhort the priests and the Leuites also in this Psalme as in the former publikelie to set foorth the praise of God vnto whome yet he wil haue the people to ioine as to their ringleaders And the arguments of praise are taken partlie of the general works wherein God setteth foorth both his infinite power and goodnes euen as it were to be groped or handeled of al men partlie of his special benefits that are bestowed on his owne people and he adioineth an antithesis of the idols at large And we ought to confirme our selues at this daie stil with the same testimonie and to giue thanks vnto God dailie now for them also seeing there hath bene alwaies and is stil one and the same Church as there is one God and one faith although the couenant be diuers in the manner and forme of reuelation which God hath made with his THE PARAPHRASIS 1 O Al ye that are peculiarlie appointed to the ministerie of the Lord praise ye praise ye the Lord as he hath shewed himselfe in deede worthilie to be acknowledged 2 You I saie which are appointed to stand and to appeare euen in the house of the Lord and vnto whome the keeping of these courts of the Lord is committed 3 Praise God who is verie good and praise his name than the which nothing is more pleasant 4 For he hath of his onlie goodnes chosen Iacob to himselfe as his most chiefe treasure 5 And to speake no more of these special testimonies of his fauour why should not I affirme that thing which is most plaine and euident that the Lord euen our God is verie great although foolish men imagine to themselues gods he is mightier than al their gods although we should graunt that there were such as they doe dreame 6 For seeing that these men suppose that there are manie gods surelie they can make none of these almightie and some doe make them idle beholders of things others do bind them to inferiour causes others faine that most vile things and most wicked things are done openlie by them but the Lord as he hath created the heauen the earth the sea and al the depths thereof so also he vseth them at his pleasure 7 By whose commandements the clouds rising from the vttermost parts of the earth doe minister the matter of the firie flames and of the raines which burst foorth thence together and which bringeth foorth the winds out of his store 8 And least anie man should limit this infinite power of the Lord within the bounds of natural causes this is he which destroied in one night al the first borne both of men and beasts in Aegypt the which thing certainlie can not be attributed to the order of nature 9 He also ouerthrew Pharao in Aegypt and al the Aegyptians ouer dutiful-seruants to their king with signes and wonders whereof there is not one which doth not declare the infinite power of the Lord aboue al order of nature 10 Yea and not Pharao onlie and the Aegyptians but he also miserablie slue manie other nations and their most mightie kings 11 As Sehon king of the Amorites and
he saie haue annointed this my King to reigne vpon my holie mount Sion 7 And the King shal saie againe I wil declare what the Lord hath decreed of me when he thus spake Thou art my sonne indeede this daie haue I begotten thee 8 Aske of me and I wil giue thee the heathen for thine inheritance and the ends of the earth for thy possession 9 Thou shalt breake them with an iron scepter and crush them into peeces like potsheards 10 Now therefore be wise ô ye Kings be learned ô ye Iudges of the earth 11 Worship the Lord and do him reuerence and reioice in him with feare and trembling 12 Worship this his sonne least he be angrie and ye suddenlie perish euen when his wrath shal flame foorth ô then shal they be blessed that trust in him PSALME III. The Argument This third Psalme was made by Dauid when by the sudden conspiracie of his sonne Absalom being driuen foorth of his citie and kingdome he seemeth vtterlie vndone and he teacheth by his example that euen then when God doth punish our sinnes yet we must cal vpon him with earnestnes and faithful confidence euen in our most extreame daungers resting partlie vpon his power partlie vpō his loue declared vnto vs in the Gospel THE PARAPHRASIS 1 HOW manie do vexe and trouble mee ô Lord how manie do rise vp against me 2 How manie do saie of me His God can not helpe him 3 But thou Lord art my shield on euerie side my glorie and the lifter vp of my head 4 I called vpon the Lord and he heard me out of his holie hil 5 I lie downe therefore and take my rest and awake againe for the Lord defendeth me 6 Though manie thousands be assembled and compasse me round about I wil not be afraid 7 Come foorth ô Lord saue me ô God doubtles thou hast smitten al mine enimies vpō their iawes and hast broken their teeth 8 It is the Lord that deliuereth his people and this is now thy people that feeleth thy blessing and mercie PSALME IIII. The Argument This Psalme doth teach the whole Church euerie member of the same that when the wicked do rage we ought not onlie not to despaire or be discouraged but rather boldlie to reproue our aduersaries resting vpon the power of God whereof we haue had so oft experience and trusting to the goodnes of our cause and chieflie to the most assured promises of the life to come vpon the which we must alwaies haue our eies bent and neuer depend vpon the transitorie commodities of this world THE PARAPHRASIS 1 ANswere me when I crie and cal ô Lord the iudge of mine innocencie O thou that hast brought mee so oft out of distresse haue mercie vpon me and heare my praiers 2 O ye sonnes of men how long wil you labour to distaine mine honour reioicing in vanitie and take counsel of things that shal neuer come to effect 3 For be ye sure that it hath pleased God to exalt me aboue others and to embrace me with his special grace and fauour The Lord wil heare me when that I cal vpon him 4 Tremble ye therefore and sinne no more ponder these things in your minds and meditate the same with your selues in your beds 5 And worship the Lord with due worship and trust in the Lord. 6 Manie do saie How shal we growe vnto wealth and riches But we desire ô Lord that the light of thy countenance may shine vnto vs. 7 For far greater is this inward ioie which thou giuest vnto me than is theirs when their vintage and haruest are most plentious 8 I wil therefore quietlie lie downe and take my rest for thou onlie ô Lord doest keepe me in saftie PSALME V. The Argument This Psalme is also a praier and teacheth these rules of praier when anie is vniustlie afflicted That is to saie that we must praie earnestlie and set this against al doubt of Gods good wil towards vs or of his power that he is our God and our King and our impatience is to be bridled with this consideration that the nature of God can not suffer the wicked vnpunished wherefore the more cruel that the enimies appeare the more neare and more certaine is their destruction Finallie that we ought not herein to consider the punishment of our enimies neither our owne commodities but onelie the glorie of God in our praiers as he for this cause