awaie al the cause of their deadlie disease and restored them to health 21 Let these men therefore praise this his so great mercie before the Lord also and publish his maruelous workes before other mortal men 22 Let them offer the sacrifices of praise vnto the Lord I saie and let them rehearse with great ioie what he hath done for them 23 But they which go vnto the seas by ship and there continue and are occupied in the waters 24 They surelie behold the great workes of the Lord and they may see with their eies how maruelous he doth shew himselfe in the mightie surges of the sea 25 For so sonne as he speaketh the windes do rise and streightwaies stir vp horrible tempests and the seas do swel with the raging stormes 26 The mariners with their ships are now lifted vp to heauen and now rolled downe to the lowe bottomes their minds fainting for feare 27 The whirlewindes do tosse them round about they stagger here and there like dronken men so that neither their cunning nor their strength hath anie place 28 Whome yet calling vnto him in this distresse the Lord deliuereth from these miseries wherwith they were vexed 29 For he which had raised the stormes doth calme them and the raging of the flouds doth suddenlie cease 30 But they when the flouds are asswaged being ioiful are at the length brought by him into the desired hauens 31 Go to then ye also set forth so great mercie of the Lord before him and declare vnto other mortal men his maruelous workes 32 Let these men I saie praise the Lord in the mid multitude of the people standing about them yea let them praise him in the assemblie of their chiefe men 33 For he the same so oft as he pleaseth turneth the wildernes into flouds and the wel warred places into a drie wildernes 34 And he turneth the most fruiteful countries into extreame barrennesse prouoked by the sinnes of the inhabitants 35 Contrariwise he bringeth in againe springs of waters flowing abundantlie vpon the deserts and countries not inhabited for their drinesse 36 And he placeth there men that liue most miserablie before who do also build most populous cities 37 Do sowe the fields do plant vines do reape corne in abundance 38 Euen because he of his singular mercie doth both multiplie them and doth increase their cattel maruelouslie 39 And they againe so doth he change the course of things are diminished and oppressed with anguish and are broken with al kinde of calamitie and miserie 40 He also maketh the princes which were terrible to others before by taking aware al their authoritie most contemptible and despised that they knowe not whither to turne them 41 He also raiseth vp the poore and oppressed and spreadeth their families like a flocke 42 Let al them therefore which are of vpright iudgement behold marke these things and take great pleasure thereof but contrariwise let al the wicked which raile against Gods prouidence being conuicted hold their peace 43 Lo then therefore whosoeuer is desirous of true wisedome let him giue himselfe wholie to consider these things that he may atteine vnto the knowledge of the infinite mercie of the Lord. PSALME CVIII The Argument This Psalme is gathered partlie of the 7 8 9 10 11 verses of the 57. Psalme partlie of the 5 6 7 8 9 10 11 12 verses of the 60. Psalme where ye may seeke the argument THE PARAPHRASIS 1 I Being prepared with my whole heart ô God to praise thee desire to do it both with voice and instruments go to therefore my tongue 2 Go to viol and harpe awake with me in the morning 3 The nations most far off shal heare me publishing thy praises the people shal heare me singing vnto thee 4 For thy goodnes surelie hath extended it selfe vnto the verie heauens and thy truth euen vnto the clouds 5 Declare thy selfe ô God to sit aboue the heauens and shew thy glorie to the whole compas of the earth 6 That they may be deliuered whome thou louest saue them therefore by thy power and heare me 7 And doubtles it wil so come to passe God speaking vnto vs out of his sanctuarie Wherefore I wholie reioice now of the victorie for GOD wil graunt vnto mee that I shal set my kingdome in order and ouercome mine enimies Therefore I wil diuide the fieldes of the Sichemites and wil measure out the vallie of Succoth 8 I wil haue in possession my Gilead and Manasseh beyond Iordan driuing awaie the Gentiles that are about them Ephraim shal be the greatest part of mine armie I wil place the throne of iudgement in Iudah 9 But the strangers how stout soeuer shal do my seruile workes the Moabites shal hold vnder the basen to wash my feete I wil command the Idumëans to take vp my shooes being put off and cast vpon their heads I wil triumph ouer proud Palestina with ioiful acclamations as she hath triumphed ouer vs before 10 But by whose conduct shal I win so manie strong cities and what power shal I rest vpon to come into Idumëa 11 Verelie thou being our captaine and trusting vnto thy power ô my God though thou haue forsaken vs before and hast refused a long space to go before our armies 12 Therfore helpe thou vs ô Lord after the calamities of so manie yeares for the help is vaine that is hoped for of men 13 We trusting onlie vnto God shal do valiantlie he alone wil treade downe our enimies PSALME CIX The Argument This Psalme is written by Dauid with such a terrible and feareful stile as thou canst scarselie finde anie example in the whole scripture like vnto it wherefore it must be vsed in praier and also read with greate iudgement yet is there some vse thereof so that we adde these cautions Namelie first of al that we be not drawne with the spirit of vâ—ngeance or false zeale but that wee seeke rather the glorie of God onlie and that earnestlâ—e and as he himselfe commandeth then least we vse these and such like praiers vnaduisâ—dlie against certaine persons seeing that we can not easilie knowe who do sinne vnto death and we are bound to praie for the repentance and saluation of al. For otherwise that wee may make praiers indefinitelie and with the exception of the sâ—cret iudgements of God being led with the true zeale of God against the enimies who of desperate malice yeeld their seruice vnto Sathan and persecute Christ and his members cruellie with an euil conscience that he wil destroie those euil men as they deserue it is plaine hereby that Christ himselfe commandeth vs dulie to praie that his kingdome may come the which thing verelie can not come to passe but by the ouerthrowing of the kingdome of Antichrist and by destroieng al the desperate enimies of the Gospel and of the true Church Yea of such imprecations conceiued against certaine persons we haue not onelie this example and others also in the Psalmes but
