THE PSALMS OF David, TRULY OPENED AND explained by Paraphrasis, according to the right sense of every Psalm. With large and ample Arguments before every Psalm, declaring the true use thereof. TO THE WHICH IS ADDED A brief Table, showing whereunto every Psalm is particularly to be applied, according to the direction of M. BEZA and TREMELLIUS. Set forth in Latin by that excellent learned man THEODORE BEZA. And faithfully translated into English, by ANTHONY GILBIE, And by him newly purged from sundry faults escaped in the first print, and supplied with the principal points of every Psalm, summarily set down in a Table at the end of the book. PSALM. 22, 5. Our fathers called upon thee, and were delivered: they trusted in thee, and were not confounded. Printed by Henry Denham. 1581. Cum privilegio Regiae Maiestatis. TO THE RIGHT HONOURABLE AND VIRTUOUS LADY, THE LADY KAtherine, Countess of Huntingdon, mine especial good Lady: Grace and peace in jesus Christ our Saviour, all sufficient. RIGHT honourable my singular good Lady, I can write no pleasant things, the which the great states much desire, neither any eloquent terms which this world doth require: but as your honour doth know my rude simplicity (yet through God's great mercy always grounded upon his infallible verity) it pleaseth your honour to give me leave sometimes to write unto you. And now having gathered some profit myself, by a book of that excellent man Theodore Beza, written in Latin, and dedicate to my most honourable Lord: so am I bold to put forth 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 preparative to move your godly mind to the more diligent meditation of these Arguments of the Psalms, which are very profitable, and to this Paraphrasis, which is a brief and a plain declaration of the meaning of the holy Ghost, who did indite the Psalms, and set them forth by his secretaries, David and others, as shall appear 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 upon us, unless we do watch and pray, and bring forth the fruits of unfeigned repentance. We do read in the histories of the Kings of judah, who were the dear people of God, how that after the death of Manasses, that idolatrous and cruel King, who had brought in idolatry again after that his father Hezekias had reform religion, Amon reigned but two years, when God in mercy stirred up good josias, who restored the religion, and brought it again to full perfection, and made a covenant betwixt the Lord and the people, and all the people stood to the covenant, 2. Kings. 23, 3. the which true religion was continued 31. years, even all the time of josias, yet is it written in the 2. Kings 23. verses 25, 26, 27. Like unto josias was there no King before him, that turned to the Lord with all his heart, and with all his soul, & with all his might, according to all the law of Moses, neither after him arose there any like him. Notwithstanding, the Lord turned not from the fierceness of his great wrath, wherewith he was angry against judah, because of all the provocations wherewith Manasses had provoked him. Therefore the Lord said, I will put juda also out of my sight, as I have sent away Israel, and will cast off this City jerusalem, which I have chosen, and the house whereof I have said, My name shall be there. Again 2. Kings 24.3. Surely by the commandment of the Lord came this upon judah, that he might put them out of his sight, for the sins of Manasses, according to all that he did, and for the innocent blood that he shed (for he filled jerusalem with innocent blood) therefore the Lord would not pardon it. The which terrible words and threatenings against God's chosen people, when I read them, they cause me to tremble and fear for our state here in England. And I do earnestly request your honour, and all that fear God, diligently to meditate these and such like places of the holy histories, which I omit for brevity sake. For besides that our religion is not yet brought to full perfection in these 22. years (the which thing I fear will be laid to our charge) the horrible sins of former times are not yet purged with true tears of repentance. For many do yet carry their idols in their hearts, many do wait for the occasion to show the like cruelty that they did before: few do feel how horribly they did offend God's sacred majesty in erecting of idols, contrary to God's holy commandment, especially in kneeling down and worshipping that wafer cake, the vilest and weakest idol that ever was imagined upon the earth, both for the smallness of the substance, and the huge heaps of errors therein maintained. The most part make that their revolting unto Antichrist, and renouncing of the Gospel of Christ in Q. Mary's time, but a laughing matter. Two or three or none, do worthily lament their fall with Peter. Wherefore I can not but fear I say, lest the like punishment will come upon us for the like sins committed in the days of Q. Marry, for all our outward show of religion, as came upon judah for their former sins committed in the time of Manasses. Therefore have we great cause to pray unto the Lord our God to be merciful unto us, to our Queen, and Country: that so by earnest prayers, either we may turn away his fierce wrath from us altogether, or at the least with our Hezekias (our gracious Queen I mean) to obtain that it come not in our days. To this purpose is this Book of the Psalms most necessary for every Christian, not to read them for fashion and custom only, either in a known or unknown language, which were to take the name of God in vain: but to meditate them in their hearts, and so by earnest and continual invocation and hearty prayers to move the Lord our God to mercies, as his holy servants have by the like means always found mercy before us. For whereas all other scriptures do teach us what God saith unto us, these prayers of the saints do teach us, what we shall say unto God, and how we must prepare ourselves to appear before his majesty, both in prosperity and adversity: and therefore are they daily to be used with great reverence and humility. And surely these Arguments, & this Paraphrasis of the psalms, set forth of late by that great learned man Beza, do so lively paint forth the zealous and fervent prayers, which both the whole Church generally, and the saints of God particularly have used from time to time, that we have great cause to praise God, that hath given us such patterns and examples at this present, to stir up our dull hearts to the sense of our sins, to fear God's judgements, and to seek for mercy betimes. And if it please God to give us this grace, thus to do unfeignedly, and without all hypocrisy, of this are we sure, that though we can not turn away the general plagues that are threatened and seen to hang over England: yet that all we that can be stirred up with like affections with these saints of God, our fathers and brethren of old, to utter our misliking and loathing of our own sins, and of the sins of the people, and so seek for God's mercies, shall be marked to salvation, when the plague cometh, as God himself hath promised. Ezekiel, 9 Yea, though the perusing of these Psalms can work no more in us, but to cause us to consider how far we are from that zeal of God's glory, that desire of building his house, that comfort of his word and sacraments, that uprightness of life, that faith, hope, and patience in afflictions, that was in David and the other servants of God, that made these Psalms, and so bring us to some more earnest desire, and longing for the same virtues: yet will they be very profitable unto us, to be diligently read and well weighed in our minds. And these Arguments and Paraphrasis giving the true sense of the psalms in so plain words (as no man hath done before) will greatly further us to such godly meditations. Now as the latin Psalms of Beza belong to my most honourable Lord by right, as dedicate and sent unto him from far: so these english Psalms translated at home by one of your servants (who is wholly my Lords and yours in the service of the great Lord) do by as good right pertain to your honour, who but by some such means of translation can have small commodity of the others, although you have some property therein, because it is my Lords your husbands, to whom if mine old forworn rude simplicity, unfit for this fine world could have brought forth any thing worthy his honour, I would not have been so long silent. But I humbly beseech both your honours to take thus in good part this poor mite, as that of the widow, which did testify her great good will in a right small matter. And as I am most bound, I will pray for you both, that God our merciful father, for his Christ's sake, would vouchsafe to grant you to read the Psalms of David, and to meditate them by the same spirit with David, whereby ye may feel true comfort in all troubles of mind and body, as did David, and so in the end be crowned in the heavens with David, and reign for ever with Christ our spiritual David in everlasting glory, Amen. Ashbie 7. of March. 1579. Your Honour's most bound always to command in the Lord, Anthony Gilbie. THE EPISTLE TO the Reader. SEEING among human affairs, those men which have good causes and sound reasons for their enterprises, are of greater authority, and more able to persuade a reasonable man, than they that can render no other account, but either their own affectionate opinion for a cause sufficient, or their self will, how unreasonable soever, for an invincible argument, or in a word, their heady rashness for a law that may be in no wise gainsaid. Therefore the Translator thinketh meet to show some reason of his doings, that that thing which was most forcible to draw him to this translation, (who otherwise for his age is very unfit to take such pains) might somewhat prevail, both to move other that are more apt for such matters to do the like, and thee also the Christian Reader to a more attentive consideration of those things, that are most divinely set forth in this Book. Wherefore these two causes especially brought him to take this work in hand. First love to his unlearned countrymen. secondly, the excellency of the work itself. For considering that the Psalms in English are in many places read rather for task as it were, and for fashion sake, than for good devotion and with understanding, which the spirit of God commandeth in all parts of divine service: and because that to read that which a man neither yet understandeth, nor seeketh ordinary means whereby he may understand, is a plain contempt of the thing that is read, in that it noteth want of care, and therefore defect of love, and consequently the hypocrisy of him that serveth God carelessly. Again (such is the miserable state of our nation) seeing that every congregation hath not a sufficient pastor to explain and interpret these Psalms, (as also other places of scripture) with lively voice of man (the principal and chief way that ought to be in the Church to edify the conscience, and to build the faith,) therefore the Translator receiving this Book, which was come from far, even from a strange Country, and in a language unknown to the multitude, he was moved none otherwise than as a loving friend is wont to impart to his lovers that thing, which he knoweth may be profitable to many, and so set forth in our vulgar speech that thing whereof otherways they that have greatest need, should have reaped the least commodity, in so much as now even the simplest poor man for a small piece of money, may by diligent reading in this Book of that rare man THEODORE BEZA, attain to a better understanding of these holy Psalms of David, than in old time (by the report of the ancient) the great learned men were able, by the perusing of many of the great Doctors of the Church. Further, sith we see this also by daily experience, that what so ever we know, whether it be in flying news touching this or that matter, whereof man's mind is so desirous, or else even in the Arts and Sciences which are gotten by great exercise and long practise, a man taketh a little or no pleasure in them, so long as he keepeth them to himself, and maketh no man privy to them: but so soon as he uttereth them to others whom he loveth, than his joy and pleasure increaseth, and he accounteth his own knowledge so much the greater, the more that he hath participated it unto other. Even so this Translator, having viewed this Book through out, could not be silent, but receiving so great comforts himself thereby, took in hand (God giving thereto good success) to make it manifest also to the common sort, that they might all rejoice together in the Lord, having found so precious a jewel, which hath afore time been hid from our forefathers, and is in our days revealed unto us by the goodness of God. And he thinketh his labour well bestowed, and his knowledge and comfort greatly augmented, and abundance of fruit redounding to himself, if his godly purpose be well accepted, that is, if it be generally received, and reverently embraced (as by right it ought) of them of whom chiefly in his travel he had respect. Now as concerning the matter that is translated, we need not speak many words, it of itself being plentifully garnished with most heavenly sentences, as with most precious margarites, and furnished with all things necessary, either for instruction touching this present life, or for a preparation to the world to come, is sufficiently able to commend itself to the godly Reader: only this I say, that whereas there be two special kinds of explaining the Scriptures, one in long Commentaries, another by Paraphrasis, that is, by giving the full sense and meaning of the holy Ghost in other words, as briefly as may be, this later is very ancient (as we may see by that most ancient Chalde Paraphrast, who seemeth to have written before any of the Hebrew Rabbins) and most safe to certify the consciences, when every thing appeareth plainly to answer the very text and original, and must needs be most profitable, because it giveth that matter in few words, which many times can not be learned by long Commentaries. Therefore I do exhort you, good Christian Readers, deeply to consider, and thankfully to receive this Paraphrasis of that great and godly learned man THEODORE BEZA, as a most profitable Book for the understanding of the Psalms. So shall both your own knowledge reaped of the labours of others be much augmented, and many to take the like pains will be encouraged, when they shall perceive a godly commodity arising, to countervail and recompense their travel employed for the increase of the kingdom of Christ, whom I beseech to direct all his poor flock in the whole time of their pilgrimage, to cleave unto him their shepherd and safe keeper, and that he would send it comfort sufficient, to strengthen the hearts of his children against all the miseries and calamities that may befall, Amen. THE PSALMS DIGESTED INTO A brief Table, and brought to certain principal heads, according to the direction of M. Beza. The general matter of this whole Book of PSALMS, concerneth Doctrine only, as Psalm, 1.14.15.19.24.29.32.36.37.45.49.50.53.73.77.87.90.95.107.110.125.127.133.134. Doctrine Political, as Psalm, 72.101. Ecclesiastical, as Psalm, 78. Domestical, as Psalm, 128. Prophesy, as Psalm, 2.117. Doctrine and prophesy, as Psalm, 40.97.98. Prayer, as Psalm, 3.5.6.7.12.13.17.20.25.26.28.31..35.38.43.44.51.54.55.56.57.59.70.71.74.79.80.83.84.85.86.88.89.109.115.119.120.123.130.132.140.141.142.143. prophesy and Prayer, as Psalm, 22.69. Consolation, as Psalm, 4.11.27.39.42.52.58.93.94.99.102.106.112.121.122.131.137.139. Prayer and Consolation, as Psalm, 10. Thanksgiving, as Psalm, 8.9.21.23.30.67.75.76.81.82.92.100.103.104.105.111.113.114.116.118.124.126.129.135.136.144.145.146.147.148.149.150. Doctrine and thanksgiving, as Psalm, 34. Thanksgiving & prophesy, as Psa, 16.18.96. Victories or Triumphs, as Psalm, 46.48. The residue of the Psalms, which be not particularly applied to any of the former heads by BEZA, have this relation by TREMELLIUS, to Doctrine, 62.91. Prayer and Doctrine, 63.64. Prayer, 60.61.108. Prayer and Praise, 41.138. Praise, 65. Thanksgiving and Praise, 66. ✚ AWAY FROM ME, YE WICKED; FOR I WILL KEEP THE COMMANDMENTS OF MY God. Psal, 119, verse. ii5 THE PSALMS OF the princely Prophet David, as they are set forth by that most excellent man of this age Theodore Beza. PSALM. I. The Argument. This Psalm is a declaration of man's chief felicity, whereof these be the principal points: 1 That they go far astray from the mark of true blessedness, as many as go the way that men commonly walk, because men are evil of their own nature, and of evil become wicked, and at the length they grow to be contemners of the Lord himself. 