wil not faile to blesse vs. THE PARAPHRASIS 1 HEare what I saie ô Lord vnderstand mine inward meditation 2 Giue care vnto my crie my King and my God for thou art he to whome I doe present my praiers 3 Heare my voice earelie in the morning for dailie in the morning wil I prepare my selfe to praie vnto thee and as out of a watch tower wait for thee 4 For thou art not he ô GOD which delightest in wickednes neither wilt thou alow anie wicked person 5 The proud shal not stand in thy presence thou hatest al them that are giuen to wickednes 6 Thou destroiest al liers and abhorrest ô Lord al the cruel and deceitful persons 7 Wherefore I trusting in the greatnes of thy goodnes wil enter into thy palace and I wil worship thee in thy holie place with feare 8 Therefore thou ô merciful deliuerer of al thine rid me that am oppressed from mine enimies and make streight the waie wherein I may walke safelie before thee 9 For none of them doth speake anie thing sincerelie and vprightlie they haue a thousand fetches in their hearts to doe hurt their throte is like an open sepulchre their tongue with faire words doth onlie flatter 10 Condemne them ô Lord and cause them to faile of their purposes cast them downe for the multitude of their wickednes and their rebellion against thee 11 Then shal they al reioice that flie vnto thee for succour and in that thou doest defend them they shal triumph for euer and al that feare thy name shal praise thee with ioie 12 Because thou hast shewed thy fauour to the innocent ô Lord and hast defended him with the shield of thy mercie PSALME VI. The Argument This Psalme conteineth a praier of a diuers argument from the former For before was described the conflict of the godlie vexed vniustlie by men onlie but here is an example set foorth of a man so sore oppressed of his enimies that he wresteleth principallie with sinne and death and with the verie sense and feeling of Gods wrath the which battel is far the greatest and most dangerous And these things are chieflie to be noted in this Psalme that the fruit of sinne is most bitter wounding most greeuouslie both soule and bodie and that the remnants of sinne doe stil remaine in the verie saints for the which God doth chastise them sometimes most seuerelie and that there is no remedie left but this onlie against this incurable wound that is the free mercie of God in Christ and that the saints are brought
due vnto him whereby we may become partakers of euerlasting life Wherefore he saith that men are taught the glorie and maiestie of God that is as Paule interpreteth it Rom. 1.10 his eternal power and godhead by the beholding of the heauens by the orderlie changes of daies and nights but specialie by the golden beautie of the Sunne which shineth ouer the whole world with an vnspeakeable course so that no man can pretend the ignorance thereof The which place the Apostle treateth both in that Chapter cited before and also in the Actes 17.27 But the Prophet addeth that men do lacke a farre more perfect declaration which may shew foorth both those same things and besides them the wil of God to conclude which may quiet our consciences that are greeuouslie vexed with the deadlie wound of our sinnes as the Apostle teacheth plentifullie 1. Cor. 1.21 and afterwards And he affirmeth that these things are not taught vs any otherwhere than by that doctrine which is giuen vs of him from the heauens it printing in our hearts that true wisedome not in words alone but in deede also that it might comfort vs with euerlasting gladnes And seeing this power belongeth wholie to the Gospel it is manifest that Dauid speaketh principalie of this part of the written word of God and that he treateth of that free forgiuenes of sinnes which at that time was shadowed with the ceremonies of the lawe but now is expounded and vttered vnto vs most fullie and manifestlie both by Christ himselfe and also by the writings of the Apostles THE PARAPHRASIS 1 THE heauens declare the glorie of God and this wide stretched frame of the heauenlie spheres called the firmament doth plainlie testifie that they could not be created by anie other but by God himselfe 2 The interchangeable course of daie and night doth minister occasion to drawe out the power of that most wise creator by that most ample and neuer ceasing race as it were out of a liuely euer running fountaine 3 Yea the heauens do also speake as with an high sounding voice which may be vnderstood of al people of al maner of languages 4 For that same their most cunning workemanship and the orderlie mouing by most constant and certaine spaces wherewith chiefelie the Sunne is carried about by that huge bodie compassed and couered with the heauens as with a tabernacle calleth as with a lowde voice vpon al men from the one end of the world to the other 5 For the Sunne it selfe like a bridegrome comming foorth of his chamber glistering with gold and pretious stones or like a mightie champion stretching himselfe to runne his race 6 Doth runne foorth from the one vttermost border to the other without anie wearines and with a course incomprehensible and there is none that can be hid from his heate 7 But wee haue an other farre more excellent schoolemaister and teacher of this wisedome yea one that is perfect in deede euen the doctrine declared vnto vs from heauen and appointed of God which doth fullie restore vs to perfection By the which the Lord hath opened vnto vs plainelie al that appertaineth to our saluation and doth teach al men true wisedome so that they knowledging their want of wisedome should shew themselues willing to be taught 8 The doctrine I saie ordeined of God which teacheth the true waie of felicitie plainelie and euidentlie and doth comfort the mindes with true ioie and lighteneth the eies of the mind with true light 9 For this is it which declareth the pure and vnchangeable worship of God and the maner how to worship God most rightlie and sincerelie 10 A thing more pretious by much than al gold how pure so euer and more sweete than anie honie combe 11 For heereby thy seruants ô Lord are taught which waie they should walke and they that walke this waie shal feele thee in the end most merciful 12 But ah who can vnderstand his faults wherfore I beseech thee mercifullie to deliuer me from these faultes that I can not by anie meanes vnderstand 13 And suffer not me thy seruant to be ouercome of these vnbrideled affections but rather graunt that I may leade this life vpright and free from wickednes 14 That I neither speake anie thing nor thinke anie thing in my heart which may not be acceptable vnto thee in whose sight I stand vnto thee I say ô Lord my defender and deliuerer PSALME XX. The Argument Here is an example of the praier of godlie subiects for the preseruation of their magistrates especialie in the chiefest dangers such as this was which is supposed to haue bin the cause why this Psalme was made as is declared 2. Sam. 10. and 1. Paralip 19. Out of the which praier these principal points of doctrine are to be gathered 