Og the king of Basan and al the kingdoms of Canaan 12 Whose countries giuen to them before he deliuered to be possessed of Israël 13 Wherefore doubtles ô Lord thou hast gotten vnto thy selfe a name of perpetual praise neither shal the remembrance of thee be extinguished for euer 14 And thou wilt chieflie more and more set forth thy glorie in the preseruation of thy people and in thy louing kindnes that is so prone and readie to pardon thy seruants 15 But euen these most gorgious and pretious images which the senseles nations do worship are nothing else but gold siluer made by the workmanship of man in this or that forme 16 They haue a mouth and yet are dumbe they haue eies but they see nothing therewith 17 They haue eares but can not heare and haue a nose but wanting breath 18 And verelie in this point the workemen and worshippers of them differ nothing from them 19 But ye the stocke of Israël praise the Lord ye the familie of Aaron go before others in praising the Lord. 20 Ye Leuites praise the Lord as manie as professe his worship praise the Lord. 21 Let the euerlasting inhabitants of Ierusalem sound foorth the praises of the Lord out of Sion PSALME CXXXVI The Argument There is the same argument and the same vse of this most magnificent Psalme as of the other but the benefites of God both toward the whole mankind and especiallie bestowed vpon his Church are heere more plainelie set forth and euerie where there is a singular verse often repeated partlie that we should certainlie iudge these benefites onlie to come of the most liberal bountie of God partlie that we should iudge not onelie that al things generallie but also euen particularlie euerie thing is as a testimonie and pledge of Gods fauour and mercie to our saluation although this his liberalitie turne to the destruction of the wicked And it appeareth by 1. Chro. 7. that Dauid was the authour of this song the which was sung with most great solemnitie both in their high feasts and in their triumphant victories euer repeating this singular verse by course as also the historie of Iehosaphat doth declare 2. Chron. 20. THE PARAPHRASIS 1 PRaise the Lord for his great goodnes for his mercie endureth for euer 2 Praise the God of gods for his mercie endureth for euer 3 Praise the Lord of lords for his mercie endureth for euer 4 Who by his onlie power bringeth to passe maruelous things because his mercy endureth for euer 5 Who hath created the heauens by his infinite wisedome for his mercie endureth for euer 6 Who hath commanded the earth to stand vp aboue the bankes of the waters being appointed to susteine and giue nourishment to the beasts of the earth and the soules of the aire for his mercie endureth for euer 7 Who hath created those two great lights for his mercie endureth for euer 8 The Sunne to rule the daie for his mercie endureth for euer 9 The Moone and the Starres to rule in the night for his mercie endureth for euer 10 Who smote Aegypt slaieng their first borne for his mercie endureth for euer 11 And deliuered Israël from thence for his mercie endureth for euer 12 And that with a strong force and as it were by lifting vp his arme on high for his mercie endureth for euer 13 Who did part in sunder the Rushie sea which is called the red sea that it should lie open vnto the people passing to and fro by multitudes for his mercie endureth for euer 14 And led Israël through the middest thereof for his mercie endureth for euer 15 And drowned Pharao and al his armies in the same for his mercie endureth for euer 16 Who led his people by the waste wildernes for his mercie endureth for euer 17 Who stroke great kings with plagues for his mercie endureth for euer 18 Who slue mightie kings for his mercie endureth for euer 19 Sihon king of the Amorites for his mercie endureth for euer 20 And Og the king of Basan for his mercie endureth for euer 21 And gaue their dominion to be possessed by others for his mercie endureth for euer 22 Euen to be possessed by Israël his seruant for his mercie endureth for euer 23 Who when we were oppressed was mindful of vs for his mercie endureth for euer 24 And deliuered vs from our enimies for his mercie endureth for euer 25 Who giueth foode to al liuing creatures for his mercie endureth for euer 26 Praise ye God the Lord of heauen for his mercie endureth for euer PSALME CXXXVII The Argument The holie Ghost would haue this excellent Psalme to be extant which no doubt was made by the Leuites the fingers in the time of the captiuitie that he might teach vs verie notable things and necessarie to our comfort to wit that there is a time of silence vnder the crosse when the power of darkenes hath his time notwithstanding that we must retaine alwaies our constancie not onelie in faith but also in zeale least we betraie the truth with our silence or forsake our dutie for feare of men The dogs verelie are vnworthie to haue anie holie thing offered to them but this same thing is not to be dissembled that they are dogs when it standeth vpon the glorie of God and that the oppressors of the Church shal neuer carie awaie their wickednes vnpunished and chieflie they which do inflame the crueltie of the mightie men against the innocent THE PARAPHRASIS 1 WE being caried awaie vnto that prophane Babylon euen auoiding so much as laie in vs the sight of the wicked enimies did confesse with most doleful silence euen with aboundance of teares both our sinne and our sorowe at the floud of Euphrates being mindful of Sion 2 And though we caried our harpes euen to be our comfort in so great calamitie yet seeing that it seemed vnto vs that we should rather mourne than sing in that time and place we did hang them vpon the sallowe trees making no noise in the sight of the Babylonians 3 When they themselues which had drawne vs awaie into this most miserable captiuitie outrageouslie mocking our miserie did require of vs that we should delight them with our songs and take againe into our hands the harps that we had hanged vp speaking these words Come off sing vnto vs those tunes of your Sion 4 But we did not agree vnto them bearing most heauilie this their derision as breaking out into the reproch of the Lord himselfe For with what countenance or with what conscience could we abandon the holie praises of the Lord to be derided of those wicked enimies 5 But be it far awaie and God forbid ô Ierusalem that though we be far separate from thee we should forget thee but let rather euerie one of our right hands forget al plaieng of instruments 6 Let the tongue of euerie one of vs rather cleaue to the roofe of our mouthes than that it being vnmindful of thee