2 That we must learn that right way of God alone, and that out of the doctrine which he hath given us, wherein we ought to meditate day and night. 3 That very many and mighty storms and tempests do assail him, which is entered into this way: but he is like a goodly fair tree, planted by the river of waters, which being watered with continual moistness, is always green, and bringeth forth fruit in due season, and all things turn to his commodity. 4 On the contrary part, that the wicked are like unto chaff, which even the least blast of wind scattereth abroad. 5 That than this difference shall truly appear, when God sitting on his judgement seat, shall give unto the just eternal bliss and felicity: but as for other, they shall not be able to abide the sight of the judge, neither shall they stand in the assembly of the righteous. 6 That it standeth for a certainty, that God is just, and therefore alloweth the manners of the godly: but the way of the wicked bringeth them to everlasting destruction. THE PARAPHRASIS. 1 BLESSED is the man that neither asketh counsel of evil men for the framing of his life, nor standeth in that way that is used of the wicked, nor sitteth with those that deride the Lord. 2 But whose whole delight is fixed in the law of the Lord, the which he considereth in his mind day and night. 3 Such one is like to a tree planted by the river of waters, which beareth fruit in due season, and never fadeth or corrupteth: and whatsoever he doth, hath a prosperous end and success. 4 The wicked are in a far other case, being like to chaff, which the wind driveth here and there. 5 For neither the ungodly shall be able to stand before God the judge, nor the wicked in the assembly of the righteous. 6 For God approveth and alloweth the life of good men, but the life of the ungodly leadeth them to perdition. PSALM. II. The Argument. This Psalm undoubtedly is a prophesy of Christ under the figure of David, as the Apostles do expound the same, Acts 4, 15. and 5, 33. and Hebr. 1, 5. and 5, 5. declaring and prophesying, that like as David, after many and long battles, at the length attained the kingdom promised, the borders thereof being far abroad dilated: even so is Christ very God and very man, appointed by his father to be the king of the whole world. Yet shall all sorts of men, high and low, conspire and band themselves together to hinder that decree: but in a moment they shall be overcome, and he shall be crowned in the very city of jerusalem, even upon the throne of his cross, and shall arise again and overcome death, and shall spread the borders of his Empire to the uttermost coasts of the world. Wherefore they shall all perish, who so ever shall not willingly come under his obedience: and they shall be most blessed, who shall embrace him with due reverence. This Psalm than doth appertain to every member of the Church, in as much as all the godly must be conformed to Christ their head. THE PARAPHRASIS. 1 WHY do the heathen rage, and the people mutter vain things? 2 Why do the Kings and earthly Lords assemble, and the Princes consult against the Lord, and against the King that he hath appointed? 3 Let us break their bonds, say they, and shake off their yoke. 4 But he that inhabiteth the heavens, derideth them: the Lord, I say, will mock them and deride them. 5 Then in his wrath will he call unto them, and terrify them in great rage. 6 For I, shall he say, have anointed this my King to reign upon my holy mount Zion. 7 And the King shall say again, I will declare what the Lord hath decreed of me, when he thus spoke, Thou art my son indeed, this day have I begotten thee. 8 Ask of me, and I will give thee the heathen for thine inheritance, and the ends of the earth for thy possession. 9 Thou shalt break them with an iron sceptre, and crush them into pieces like potsherds. 10 Now therefore be wise, o ye Kings: be learned, o ye judges of the earth. 11 Worship the Lord, and do him reverence, and rejoice in him with fear and trembling. 12 Worship this his son, lest he be angry, and ye suddenly perish, even when his wrath shall flame forth: o then shall they be blessed that trust in him! PSALM. III. The Argument. This third Psalm was made by David, when by the sudden conspiracy of his son Absalon, being driven forth of his city and kingdom, he seemeth utterly undone: and he teacheth by his example, that even then, when God doth punish our sins, yet we must call upon him with earnestness and faithful confidence, even in our most extreme dangers, resting partly upon his power, partly upon his love declared unto us in the Gospel. THE PARAPHRASIS. 1 HOW many do vex and trouble me, o Lord? how many do rise up against me? 2 How many do say of me? His God can not help him. 3 But thou Lord art my shield on every side, my glory, and the lifter up of my head. 4 I called upon the Lord, and he heard me out of his holy hill. 5 I lie down therefore and take my rest, and awake again: for the Lord defendeth me. 6 Though many thousands be assembled, and compass me round about, I will not be afraid. 7 Come forth, o Lord, save me, o God: doubtless thou hast smitten all mine enemies upon their jaws, and hast broken their teeth. 8 It is the Lord that delivereth his people, and this is now thy people that feeleth thy blessing and mercy. PSALM. FOUR The Argument. This Psalm doth teach the whole Church, & every member of the same, that when the wicked do rage, we ought not only not to despair, or be discouraged: but rather boldly to reprove our adversaries, resting upon the power of God, whereof we have had so oft experience: and trusting to the goodness of our cause, and chiefly to the most assured promises of the life to come, upon the which we must always have our eyes bend, and never depend upon the transitory commodities of this world. THE PARAPHRASIS. 1 Answer me when I cry and call, o Lord, the judge of mine innocency. O thou that hast brought me so oft out of distress, have mercy upon me, and hear my prayers. 2 O ye sons of men, how long will you labour to distain mine honour, rejoicing in vanity, and take counsel of things that shall never come to effect? 3 For be ye sure, that it hath pleased God to exalt me above others, and to embrace me with his special grace and favour. The Lord will hear me when that I call upon him. 4 Tremble ye therefore, and sin no more, ponder these things in your minds, and meditate the same with yourselves in your beds: 5 And worship the Lord with due worship, and trust in the Lord. 6 Many do say, How shall we grow unto wealth and riches? But we desire, o Lord, that the light of thy countenance may shine unto us. 7 For far greater is this inward joy which thou givest unto me, than is theirs, when their vintage and harvest are most plenteous. 8 I will therefore quietly lie down and take my rest, for thou only, o Lord, dost keep me in safety. PSALM. V The Argument. This Psalm is also a prayer, and teacheth these rules of prayer, when any is unjustly afflicted. That is to say, that we must pray earnestly, and set this against all doubt of God's good will towards us, 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 unpunished: wherefore the more cruel that the enemies appear, the more near and more certain is their destruction. Finally, that we ought not herein to consider the punishment of our enemies, neither our own commodities: but only the glory of God in our prayers, as he for this cause will not fail to bless us. THE PARAPHRASIS. 1 Hear what I say, o Lord, understand mine inward meditation. 2 Give care unto my cry, my King and my God: for thou art he to whom I do present my prayers. 3 Hear my voice early in the morning: for daily in the morning will I prepare myself to pray unto thee, and as out of a watch tower wait for thee. 4 For thou art not he, o GOD, which delightest in wickedness, neither wilt thou allow any wicked person. 5 The proud shall not stand in thy presence, thou hatest all them that are given to wickedness. 6 Thou destroyest all liars, and abhorrest, o Lord, all the cruel and deceitful persons 7 Wherefore I trusting in the greatness of thy goodness, will enter into thy palace, and I will worship thee in thy holy place with fear. 8 Therefore thou o merciful deliverer of all thine, rid me that am oppressed from mine enemies, and make straight the way wherein I may walk safely before thee. 9 For none of them doth speak any thing sincerely and uprightly, they have a thousand fetches in their hearts to do hurt, their throat is like an open sepulchre, their tongue with fair words doth only flatter. 10 Condemn them, o Lord, and cause them to fail of their purposes: cast them down for the multitude of their wickedness, and their rebellion against thee. 11 Then shall they all rejoice that fly unto thee for succour, and in that thou dost defend them, they shall triumph for ever: and all that fear thy name shall praise thee with joy. 12 Because thou hast showed thy favour to the innocent, o Lord: and hast defended him with the shield of thy mercy. PSALM. VI The Argument. This Psalm containeth a prayer of a divers argument from the former. For before was described the conflict of the godly vexed unjustly by men only: but here is an example set forth of a man so sore oppressed of his enemies, that he wresteleth principally with sin and death, and with the very sense and feeling of God's wrath: the which battle is far the greatest and most dangerous. And these things are chiefly to be noted in this Psalm, that the fruit of sin is most bitter, wounding most grievously both soul and body: and that the remnants of sin do still remain in the very saints, for the which God doth chastise them sometimes most severely: and that there is no remedy left, but this only against this incurable wound, that is, the free mercy of God in Christ: and that the saints are brought unto this grace, by an earnest abasing, and casting down of themselves with a true knowledging of sin, that they may obtain forgiveness in Christ, apprehended by faith, by fervent and continual prayer. Finally, that all this conflict shall turn in the end to the glory of God, and most great commodity of the saints, so that the other part of repentance, which is the amendment of life do follow: and that we must desire to be delivered from those evils, to this end, that we may be the instruments to set forth the praise of God. THE PARAPHRASIS. 1 O Lord rebuke me not in thine anger, neither chastise me in thy wrath. 2 Have mercy upon me, o Lord, that am utterly without all strength, heal me, o Lord, for my very bones are shaken: 3 Yea, and my soul is utterly amazed, but thou, o Lord, how long? 4 Turn again, o Lord, and behold me, deliver my soul, save me of thy free mercy. 5 For the dead can not remember thee, neither can he set forth thy praise in the grave. 6 I am weary with sighing, my bed swimmeth every night washed with my tears. 7 Sorrow doth consume my face, I wax wrinkled and old, by reason of the miseries wherewith I am oppressed. 8 Hence from me all ye wicked, for the Lord hath heard my lamentable cry. 9 The Lord, I say, b●●h heard my prayer, the Lord hath received me his humble suppliant. 10 Let all mine enemies be ashamed and dismayed, and fly away suddenly confounded. PSALM. VII. The Argument. Whereas reproachful slanders do most trouble men, so that it is hard for them therein to bridle their anger, and other evils that follow, especially when we can find no comfort in the lawful defence of the magistrate, we are taught in this Psalm to set the defence of God against men: but so, that we commit without all outrage of affections, the defence of our innocency unto God alone, the most severe punisher of slanderous tongues. And the circumstances and causes of the writing of this Psalm are diligently to be considered, whether it be referred to Saul, or to Semei: which history is written 2. Sam. 16. or to any other of saul's kindred, that we may learn, how that in the most grievous slanders and accusations, wherein both our good name and our life also is dangered, that we must yet keep this moderation of mind and bridling of our affections. And this doctrine doth chiefly appertain to the whole Church, and the governors thereof, whom Satan and his ministers do chiefly strike with these darts. THE PARAPHRASIS. 1 I Trust in thee, o Lord my God, preserve me, and deliver me from all those that persecute me. 2 Let him not devour me alive like a Lion, and tear me in pieces, having none to deliver me. 3 O my Lord God, if I have committed this wickedness, if my hands have committed any such mischief: 4 If I have rendered evil to any man, yea if I have not delivered this same man from danger that doth persecute me without any cause: 5 Let the enemy pursue me unto death, let him take me and cast me down, and spoil me of my life, and bury all mine honour and credit with me. 6 Arise, o Lord, in thine anger, and come down with thy power against all mine enemies: awake, o Lord, for my sake, to execute that judgement that thou hast appointed. 7 Let the assembly of people come about thee, and turn thee unto them from thine high throne. 8 Lord execute judgement among the people, judge me, o Lord, even as I am innocent & guiltless. 9 Let the wickedness of the wicked I beseech thee come to an end, and establish the just. For thou, o just God, dost search the hearts & inward thoughts of man. 10 My defence is in my God, who defendeth the upright in heart. 11 God doth deliver the just, and the same God is daily angry. 12 So that unless this wicked man repent, God hath sharpened his sword, he hath bend his bow and made it ready. 13 He hath also prepared his deadly weapons, and shooteth his arrows against them that do so hotly persecute me. 14 Behold he traveleth with mischief, he hath conceived within himself to molest me, but he shall bring forth nothing. 15 He hath digged a deep pit, but he shall fall into the pit that he hath digged. 