1 That God is the authour and preseruer of policies 2 That policies are established by Gods helpe not by fortune nor by the meere and alone wisedome of man 3 That some kind of warfare is both iust and necessarie 4 That there is great difference betwixt the confidence and trust of the wicked and of the godlie THE PARAPHRASIS 1 THE Lord heare thee in these dangers and being called vpon by thee place thee in safetie 2 The Lord come down frō his sanctuarie to help thee euen from the mount Zion to strengthen thee 3 Let him declare that thine oblations are acceptable vnto him consuming thy burnt offerings with fire from the heauen 4 And graunt vnto thee that thy heart desireth and accomplish al thy purpose 5 That we may triumph being deliuered by thee ô Lord and that we may celebrate thee our God with banners displaied which hast graunted al the petitions of our king vnto him 6 For doubtles now thou hast preserued in deede the king that was annointed by thee thou hast heard him now out of thy heauenlie sanctuarie and hast defended him that trusted in the power of thy right hand which bringeth saluation 7 For they do trust in their chariots and in their horses but we do onlie remember thy name 8 Wherefore they are broken downe and fallen but we stand vpright 9 Assist vs ô Sauiour let that King heare vs when we cal vpon him PSALME XXI The Argument This Psalme dependeth of the former and namelie it conteineth a thanksgiuing for a notable victorie which was gotten the which victorie the Church imputeth to the bountiful clemencie of God alone who promiseth it the selfe-same helpe in al other distresses THE PARAPHRASIS 1 THou hast giuen cause of new ioie vnto thy king ô Lord which acknowledgeth himselfe preserued by thy power reioicing therein with al his heart 2 For thou hast giuen him his hearts desire and thou hast graunted vnto him that which he requested in his praiers 3 Yea thou hast preuented him with thy benefites thou hast crowned his head with a crowne of most pure gold 4 He required this thing onlie of thee that he might escape aliue and safe from
Christian faith as the Apostle doth testifie and interprete it Rom. 4.6 that is to saie that al our blessednes doth consist in the free forgiuenes of our sinnes For al other religions do deceiue men in this point chiefelie that they teach them to seeke saluation at their owne righteousnes which can no where be found But in the Gospel onlie Christ that our onlie mediator is declared vnto vs to be made righteousnes of God his Father The Prophet doth also teach in thâ—â— Psalme that this doctrine doth not bring in a foolish and careles securitie as the Papistes do falselie slaunder it as though the free imputation of the iustice of Christ should abolish the care and endeuour to do good workes For he contrariwise doth declare that the spirit of regeneration is alwaies annexed with the gift of righteousnes by imputation which is receiued by faith which doth kindle in the hearts of them that are iustified an earnest loathing of sinne hope true obedience and other vertues Whereof this followeth that the conscience being pacified doth enioie a true and perpetual ioie what stormes soeuer do arise Therfore this Psalme doth differ from the first because it sheweth the chiefe effectes whereby a man may be knowne to be blessed but thâ—â— doth declare the cause of that blessednes and also of the effects and by this consideration may Paule and Iames be reconciled THE PARAPHRASIS 1 BLessed is that man verilie whome being oppressed with the burthen of his sinne the Lord doth raise vp and whose offences are couered by Gods mercie 2 That man I saie verilie is blessed to whome the Lord doth not impute that which he hath done amisse and whose heart is free from falshood and hypocrisie 3 I do speake by experience for by dulling mine owne conscience and deceiuing my selfe at the length I came to this point that I did fal downe consuming whole daies in mourning in vaine and al my strength was wasted 4 For the weight of thy hand did oppresse me day and night more and more so that I being as it were burnt vp with the heate of the Sunne did lie parched and as it were without life 5 At the length therefore ô Lord I fullie determined with my selfe to confesse my selfe willinglie and plainlie guiltie before thee and to declare my sinnes and disclose al my wickednes without anie dissimulation the which thing so soone as I had done thou hast forgiuen me al mine offence 6 So must al they do whome thou receiuest to thy fauour euen to aske forgiuenes of thee taking the oportunitie of time when thou maiest be found for so shal it be that the flouds of great waters although they rage yet shal they neuer come neare them 7 Thou therefore art my refuge vnder the which I being hid do feare none euil that I being safe vnder thy defence may praise thee my Sauiour 8 Come hither therefore whosoeuer desirest to be blessed I wil teach thee what waie thou oughtest to walke and I wil direct thee faithfullie and neuer remoue mine eie from thee 9 Take heede ye be not like horses and mules beastes without reason striking with the heeles whose mouthes your selues do vse to bridle with bittes and snaffles least they rage against you 10 So are they in danger of infinite punishments whosoeuer go on in their sinnes contrariwise al they that turne to the Lord are compassed about with his goodnes on euerie side 11 Wherefore be glad and reioice in the Lord al ye righteous al ye I saie that loue righteousnes sing forth his praises PSALME XXXIII The Argument Nothing can be spoken more notablie than this Psalme wherein we are admonished to consecrate our whole life to the singing and setting forth the praises of God the which thing if men were persuaded to doe nothing were more happie vpon earth than mans life as by the contempt of the which doctrine it commeth to passe that nothing is more miserable than it But chieflie the order of this Psalme is maruelous for first it teacheth that sacrifices of praiers are not acceptable vnto God except the puritie of the heart do go before the word of the mouth to the which end also the lawes of outward purifiengs tended it addeth afterward that God is to be praised not for fashion sake but seriouslie and earnestlie then it bringeth most weightie reasons as wherwith almost the verie stones ought to be moued much lesse that men for whose sakes al this whole world was made should not do their dutie Wherefore it setteth forth in the beginning the wonderful wisedome and gratious goodnes of God which appeareth three manner of waies in the workemanship of the world namelie both in the creation thereof and also in the order of euerie part thereof and lastlie in such a maruelous gouerning of it so that al creatures especiallie man that is endued with reason and vnderstanding ought almost to tremble when he considereth these things Furthermore it goeth to a peculiar consideration of the prouidence and bountie of God in the presâ—ruation of mankind For although troublesome men do infinite