THE PSALMES OF Dauid TRVLY OPENED AND explaned by Paraphrasis according to the right sense of euerie Psalme With large and ample Arguments before euerie Psalme declaring the true vse thereof TO THE WHICH IS ADDED A briefe Table shewing wherevnto euery Psalme is particularly to be applied according to the direction of M. BEZA and TREMELLIVS Set foorth in Latine by that excellent learned man THEODORE BEZA And faithfully translated into English by ANTHONIE GILBIE And by him newlie purged from sundrie faultes escaped in the first print and supplied with the principal pointes of euerie Psalme summarilie set downe in a Table at the end of the booke PSALME 22 5. Our father 's called vpon thee and were deliuered they trusted in thee and were not confounded Printed by Henrie Denham 1581 Cum priuilegio Regiae Maiestatis TO THE RIGHT HONORABLE AND VERTVOVS LADIE THE LADIE KAtherine Countesse of Huntingdon mine especial good Ladie Grace and peace in Iesus Christ our Sauiour al sufficient RIGHT honorable my singular good Ladie I can write no pleasant thinges the which the great states much desire neither anie eloquent termes which this world doth require but as your honour doth know my rude simplicitie yet through Gods great mercie alwaies grounded vpon his infallible veritie it pleaseth your honour to giue me leaue sometimes to write vnto you And now hauing gathered some profite my selfe by a booke of that excellent man Theodore Beza written in Latine and dedicate to my most honorable Lord so am I bold to put foorth some part of the same into English which I thought most expedient for you and to present it to your honour with this short preface The which though it be short and rude yet do I beseech your honour to consider it as a preparatiue to moue your godlie mind to the more diligent meditation of these Arguments of the Psalmes which are verie profitable and to this Paraphrasis which is a briefe and a plaine declaration of the meaning of the holie Ghost who did endite the Psalmes and set them foorth by his secretaries Dauid and others as shal appeare in their places First then I beseech your Honour to consider the state of our time and compare it with former times that we may see what is like to come vpon vs vnles we do watch and pray and bring foorth the fruites of vnfeigned repentance We do reade in the histories of the Kings of Iudah who were the deare people of God how that after the death of Manasses that idolatrous and cruel King who had brought in idolatrie againe after that his father Hezekias had reformed religion Amon reigned but two yeares when God in mercie stirred vp good Iosias who restored the religion and brought it againe to ful perfection and made a couenant betwixt the Lord and the people and al the people stoode to the couenant 2. Kings 23 3. the which true religion was continued 31. yeares euen al the time of Iosias yet is it written in the 2. Kings 23. verses 25 26 27. Like vnto Iosias was there no King before him that turned to the Lord with al his heart and with al his soule with al his might according to al the lawe of Moses neither after him arose there anie like him Notwithstanding the Lord turned not from the fearcenes of his great wrath wherewith he was angrie against Iudah because of al the prouocations wherewith Manasses had prouoked him Therfore the Lord said I wil put Iuda also out of my sight as I haue sent away Israël and wil cast off this Citie Ierusalem which I haue chosen and the house whereof I haue said My name shal be there Againe 2. Kings 24.3 Surelie by the commandement of the Lord came this vpon Iudah that he might put them out of his sight for the sinnes of Manasses according to al that he did and for the innocent bloud that he shedde for he filled Ierusalem with innocent bloud therefore the Lord would not pardon it The which terrible words and threatnings against Gods chosen people when I read them they cause me to tremble and feare for our state here in England And I do earnestlie request your honour and al that feare God diligentlie to meditate these and such like places of the holie histories which I omit for breuitie sake For besides that our religion is not yet brought to ful perfection in these 22. yeares the which thing I feare wil be laid to our charge the horrible sinnes of former times are not yet purged with true teares of repentance For manie do yet carie their idols in their hearts manie do waite for the occasion to shew the like crueltie that they did before few do feele how horriblie they did offend Gods sacred maiestie in erecting of idols contrarie to Gods holie commandement especialie in kneeling downe and worshipping that wafer cake the vilest and weakest idol that euer was imagined vpon the earth both for the smalnes of the substance and the huge heapes of errours therein maintained The most part make that their reuolting vnto Antichrist and renouncing of the Gospel of Christ in Q. Maries time but a laughing matter Two or three or none do worthily lament their fal with Peter Wherefore I can not but feare I saie least the like punishment wil come vpon vs for the like sinnes committed in the daies of Q. Marie for al our outward shew of religion as came vppon Iudah for their former sinnes committed in the time of Manasses Therefore haue we great cause to praie vnto the Lord our God to be merciful vnto vs to our Queene and Countrie that so by earnest praiers either we may turne awaie his fearce wrath from vs altogither or at the least with our Hezekias our gratious Queene I meane to obteine that it come not in our daies To this purpose is this Booke of the Psalmes most necessarie for euerie Christian not to reade them for fashion and custome onlie either in a knowne or vnknowne language which were to take the name of God in vaine but to meditate them in their hearts and so by earnest and continual inuocation and hartie praiers to moue the Lord our God to mercies as his holie seruants haue by the like meanes alwaies found mercie before vs. For whereas al other scriptures do teach vs what God saith vnto vs these praiers of the saints do teach vs what we shal saie vnto God and how we must prepare our selues to appeare before his maiestie both in prosperitie and aduersitie and therefore are they dailie to be vsed with great reuerence and humilitie And surelie these Arguments this Paraphrasis of the psalmes set forth of late by that great learned man Beza do so liuelie paint forth the zealous and feruent praiers which both the whole Church generalie and the saints of God particularlie haue vsed from time to time that we haue great cause to praise God that hath giuen vs such patternes and examples at this present