16 The evil that he hath devised against me, shall fall upon his own head, and the hurt that he hath wrought against me, shall fall upon his own pate. 17 I will praise the Lord as he justly deserveth, and I will sing praise to the name of the Lord most high. PSALM. VIII. The Argument. This Psalm is a thanksgiving unto God for two most excellent benefits bestowed upon mankind, that is, for our creation in Adam, and our restoration and redemption in Christ. And although that man, by his own fault, did fall from that high dignity, wherein he was created: yet there do remain certain notes and marks of that dignity and excellency, both in that he is the Lord over all the beasts, and hath a certain power of life and death over them, and also in that singular providence wherewith God in mercy ordereth mankind: but that other state whereunto the eternal son of God hath exalted man's nature, being assumpted into the unity of his person, all the infirmity thereof laid aside, that he might make all that believe partakers of his excellent glory (to whom only also he granteth this, that in this life they should have the light of the true wisdom, and that they may use all the creatures of God in this world with safe conscience) is the chief end of this Psalm, as the holy Ghost doth interpret it. Matth. 21, 15. 1. Cor. 15, 27, and Hebr. 2, 8. THE PARAPHRASIS. 1 O Lord our God how excellent is thy name throughout all the earth! advancing thy glory above the very heavens? 2 The very mouths of infants & sucklings confirm thy power, so that all they that oppress others, or do rise up against thee, shall come to nought. 3 For when I beheld those thy heavens the work of thy fingers, the Moon and the Stars so cunningly set in order. 4 O what is man, say I, that thou art mindful of him! that he being borne of mortal parents, thou shouldest regard him! 5 Thou hast made him little inferior to the Angels, and hast crowned him with glory and honour. 6 Thou hast made him Lord over all the works of thine hands, thou causest all to serve him. 7 All sheep & cattle, and the very wild beasts. 8 The fowls fleeing in the air, and the fishes swimming in the seas. 9 O Lord our GOD how excellent is thy name throughout all the earth? PSALM. IX. The Argument. The Prophet doth teach the Church in this ix. Psalm continually to give thanks for the benefits received at God's hands, which do testify both his infinite power and singular favour, and by these examples both to comfort themselves in present miseries, and to confirm them against imminent calamities, which will assured he fall upon all them that vex the Church. THE PARAPHRASIS. 1 I Will praise the Lord with my whole heart, and I will show forth all his marvelous works. 2 I will be joyful and rejoice in thee, I will sing unto thy name, o God most high. 3 For that mine enemies are turned back, are fallen down, and perish at thy presence. 4 For thou hast maintained the right of my cause, and sitting upon thy throne of judgement, thou hast declared thyself to be a just judge. 5 Thou hast rebuked the multitude of the heathen, and thou hast destroyed them for ever. 6 O enemy, the destructions that thou didst threaten, do no where appear, (thou sayest forsooth) that thou wilt destroy cities, and the memory of the inhabitants shall together be abolished with them. 7 But the Lord hath an everlasting dominion, and sitteth always to give unto every man his due right. 8 It is he only that ruleth the whole world righteously, and governeth the people with equity. 9 He is an high tower to the oppressed, and a safe refuge to the afflicted. 10 Wherefore all that know thy name will trust in thee, for thou never forsakest, o Lord, them that seek unto thee. 11 Sing praises to the Lord which dwelleth in Zion, declare unto the people his worthy acts. 12 For he maketh inquisition for bloodshed and murder, never unmindful of his people, neither forgetteth he the cry of the oppressed. 13 Have mercy upon me o Lord, o thou that hast delivered me from death's door, see what violence mine enemies do use against me. 14 That I may show forth all thy praise, and entering into Zion may with joy declare that thou art my saviour. 15 The multitude of the enemies are drowned in the self-same ditch, which they have digged for me, and they are snarled in the self-same snares the which they have hid for me. 16 The Lord is known by executing his judgement, by catching the wicked in their own wiles and crafts. 17 The wicked shall fall backward into hell, and all they that forget God. 18 Neither shall the poor be always forgotten, neither the hope of them that are oppressed shall fail them for ever. 19 Rise up o Lord, let not mortal men prevail, let these wicked people be punished by thine appointment. 20 Cast them down o Lord, let them all know that they be but men mortal. PSALM. X. The Argument. The cruelty of the enemies of the Church is lively painted forth in this Psalm, and their careless security: and they are described to be much like the Giants called of the Poets Cyclops, yet all their enterprises in the end shall come to nought, because God will never forsake his Church, nor suffer them to go unpunished. THE PARAPHRASIS. 1 WHY departest thou far off o Lord, and why withdrawest thou thyself when most need is, in the time of trouble and calamity? 2 The wicked with cruelty doth rage against the good, cause them to be snared in their own crafty counsels. 3 For the wicked delighteth in his own lusts, and the covetous man doth therein count himself blessed, and contemneth God himself. 4 He walketh with a proud countenance, and careth for nothing, and thinketh alway that there is no God. 5 All things fall out prosperously unto him, he putteth away thy judgements far from his sight, he casteth down his adversaries as with his only breath. 6 He thinketh in his heart alway that he shall never be moved, neither suffer any adversity. 7 His mouth is full of cursing, grief and injury do lie under his tongue. 8 He lieth in wait in the villages to kill the innocent in secret places, & with glieng eyes he watcheth for the succourless. 9 He lieth in wait in secret, as the Lion doth in his den, he lieth in wait (I say) that he may spoil the poor drawn into his net. 10 He crowcheth & lieth down, so that heaps of the poor fall as a pray into hi● teeth & nails. 11 He imagineth with himself, that God forgetteth these things, and doth not behold them, or at the least doth not always mark them. 12 Rise up o Lord, lift up thine hand, o most mighty, and forget not the poor. 13 For why should the wicked advance himself against God, persuading himself that thou wilt never call these things to accounts? 14 But thou surely dost behold these things, thou dost observe, if any man hurt or vex an other, that thou mayst apprehend him, and set him before thy judgement seat: the poor do rest upon thee, and thou hast taken upon thee to defend the fatherless. 15 Break thou the power of this malicious and wicked person search out his wickedness, that he being destroyed suddenly be seen no more. 16 God the eternal King will cast down and destroy the wicked out of his land. 17 O Lord thou hearest the desires of the poor, thou comfortest their heart, thou bendest thine ear unto them. 18 Deliver the fatherless and the oppressed, lest these earthly wretches do exercise a continual tyranny over them. PSALM. XI. The Argument. The Prophet doth here teach, that the godly are in this world like unto birds, which are compelled to wander to and fro without certain habitation, for the fowlers snares: yet are not they to be heard, which think that a man should leave his calling, either imagining that things are lead by fortune, or that the godly otherways should perish. For the end will declare itself, that all and every particular thing is governed by God's providence, who will never forsake them that trust in him, neither will suffer them unpunished that despise him. And it seemeth that David made this Psalm, when the courtiers laboured, under the colour of friendship, to drive him out of the Court, as though otherways he should be slain by Saul: the which thing he counted not meet to do, unless he were constrained by extreme necessity. THE PARAPHRASIS. 1 IN the Lord put I my trust, how say ye then, as men careful for my life, Flee away into your mountains. 2 For lo, say ye, the wicked have bend their bow, and have laid their arrows upon their string, to shoot at those privily that are of upright heart. 3 And whereas the very foundations are shaken, what can the righteous do? 4 The Lord sitteth in his holy temple, the Lords throne is in the heavens, his eyes do behold all things, and he trieth mortal men with his eye lids. 5 The Lord trieth both the good and the bad, and he utterly hateth and abhorreth him that is given to wickedness. 6 He will rain upon the wicked, coals, fire, and brimstone, and stormy tempests, this is their portion appointed. 7 For the just God loveth righteousness, and he always beholdeth them that do right. PSALM. XII. The Argument. When the Church is sometime brought into this extremity, that all men may be bold to do all things, either by force or by craft, so that all things may seem desperate, this Psalm doth teach us notwithstanding, to call upon God with assured confidence. For seeing that both his will and his promises are most certain, we must needs conclude, that he doth hear the sighings of them that are his, whom he will comfort in due time, and likewise that he well knoweth the wickedness of the wicked, which he will avenge at his good time. THE PARAPHRASIS. 1 Help o Lord our saviour, for there is not a godly man left, and the faithful are failed from among the children of men. 2 They speak deceitfully every one to another, even though he be his friend, flattering with their words, with double and deceitful hearts. 3 Cut off, o Lord, these flattering tongues, boasting themselves so proudly. 4 They say, We can bring to pass what we will with our tongues, we may speak what we list, who is Lord over us? 5 But the Lord now at the length saith, I will rise up for these so pitifully oppressed, and for the mourning of the miserable, and I will set in safety those that they have snared. 6 The words of the Lord are pure words, even as the silver tried and fined seven fold. 7 Therefore o Lord keep them every one, and preserve them for ever from this wicked kind of men. 8 For the wicked do wander on every side, when the worst men are exalted into the highest place of honour. PSALM. XIII. The Argument. The Prophet doth teach us, the more desperate that the state of the Church is in this world, the more earnestly must we pray unto God, and believe in him more steadfastly, for that the prayers of the Saints shall never be made in vain. THE PARAPHRASIS. 1 HOw long o Lord wilt thou forget me? how long wilt thou turn thy face from me? 2 How long shall I carefully consult with myself, and torment my soul? how long shall mine enemy gape over my head? 3 Behold me, and hear me, o my God, restore lights unto mine eyes, that I sleep not in death. 4 Lest mine enemy say, that he hath overcome me, and they that oppress me, rejoice that I am fallen. 5 But I trust in thy mercy, assured that this my heart at the length being delivered by thee, shall be replenished with joy, and I will praise thee o Lord, of whose loving kindness I have had so good experience. PSALM. XIIII. The Argument. This Psalm setteth forth a most sorrowful description of the natural man, or of the man not regenerate, as Paul himself doth interpret it, Rom. 3.10. The which corruption both of the understanding and of the will, doth chiefly utter itself in that deadly hatred, which hath been from the beginning, whereby the world doth persecute the Church. Howbeit, the Prophet biddeth the true Jsraël to be of good courage, resting upon the hope of the coming of the Messiah. Wherefore we ought much more to be of good comfort, seeing that Christ is come already, and hath fulfilled the whole mystery of our salvation: whose latter coming yet we do look for with the old fathers, when at the length we shall be brought home into our own true undoubted country. THE PARAPHRASIS. 1 THAT men are so doting mad, to persuade themselves that there is no God, it is manifest hereby, that they are all so wicked: all do make themselves abominable, and not one of them doth lead his life aright. 2 The Lord himself, from whom nothing is hid, beholding men from heaven, to see if any would know him, or seek after him, 3 Doth find, that all are turned away from him, that they are altogether filthy, and that there is not one at all which ordereth his life aright. 4 Are not these mischievous men altogether mad, which devour the holy people of God, as it were bread, and never call upon God? 5 But the time will come, when they shall be as fearful as they are now careless. For God doth defend the generation of the just. 6 You make a mock at the counsel of the poor, whom you oppress: but the Lord is their refuge. 7 Oh that now at the length that saviour of Israel would come forth out of Zion! for then in deed jacob should rejoice, then shall Israel be full of joy, when the Lord shall bring again his captives. PSALM. XV. The Argument. The Prophet having declared in the former Psalm the manifest and apparent enemies of the Church, now he showeth who those be that are judged of God: the true Citizens or inhabitants of the Church, or of the eternal kingdom of heaven, and such as shall never be cast out, opposing them against hypocrites, who though they be conversant in the very bosom of the Church, and that sometime also they have authority and government in the same, yet are they not of the Church, howsoever they both deceive themselves with a false opinion of godliness, and other with a lying show of religion. He teacheth therefore, that the true worshippers of God are not discerned by those things that are common to good and evil men, that is to say, by the observation of the outward worship, but by those things that are only proper to good men, that is to say, by an upright mind to God, and an upright dealing towards men without all dissimulation, both the which they must testify with an holy and just life. Finally, he teacheth certain precepts of an holy and just life after this sort, that a man must be far from all theft and deceit, that he may slander no man, to abhor from hurting any man, to hate false accusations, to detest the wicked, to join himself with those that fear GOD, to set more by his oath, than by all the world, never to seek gain by the damage of an other, to exercise judgement incorruptly: finally, he addeth a sure and evident promise, that they shall never be forsaken of God, but shall have everlasting felicity with him, who so ever do keep this course of life. THE PARAPHRASIS. 1 I Pray thee o Lord, which of so many as bear a room in thy tabernacle, shall remain for ever in thy holy hill? 2 He that walketh with an upright heart, and worketh righteousness without all deceit. 3 Which slandereth not with his tongue, which neither hurteth his neighbour by open violence, nor by craft. 4 Who abhorreth the wicked, and maketh much of them that fear GOD, who will rather willingly suffer damage, than to break his promise. 5 Which doth not lend his money to the hindrance of an other, neither condemneth the innocent being corrupt by reward. 