waies seeke to destroie and ouerthrowe themselues yet God continueth to defend them hindering and bringing to naught the endeuours and practises of those that are seditious And the prophet doth ioine also some sentences against the madnes of those men which sticke in secondarie causes and against the doting follie of others who dreame that al things are carried about by fortune to the which things they binde the prouidence and mightie power of God But the third place is especialie to be noted wherein he speaketh of that peculiar loue wherewith he doth most mightilie pres rue through his mercie his Church most desperatelie assaulted by mightie and most cruel enimies against al calamities that do inuade them and againe he expresseth in few words which is the true Church that God wil neuer forsake that is to saie euen the assemblie of those which worship him truelie and boast of no merites of their owne but possessing their owne soules in hope and silence do looke to his mercie alone THE PARAPHRASIS 1 YOV that loue righteousnes magnifie the Lord for it is meete that he be praised altogither of them that loue iustice and goodnes 2 Praise ye the Lord therefore and sing vnto him with al kind of instruments 3 Sing hymnes I saie and psalmes one after another and testifie your ioie with most cheareful and lowd voices 4 For this most beautiful order of the whole world made and appointed by his word and ordinance whereof euerie part doth manifestlie testifie how great both his power and constancie is doth require the same of you 5 Againe I beseech you consider what iust and due order and moderation is manifestlie to be seene in his gouernement of the world so that the whole earth is ful and doth abound with his goodnes and bountie 6 Furthermore that al these things began to appeare and haue their being of nothing
that man that trusteth in the Lordes protection 9 Feare ye the Lord therfore so manie as he hath separate and consecrate to himselfe for nothing shal be wanting to them that feare the Lord. 10 Behold I praie you the lions and al such beasts as liue by rauening crueltie how oft they die being destitute of their praie this is the resemblance of the wicked which seeke riches and power by the oppression spoile of the poore alwaies greedie whilest they perish miserablie But of the contrarie part vnto them that feare God there wanteth nothing that is for their commoditie 11 Come hither my children heare you me and I wil teach you the right rule of godlie life 12 Is there anie that desireth that most blessed life heaped vp with al true felicitie 13 First of al regard that thou abuse not thy tong to hurt anie man or to deceiue anie 14 So abstaine from euil that thou doe that thing which is good Be thou careful to keepe true peace and concord so that though it seeme to flee from thee thou stil doe pursue it And though whilest thou followest this waie thou must sustaine manie battels yet be not discouraged 15 For the Lord with open eies watcheth ouer them that loue iustice and hath attentiue eares vnto their cries 16 Contrariwise he beholdeth them with a terrible countenance whosoeuer reioice in wickednes that he may roote them out and the remembrance of them altogether 17 Wherefore the iust doe crie I grant and not without cause but the Lord heareth them and deliuereth them forth of al miseries 18 For euen then when they seeme to be brought to the greatest extremities he is most neare vnto them to comfort their heauie hearts 19 Finallie they that would liue iustlie are subiect to manie miseries but the Lord deliuereth them out of al. 20 And though the enimies do seeme to be readie to breake their verie bones in pieces yet the Lord wil not suffer the least of them to be broken 21 But their owne wickednes shal destroie the wicked and al they shal perish that hate the iust 22 For the Lord doth redeeme the soules of his seruants neither shal anie of them that flee vnto him be condemned or perish PSALME XXXV The Argument This Psalme doth minister a goodlie example of praiers both for the whole Church and for euerie member of the same against such as flatter good men and counterfet friendship when they are in prosperitie but when there commeth anie change of their state they doe kindle the vniust wrath of Kings and Princes with their slanderous accusations and so do inflame their rage whereof they are readie to be the executioners Wherefore the Prophet teacheth the godlie to flee vnto God in these difficulties who both hath sufficient power to destroie these wicked flattering courtiers and also a readie mind to preserue his Howbeit least we abuse these praiers first of al we must take heede that we maintaine a iust cause secondlie that we carrie a mind not willing to aduenge our owne priuate iniurie but desirous to restore and set forth Gods glorie finallie that we lash not foorth anie word by the motion of the flâ—sh but by the guiding of Gods holie spirit THE PARAPHRASIS 1 DEfend mine innocencie ô Lord against theÌ„ that oppresse me with slanders and set thy power against them that fight against me 2 Arise ô Lord to helpe me bring foorth al that aromur whereby I may sustaine their rage 3 Set vpon them ô Lord both by casting thy darts a farre off and also encounter with them hand to hand that persecute me Graunt that this poore soule may heare thee bearing it witnes that thou art the sauiour thereof 4 Cause them I saie that seeke my death to be destitute of their purpose and to be ashamed euen those that imagine so much mischiefe against mee to be put to shame and not bring their matters to passe 5 Send thine Angel downe from heauen that may driue them to and fro euen as we see the chaffe driuen with the whirle-wind 6 Cause that whither soeuer they go they may be doubtful as men wandering in darkenes and stumbling in slipperie places feareful careful whiles thine Angels doe pursue them 7 For without anie cause haue they laid wait for me and haue digged as it were a pit in the which they would catch me and kil me 8 Let him rather fal at vnawares and let him be cast downe and snared in the same net that he hath laid for me 9 But I ô Lord being preserued by thee reioicing with an holie ioie wil praise thee my deliuerer 10 And my verie bones ô Lord wil crie that there is none like vnto thee who doest deliuer the afflicted from them that oppresse them by violence and settest at libertie the poore and miserable from the rage of the tyrants 11 The same doe stand vp as witnesses against me which offer me this violence and they laie such things vnto my charge as neuer came into my mind 12 And whereas I haue deserued wel at their hands they do me euil for good and are readie to take my life from me vnles thou do stop them 13 Yet when I did see them in distresse I changed my garment I pined my selfe with fasting and bowed me downe and praied for them 14 Finallie I went so heauilie and with sorowful countenance testified I my griefe none otherwaies than if they had bin my neare kinsfolke or if I should haue mourned for mine owne