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
morning commeth some cause of reioicing 6 Howbeit I sleeping in securitie when I was in prosperitie did fullie thinke that no change could come vnto me 7 For thou ô Lord assuredlie hadst fortified my hil wonderfullie of thy singular goodnes but as soone as thou wast offended with my foolish securitie thou turnedst awaie thy face from me and I was suddenlie stricken and fel downe 8 Then I called againe vpon thee ô Lord and praied with these words 9 I beseech thee ô Lord if I be slaine and go downe into the graue what good wil come thereof can this my bodie made dust sing praise vnto thee or can it declare that thy constancie in performing of thy promises 10 O Lord heare me haue mercie vpon me ô Lord help me 11 And lo thou hast turned this my mourning into most ful ioie so that suddenlie casting awaie sackcloth I came foorth most ioifullie 12 Therefore this tongue shal neuer cease to sing thy praise but shal be wholie consecrate to set forth thy glorie ô Lord my God I wil praise thee I saie for euer PSALME XXXI The Argument Euen as there be diuers and sundrie circumstances of the calamities and afflictions whereby God doth trie and chasten his seruants so is it necessarie in the reading of the Psalmes in the which are conteined praiers framed and set downe by the holie Ghost to consider what is common to them al and what is peculiar and proper to euerie one that we may vse them aptlie to our commoditie This Psalme then was written by Dauid as it is manifest in respect of that time when he being a little before in great authoritie and dignitie and was next vnto king Saul in the kingdome was suddenlie brought into extreame miserie by the vniust hatered of the king and the enuie of certaine that stirred vp the kings rage against him by the which and such like sudden alterations an infinite number of men in other things verie constant being suddenlie stricken haue taken most vile counsels and fallen most shamefullie as it appeareth by histories But Dauid on the contrarie part confessing his double fault both that he did forget this mutabilitie and vnstablenes of the woâ—â—â— when he was in his prosperitie and that he did almost despaire when this sudden storme of aduersitie came vpon him doth praie vnto God so much the more earnestlie trusting vpon the promises which he had learned of Samuel and of his owne vpright conscience Furthermore he doth set before him those most excellent promises of God confirmed by most manifold and plaine examples whereby God doth shew himselfe then to haue most care for his seruants when things seeme in deede most desperate Finallie he giueth thankes vnto God that he may teach al the godlie by his example that such maner of praiers are heard whether it were that he was by his faith assured that it should so come to passe as he praied wherein he was nothing deceiued either that he did write this Psalme after his deliuerance THE PARAPHRASIS 1 THou art he ô Lord to whome I flie for refuge deliuer me I beseech thee from this horrible shame euen for that thy righteousnes whereby thou alwaies performest thy promises deliuer me 2 Heare me and make haste to deliuer me for in thee alone is al my safetie and al my defence is set in thee 3 Thou art my fort and most strong rocke of defence I saie leade me therefore and guide me through the middes of these stormie tempests not for my deseruing but for thine owne glorie sake 4 Graunt that I may escape foorth of the net that they haue laied priuilie for to take me for I trust onlie in thy power 5 I commend my soule into thy hands whome I haue alwaie to be my sauiour and mindful of thy promise 6 Thou also canst testifie againe for me that I haue hated the craftie persons and the liers and haue depended onlie vpon thee 7 Therefore do I fullie trust of thy goodnes that I shal fullie reioice therein that thou hast acknowledged and regarded me so miserable and brought into such extremitie 8 Neither hast thou suffered me to be inclosed and intrapped of mine enimies but rather hast brought me foorth into a large place at libertie 9 Therefore Lord haue mercie vpon me so cruellie vexed that not onlie my face and my bowels within me but my verie soule is consumed 10 For certainlie I can scarselie drawe my breath for sorowe I waxe old with mourning so that the verie bones being weakened al my strength faileth 11 For the multitude and the authoritie of mine enimies causeth me to be abhorred of al euen of my verie neighbours so that they that knowe me wel if I do meete them abroade they flie foorth of my sight 12 Finallie I am forgotten of al as though I were dead and I am counted more vile than anie broken earthen poâ—sheard 13 I do heare the reproches and railings that al they of power do cast out against me which make me wholie to tremble whiles they take such craftie counsels against me 14 Howbeit ô Lord I trust in thee for I haue thus concluded within my selfe that thou art my God 15 And surelie the tearme of my life it is not in their hands but in thine deliuer me therefore from the hands of mine enimies and from al that persecute me 16 Refresh me thy seruant with the brightnes of thy countenance for thy mercie sake deliuer me 17 Graunt I beseech thee ô Lord that I be not put to shame that cal vpon thee but rather that death may stop their mouthes 18 That they may cease to make lies which slander me being innocent so bitterlie proudlie and disdainefullie 19 O how manifold is that thy mercie whereof al haue had experience that feare thee whome no feare of man can driue from the true profession of thy glorious name 20 For thou hast secret places ynow wherein thou canst hide and secretlie keepe them safe from the proud bragges of the wicked farre away from the poisoned and cursed speakers and wilt preserue them in safetie in thy tabernacle 21 Therefore I praise thee ô Lord hauing experience of that thy maruellous goodnes whereby I was defended as with the most mightie walles of a strong citie 22 Yet I confesse that I being cast downe headlong with such a sudden tempest did vnaduisedlie thinke in my heart that I was vtterlie cast off from thee howbeit thou notwithstanding hast heard my praiers when I cried vnto thee 23 Wherefore al ye that feele this goodnes of the Lord being admonished by mine example loue the Lord more and more for he most constantlie preserueth them that loue him and most abundantlie rewardeth the proud doer according to his deedes 24 Be strong I saie and encourage your selues more and more whosoeuer haue setled your hope and confidence in the Lord. PSALME XXXII The Argument This most pretious Psalme doth teach the chiefe and principal article of the