6 Who so ever thus doth behave himself, he shall enjoy most certain and unchangeable bliss and felicity. PSALM. XVI. The Argument. David in this Psalm, being as it were ravished in spirit, acknowledgeth the kingdom which he enjoyed, to be given him of God without his deserving, by whose 〈◊〉 help he was able to rule and govern it orderly and rightly. Furthermore, whereas men, for the most part, are wont to abuse such dominion unto riot, he setteth before him two far other marks, that is, the true and earnest restoring of the worship of God, by taking away all show of idolworship: secondly, a careful defence of the godly. Then he witnesseth that he is mindful of another everlasting kingdom, promised unto him, and that he will ever turn his eyes unto it even in very death, and so by this hope he will go down comfortably into the very grave. For he trusting upon the power of Messiah, which must die in deed, but shall live again before he feel any corruption in the grave, so also shall he himself rise again, and be made partaker of his eternal blessedness. Therefore this Psalm, amongst others, is plainly written by the spirit of prophecy. For it contriveth an excellent doctrine of the original of magistrates, of their authority and office, and doth manifestly reprove the Pharisaical doctrine of the merit of works, even following faith: as also it describeth Christ's resurrection and his power, in raising us again from death (as Peter doth interpret it, Acts 2.25. and Paul, Acts 13.34.) not as a Prophet, but as an Evangelist. And where he calleth Messiah chase, that is (as I interpret it,) The man upon whom the father hath powered forth most abundantly all his mercy and bounty which we draw out of him alone by faith, he seemeth by one word to have contained the sum of the doctrine of the Gospel. THE PARAPHRASIS. 1 Preserve me o Lord, for thou art he in whom I do trust. O my soul say thus unto the Lord. 2 Thou verily art my Lord, yet am I able to do nothing that can profit thee. 3 But I do most gladly wait, how I may comfort those saints and excellent men, which are with me upon the earth. 4 Doubtless they are most miserable that seek to any other God, be it far from me therefore that I should be partaker of their cruel and bloody sacrifices, the which I am afraid once to name with my mouth. 5 Thou o Lord art my portion, thou art my wages, thou alone art unto me all sufficient. 6 And surely a most pleasant place, and a most beautiful portion of inheritance is fallen unto me. 7 I do thank thee o Lord, and will give thanks unto thee, for that thou hast given me this counsel, and because thou dost teach me inwardly every night. 8 I have thee o Lord, and will have thee before mine eyes: for so long as thou standest by me, I shall not be moved. 9 Therefore my heart leapeth, and my tongue rejoiceth: yea, and this same my body, being in security, doth not fear very death. 10 For thou wilt not leave me in the grave, because thou wilt not suffer thy most dear beloved, upon whom thou hast powered forth all thy bountiful mercy, to feel corruption. 11 Thou wilt open unto me the way to that true life: for the joy wherewith the mind can rightly be satiate, is set in the sight of thy countenance, and it belongeth only unto thee, to grant everlasting joy. PSALM. XVII. The Argument. This Psalm doth teach us, when the tyrants do persecute either the religion itself, or the godly professors of the same, that we should yet keep a safe conscience, and pray to God for deliverance. It teacheth also that thing, which Christ declareth in the parable or history of that glutton and poor Lazarus full of sores, that is, that the wicked rich men are fed in this life, but in the other they shall perish: howbeit on the contrary, the Saints are here pressed with miseries, that they may learn to hope for better things, which hope shall never deceive them. THE PARAPHRASIS. 1 Hear o Lord that which is just, hearken unto my cry, bend thine ears unto my prayers, which I power forth of an unfeigned heart. 2 Let thy sentence be for me from thy judgement seat, and declare that thou allowest the things that are right. 3 For thou thyself hast searched my heart in the night, thou hast tried me, and hast found no fault in me, nor that I am otherwise minded towards them, than my mouth doth testify. 4 Concerning these men, I have so behaved myself as thou commandest, I have carefully avoided the path that the oppressors tread. 5 Strengthen thou me therefore which walk in thy ways, that in my walking I do not wander. 6 I call upon thee, hear me my God, give attentive ear, and hearken unto my words. 7 Show forth all that thy marvelous mercy, thou that art the saviour of them that trust in thee, against such as stand up against thy power. 8 Keep me as the apple of the eye, and defend me under the shadow of thy wings. 9 Against those wicked men that would destroy me, the enemies I say that gape over me, with such greediness round about. 10 Fatness covereth their eyes, and they speak cruelly. 11 They watch our steps on every side, having their eyes only bend how they may cast us down to the ground. 12 For he is like a Lion gaping for his pray, and like a Lion's whelp, lying in wait in his den. 13 But come thou forth o Lord, that thou mayst prevent him, and cast him down, and preserve my life delivered from this wicked man, by thy sword. 14 Deliver me I say, by thy hand o Lord, from these mortal men, these mortal men I say, that flourish so long, which think of nothing, but of this life, whose life thou dost so fill, even as it were with delicates drawn out of thy store, that they have abundance to leave to their children, and also to their posterity. 15 But I now being unjustly oppressed of him, shall once have the full fruition of thy countenance, and when I shall awake and behold thee, I shall be satisfied. PSALM. XVIII. The Argument. At what time this triumphant song was written by David, it appeareth by 2. Samuel 22. and by the plain and evident title of the same, when he declared, after he had overcome all his enemies, and had not only established his kingdom in his own country, but far abroad in other places, that he was bend upon this thing only, to declare that he reigned not for his own cause, but for the glory of God alone. And we must needs grant this, that we have no writing extant of any Poet, that flourished most in wit and eloquence, to be compared with this Psalm, if we do but only look to the phrase, But concerning the matter itself, he so describeth those his so dangerous perils, that he that readeth them, shall think himself almost to behold the things with his eyes. And so doth he paint forth the glory of God in executing judgement, and his divine Majesty, with such a high style, that he that readeth it, may thank the heavens and the earth yet still to shake. And he doth so set forth his victories, that we may think we see his triumphs before our eyes. And he doth so attribute those things only unto GOD, that he taketh no praise at all to himself. And also being assured of his prophetical sp●rit, that this kingdom, how flourishing so ever, was but only a figure and pattern of that eternal kingdom of Messiah, who should be borne of him: therefore doth he extend his speech thereunto, and prophesieth that all people of the earth shall receive him for their King, as the Apostle Paul doth interpret it, Rom. 15.9, 10, 11, 12. THE PARAPHRASIS. 1 O Lord my strength, I do love thee from the bottom of my heart. 2 The Lord is my rock and my fortress, my deliverer, my God, my mount, my refuge, my shield, the horn wherewith I drive away the enemy, and my high tower of defence. 3 I have praised the Lord, and called upon him, and he hath delivered me from all mine enemies. 4 The bands of death had compassed me round about and bound me, most wicked men like most raging floods made me afraid, environing me round about. 5 I did lie as it were wrapped in my winding sheet, even snarled with the snares of death. 6 I called upon the Lord in these extremities, I called upon my God I say, and he heard my voice out of his high palace, and received into his ears the cry that I made unto him. 7 Then began the earth to quake and tremble, the very foundations of the mountains to shake and shudder. 8 And he breathed out smoke from his nostrils, spitting forth fire out of his mouth: yea, casting forth even coals of fire. 9 He bowed the heavens and came down, the darkness being spread all abroad under his feet. 10 He did ride upon the wings of the Angels, and was carried with the wings of the wind. 11 Black darkness environed his tabernacle round about, and he was covered with most dark and thick clouds. 12 Until his glistering brightness did break those clouds, and the flames of fire did flash on every side. 13 At the length he thundered from heaven, and filled all places with his mighty sounding voice, and with hailstones and lightnings. 14 He shot forth his fiery darts, and increasing his lightnings, he terrified mine enemies and destroyed them. 15 Then the deep bottoms of the waters appeared, and the foundations of the world were discovered at thy rebuke o Lord, and at the blustering wind of thy wrath. 16 So then hath he, stretching his right hand down from the heaven, taken me and drawn me out of the bottom of the deep waters. 17 From that mighty enemy I say, and from the other enemies, by whose power I was oppressed. 18 For they verily had almost cast me down and destroyed me at the sudden, but he was my staff that stayed me. 19 And he hath drawn me out of these straits, and placed me in an open and large place, because it so pleased him, without my deserving, to favour me. 20 For he had regard in deed of me that was oppressed of these men without cause, and granted these things to me being guiltless. 21 For I have followed the way that the Lord hath appointed me, howsoever these men vexed me, neither could I be drawn by any of their injuries, that I should fail from my God as the wicked use. 22 For I had all his laws before mine eyes, neither did I put his statutes forth of my sight. 23 But I behaved myself without hypocrisy with him, neither did I follow mine affections, which else would easily have carried me forth of the way. 24 Therefore had the Lord regard of me that was oppressed of them without any cause, and favoured me the innocent party. 25 For thou o Lord wilt show thyself good unto the good, and upright to them that deal uprightly. 26 And as thou showest thyself sincere with them that deal sincerely, so the crafty men shall perceive thee to be more cunning. 27 For although many times thy servants be sore vexed, yet dost thou preserve them, and dost cast down those that behave themselves so proudly. 28 Hence have I my light, whereby thou causest me to shine, and drivest away my darkness. 29 Thou hast made me to overcome these dangers easily, and to leap over the walls and lets that were in my way. 30 For the way whereby God leadeth us is plain, the word of God is most pure, the Lord doth defend all that trust in him as with a shield. 31 For who is God but the Lord? and who is mighty but our God only? 32 He hath girded me with power, and hath made my way safe. 33 He hath made me as swift as the Hinds, and hath placed me in most high and safe places. 34 He hath taught mine hands to fight, and he hath given me so great strength, that I am able to break a bow of brass with these mine arms. 35 Thou hast preserved me with the protection of thy shield, and thou hast stayed me with thy right hand when I was ready to fall, through thy great mercy. 36 Thou hast caused me to go safely without danger, and thou hast stayed my sliding steps. 37 Therefore have I pursued mine enemies, and taken them, and I have not turned back, till I have destroyed them. 38 I have so beaten them down, and trodden them under foot, that they were not able to raise themselves again. 39 For thou verily hast given me such strength, that they which have risen against me, have fallen headlong at my feet. 40 Thou hast given me power to strike off their heads, and that I might destroy them that pursued me. 41 Yet Lord I grant they cried unto thee, but thou hast not delivered them, neither wouldst hear their cry. 42 Therefore did I beat them small like the dust, that the wind scattereth abroad: and I did tread them like the mire, which is trampled under the feet of them that walk the streets. 43 Yea also thou hast delivered me from domestical and inward troubles, and thou hast given me dominion over the nations that I never knew before. 44 Unknown people I say obey my commandment, and strangers be compelled for fear to submit themselves unto me. 45 The hearts of the strangers have failed, so that they fall down for fear in their strongest forts. 46 Let the Lord live, and let him that is my defence be knowledged and worshipped of all, as he worthily deserveth: let God my deliverer be praised everywhere. 47 Even God I say, who is mine avenger, who hath subdued so many people under me. 48 Thou hast saved me from mine enemies, thou hast delivered me from them that rose up against me, especially from that cruel man. 49 Therefore will I praise thee, even among the profane nations, and I will sing unto thy majesty. 50 For verily thou hast marvelously preserved thy king, and not only david himself whom thou hast anointed king, but also thou hast showed singular favour to his seed that shall remain for ever. PSALM. XIX. The Argument. This Psalm doth teach us the sum of all true divinity, the end whereof is, that we have that knowledge both of God himself, and of the worship due unto him, whereby we may become partakers of everlasting life. Wherefore he saith, that men are taught the glory and majesty of God, that is (as Paul interpreteth it, Rom. 1.10.) his eternal power and godhead, by the beholding of the heavens, by the orderly changes of days and nights, but specially by the golden beauty of the Sun, which shineth over the whole world with an unspeakable 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 Acts, 17.27. But the Prophet addeth, that men do lack a far more perfect declaration, which may show forth both those same things, and besides them the will of God: to conclude, which may quiet our consciences that are grievously vexed with the deadly wound of our sins, as the Apostle teacheth plentifully 1. Cor. 1.21. and afterwards. And he affirmeth that these things are not taught us any otherwhere, than by that doctrine which is given us of him from the heavens, it printing in our hearts that true wisdom, not in words alone, but in deed also, that it might comfort us with everlasting gladness. And seeing this power belongeth wholly to the Gospel, it is manifest that David speaketh principally of this part of the written word of God, and that he treateth of that free forgiveness of sins, which at that time was shadowed with the ceremonies of the law, but now is expounded and uttered unto us most fully and manifestly, both by Christ himself, and also by the writings of the Apostles. THE PARAPHRASIS. 1 THE heavens declare the glory of God, and this wide stretched frame of the heavenly spheres, called the firmament, doth plainly testify, that they could not be created by any other but by God himself. 2 The interchangeable course of day and night, doth minister occasion to draw out the power of that most wise creator, by that most ample and never ceasing race, as it were out of a lively ever running fountain. 3 Yea the heavens do also speak as with an high sounding voice, which may be understood of all people, of all manner of languages. 4 For that same their most cunning workmanship, and the orderly moving by most constant and certain spaces, wherewith chiefly the Sun is carried about, by that huge body compassed and covered with the heavens, as with a tabernacle, calleth as with a loud voice upon all men, from the one end of the world to the other. 5 For the Sun itself like a bridegroom coming forth of his chamber, glistering with gold and precious stones: or like a mighty champion stretching himself to run his race, 6 Doth run forth from the one uttermost border to the other, without any weariness, and with a course incomprehensible, and there is none that can be hid from his heat. 7 But we have an other far more excellent schoolmaster and teacher of this wisdom: yea, one that is perfect in deed, even the doctrine declared unto us from heaven, and appointed of God, which doth fully restore us to perfection. By the which the Lord hath opened unto us plainly all that appertaineth to our salvation, and doth teach all men true wisdom, so that they knowledging their want of wisdom, should show themselves willing to be taught. 