mother 15 But they contrariwise when they did see me stagger they tooke counsel together against me they conspired I say against me suspecting no such thing euen the most vile men make none end of railing against me with open mouth 16 They haue ioined themselues to iesters and parasites and they haue al whet their teeth against me 17 O Lord how long wilt thou behold this when wilt thou correct them deliuer me from them that rage so fearcelie against me and deliuer this soule wanting al succor from these most cruel lions 18 Deliuer me I saie that I may set foorth thy praise in the assemblie of al thy people and in the audience of them al. 19 Suffer not I beseech thee that these faithles and vngrate persons reioice that they haue ouercome me either that they which hate me without cause with glieng eies deride me 20 For they are inflamed with a deadlie hatred and though the earth open vnderneath and threaten ruine yet thinke they of nothing but how with most craftie words they may hurt euerie one 21 Wherefore they gape and laugh saieng Ah! ah We see now at the length that we haue so long desired 22 Thou seest both me and them also ô Lord do not I praie thee passe these things ouer in silence ô Lord neither depart thou far from me 23 But rather awake and come foorth to deliuer me ô Lord my God and defend my iust cause 24 O Lord my
it to be the marriage song of Salomon and the daughter of Pharao For besides that the Hebrue inscription or title would not haue omitted that I see that that marriage is plainlie and worthilie condemned of the holie Ghost 1. Kinges 11. so that me thinketh it is a great absurditie to suppose that it was a figure of so great a matter And that same spiritual coniunction of Christ and the Church is in this Psalme most diuinelie described by an allegorie borrowed of common marriages the which the prophets afterward haue oftentimes opened and Paule himselfe Rom. 7.2 Cor. 11. and Ephes 5. But we must marke that as in marriages among men first contracts are made and then the marriage celebrated so Christ the husband of the Church is to be considered after a sort in a two-fold state that is in a state of weakenes which we may compare with the contractes and in the state of glorie which he obteined after his resurrection being now the true and the glorious husband of the Church euen though it continue as yet in part vpon the earth and in this Psalme he is set forth as glorious and that hath entered in marriage with vs. Christ therefore is that King the husband of the Church than whome there is nothing more beautiful as he that wanteth al blemish And what the force of this persuasion is it doth not onlie appeare in entising but also in changing mens minds through the preaching of the Gospel and the vnspeakable power of the same The same Christ in asmuch as he is man receiued the spirit not in measure but most abundantlie so that it redoundeth to al the sainctes he hath a sword giuen him not for ostentation like an vnsensible idol but that he must drawe it forth and this is it that pearceth to the separation of the soule and of the spirit Also he is furnished with arrowes wherewith he striketh through al his enimies wherefore exceeding praise and singular excellencie both in preseruing his children and in confounding the proud is by good right due vnto him Againe afterward he is brought in carried vpon three horses to wit the truth meekenes and righteousnes which are gouerned of the word as of the onlie directer of the course for the declaration of the which most diuine allegorie according to the weightines and worthines of the matter we had neede haue a whole booke But by a contrarie this may brieflie be vnderstood if a man do consider how the kings and princes that are led by a contrarie spirit are wont to be carried fâ—r otherwise not vpon horses but vpon most sauage and cruel beasts namelie ambition arrogancie fiercenes crueltie riot and horrible oppression of subiects And we must carefullie note that which foloweth that howsoeuer the world doth impeach and slander this gouernement being both most righteous and most moderate yet this iust King ruleth al things prosperouslie and the more he is resisted the more he sheweth forth his power both in that so iust and so safe defence of his poore flocke and also in wounding his enimies to death inwardlie by his heauenlie power that is to saie when he giueth them vp into a reprobate sense so that they become the instruments of their owne destruction And though al these things do fal out dailie whiles this King defendeth al his elect that none of them do perish and reuengeth their enimies as pleaseth him yet that which seemeth here to be noted appeared plainelie in the verie beginning of this mariage that is solemnized in deede when as he did terriblie punish the thankeles synagogue with those rods that as yet endure but yet preseruing a remnant of his elect through a certaine rare mercie which he vsed towards so rebellious a stocke of Abraham Hauing now gotten the victorie this King is placed in his throne the which is said to be eternal that it might be signified not to be of this world not onlie because as Salomon saith iustice establisheth the seate of a king but also for that this King is both the true and the eternal God and the verie sonne of Dauid according to the flesh to whome in that he is placed aboue euerie name euen in that he is man al power is giuen both in heauen and in earth as this verse is cited Heb. 1.8 so that neither there are more kings for that one wife can not haue manie husbands neither yet is he so to be vnderstood God that he is not man for thus he were no meete husband for this Church which consisteth of men neither also is he man in such sort that he is not the eternal and verie God for then the Church should not haue one husband sufficientlie able to defend it After this the most holie gouernement of this kingdome that is to saie of the Church is added for the Church of God alone is ruled by the true rule of most vpright gouernement in al publike and priuate vocations because there the spirit of God reigneth instructing the iudgement of the godlie and brideling their affections And the cause of this saieng which foloweth is verie weightie to wit that this King both concerning his verie person and also the heauenlie gifts is annointed aboue his felowes that is to saie he is exempted out of the number of other kings For the most excellent kings euen Dauid himselfe was infected with manie and greeuous sinnes but in this King nothing at al is wanting Finallie those things that are spoken of his most pretious apparel do partlie belong to the voice of his father In whom I am wel pleased wherein is signified that the father was reconciled vnto vs both by the perfect integritie of the person of our Immanuel and likewise by this most sweete smelling sauour of his obediâ—nce euen to the death of the crosse and partlie to that saieng of the Apostle 2. Cor. 2.14 We are the sweet sauor of Christ who is made vnto vs wisdome righteousnes sanctification redemption 1. Cor. 1.30 And out of his iuorie tabernacles namelie his heauenlie seat from whence he doth behold vs he doth after a sort powre downe al these things and euen himselfe vpon vs. Now foloweth after the description of the King the husband a most perfect description of the Church his wife and of the princelie marriage wherein other her companions are ioined to the holâ—e Israëlites who haue the title of the Queene that are themselues kings daughters al the which being appointed to one husband doe in verie deede beare the person of one Catholike Church but yet are distinguished from her as from the princesse or wife because the holie Iewes Prophets and Apostles and the other natural branches haue the first place by whome euen we are brought into this Kings chamber through the gold and beautie whereof we also shine and are beautified But this is chiefelie to be marked that these Queenes are not said to haue taken al these ornaments out of their owne wardrobe