I deliuer from al perils and make him partaker of euerlasting felicitie PSALME LI. The Argument This Psalme was then written of Dauid as the Hebrue title doth declare when he was most sharpelie rebuked of the Prophet Nathan for that his most horrible adulterie ioined wi h manslaughter as is witnessed 2. Sam. 12. Jt is one of the principal Psalmes of Dauid conteining a notable example of repentance which must go before remission of sinnes I saie it is notable whether thou respect the person it selfe of Dauid or else his sinne or lastlie the verie matter that is euerie part of repentance For first here is set foorth vnto vs an example of a most mightie King and of a most holie Prophet such a one who as much as anie man could had wel deserued of the Church euen to this end that we should learne that kings haue none other God than poore men haue and the higher that one is in authoritie among men the more euident and infamous is his sin for that cause he must labour the more carefullie to giue vnto other an example of repentance But now concerning him of whom here we haue to speake I knowe not whether hâ—uing consideration of the circumstances of Dauids person any monument be extant of so many heinous crimes proceeding out of one fact whereof we perceiue how great weaknes there is euen in the best most excellent men and againe we learne what exceeding mercie the most gratious and most mightie God doth shew to euerie one that do repent But if we carefullie ponder that which is the principal point I can not tel whether euer there were anie example heretofore of such a repentance For as concerning the inward acknowledging and abhorring of the sinne which they cal contrition J see not what can be required as wanting in it sith Dauid confesseth that he was guiltie of eternal damnation euen from the first moment of his conception and most exquisitelie searcheth forth al the circumstances of his offence so farre is he from seeking anie excuses to couer it and from dreaming of anie recompence for his deserts But if we consider the outward confession of the sinne which is another part of true repentance the which commonlie they confound with satisfaction what a rare example is this of so great a king and so worthie a Prophet that laieng aside al humane respect either of his roial maiestie or priuate reputation did not onlie suffer the storie of that his crime to be put in writing but euen he himselfe wrote a perpetual testimonie of his acknowledging of the fact thereby to satisfie the whole Church For the holie man knew that we must be ashamed of sinne not of repentance or turning from sinne and that a skarre that is seared or a blot that is printed in vs by sinne is not increased by such a publike confession as is made before the Church but rather is cured vp and taken awaie Dauid so farre differeth from the deintie men of our age that had rather beare anie thing than the yoke of this discipline and gouernement that though he were a king of great power yet he willinglie submitteth himselfe vnto it Finallie the commoditie of true repentance doth here also most euidentlie appeare in that God doth neuer forsake those that are truelie penitent but contrariwise turneth euen their verie sinnes both to his glorie and their amendement and comforts And there are ioined in this Psalme also two principal pointes of true religion the one of original sinne the other of the abuse of sacrifices as though the purgation of sinne consisted in that outward ceremonie whereas on the contrarie part the sacrifices that proceeded from vnpure men did not please God and therefore forgiuenes of sinnes must go before which afterwards should be sealed in the hearts of the beleeuers by the sacrifices which are made and offered by faith THE PARAPHRASIS 1 WHat excuse shal I bring ô God what pretence shal I make None at al. I onelie beseech thee most merciful GOD to haue mercie vpon me most miserable sinner And whereas this one wickednes of mine conteineth manie sinnes that thou wouldest grant vnto me not one mercie but thy whole mercies whatsoeuer that my sinnes may be done awaie at once 2 Certeinlie this fault is so fowle and this blot sticketh so sore vnto me that I can not persuade my selfe that it can be washed awaie of thee but by great difficultie wash me therefore ô my God againe and againe and oftentimes whilest the filth of so great wickednes be vtterlie washed awaie 3 For I do not denie or lessen my fault but I detest and abhorre my most greeuous sinnes dailie set before mine eies 4 For though I haue greeuouslie offended men yet haue I chieflie to do with thee For vnto thee vnto thee haue I peculiarlie offended and though I went about to deceiue men yet could I not deceiue thee a most euident eie-witnesse and my iudge Therefore I neither desire to be iustified neither can I desire it seeing thou hast decreed most iustlie those things that thou hast pronounced against me and I confesse plainelie that nothing is faultie in thy iudgements toward me 5. Yea and though I had not committed these horrible factes who am I but a mortal man most worthie death and destruction being euen then corrupt and guiltie when my mother conceiued me and polluted with sinne euen then when she nourished me in her wombe 6 And why should I alledge the sacrifices offered vnto thee by me and such other things for thou doest onlie alow that righteousnes that resteth in the secret of the heart the which this same thing yet declareth that I wanted notwithstanding I confesse that thou hast taught me that thy wisedome not as thou hast done euerie one but as one of thy houshold priuatelie and most familiarlie 7 Wherefore I stand heere before thee the greatest of al sinners but doe that which thou onlie canst do purge me ô God with that thy true hysop al my filth shal straightwaies vanish awaie wash thou me I shal suddenlie be whiter than snowe 8 Comfort me with the testimonie of thy holie spirit which may bring vnto me that most comfortable and most ioiful message of the forgiuenes of sinnes so shalt thou suddenlie refresh the bones which thou hast worthilie broken 9 Doe not I beseech thee doe not behold my sinnes but rather rase out of thy tables at once al the wickednes that I haue committed 10 Begin againe ô God that thy verie worke which thou hadst begun in me and is left off because I haue letted it namelie the purenes of my heart of the which thou art the onelie author and creator and renew those holie motions of my heart within me 11 Ah! do not cast me awaie out of thy sight though I be worthie to perish neither spoile me at once of the gift of thy holie spirit 12 Restore vnto me rather that vnspeakable