8 The doctrine, I say, ordained of God, which teacheth the true way of felicity plainly and evidently, and doth comfort the minds with true joy, and lighteneth the eyes of the mind with true light. 9 For this is it which declareth the pure and unchangeable worship of God, and the manner how to worship God most rightly and sincerely. 10 A thing more precious by much than all gold, how pure so ever: and more sweet than any honey comb. 11 For hereby thy servants o Lord, are taught which way they should walk, and they that walk this way, shall feel thee in the end most merciful. 12 But ah! who can understand his faults? wherefore I beseech thee mercifully to deliver me from these faults, that I can not by any means understand. 13 And suffer not me thy servant to be overcome of these unbridled affections: but rather grant that I may lead this life upright, and free from wickedness. 14 That I neither speak any thing, nor think any thing in my heart, which may not be acceptable unto thee in whose sight I stand, unto thee I say, o Lord, my defender and deliverer. PSALM. XX. The Argument. Here is an example of the prayer of godly subjects, for the preservation of their magistrates, especially in the chiefest dangers, such as this was, which is supposed to have been the cause why this Psalm was made, as is declared 2. Sam. 10. and 1. Paralip. 19 Out of the which prayer these principal points of doctrine are to be gathered. 1 That God is the author and preserver of policies. 2 That policies are established by God's help, not by fortune, nor by the mere and alone wisdom of man. 3 That some kind of warfare is both just and necessary. 4 That there is great difference betwixt the confidence and trust of the wicked, and of the godly. THE PARAPHRASIS. 1 THE Lord hear thee in these dangers, and being called upon by thee, place thee in safety. 2 The Lord come down from his sanctuary to help thee, even from the mount Zion to strengthen thee. 3 Let him declare that thine oblations are acceptable unto him, consuming thy offerings with fire from the heaven. 4 And grant unto thee that thy heart desireth, and accomplish all thy purpose. 5 That we may triumph, being delivered by thee o Lord, and that we may celebrate thee our God with banners displayed, which hast granted all the petitions of our king unto him. 6 For doubtless now thou hast preserved in deed the king that was anointed by thee, thou hast heard him now out of thy heavenly sanctuary, and hast defended him that trusted in the power of thy right hand, which bringeth salvation. 7 For they do trust in their chariots and in their horses, but we do only remember thy name. 8 Wherefore they are broken down and fallen, but we stand upright. 9 Assist us o Saviour, let that King hear us, when we call upon him. PSALM. XXI. The Argument. This Psalm dependeth of the former, and namely it containeth a thanksgiving for a notable victory which was gotten, the which victory the Church imputeth to the bountiful clemency of God alone, who promiseth it the self-same help in all other distresses. THE PARAPHRASIS. 1 THou hast given cause of new joy unto thy king, o Lord, which acknowledgeth himself preserved by thy power, rejoicing therein with all his heart. 2 For thou hast given him his hearts desire, and thou hast granted unto him that which he requested in his prayers. 3 Yea, thou hast prevented him with thy benefits, & thou hast crowned his head with a crown of most pure gold. 4 He required this thing only of thee, that he might escape alive and safe from this battle, but thou hast granted unto him a life that shall never fail. 5 So great glory hath he attained by this thy defence, and so great is the glistering of this honour wherewith thou hast crowned him. 6 For surely thou hast made him to be a singular and everlasting example of thy mercy to all men, and thou beholding him with thy pleasant countenance, hast wonderfully comforted him. 7 Seeing therefore the king doth trust in the Lord alone, and doth depend wholly of the mercy of the most high God, surely his throne shall never be shaken. 8 Thine hand hath taken thine enemies, o King, thy right hand I say shall apprehend thine enemies that hate thee. 9 Thou in thy wrath shalt cast them into the flaming furnace, that the Lord may consume them, & utterly destroy them by the heat of his wrath. 10 Yea, and thou shalt utterly destroy their children, that they shall never appear among men. 11 For thou art he against whom they have intended all these evils, against whom they have invented that which they could not bring to pass. 12 Thou shalt cause them to turn their backs unto thee, by directing thy darts against their faces. 13 Grant, o Lord, that thy mighty power may appear, which we may sing forth with thy great praise, and celebrate in Psalms. PSALM. XXII. The Argument. Whereas we can never sufficiently consider that battle of Christ, whereupon our victory dependeth, and wherein only we may plainly behold both how horrible a thing it is to fall into the hand of God our judge, and how great the mercy of God is toward his Church, and finally, how high the mystery of the wisdom of GOD is: surely this Psalm among others is worthy never to be out of our hands and memory. For it so painteth forth the abasing of the son of God, that we may almost see him with our very eyes, and hear him with our very ears, as yet hanging upon the Cross, and casting forth those most sorrowful sighs, in that conflict with Satan, with our sins, and with death, and as it were wrestling forth out of the very bottom of the hells: Furthermore, this Psalm describeth plainly and evidently also the famous victory of his resurrection, and the everlasting office of the eternal Bishop and Doctor, which he shall exercise unto the end of the world, by his Ambassadors, for to gather his Church out of all nations, and to preserve it: and thus do the four Evangelists interpret this Psalm in the history of the Passion, and the Apostle also in the Epistle to the Hebrews. THE PARAPHRASIS. 1 MY God my God, why dost thou forsake me, and withdrawest thyself so far from my cry, that thou shouldest not deliver me? 2 I cry, o my God, in the day time, yet dost thou not hear me, although I also cry in the night season without any ceasing. 3 Howbeit thou art that same holy God that dost inhabit that sanctuary, which is appointed for Israel to set forth thy praises therein. 4 For thou art he in whom all our fathers have set all their hope, and not without cause: for thou hast delivered them. 5 For they have cried unto thee, and thou hast delivered them, neither failed they at any time of their hope. 6 But I am so miserable, that I may be called a worm rather than a man, everywhere exposed to the mocking of all men, and to contempt. 7 All that behold me mocked me, and wagged their heads, scoffingly deriding me: 8 Go to now, say they, he rested upon the Lord, let him deliver him, let him save him, if he do so favour him. 9 But thou art he that hast drawn me out of my mother's womb, and hast had a special care over me, so that thou hast caused me to look up unto thee, when I did hang on my mother's breasts. 10 So soon as I came forth into the world, I was committed unto thee, even than thou didst declare thyself to be my God. 11 Now then, when so great misery doth approach unto me, be not thou far from me, which am destitute of all manner of succour beside. 12 For mighty bulls do environ me, great bulls and cruel do compass me about. 13 And they run upon me with gaping mouths like raging and roaring lions. 14 I slide away like water, all my bones are wrested out of joint, my heart melteth like wax within me. 15 All the comfortable moisture of my body is dried up, so that I am like a dried potsherd, my tongue cleaveth to the roof of my mouth, and I seem now to lie in the dust of the grave without life. 16 Dogs stand about me, and bark against me on every side, I am compassed about with multitudes of most wicked men, they have stricken through my hands and my feet. 17 One might easily number all the bones of my body so stretched out, the which thing they behold carelessly and with pleasure. 18 Moreover, they parted my garments amongst them, and cast lots for my rob. 19 But thou o Lord forsake me not, but rather thou that art my strength hasten to help me. 20 Deliver my soul from this their rage, and rid me out of the power of these dogs, which is forsaken of al. 21 Deliver me I say out of the jaws of the lions, and from the horns of these most cruel beasts. 22 Thus I being preserved by thee, will declare thy renowned power (whereof I have had experience) unto my brethren, and I will praise thee with these words in the midst of their assembly. 23 All ye that worship the Lord come hither, all the seed of jakob praise him, all the posterity of Israel, I say, glorify and reverence the Lord. 24 For he hath not cast away nor despised a man most miserable of all others, neither hath he turned away his countenance from him, but rather hath heard him, when he called unto him. 25 I will praise thee, o Lord, in the most populous assembly, and I will pay my vows in the sight of all them that fear thee. 26 Then the most miserable, whosoever they be, shall be fed with meat abundantly: then they that seek the Lord shall be refreshed, not for a moment only, but shall praise him, receiving the inward comfort of everlasting life. 27 All men, even to the uttermost coasts of the earth, shall make mention of him, and being turned unto the Lord, whom they had forgotten, all nations, I say, shall worship thee o Lord. 28 For then shall the Lord challenge unto himself the authority of his kingdom over all nations. 29 Finally, than the mightiest of all men shall hasten to his feast, and worship him, even they that are ready to die, and whose life was thought past recovery, shall fall down and worship him. 30 Neither shall this benefit be ended by their life, but their posterity also shall serve the Lord, whom he will reckon in his family from age to age. 31 For one sort succeeding another, shall declare the righteousness of the Lord, and they shall testify unto their posterity, that shall be borne after them, that he only is the author of this marvelous work. PSALM. XXIII. The Argument. David of a shepherd being made a most mighty king, (contrary to the error of the Epicures, which do dream that all that they have, cometh unto th●m either by fortune, or by th●ir own industry, and so abuse all the good things that they have unto all filthiness) doth attribute all those things to the liberality of God alone: using two similitudes, one of a shepherd that provideth for his flock with great carefulness, the which similitude is most apt for David being once a shepherd: and it also admonisheth the kings, that they ought to be the shepherds and feeders of the people. The other similitude is taken from them that keep good hospitality, which most liberally receive those travelers that come unto them: the which thing also doth admonish us of our state, and showeth how all things are sanctified unto us by the word of God and thanksgiving, whatsoever the Lord ministereth unto us for the use of this life. Last of all it teacheth us, that we ought to rise from those transitory benefits to those everlasting and heavenly blessings, seeing that godliness hath the promises both of this present life, and of the life to come. THE PARAPHRASIS. 1 THE Lord is my shepherd, I need not to fear any famine. 2 He lodgeth me in green pastures, and leadeth me to the pleasant rivers of waters. 3 He restoreth me to life being overtyred, and doth lead me in a plain and pleasant way, deserving thereby everlasting praise for his mercy. 4 Therefore, though I should go by most dark and dreadful valleys of death, I will fear none evil, trusting upon the rod and shepherds hook of my shepherd. 5 Thou, in the very sight of mine enemies, dost prepare a dainty table for me, thou dost anoint my head with oil, and givest me a full cup. 6 And surely thy goodness and mercy shall follow me, to cause me to dwell in thy house all the days of my life. PSALM. XXIIII. The Argument. This most sweet Psalm doth teach us, that as God is the creator of all things, so is he the Lord of all, howbeit that he hath chosen unto himself out of the multitude of men, some certain persons, whom only he accounteth for his subjects, and whom alone he hath appointed to everlasting bliss. Furthermore, he declareth who these are, and by what works the true members of the Church may be known, that we may understand that they are not all of the Church, who are outwardly conversant in the Church. But because there was but one certain nation as yet comprehended under the covenant (the Israëlites I mean) and there was but one place certain, in the which the Church was bound to assemble (that holy mountain I mean, in the which the Temple was then to be builded:) therefore doth David chiefly make mention hereof, and doth treat by the spirit of prophesy, of the magnificent building of the Temple. Yet doth he exhort the people, that they should not only regard the outward building, and the outward rites and sacrifices: but that they should chiefly give their hearts unto him that promised to dwell in the Temple. And this same doctrine doth even now at this day declare the true use of the sacraments, and doth much more appertain unto us, unto whom the truth is plainly revealed, all the shadows of the law being abolished, than it did to the old fathers. THE PARAPHRASIS. 1 GOD is the Lord of the earth, and of all things therein contained, even of the whole world I say, and of all that dwell therein. 2 For it is he that built the earth upon the sea, & placed it to appear above the floods, as we see. 3 Howbeit he hath chosen unto himself a certain mountain, into the which, lo, who shall ascend? and who shall stand in that place consecrate unto him? 4 Even he, whose hands are not polluted with wickedness, that is of a pure heart, which gapeth not for vain things, neither sweareth deceitfully. 5 Such a man shall receive blessings of the Lord abundantly, and in the end shall find him a saviour, as he, that can not lie, hath promised. 6 And this is thy true seed o jakob, even the generation of men, that seek God, and present themselves before thee o Lord. 7 O ye gates lift up your posts! mount up, I say, ye eternal gates, that the King of glory may enter! 8 Who is this glorious king? That same Lord strong and valiant, that mighty warrior. 9 Lift up your head posts o ye gates! mount up, I say, you gates, that this King of glory may enter! 10 Who is this glorious King? The Lord of hosts, he is this King of glory▪ PSALM. XXV. The Argument. This Psalm teacheth a form of prayer daily to be used of the whole Church, and of every one of the saints of God: wherein three things are requested even by faith, regarding the promises already made unto us, and confirming itself by the experience of former benefits. The first is, the free forgiveness of sin. The second, that we may be governed by the holy Ghost, in the whole course of our life that remaineth. The third, a defence from the injuries of our enemies: the which three do answer to the petitions of the Lords prayer, wherein we require to have our sins forgiven, and that we be not led into temptation, and to be delivered from evil. THE PARAPHRASIS. 