them whome they loued so greatlie before and they now laboured by subtiltie to circumuent them 26 Yet did he neuer forsake them but when their case seemed vtterlie desperate he sent Moses his seruant and Aaron whom he had chosen to succour them 27 And they as they were commanded of God when they were sent did worke those great signes and wonders in the land of Cham. 28 Wherefore the Lord did send darknes vpon the Aegyptians which came so soone as the Lord commanded 29 He turned their waters into bloud and killed their fishes in the verie waters 30 Swarmes of frogs came streightwaie foorth of the earth at his commandement and went into the verie chambers of their king 31 At the voice of his commandement swarmes of flies and lice came foorth in al the coasts of Aegypt 32 He rained downe stones from heauen and horrible flames of lightnings did run through al Aegypt 33 With these darts he beat downe their vines and figtrees and he did breake downe al the trees that were set in those borders 34 By his commandement grashoppers and caterpillers being stirred vp came foorth without number and deuoured euerie herbe and consumed al the fruits of the earth 35 Moreouer he did slaie their first borne that is euen the chiefe of al their families 36 Finallie when al this was done he brought foorth his people loden with gold and siluer al healthful and indued with strength 37 Aegypt was glad at their departure which before was greatlie afraid of them 38 He couered them as they went foorth in the daie time with a cloud against the heat of the sun and in the night least they should wander to and fro he went before them and lead them with the brightnes of a shining firie piller 39 They desired quailes which were giuen at their desire and they were satiate with bread sent downe from heauen 40 God brake the rocks for them whence water did flowe yea euen riuers did run foorth 41 And this did he euen mindful of those things which he the holie one in times past had couenanted with his seruant Abraham 42 Thus then he brought foorth his people to wit his elect glad and ioiful 43 Vnto whom he gaue those countries that were possessed of sundrie people hauing obteined with great ease whatsoeuer the inhabitants thereof had gotten with great trauel and paines 44 Namelie that they being placed there because that the former inhabitants had prophaned the land with filthie superstitions and vile lusts they should obserue the statutes and lawes giuen them of the Lord. Praise ye the Lord therefore PSALME CVI. The Argument J suppose that this Psalme euen as the 126. is to be referred vnto those times when they which were brought from Babylon with Zorobabel or else with Ezra and Nehemiah praied for the residue who notwithstanding were either detained by cowardise or were afraid by the difficultie of the iournie either staied there stil for other causes And the Prophet beginneth at a thankesgiuing for the returne granted vnto that people streight after he descendeth to a plaine confession of the sinnes of the whole nation euen from the deliuerance out of Aegypt expressing also the circumstances euen of the times and places and fullie answering vnto that which we reade in the 9. of Nehemiah where also is repeated oftentimes that which is here set downe in the 4. verse the which would God in this our most miserable age in the which we almost see the patience of the most merciful and mightie God as it were ouercome with such like stubbornnes would God I saie that manie had rather followe this example both publikelie and priuatelie than to be so readie to teare one another in peeces THE PARAPHRASIS 1 PRaise yee the Lord and celebrate his name for he is of most excellent and euerlasting goodnes 2 Who is able to set foorth in words the wonderous works which he hath done for vs who is able sufficientlie to set foorth his praise 3 O blessed is that man who at al times and in what estate soeuer he is neuer declineth from vprightnes and iustice 4 But thou ô Lord be mindful of me of thine vnmeasurable mercie which thou hast alwaies shewed to thy people and regard me to make me partaker of thy saluation 5 That I being a witnes of thy bountie towards thine elect may ioie and reioice together with that thy people which thou hast chosen for thy peculiar heritage 6 We verelie I grant euen as our elders also haue erred haue sinned and haue done wickedlie 7 For to begin the matter from the first original those our fathers neither had anie regard of so manie miracles wrought in Aegypt neither were they mindful of the multitude of thy benefits for they did striue with thee at the red sea 8 Yet God ô the incredible goodnes that he might prouide for his owne glorie and testifie his owne power hath preserued them though most rebellious 9 For he rebuked the sea which incontinentlie dried vp and he led his by the surges of the waters euen as by the drie ground 10 So did they escape safe out of the enimies hands God deliuering them 11 But their oppressors being swallowed vp with the waters did perish so that not one of them remained aliue 12 And the Israëlites being ouercome by this fact began then verelie to beleeue in the Lord and did sing foorth his praises 13 But lo when this was scarse finished when they suddenlie forgetting al these things would not suffer themselues to be gouerned by the wil of God and his counsels 14 But with immoderate lust desired flesh in the wildernes and began to tempt and trie the power of the mightie God 15 Therefore he granted vnto them that thing which they so greedilie desired but to their great hurt for these delicates brought them leanenes and consumption 16 Yea and they went about through enuie to displace Moses himselfe and Aaron that holie priest of the Lord. 17 Therefore the earth gaped and swallowed vp Dathan and couered Abiram with the verie tabernacles 18 But the fire also beginning in the assemblie of the rebellious the flame did burne them vp together suddenlie 19 The same men made a calfe in the mount Horeb and worshipped when they had molten it 20 Changing that their honour and ornament euen the euerliuing God ô miserable men into a dead image of a bullocke that eateth haie 21 And casting awaie the memorie of God the sauiour which had shewed so manie wonders in Aegypt 22 Who had declared so manie miracles vnto them in the land of Cham and had done so horrible things at the red sea 23 Wherefore he was about to destroie them at once but that Moses deerlie beloued of him aboue other setting himselfe before God in the midst of the slaughter restrained his wrath that it should not be fierce to vtter destruction 24 What more when he was about to bring them into the countrie promised they not beleeuing