with another but now turne thee againe vnto vs. 2 For what haue we not suffered For thou hast shaken the verie earth so that it doth euen cracke and gape therefore fil the clifts thereof and restore it being sore shaken 3 Thou hast caused vs thy people to taste most heauie things and hast made vs to drinke as it were a cup of giddinesse 4 But now againe of the contrarie such is thy mercie when thou giuest vnto vs being conuerted vnto thee thy standard and thy truth to go before vs and commandest vs to folowe our captaine and bring foorth the armie 5 Defend thy beloued and by stretching out thy right hand heare them and preserue them 6 And why should we douâ—t I praie you that this thing should so come to passe seeing God hath spoken vnto vs forth of his sanctuarie wherefore I do wholie reioice being certeine alreadie of the victorie For God wil graunt vnto me verelie that I shal compose and set my kingdome in order ouer-comming al mine enimies I wil diuide therefore the fields of the Sichemites and wil measure the vallie of Succoth 7 I shal obteine my Gilead and Manasseh beyond Iordan peaceablie the Gentiles round about being chased awaie Ephraim shal be the chiefe part of mine armie I wil place in Iudah the throne of iudgement 8 But the strangers how fierce soeuer they be shal do al seruile worke vnto me the Moabites shal hold the basen to wash my feete I wil cause the Idumites to take vp my shooes being shaken off and cast vpon their heads and thou proud Palestina prepare triumphes for me and ioiful songs as thou hast a little before triumphed ouer vs. 9 But by what captaine shal I win so many strong cities and by what power shal I be strengthened to come vnto Idumea 10 Verelie thou being my guide and trusting to thine onelie power my God although thou hast beaten vs backe hertofore and hast refused a great while to go foorth before our armies 11 Therefore be present with vs ô Lord after the miseries of so manie yeeres for that helpe is vaine which is hoped for of men 12 We trusting vnto thee ô God shal doe valiantlie he alone wil tread vnder foote al our enimies PSALME LXI The Argument Dauid being an exile declareth by this Psalme that like as there is a continual battel betwixt the world and the saints Iames. 4.4 so that the hope of the saints is nourished by a continual remembrance of former benefits for the decree of God concerning the preseruation of his is not changeable yet here be some things which do rest vpon the singular promise of God not common vnto al men as those things which Dauid doth promise to himselfe for the atteining of the kingdome and for long life trusting verelie to the word of God as is written Psal 89 11. c. and 130 11. and most fullie 2. Sam. 7. Notwithstanding so farre doe these promises belong vnto euerie one of the saints that they are sure generallie that godlines hath the promises both of this life and of the life to come and so may cast their care of particular euents of their affaires onlie vpon God Furthermore that which the Prophet promiseth vnto himselfe of the eternitie of his kingdome seeing it is referred vnto the kingdome of the Messiah which is both the sonne and the Lord of Dauid which kingdome is not of this world as it is applied by the Angel Gabriel Luke 1. it bringeth great comfort and most certeine to the Church and to euerie member thereof in al miseries how sore and extreame soeuer because that the honour of the king can not stand but in the safetie of the subiects THE PARAPHRASIS 1 HEare my crie ô God and giue eare vnto my praiers seeing the greatnes and multitude of my dangers do so require 2 For though I be driuen farre awaie from thy sanctuarie and doe carrie a mind oppressed with cares notwithstanding I crie vnto thee requiring that thou wouldest now take me into that high tower whither I cannot come by anie meanes but by thine onelie power 3 For hitherto thou hast bene vnto me a most safe refuge and a most sure tower against the enimie 4 Therefore I doubt not but it shal come to passe that though I be now farre absent from thy tabernacle yet at the length I shal be placed againe therein and I shal rest there vnder the defence of thy wings 5 For thou ô God hast graunted my desire and hast appointed me the king of thy holie people 6 And also thou wilt bring to passe I knowe wel that prolonging the life vnto the king whom thou hast appointed his age shal bee as it were doubled 7 Yea this his throne shal be eternal before thee but I beseech thee giue vnto him two keepers vpon whome he may onlie trust euen thy mercie and thy truth 8 I then being restored againe wil praise thy name for euer and wil paie my vowes dailie vnto thee PSALME LXII The Argument Dauid being cast from his throne by the conspiracie of his sonne and being compelled to flie with an handful of men beyond Jordan as may be gathered by the 8. verse striuing with a most greeuous temptation namelie by so great and sudden a change of things tempted either to prooue vnlawful things or to fal to desperation doth conclude that he wil notwithstanding perseuere and continue constantlie in waiting for the helpe of God and he confirmeth those that did cleaue vnto him by his example and that with so great so liuelie a courage of heart wherevnto the verie words and sentences doe answere that whosoeuer hath this Psalme in memorie it seemeth that he can be ouercome with no kind of temptation THE PARAPHRASIS 1 HOwsoeuer it is and what thing soeuer and after what sort soeuer it seemeth to threaten me my heart doth rest no-where else but onlie in the power of God and his wil declared vnto me and for a ful conclusion I wil wait for deliuerance from him alone 2 Furthermore whatsoeuer commeth vnto me on the contrarie God is my fortresse my saluation my tower and I knowe this that though I be tossed long and much more and more yet shal I neuer fal 3 But yee ô wicked men wil yee neuer cease to conspire altogether against mee with vncessant fiercenes and to driue me downe whome yee account like a wal readie to fal of it owne accord or an heape of stones sliding downe 4 For these men are afraid least I be raised vp againe and therefore they are wholie occupied in this that they may vtterlie cast me downe and there is no craft which they doe not inuent against me faining friendship in their words but deuising destruction against me as appeareth in verie deed 5 But go to my seelie soule looke vp vnto God and quietlie rest in him for I doe depend wholie vpon him alone 6 Finallie with what weapon soeuer I am inuaded seeing