1 UNTO thee, o Lord, I lift up my whole heart. 2 O my God, my hope is only fixed in thee, let me not be repulsed, I beseech thee, and put to shame, and so be derided of mine enemies. 3 And surely, thou wilt not suffer them that depend upon thee, to be put to shame: but rather must these faithless persons, that persecute the innocent, be brought to shame. 4 Grant, o Lord, that I may understand in these so great perplexities and extremities, what way thou appointest thine to walk, and teach me thy paths. 5 Guide my steps in thy truth, and teach me continually: for thou art he, o my God, of whom I do look faithfully for my deliverance. 6 Be mindful o Lord of thy mercies, which thou hast showed so oft to thy servants, and of thy manifold goodness, which thou hast declared in all ages. 7 Contrariwise, o Lord, forget all the folly of my youth, and all my trespasses, and remember me, o Lord, of thy singular mercy and goodness. 8 And why should not I thus hope? seeing the Lord is merciful and true in his promises, therefore doth he call again into the way, the sinners that go astray. 9 He also, after they be humbled & made meet to learn, doth teach them gently and meekly, and declareth how lovingly he useth to govern his. 10 Which way so ever the Lord doth lead his, his mercy appeareth, as also how constantly he keepeth his promise to them that keep his covenant, that he hath made with us, as the singular testimony of his mercy. 11 I beseech thee o Lord therefore, for thy great mercy, and for the honour of thy holy name, forgive me my sins, the which I acknowledge to be great and manifold. 12 O how happy is he that feareth the Lord! for he will teach him the way that he ought to walk. 13 His mind enjoyeth a continual rest, a blessing shall alway follow him, whereof his posterity shall be partakers. 14 These are they, to whom the Lord doth reveal his counsels, which are otherways hid from us, even that his covenant I say, to them that fear him. 15 Wherefore I have mine eyes always bend upon the Lord alone, for he in the end will rid my feet forth of these nets. 16 O look upon me, and have mercy upon me, for I am very miserable, and forsaken of al. 17 Sorrows oppress my heart on every side, deliver me from these miseries. 18 Behold how miserably I am vexed and tormented, and put away my sins, which are the very cause of all these miseries. 19 Behold how many do hate me, and how bitter hatred they bear against me. 20 Defend me and keep me from shame, for in thee only do I trust. 21 Grant that I may be preserved safe in simplicity and integrity, the which I do wait for of thee. 22 Finally, o God, deliver thou Israel out of all troubles. PSALM. XXVI. The Argument. It is a very hard thing in the Court to retain true religion, and uprightness of life and conversation, chiefly when wicked men do reign: & there flatterers do rage, partly by open violence, partly by false accusations: and an other sort doth sing in their ears, that they must frame their wits to serve all turns and purposes, even as the fish called Polypus doth change himself into the colour of the stone whereunto he cleaveth, so that some do altogether leave their vocations, providing for their own commodities to the great damage of the common wealth: others do by little and little fall to the Courtly manners like the rest. And some there be, who for the wicked life of certain others, do either abstain from the holy assemblies, or gather unto themselves apart private conventicles, as did the Catharians, and the novatians, and many Monks that went into solitary places, and the anabaptists of our time. But David contrariwise, though his state was no better in the Court of Saul, yet doth he persevere in his place and vocation, and doth the more diligently frequent the holy assemblies that were polluted with no idolatry, whiles he is driven from them by violence: neither when he is driven thence doth he repent of his constancy, but being always one man, he doth commit his cause unto God, and still continueth to abhor the counsels and the examples of the wicked, and plainly testifieth that he will make a true profession of his faith, and that he will live an upright life, resting upon the promises of the most merciful and most mighty God. THE PARAPHRASIS. 1 O LORD, judge thou my cause, for surely according to my power, I have endeavoured myself to walk uprightly, and I settling all my confidence in thee, o Lord, am minded to continue without wavering. 2 Thou o Lord prove me and try me, and search the secret of my heart. 3 Surely mine e●es are alway bend upon thy goodness, and I have appointed thy truth to be the guide and leader of my life. 4 I have carefully avoided the company of these most vain men, and I have fled away from these deceitful dealers. 5 I hate the assembly of evil men, neither do I accompany the wicked. 6 I do present myself before thine altar, not only with my hands washed in water, but rather purified from all wickedness. 7 That I may openly set forth thy praise, and celebrate thy wonderful works. 8 For there is nothing that I love more dearly, than that temple, wherein thou hast set thy seat, even the house of thy Majesty. 9 Wrap me not in I beseech thee with these wicked persons, neither account me with these cruel men. 10 Who do speedily put in execution their wicked devices, and whose hands are full of bribes. 11 But I have walked uprightly to my power, therefore have mercy upon me, and deliver me. 12 That I do stand upright in the way, I do attribute it to thee, o Lord, and will magnify thy name in the public congregations. PSALM. XXVII. The Argument. Whether we say that David did write this Psalm, when he was now delivered, or when he was in the midst of his dangers, it is no great matter. But here are opened unto us, even when all things seem most desperate, three lively, and never failing fountains, whence we may draw assured comfort. One is, to take hold of the power of God by true faith, and oppose it against all the brags of the enemies. The second, a continual desire alway of the glory of God, keeping evermore a safe conscience, and using diligently the means, whereby our fa●th may be confirmed, that is to say, the hearing of the word preached▪ and the use of the sacraments: if so be that we may have th●m: if not, yet must we have a continual meditation of them. The third is, earnest prayer, w●th faith and patience. THE PARAPHRASIS. 1 O Lord, seeing thy will doth manifestly appear, like a most bright light unto me, in this so great darkness to deliver me, whom shall I fear? seeing my life standeth upon the strength of the Lord, of whom shall I be afraid? 2 I speak of experience: for so oft as those wicked tyrants, mine enemies, did run upon me, as though they would devour me with their teeth, they fell down void of their purpose. 3 Hereafter therefore, though the enemies come forth with their armies set in array against me, yet will I stand without all fear: yea, though they enter into battle against me, I will hereof take the occasion of more confidence. 4 Neither do I yet herein provide for mine own private commodity, but I beg and crave this one thing of the Lord, that I may dwell in the house of the Lord, and lead my life with him, even to spend my whole life in beholding the beauty of the Lord, and to meditate in his holy temple. 5 For there truly, under the roof of his house, will I lie hid, when any storm cometh: in the secret place of his pavilion shall I be hid, whilst that I be set upon an high and safe rock. 6 Yea, even now already like a conqueror I mount up, listing mine head above mine enemies that compass me about: wherefore I will offer sacrifice joyfully in his tabernacle, and I will sing and praise the Lord. 7 Receive therefore, o Lord, the voice of my cry, have mercy upon me, and hear me. 8 My heart doth continually meditate that same thy commandment, Seek ye my face, that is, even as I now open myself: wherefore I do obey thee, o Lord, and I do seek thy face. 9 Turn not away o Lord, neither reject thy servant in thine anger: thou wilt yet help me, leave me not, neither forsake me, o my saviour. 10 Though I be destitute of all man's help: yea, even forsaken of my very parents, yet thou, o Lord wilt secure me. 11 Teach me the way that I should walk, and make plain the pathway unto me, against whom so many enemies do lie in wait. 12 Give me not up to the lust of mine enemies: for they are risen up against me, which are not ashamed to lie, or to commit any wickedness. 13 Yet I trust that I shall be safe, and comfortably enjoy the Lords benefits. 14 Go to David, wait upon the Lord with a courageous and constant heart, wait upon the Lord I say. PSALM. XXVIII. The Argument. David in this Psalm sustaining the person not of a private man, but of a public, even of a king appointed by God himself, prayeth for himself, and for God's people, with such confidence (although he could not live safely, no not as a private person in the kingdom of Saul) that he giveth thanks for his petition granted already. And he addeth certain prayers, undoubtedly by the spirit of prophesy, against all such as persecute the Church, not by ignorance or sudden affection, but of set purpose and obstinate malice. Whereunto appertain those things that are written 1. Sam. 23.17. and 24.21. THE PARAPHRASIS. 1 I Call upon thee o Lord my defence, be not deaf at my cry, for if thou keep silence, I shall differ nothing from them that die, and are laid in the earth. 2 Hear my prayers therefore whilst I may cry, and regard me that stretch up my hands to that thy most holy sanctuary. 3 Count not me o Lord amongst these wicked men, who rejoice in wickedness, who will offer in words all duties of friendship, and to be at commandment, but in their hearts they have most wicked devices. 4 Give unto them their worthy reward, even that which their wicked deeds deserve: recompense them, I say, according to their desert. 5 For seeing they hinder the work that thou hast determined to bring to pass, both willingly and wittingly, certainly thou wilt destroy them, o Lord, much less wilt thou increase them with thy blessings. 6 I give thanks therefore unto the Lord, which hath heard my prayers. 7 The Lord is my strength and my shield, this is he in whom my heart doth rest, having experience of his support, he for full conclusion comforteth my heart, him will I praise. 8 The Lord strengtheneth his servants, neither will thine anointed trust to any other. 9 Deliver thy people, o God, and declare thy favour towards them, whom thou hast chosen peculiarly to be thine: feed them, and extol them up for ever. PSALM. XXIX. The Argument. Whereas no men commonly use to be more proud, and to show themselves in the end despisers of the very majesty of God, than they, to whom God hath made others subject, to be governed by them, so that they challenge unto themselves to be honoured as gods, and suppose that they may do what they lust unto others: this Psalm teacheth Kings and Princes peculiarly, by the comparison of their power (how great soever it be) with that infinite power of GOD, which doth utter itself in the terrible thunders, and other tempests, and their effects, to remember rather how far they are abased under his power, and of whom and upon what condition they have received their authority, rather than to be proud that they are above a few mortal men for a little season. Again, seeing that the kings themselves are oftentimes sotted and demented by the flattery of the people, he admonisheth them that be of God, that they be content to obey their magistrates, as God's ministers: yet that they learn to depend only of God, and to wait for all good things from him. THE PARAPHRASIS. 1 O Ye kings, and all ye of power, give place unto the Lord, give unto the Lord, I say, the honour of all glory and power. 2 Give unto the Lord the majesty and glory due unto his name, and fall down and worship him in that his most beautiful temple. 3 This is that Lord, whose voice thundering forth of the midst of the waters, doth witness himself with such a loud sounding voice to be the very God of glory, even by that voice, I say, which breaketh forth of the midst of the clouds driven by tempests. 4 The voice of the Lord is very mighty, the voice of the Lord is full of majesty. 5 The voice of the Lord breaketh the most high Ceders of Libanus. 6 And he plucketh them up by the roots, and causeth them to skip like a wanton bullock, and he causeth those most mighty mountains to tremble and to shake. 7 The voice of the Lord doth cast forth fire stricken out of the very clouds. 8 The voice of the Lord doth shake the horrible wilderness, and the high rocks of the Arabians. 9 The voice of the Lord causeth the hinds to cast their calves, and maketh the woods bare, by casting down their trees with terrible noise: the godly in the mean season praising him in his temple. 10 By him cometh the horrible floods of waters, but ●o, that he sitteth as governor over them: for the Lord is King for ever. 11 This is he that giveth power to his people, even the Lord that blesseth his people with continual benefits. PSALM. XXX. The Argument. It is very probable that David made this Psalm, when Abshalom and Sheba were slain, and he returned into the city, as it is declared, 2. Sam. 20. when he would purge his house, and as it were consecrate it a new unto God, that was polluted by the incest of his son, and other wickedness: wherein there appeareth some ceremony to have been used, as appeareth by the history of Nehemia, in dedicating the walls of the city, and by dedicating the house, Deut. 20, 5. And he giveth great thanks therefore unto God, to whose only mercy he doth give the praise of this his restoring to his kingdom so sudden, even done as it were in a moment. And he doth also confess, that it came to pass by his own foolish security, that GOD did break off the continuance of public peace, and other his benefits. THE PARAPHRASIS. 1 I Will magnify thee o Lord my deliverer, which hast not suffered mine enemies to triumph over me. 2 I have cried unto thee o Lord my God, and thou hast saved me that was ready to die. 3 Thou hast delivered me o Lord, from the very grave, and hast restored life unto me, who should else have gone down into the pit. 4 Sing with me unto the Lord, all ye that are received to his mercy, and celebrate his memory with perpetual praise. 5 For in one moment doth his anger end, but his favour endureth to the end of our life: so that if we go to bed in the evening with sorrow, in the morning cometh some cause of rejoicing. 6 Howbeit I sleeping in security, when I was in prosperity, did fully think that no change could come unto me. 7 For thou o Lord assuredly hadst fortified my hill wonderfully of thy singular goodness, but as soon as thou wast offended with my foolish security, thou turnedst away thy face from me, and I was suddenly stricken, and fell down. 8 Then I called again upon thee o Lord, and prayed with these words: 9 I beseech thee o Lord, if I be slain, and go down into the grave, what good will come thereof? can this my body made dust, sing praise unto thee? or can it declare that thy constancy in performing of thy promises? 10 O Lord hear me, have mercy upon me, o Lord help me. 11 And lo, thou hast turned this my mourning into most full joy, so that suddenly casting away sackcloth, I came forth most joyfully. 