his words at al did refuse the land which ought to haue bene most deere vnto them 25 And therfore disdaining to heare God speake they stirred vp a tumult in their tents 26 Therefore he stretched out his hand worthilie against them to destroie them in the desert 27 And did scatter their posteritie amongest the nations and cast them so into diuers regions 28 For also they ioined themselues with Baal Peor that abhominable idol and did eate the sacrifices that were offered to things that had no life 29 Against the which wickednes God being most iustlie angrie did fal vpon them and strike them with a most greeuous plague 30 But Phinees rising vp with great courage did auenge that horrible fact and the Lord ceased streightwaie to strike them 31 And Phinees was counted to haue done that thing iustlie and therby did obteine the praise that should remaine to al posteritie 32 But they notwithstanding prouoked God vnto wrath at the waters which were therefore called the waters of strife to the great damage of Moses 33 For they so stirred his mind that he also spake something vnaduisedlie 34 And Moses verelie therefore died in that wildernes but they that were brought into that land of Canaan were nothing more obedient to Gods commandements than their fathers for they spared the people whome God had streightlie commanded to be slaine 35 And they mixing themselues amongest them did streightwaie learne their manners 36 And serued their idols to their most certaine destruction 37 Euen comming to this madnes that they did slaie their sonnes and their daughters vnto diuels 38 That they offered I saie the bloud of their sonnes and innocent daughters powred it foorth willinglie to the grauen images of the Canaanites and defiled the whole countrie with most cruel slaughters 39 Behold therefore their most horrible facts behold the abhominable whooredomes wherewith they of set purpose polluted themselues 40 Wherewith God being most iustlie greeued did so burne foorth in anger against this people in the end that though he had chosen them vnto himselfe before he now abhorred them 41 He deliuered them into the hands of the Gentiles and laied them open to the lust and pleasure of their enimies 42 Wherefore they were after sundrie sorts vexed by them afterward and oppressed at their pleasure 43 Notwithstanding he did deliuer them againe ofter than once by the which benefits yet it was so farre off that they did recouer anie better mind that contrariwise they following their owne lusts ceased not to prouoke him to anger whilest that they being forsaken of him consumed in that their owne wickednes 44 And who would not here haue in admiration the infinite goodnes of God For lo though he had profited nothing with them so manie ages neither by benefits nor by chastisements yet heard he their cries in their distresse 45 And remembring his couenant and of his infinite mercie suddenlie changing his mind 46 He caused that euen they which had carried them into captiuitie should haue compassion vpon them 47 Go to then ô Lord our God finish the worke that thou hast begun and gather vs at the length home vnto thee foorth of the Gentiles that we may praise thy name and set foorth thy praises for euer 48 Let euerlasting glorie be vnto thee ô Lord God of Israël O al ye people agree vnto me and saie with one mouth Amen Praise ye the Lord. PSALME CVII The Argument This Psalme than the which nothing can be spoken more truelie nor more eloquentlie neither yet more diuinelie doth affirme the prouidence of God both general and particular to be most iust and also most merciful bringing foorth and most elegantlie describing most goodlie examples of those things which come to passe both by sea and by land that of necessitie we must grant their causes and effects wholie to be gouerned by God either against the wicked which denie God vtterlie or remoue him from the gouernement of the world as doe the Epicures or do thinke that he doth regard the things that he hath made onlie generalie as do the Peripatetians or doe bind him to second causes as doe the Stoikes as also against the superstitious persons confessing the truth in deed but attributing to their feined gods that which belongeth to the most mightie and merciful God alone Al the which lies being worthilie condemned the Prophet doth admonish the godlie and them that are trulie wise that they should learne rather to haue the works of God in admiration and to praise both his most excellent wisedome and moderation in them than to cal them into doubtful question and to dote with the wicked THE PARAPHRASIS 1 PRaise the Lord for his infinite goodnes and euerlasting mercie deserueth the same 2 O you the innumerable multitude whom God hath deliuered out of manifold dangers and forth of the hands of your enimies acknowledge this thing with me 3 For how manie hath he gathered from the beginning of the world which were scattered from the east and the west from the north and south Ocean sea 4 How manie wandering in the waste wildernes and seeking a citie commodious to dwel in 5 Halfe dead and killed with famine and thirst 6 Crieng vnto him in their extreame miseries hath he heard and being drawne foorth of their distresse 7 Hath he brought into the right waie and led them into commodious cities 8 Let these men therefore set foorth this his great mercie before the Lord himselfe and shew foorth his maruelous workes to other men 9 Who hath refreshed them panting for thirst and fed them so mercifullie being hungrie 10 How manie also being shut vp in darke prisons and euen as it were in the darkenes of death being chained in their mind with sorrowe and in their bodie most streightlie with iron fetters 11 And that worthilie because they did not obeie the commandements of God which are ingrauen in the minds of al men but rather folowed their owne lustes than the counsels of God 12 Notwithstanding when the Lord had tamed their fiercenes so and had brought them to this point that they could finde no helpe in anie 13 He heard them crieng vnto him in this their distresse and deliuered them from their miserie 14 And bringeth them from the dungeons of the prisons and darkenes of death breaking their fetters of iron 15 Praise ye therefore this so great mercie of the Lord before him and declare his wonderful actes to other mortal men 16 Who hath broken the brasen gates and hath broken in pieces their iron barres 17 What shal I speake furthermore of them who by their owne foolishnes going in the waie of wickednes and being oppressed by manifold diseases do suffer the reward of their madnes 18 And loathing al maner of meate are at deaths dore 19 Whome notwithstanding the Lord did heare crieng vnto him in this miserie and he deliuered them out of their distresse 20 And he speaking but one word did take