faile to be worshipped 6 And thou againe wilt powre downe vpon thy people from heauen al good things like a showre comming downe vpon the new mowne medowes and none otherwise than thou vsest to water the earth with showres in due season 7 Whilest he reigneth the iust shal flourish and great peace shal be so continued as is the firme course of the starres 8 And the king himselfe shal haue dominion from the one sea to the other euen from Euphrates to the farthest coastes of the earth 9 The inhabitants of the countries of the desert shal come vnder his yoake falling downe vnder his feete and his enimies falling downe before him shal licke the dust of the earth 10 The kings of Silicia and of the Islands shal offer presents vnto him the Aethiopians also and the Arabians shal bring him giftes 11 Finallie al kings shal worship him al nations shal serue him 12 For his righteousnes shal be praised throughout the whole world for that he heareth the crie of the poore and doth defend the needie forsaken of others 13 He hath mercie on them that are needie and he refresheth those that are in danger of their life 14 He defendeth the poore against the iniurie of the mightie neither doth he suffer the violence done vnto them to be vnreuenged 15 God also wil keepe him safe and gold shal bee brought vnto him out of the middest of Arabia al men shal make praiers for his life and safetie and shal dailie wish al prosperitie vnto him 16 Then shal wheate be shorne euerie-where with ful handfuls in the verie mountaine tops the corne growing as high as the trees of Libanus and there shal be such a multitude of inhabitants in the cities that they may almost seeme like plants springing out of the earth 17 Therefore his memorie shal be for euer euen durable as the Sunne and this king shal be an example of al felicitie vnto al nations which shal account him blessed 18 But vnto thee ô Lord the Prince of the heauenlie companie the Author of al things so wonderful let al praise be giuen 19 The same of thy glorie be praised for euer that it may fil al the earth so euen so shal it be ¶ Here end the praiers of DAVID sonne of Jshai PSALME LXXIII The Argument That which is written in the end of the former Psalme is not so to be taken as though the Psalmes of Dauid were al ended here as it is euident seeing that diuers of them that folowe haue his name set before them and some of them that go before are without anie title but those 11. that folowe are attributed to Asaph an excellent Prophet and Leuite one of the singers of whome mention is made in manie other places and chiefelie 2. Chro. 29 30. vnlesse we had rather saie that there were diuers men of that name or that his posteritie were called by that name And in this Psalme is dâ—scribed the victorie of the spirit against the flesh the which the Sophisters and Papists do falselie imagine to be that which is taught by the Philosophers when they dispute of the strife betwixt reason and the affections whereas yet in those things which peculiarlie belong vnto God there is nothing that striueth more against the true wisedome than doth the verie reason of man as he is natural and not regenerate yea euen then when he hath granted the true principles so true is it that the Apostle saith euen that mans wisedome doth end in foolishnes as appeareth also in this Argument For mans wisedome doth iudge and rightlie iudgeth that if men be gouerned by the prouidence of God it must go wel with good men and euil with euil men But where it gathereth thereby that therefore men are not gouerned by the prouidence of God and that their paines and trauel is in vaine which seeke vertue because the life of wicked men fâ—r the most part floweth with prosperitie but the life of the godlie is contrarilie ful of calamitie herein it sheweth it selfe to be most foolish For it should rather haue bin gathered by that same principle that we must determine otherwise of the ends of good and euil things than men vse to do because God doth bestowe euen vpon euil men certaine commodities his prouidence is not therefore abolished but rather his infinite goodnes and patience commended And that good men are exercised with diuers calamities in this life it commeth to passe partlie that they should not abuse the mercie of God partlie because they stand in neede of chastisement and also that they may learne to hope for better things and the more hard battels that they suffer so much the more excellent might the power of God appeare in their victories and the souldiers themselues might be rewarded with so much the greater reward Finallie which is the chiefest of al that it shal neuer go wel with the euil men and that by their owne fault Contrariwise that it shal neuer go euil with the good and that by the singular mercie of God For vnto the euil men good things are turned to euil and on the contrarie vnto the good men euen euil things turne to good This is a verie pretious doctrine which is handled oftentimes both in other Psalmes and in diuers places of the scripture especiallie in Job and the Prophet Abacuc but aboue al in this Psalme the which doctrine Asaph worthilie saith that it must be sought onlie in the sanctuarie of God whereas bare slender and sometime foolish things are taught in the scholes of the difference of good and euil things and of the vertues and of their causes and effects euen among those Philosophers which did count vertue their onlie meede and did iudge onlie the wise man to be alwaies blessed THE PARAPHRASIS 1 BVT whatsoeuer things are now brought on the contrarie it must needes be true and inuiolable that God can not be but fauourable vnto Israël that is to them that worship him purelie and deuoutlie 2 Howbeit I confesse that I could scarselie wrestle out at the length from contrarie cogitations so that I was verie like to fal and scarselie could I staie my selfe least I should fal downe headlong 3 For I was wholie set on fire beholding mad men so proud and puffed vp with prosperitie 4 For they are lustie so that thou wouldest saie that they were free from diseases and almost from death it selfe they are of so strong health 5 When others are in trouble and oppressed with manifold miseries these men haue the comforts of this life in readines whereby they auoide these miseries 6 Therefore are they haughtie and testifie with how great pride and fiercenes their heart swelleth by the verie apparel of their bodie adorned with chaines with gold and pretious stones 7 And their fat panch doth declare with what and how great delicates they abound and their eies sticke out with fatnes and if they desire anie thing they obteine also more than
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