12 Therefore this tongue shall never cease to sing thy praise, but shall be wholly consecrate to set forth thy glory: o Lord my God I will praise thee, I say, for ever. PSALM. XXXI. The Argument. Even as there be divers and sundry circumstances of the calamities and afflictions, whereby God doth try and chasten his servants: so is it necessary in the reading of the Psalms, in the which are contained prayers framed and set down by the holy Ghost, to consider what is common to them all, and what is peculiar and proper to every one, that we may use them aptly to our commodity. This Psalm than was written by David, as it is manifest, in respect of that time, when he being a little before in great authority and dignity, and was next unto king Saul in the kingdom, was suddenly brought into extreme misery by the unjust hatred of the king, and the envy of certain that stirred up the king's rage against him: by the which and such like sudden alterations, an infinite number of men, in other things very constant, being suddenly stricken, have taken most vile counsels, and fallen most shamefully, as it appeareth by histories. But David on the contrary part confessing his double fault, both that he did forget this mutability and unstableness of the wo●●●, when he was in his prosperity, and that he did almost despair when this sudden storm of adversity came upon him, doth pray unto God so much the more earnestly, trusting upon the promises which he had learned of Samuel, and of his own upright conscience. Furthermore, he doth set before him those most excellent promises of God, confirmed by most manifold and plain examples, whereby God doth show himself then to have most care for his servants, when things seem in deed most desperate. Finally, he giveth thanks unto God, that he may teach all the godly, by his example, that such manner of prayers are heard, whether it were that he was by his faith assured that it should so come to pass as he prayed, wherein he was nothing deceived: either that he did write this Psalm after his deliverance. THE PARAPHRASIS. 1 THou art he o Lord, to whom I fly for refuge, deliver me I beseech thee from this horrible shame, even for that thy righteousness, whereby thou always performest thy promises, deliver me. 2 Hear me and make haste to deliver me, for in thee alone is all my safety, and all my defence is set in thee. 3 Thou art my fort and most strong rock of defence I say, lead me therefore and guide me through the mids of these stormy tempests, not for my deserving, but for thine own glory sake. 4 Grant that I may escape forth of the net that they have laid privily for to take me, for I trust only in thy power. 5 I commend my soul into thy hands, whom I have alway to be my saviour, and mindful of thy promise. 6 Thou also canst testify again for me, that I have hated the crafty persons, and the liars, and have depended only upon thee. 7 Therefore do I fully trust of thy goodness, that I shall fully rejoice therein, that thou hast acknowledged and regarded me so miserable, and brought into such extremity. 8 Neither hast thou suffered me to be enclosed and entrapped of mine enemies: but rather hast brought me forth into a large place at liberty. 9 Therefore Lord have mercy upon me so cruelly vexed, that not only my face and my bowels within me, but my very soul is consumed. 10 For certainly I can scarcely draw my breath for sorrow, I wax old with mourning, so that the very bones being weakened, all my strength faileth. 11 For the multitude and the authority of mine enemies causeth me to be abhorred of all, even of my very neighbours, so that they that know me well, if I do meet them abroad, they fly forth of my sight. 12 Finally, I am forgotten of all, as though I were dead, and I am counted more vile than any broken earthen po●sheard. 13 I do hear the reproaches and railings that all they of power do cast out against me, which make me wholly to tremble, whiles they take such crafty counsels against me. 14 Howbeit, o Lord, I trust in thee, for I have thus concluded within myself, that thou art my God. 15 And surely, the term of my life, it is not in their hands, but in thine: deliver me therefore from the hands of mine enemies, and from all that persecute me. 16 Refresh me thy servant with the brightness of thy countenance, & for thy mercy sake deliver me. 17 Grant I beseech thee o Lord, that I be not put to shame that call upon thee: but rather, that death may stop their mouths. 18 That they may cease to make lies, which slander me being innocent, so bitterly, proudly, and disdainfully. 19 O how manifold is that thy mercy! whereof all have had experience, that fear thee: whom no fear of man can drive from the true profession of thy glorious name. 20 For thou hast secret places enough, wherein thou canst hide, and secretly keep them safe, from the proud brags of the wicked, far away from the poisoned and cursed speakers, and wilt preserve them in safety in thy tabernacle. 21 Therefore I praise thee o Lord, having experience of that thy marvelous goodness, whereby I was defended, as with the most mighty walls of a strong city. 22 Yet I confess, that I being cast down headlong with such a sudden tempest, did unadvisedly think in my heart, that I was utterly cast off from thee: howbeit, thou notwithstanding hast heard my prayers, when I cried unto thee. 23 Wherefore all ye that feel this goodness of the Lord, being admonished by mine example, love the Lord more and more: for he most constantly preserveth them that love him, and most abundantly rewardeth the proud doer, according to his deeds. 24 Be strong, I say, and encourage yourselves more and more, whosoever have settled your hope and confidence in the Lord. PSALM. XXXII. The Argument. This most precious Psalm doth teach the chief and principal article of the Christian faith, as the Apostle doth testify, and interpret it, Rom. 4.6. that is to say, that all our blessedness doth consist in the free forgiveness of our sins. For all other religions do deceive men in this point chiefly, that they teach them to seek salvation at their own righteousness, which can no— where be found. But in the Gospel only, Christ that our only mediator is declared unto us to be made righteousness of God his Father. The Prophet doth also teach in th●● Psalm, that this doctrine doth not bring in a foolish and careless security, as the Papists do falsely slander it, as though the free imputation of the justice of Christ should abolish the care and endeavour to do good works. For he contrariwise doth declare, that the spirit of regeneration is always annexed with the gift of righteousness by imputation, which is received by faith, which doth kindle in the hearts of them that are justified an earnest loathing of sin, hope, true obedience, and other virtues. Whereof this followeth, that the conscience being pacified, doth enjoy a true and perpetual joy, what storms soever do arise. Therefore this Psalm doth differ from the first, because it showeth the chief effects, whereby a man may be known to be blessed: but th●● doth declare the cause of that blessedness, and also of the effects, and by this consideration may Paul and james be reconciled. THE PARAPHRASIS. 1 BLessed is that man verily, whom being oppressed with the burden of his sin, the Lord doth raise up, and whose offences are covered by God's mercy. 2 That man I say verily is blessed, to whom the Lord doth not impute that which he hath done amiss, and whose heart is free from falsehood and hypocrisy. 3 I do speak by experience, for by dulling mine own conscience, and deceiving myself, at the length I came to this point, that I did fall down, consuming whole days in mourning in vain, and all my strength was wasted. 4 For the weight of thy hand did oppress me day and night more and more, so that I being as it were burnt up with the heat of the Sun, did lie parched, and as it were without life. 5 At the length therefore o Lord, I fully determined with myself, to confess myself willingly and plainly guilty before thee, and to declare my sins, and disclose all my wickedness, without any dissimulation, the which thing so soon as I had done, thou hast forgiven me all mine offence. 6 So must all they do, whom thou receivest to thy favour, even to ask forgiveness of thee, taking the opportunity of time, when thou mayest be found: for so shall it be, that the floods of great waters, although they rage, yet shall they never come near them. 7 Thou therefore art my refuge, under the which I being hid, do fear none evil, that I being safe under thy defence, may praise thee my Saviour. 8 Come hither therefore, whosoever desirest to be blessed, I will teach thee what way thou oughtest to walk, and I will direct thee faithfully, and never remove mine eye from thee. 9 Take heed ye be not like horses and mules, beasts without reason, striking with the heels, whose mouths yourselves do use to bridle with bits and snaffles, lest they rage against you. 10 So are they in danger of infinite punishments, whosoever go on in their sins: contrariwise, all they that turn to the Lord, are compassed about with his goodness on every side. 11 Wherefore be glad and rejoice in the Lord all ye righteous, all ye, I say, that love righteousness, sing forth his praises. PSALM. XXXIII. The Argument. Nothing can be spoken more notably than this Psalm, 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 do, nothing were more happy upon earth than man's life, as by the contempt of the which doctrine it cometh to pass, that nothing is more miserable than it. But chiefly the order of this Psalm is marvelous: for first it teacheth that sacrifices of prayers are not acceptable unto God, except the purity of the heart do go before the word of the mouth, to the which end also the laws of outward purifiengs tended: it addeth afterward, that God is to be praised, not for fashion sake, but seriously and earnestly: than it bringeth most weighty reasons, as wherewith almost the very stones ought to be moved, much less that men, for whose sakes all this whole world was made, should not do their duty. Wherefore it setteth forth, in the beginning, the wonderful wisdom and gracious goodness of God, which appeareth three manner of ways, in the workmanship of the world: namely, both in the creation thereof, and also in the order of every part thereof, and lastly in such a marvelous governing of it, so that all creatures, especially man, that is endued with reason and understanding, ought almost to tremble, when he considereth these things. Furthermore, it goeth to a peculiar consideration of the providence and bounty of God, in the preservation of mankind. For although troublesome men do infinite ways seek to destroy and overthrow themselves, yet God continueth to defend them, hindering and bringing to nought the endeavours and practices of those that are seditious. And the prophet doth join also some sentences against the madness of those men, which stick in secondary causes: and against the doting folly of others, who dream that all things are carried about by fortune, to the which things they bind the providence and mighty power of God. But the third place is especially to be noted, wherein he speaketh of that peculiar love, wherewith he doth most mightily pres rue, through his mercy, his Church, most desperately assaulted by mighty and most cruel enemies, against all calamities that do invade them: and again, he expresseth in few words which is the true Church, that God will never forsake, that is to say, even the assembly of those which worship him truly, and boast of no merits of their own, but possessing their own souls in hope and silence, do look to his mercy alone. THE PARAPHRASIS. 1 YOU that love righteousness, magnify the Lord: for it is meet that he be praised altogether of them that love justice and goodness. 2 Praise ye the Lord therefore, and sing unto him with all kind of instruments. 3 Sing hymns, I say, and psalms one after another, and testify your joy with most cheerful and loud voices. 4 For this most beautiful order of the whole world, made and appointed by his word and ordinance, whereof every part doth manifestly testify how great both his power and constancy is, doth require the same of you. 5 Again, I beseech you consider, what just and due order, and moderation, is manifestly to be seen in his government of the world: so that the whole earth is full, and doth abound with his goodness and bounty. 6 Furthermore, that all these things began to appear, and have their being of nothing, only by his word and commandment: even that great compass of the heavens, how wide and unmeasurable so ever, together with that infinite number of stars, and both the great lights of the Sun and the Moon, wherewith he hath beautified that frame of the heavenly firmament, as with a great army set in most comely order, was form and made by the commandment of his eternal word, and by the unspeakable power of his spirit also, which proceedeth from him. 7 Now, to come unto the creatures more near unto us, it is the self-same power that hangeth over us, that liquid and ever flowing element of water, and heapeth it up in itself, and holdeth it enclosed in certain secret gulfs, and doth keep it back, that it doth not drown the world again. 8 Go to then, let all them that dwell in the world fear and reverence such a workmaster, and tremble at his works: 9 And learn to follow the examples of those things, though they want both sense and understanding, who yet, so soon as he had spoken the word, they stood forth, and were obedient unto him, & do now still remain at his commandment. 10 It is he the same also, although very many, not only particular persons, but also whole multitudes, conspire together outrageously to their own destruction, and labour to bring all things to utter confusion, that yet doth overthrow and break their wicked practices and crafty counsels, because he is the maintainer and preserver of civil policy and natural equity, whereby mankind is kept in safety. 11 For it can not be, that any thing that the Lord hath determined, can at any time be made frustrate and void, but rather must always and in all ages remain stable and unmovable. 12 But o most blessed and happy nation! to whom the Lord showeth himself their God before others, even by taking a singular and peculiar care over them. O thou truly art an happy people! if thou didst know thine own blessed state, whom he hath chosen to himself, as his peculiar heritage. 13 For God is not an idle beholder of the things that he hath created, neither doth he suffer them to be carried at all adventures: but he doth behold all things with a watchful eye, and most chiefly doth he observe all mankind. 14 And from his most high throne he doth behold all the inhabitants of the world, wheresoever they are placed. 15 God forbidden that we should think, that he that hath created the hearts of all men, and hath put into them the power of affections, & of reason, could not consider and understand, what they think and enterprise. 16 Wherefore, they are doting mad, how proud and mighty soever they be, who dream that they are able to do any thing by their own power, seeing that all kingdoms are planted and subverted by God's only appointment. 17 Wherefore their hope is deceivable & vain, who abusing the means given them by God, do depend of any other thing, than of his power alone: not unlike to the horsemen, who trust to the strength of those horses, which have oftentimes overthrown them. 18 So then, they perish through their own fault: but contrariwise, them doth the Lord behold, assuredly keep and defend, which fear him, and have only regard unto his mercy. 