themselues to vnrighteousnes which folowe the waie that he sheweth 4 For neither hast thou ô Lord commanded anie thing vnaduisedlie either as things that we should onlie vnderstand or idlie consider but thou hast commanded that they should be obserued and kept with al diligence 5 And would to God that my manners might so be ordered by thy gouernement that I might most constantlie perseuere in keeping most carefullie thy statutes 6 For then shal al things go wel with me when I shal turne the eies of my mind vnto al thy commandements 7 For then verelie shal I onlie worship thee rightlie and purelie when I do not folowe this or that manner of worship but shal learne thy most iust lawes 8 Therefore am I fullie purposed to keepe thy statutes and thou neuer forsake me when I am in distresse THE PARAPHRASIS Octo. II. 9 I Praie you by what meanes can the youth which of it selfe is headie to al kinde of vice purelie and holilie direct his manners euen if he obserue diligentlie those things which thou hast spoken vnto vs. 10 I certainelie do seeke thee with my whole heart and thou which hast wrought this wil in me staie me furthermore least I being drawne awaie with anie euil affection do wander from thy precepts 11 I do beare thy word that is laide vp in my heart like a pretious treasure least I offend thee in anie matter 12 But except thou thy selfe ô Lord that art greater than al praise hadst bin my maister and instructer trulie I should nothing haue preuailed therefore teach thou me thy statutes 13 Then euen I speaking openlie wil shew forth the lawes that are set downe by thy most holie mouth 14 I take much more pleasure of this one thing that I may keepe that waie which thou hast testified to please thee than if I had attained al the treasures of al men 15 Therefore wil I meditate thy commaundements continuallie and wil applie my whole mind to obserue thy waies 16 I wil delight my mind I saie in thy statutes neither wil I at anie time forget thy words THE PARAPHRASIS Octo. III. 17 BVT thou ô Lord continue to embrace me againe thy most bound seruant with the same fauour that I ouercomming al difficulties may remaine to obserue those things which thou hast spoken vnto vs. 18 Roll awaie that vaile which taketh awaie from the eies of my mind al the vse of the true light that I may behold those vndoubted wonderful secrets which do shine foorth of that thy heauenlie doctrine 19 For I am a stranger in the earth striuing to go to another place euen to that better heauenlie life wherefore I beseech thee hide not from mee thy precepts which verelie leade vs thither 20 For I am so inflamed wholie with great desire of knowing and keeping thy lawes both in prosperitie and aduersitie that this zeale consumeth me 21 Thou vsest to rebuke to destroie the haughtie persons and such as stubbornlie striue against thee and they are worthilie appointed to destruction whosoeuer refuse thy precepts 22 But these notwithstanding vse to reproch me with al kind of contumelie but thou remoue these things far from me because I do folowe thy wil that thou hast testified vnto vs. 23 For euen the princes and the great men also assembling themselues together do take counsel against me and slander me but I giue my selfe wholie to meditate thy statutes whilest they thus deale with me 24 These are my delightes these are the men whose counsel I vse THE PARAPHRASIS Octo. IIII. 25 YEt I confesse that I can not be but tormented most greeuouslie with so manie vndeserued iniuries so that I may seeme now without life and fastened to the graue but restore thou life vnto me like as thou doest promise this thing by thy word whereof onlie I aske counsel and comfort 26 For I do vse to open al mine affaires vnto thee and thou didst neuer faile me asking counsel of thee therefore teach me thy statutes more and more 27 Grant I saie that I may dailie knowe in these difficulties what waie is agreeable to thy commandements and that I may rest in the consideration of that maruelous wisedome which shineth foorth in them 28 For it is necessarie so to do for I wholie melt awaie for sorowe raise me now vp therfore that am fallen downe as thou hast promised by thy word 29 Remoue thou far from me whatsoeuer things may drawe me awaie from truth and right and rather graunt thou me that I may hold the waie prescribed by thy doctrine 30 For I haue chosen this as the true waie and I do prefer this before al other things 31 O Lord I endeuour my selfe I saie to cleaue fast vnto those things which are approoued by thy testimonie of the which my purpose grant I beseech thee that I do neuer repent 32 And I being drawne foorth of these streightes by thee as it were into a most broade place wil finish the whole course of my life by the direction of thy precepts THE PARAPHRASIS Octo. V. 33 TEach me ô Lord the order of life set foorth in thy decrees of the which I was not able of my selfe once to thinke that I may keepe it to the ende 34 Graunt that I may thoroughlie knowe thy doctrine the which I may obserue and keepe with al my heart 35 Direct me also that am entred into the waie of these thy precepts for there is nothing wherein I more delight 36 I beseech thee to turne my minde from filthie lucre which of it selfe would run a contrarie waie and incline it to embrace those things which thou testifiest to please thee 37 Keepe backe mine eies also that they be not deceiued by the enticing shew of most vaine things but rather bring me into the true life following thee my guide 38 And establish vnto thy seruant in deede that which thou hast promised in word to them that feare thee 39 Turne awaie that reproch which I do not feare without cause for thy lawes are good and therefore it were wickednes to condemne the loue of them in me 40 Behold I desire nothing more than thy commandements and keepe thou mee safe against al dangers for the mercie that thou hast promised THE PARAPHRASIS Octo. VI. 41 GRaunt ô Lord that I may proue by experience also that thy manifold mercie and deliuer me as thou hast spoken 42 That I may haue what to answere them who do therefore reproch me because I do depend vpon thy word 43 Suffer not I beseech thee that I being ouercome with their iniuries or with impatience should speake anie other thing but that thy word neither suffer that I being destitute thereof should vtterlie be dumbe For I do waite whilest thou execute such punishment vpon these wicked men as thy lawes do threaten 44 And whatsoeuer they do deuise against me I wil keepe the doctrine which thou hast giuen vs alwaie and for euer 45 Wherefore I going