whatsoeuer doth trouble me 3 And greefe in deede doth bring darkenes vpon me but thou knowest what path I should hold in these rockes of the wildernes though they haue set snares round about me 4 I looke about me hither and thither but I see no man which knoweth me no refuge appeareth anie-where there is no man that thinketh how to saue me 5 Therefore I with crieng seeke thee onlie thou art my refuge and my portion keeping me aliue 6 Ah! heare the crie of a man most miserable and vtterlie consumed deliuer me from these enimies much more mightie than I which do persecute me so cruellie 7 Deliuer me from this prison that I being compassed with the assemblie of iust men which reioice that this deliuerance is giuen me by thee may sing thy praises continuallie PSALME CXLIII The Argument There is scarselie anie other Psalme extant wherein it is declared more plainlie what moderation we should vse when we are oppressed with slanders For although he that is vniustlie accused that he hath hurt this or that man be not guiltie of that crime in his owne conscience as it appeareth that Dauid was banished without al deseruing as a seditious person and guiltie of high treason which causeth him both in other places and in this Psalme boldlie to appeale vnto God trusting to his innocencie notwithstanding whereas the conscience before the iudgement seat of God doth abundantly reproue them also which are most innocent before men it must needs be that the conscience here susteine a double person both confessing it selfe guiltie also setting it selfe as innocent before the same iudgement seate and Dauid doth this thing most manifestly in this Psalme adding a sentence as notable as anie is anie-where in the holie scriptures whereby al euerie man without exception besides him onelie which was borne pure without al spot being considered in themselues are condemned of iniurie done vnto others and therfore worthie of sundrie punishments Afterward there is added an excellent description of the battel of faith with infidelitie whilest the one armeth her selfe both with the inuincible power of the most mightie and most merciful God and also with his most certaine truth declared in his writen word but the other gathering strength of the greatnes and multitude of the troubles wherevnto it seemeth that God would neuer offer his but faith ouercommeth in the end because as the Apostle saith We are not vnder sinne but vnder grace that is to saie in the regenerate not the flesh but the spirit doth ouercome THE PARAPHRASIS 1 O Lord thou knowest the goodnes of my cause concerning mine enimies therefore I beseech thee that thou wouldest deliuer me being an innocent but againe when I consider who I am before thee what shal I rather doe than intreate thee to turne awaie thy most iust wrath heare me therfore that praie heare me which praie earnestlie resting both vpon thy truth in perfourming thy promises and of thy righteousnes in defending thine owne 2 Howbeit though I be innocent concerning these men yet desire I this thing earnestlie that thou deale not with me thy seruant by iudgement For this is plaine that there was neuer man neither is there anie man who if he be set before thy iudgement seate as he is in himselfe can be found iust 3 But behold I beseech thee how these men account me they haue sought me vnto death they haue cast me downe so that scarselie my life remaineth yea and I am counted of them alreadie as a putrified carcase in the pit of the graue 4 And what shal I here doe whither shal I turne me my God for I am in mind vtterlie amazed and I tremble being striken in my heart whether I doe looke vpon thee a seuere iudge or vpon these my cruel enimies 5 Howbeit when I cal to memorie how mercifullie thou vsest to deale with thine and doe not onlie remember thy promises which of themselues are most sure but also with how manie notable wonders thou hast confirmed them which none was able to worke besides thee I take a wonderful comfort thereby 6 Wherefore I come to thee with stretched out hands requiring thee to send downe thy holie spirit vpon me none otherwise than the earth burnt vp with heate and gaping euerie-where doth wait for the dew 7 Heare me therefore ô Lord and tarrie not for al my strength doth faile me and now when I am more like a dead man than a liuing doe not withdrawe thy selfe far from me 8 But grant rather that thy mercie may speedilie shine as it were a light vnto me that flie onlie vnto thee which may gouerne me wandering in this darknes seeing that I depend wholy on thee alone 9 Deliuer me ô Lord from these mine enimies because I lie hid vnder thy wings alone 10 Finallie seeing thou art not onlie the God which canst saue vs but also art my God that is to saie which hast testified that thou wilt do this thing for me which thou canst do take me from these mine enimies and continue furthermore to teach me both to knowe and also to do that which is acceptable to thee least that either my blind mind or mine affections which are by their nature outragious carrie me out of the waie but rather that thy spirit which worketh al goodnes may leade me in the right waie the whole course of my life 11 Neither yet do I desire that thou shouldest restore mee vnto life which am readie to die and brought to deaths doore as though I did trust to my owne merits but that thou maiest prouide for thine owne glorie 12 Therefore what wil be the end euen that thou vtterlie destroie mine enimies by whome I am so vniustlie vexed for thy singular mercie because I am thy seruant PSALME CXLIIII The Argument Dauid being renowmed with noble victories and that not without singular courage and strength both of bodie and mind as it is knowne by his historie yet in this Psalme which doth wholie agree with the 18. he doth so giue thanks vnto God that he doth attribute no more to him selfe in warlike affaires than Paule doth in the ministerie of the Gospel when he saith that He that planteth and he that watereth are nothing but that it is God onlie that giueth the increase He teacheth al men true humilitie of mind what great diligence soeuer they haue vsed in the worke committed vnto them And because our battel is so long as our life lasteth he giueth thanks so for the victories obteined that he desires new strength against new conflicts which are at hand giuing a singular admonition to take heed least we being made more negligent by prosperous successe be ouercome at vnwares by the enimie Finallie he doth open the fountaine from whence al good things both publike and priuate doe flowe to wit the sincere worship of the true God closing vp the Psalme with a most magnificent acclamation the which would to God al Commonwealths would