19 For although all things seem to threaten their destruction, being destitute of all other help, and sometimes both heaven and earth deny them their bodily food, yet the Lord preserveth them safe and sound: and doth minister unto them in due season, sufficiently to pass through the course of their life. 20 Let us therefore earnestly run unto the Lord alone, as he worthily deserveth, being our only defence and succour. 21 And surely our expectation shall not fail us: for undoubtedly it will come to pass, that after some sharp assaults of these miseries, he will comfort us with most certain and true joys. Therefore let us never cease to rest upon the promises that he hath revealed unto us, and never fail at any time to call upon his holy name. 22 And thou again, o Lord, defend us by thy mercy, that we have so oft felt from the heavens, as thou commandest us to hope, and we trust that thou wilt perform. PSALM. XXXIIII. The Argument. This Psalm was written by David, as the title declareth, for the wonderful deliverance forth of the hands of king Achis by dissembling madness, as is written, 1. Sam. 21. And it declareth what is our duty when we have received Gods benefits, that is not only to give thanks unto God, and to confirm ourselves in faith and hope against other temptations by such like experience, but also to exhort others to do the same, by setting forth these examples: that they may believe that these deliverings from dangers, are not special privileges granted to any one man, but that they are so many preachings as it were, and sermons, which do appertain both to the whole Church, and to every member of the sam●. Howbeit, the Prophet doth add this one thing, that these benefits yet do appertain to none other, but unto them, who after they be delivered forth of dangers, do repent of their sins, and do fear God more seriously. Also he admonisheth, that we should join the deliverance of the godly, with the destruction of the wicked, that we make not God, as the mockers and scorners do, only to see of the one side: and so to be merciful, that he should forget his judgements. Finally, this Psalm is so furnished with eloquent words, and so great glistering of most grave sentences, that amongst others, this is well worthy to be committed unto memory by all the godly. THE PARAPHRASIS. 1 I Will give thanks unto the Lord without ceasing, and I will never leave off to have his praise in my mouth. 2 I will extol the benefits of the Lord, I say, from the bottom of my heart, that all the afflicted, when they hear this, may be thereby comforted. 3 Go to then, praise and magnify the Lord together with me, and let us altogether extol and praise his name as he deserveth. 4 For I have sought the Lord, and he accomplishing my desire, hath delivered me from all that troubled me. 5 Therefore shall they be bold also, moved by my example, to turn their eyes unto him, and to make haste to run unto him, and shall not be repulsed. 6 For, Behold (shall they say) this miserable man was heard, when he called upon the Lord, who delivered him out of all his miseries. 7 And this is a sure case, for like as they that fear God, are assaulted of every side, not only of other men, but also of Satan and his angels: even so the Lord again doth camp about them with the invincible armies of his Angels, that they may so be preserved. 8 I beseech you therefore, do not carelessly behold this great goodness of the Lord, but rather think upon it again and again, & taste his most comfortable sweetness, and cry together with me: O blessed is that man that trusteth in the lords protection! 9 Fear ye the Lord therefore, so many as he hath separate and consecrate to himself: for nothing shall be wanting to them that fear the Lord. 10 Behold, I pray you, the lions, and all such beasts as live by ravening & cruelty, how oft they die, being destitute of their pray: this is the resemblance of the wicked, which seek riches and power by the oppression & spoil of the poor, always greedy, whilst they perish miserably. But of the contrary part, unto them that fear God, there wanteth nothing that is for their commodity. 11 Come hither, my children, hear you me, and I will teach you the right rule of godly life. 12 Is there any that desireth that most blessed life heaped up with all true felicity? 13 First of all, regard that thou abuse not thy tongue to hurt any man, or to deceive any. 14 So abstain from evil, that thou do that thing which is good. Be thou careful to keep true peace and concord, so that, though it seem to flee from thee, thou still do pursue it. And though, whilst thou followest this way, thou must sustain many battles, yet be not discouraged. 15 For the Lord with open eyes watcheth over them that love justice, and hath attentive ears unto their cries. 16 Contrariwise, he beholdeth them with a terrible countenance, whosoever rejoice in wickedness, that he may root them out, and the remembrance of them altogether. 17 Wherefore, the just do cry, I grant, and not without cause, but the Lord heareth them, and delivereth them forth of all miseries. 18 For even then, when they seem to be brought to the greatest extremities, he is most near unto them, to comfort their heavy hearts. 19 Finally, they that would live justly, are subject to many miseries, but the Lord delivereth them out of al. 20 And though the enemies do seem to be ready to break their very bones in pieces, yet the Lord will not suffer the least of them to be broken. 21 But their own wickedness shall destroy the wicked, and all they shall perish that hate the just. 22 For the Lord doth redeem the souls of his servants, neither shall any of them, that flee unto him, be condemned, or perish. PSALM. XXXV. The Argument. This Psalm doth minister a goodly example of prayers, both for the whole Church, and for every member of the same, against such as flatter good men, and counterfeit friendship, when they are in prosperity: but when there cometh any change of their state, they do kindle the unjust wrath of Kings and Princes, with their slanderous accusations, and so do inflame their rage, whereof they are ready to be the executioners. Wherefore, the Prophet teacheth the godly, to flee unto God▪ in these difficulties, who both hath sufficient power to destroy these wicked flattering courtiers, and also a ready mind to preserve his. Howbeit, lest we abuse these prayers, first of all we must take heed, that we maintain a just cause: secondly, that we carry a mind not willing to avenge our own private injury, but desirous to restore and set forth God's glory: finally, that we lash not forth any word by the motion of the fl●sh, but by the guiding of God's holy spirit. THE PARAPHRASIS. 1 DEfend mine innocency, o Lord, against them that oppress me with slanders, and set thy power against them that fight against me. 2 Arise, o Lord, to help me, bring forth all that aromur, whereby I may sustain their rage. 3 Set upon them, o Lord, both by casting thy darts a far off, and also encounter with them, hand to hand, that persecute me. Grant, that this poor soul may hear thee, bearing it witness, that thou art the saviour thereof. 4 Cause them, I say, that seek my death, to be destitute of their purpose, and to be ashamed, even those that imagine so much mischief against me, to be put to shame, and not bring their matters to pass. 5 Send thine Angel down from heaven, that may drive them to and fro, even as we see the chaff driven with the whirlwind. 6 Cause, that whither soever they go, they may be doubtful, as men wandering in darkness, and stumbling in slippery places, fearful & careful, whiles thine Angels do pursue them. 7 For without any cause have they laid wait for me, and have digged, as it were, a pit, in the which they would catch me, and kill me. 8 Let him rather fall at unawares, and let him be cast down, and snared in the same net, that he hath laid for me. 9 But I, o Lord, being preserved by thee, rejoicing with an holy joy, will praise thee my deliverer. 10 And my very bones, o Lord, will cry, that there is none like unto thee, who dost deliver the afflicted from them that oppress them by violence, and settest at liberty the poor and miserable from the rage of the tyrants. 11 The same do stand up as witnesses against me, which offer me this violence, and they lay such things unto my charge, as never came into my mind. 12 And whereas I have deserved well at their hands, they do me evil for good, and are ready to take my life from me, unless thou do stop them. 13 Yet when I did see them in distress, I changed my garment, I pined myself with fasting, and bowed me down, and prayed for them. 14 Finally, I went so heavily, and with sorrowful countenance testified I my grief none otherways, than if they had been my near kinsfolk, or if I should have mourned for mine own mother. 15 But they contrariwise, when they did see me stagger, they took counsel together against me: they conspired, I say, against me, suspecting no such thing, even the most vile men make none end of railing against me with open mouth. 16 They have joined themselves to jesters and parasites, and they have all whet their teeth against me. 17 O Lord! how long wilt thou behold this? when wilt thou correct them? deliver me from them that rage so fiercely against me, and deliver this soul, wanting all succour, from these most cruel lions. 18 Deliver me, I say, that I may set forth thy praise in the assembly of all thy people, and in the audience of them al. 19 Suffer not, I beseech thee, that these faithless and ungrate persons rejoice, that they have overcome me, either that they which hate me without cause, with glieng eyes deride me. 20 For they are inflamed with a deadly hatred, and though the earth open underneath, and threaten ruin, yet think they of nothing, but how with most crafty words they may hurt every one. 21 Wherefore they gape and laugh, saying, Ah! ah! We see now at the length that we have so long desired. 22 Thou seest both me and them also, o Lord, do not, I pray thee, pass these things over in silence o Lord, neither depart thou far from me. 23 But rather awake and come forth to deliver me, o Lord my God, and defend my just cause. 24 O Lord my God, seeing thou art just, defend mine innocency against them, and cause that they do not rejoice over me. 25 Neither let them say unto themselves: Oh! now at length we have whereof to rejoice, and triumph together: saying, Lo! now at length we have devoured him. 26 But rather let them be ashamed and confounded together, who take the occasion to rejoice by my miseries, and let them be covered with shame and confusion, which lift themselves up against me so despitefully. 27 Of the contrary part, cause them comfortably to rejoice that favour my just cause, and when they see me preserved by thine assistance, that they may judge in their hearts, and testify openly, that thou art worthy of most great praise, who hast declared in deed, that thou hast a great care for the preservation of thine. 28 And I will sing forth both day and night this thy mercy in saving thine, and thy justice in the advenging of thyself upon the enemies of thy name. PSALM. XXXVI. The Argument. There is nothing that grieveth good men, and them that fear God so much, and that worthily, as the life of profane and wicked men, who do openly testify, that they neither fear God nor man. But the Prophet doth admonish us, when we behold these things, that we may not gather hereby, that God careth not for such matters, but rather to rise up into a more high consideration of the infinite goodness of the most merciful and mighty God thereby, cum towards them to whom he is not bound any way: for neither may we measure God's justice, nor his counsels, by our small capacity. Afterward he teacheth, that the providence of God doth most manifestly shine forth in these so great confusions, both because he doth preserve notwithstanding this universal world, which would perish in a moment, if the wicked had their whole swinge: and also doth defend his Church continually, the which though it be marvelously oppressed, yet doth it never want abundance of present comforts, so much as is necessary: and is furthermore refreshed with a sure hope of a better thing, even the everlasting felicity. Wherefore, this one thing remaineth, that we fly to God's protection, who continueth to defend us, assured that they all shall fall in the end, which delight in wickedness. THE PARAPHRASIS. 1 THE whole life of the wicked doth tell me in my heart, that they have cast away all fear of God. 2 For they are so far from being touched in their conscience with any grief of sin, that contrariwise they flatter themselves, inventing new and new sins, that at the length they make themselves abominable unto al. 3 For all their words tend to this end, that they may hurt either with fraud or force, neither can they be brought once to receive into their hearts, to lead their life so, that they may profit others. 4 They consume the whole nights in inventing wickedness: they continue obstinately in evil doing, no wickedness is so great that they abhor. 5 Wherefore, seeing thou, o Lord, dost suffer these things so patiently, we must confess that thy goodness is higher than the very heavens: and that thou art most true of thy word, which dost not suffer the unworthy: yea, even the breakers of thy covenant, to be without the experience of thy goodness. 6 Neither is there any cause yet, why thou shouldest be counted unjust therefore, because thou dost also show thy goodness to such manner of men: for the height of thy justice is incomprehensible, and thy judgements are more profound than the deepest gulfs of the sea, that no man is able throughlie to search them, and to consider them: and this thy unsearchable moderation doth shine forth, not only in the preserving of mankind in such a troublesome state, but also in other living creatures. 7 Howbeit, there is an other thing, wherein chiefly thou declarest, how great and precious thy goodness is, to wit, in the salvation of those men, whom thou receivest to thy special favour, and coverest as with the shadow of thy wings, being separate from the number of other men. 8 For, besides those transitory good things, which thou dost not hold back from thy very enemies, thou dost feed them with the everlasting dainties of thy house, and givest them of thy most sweet waters to drink abundantly. 9 For with thee alone is the spring of true life, and we do attribute it to the benefit of thine only light, that we have any light. 10 Continue therefore to show thy goodness unto the true worshippers of thy Majesty, and grant that those, which love righteousness, may perceive thee their revenger and deliverer more and more. 11 Suffer not the proud to tread me under their feet, neither let the wicked lay hand of me, to cast me down. 12 Doubtless, in the due time and place that thou hast appointed, they that rejoice in wickedness shall fall: and me think, even now I see every one of them to be thrown down by such violence, that they can never rise up again. PSALM. XXXVII. The Argument. This Psalm containeth the same Argument with the former, but more largely treated. For there be two circumstances added, to wit, that profane and wicked men do not only rage's and oppress others without punishment, but also do abound with plenty of all things: and contrariwise, that good men seem most miserable. And it is evident, both by other Psalms, and by other Prophets, and by experience, that this temptation is most grievous: whereunto we are taught thus to answer in this Psalm, first to think, as it is most true, that we are deceived, when we do account the prosperity of the wicked to be good, and the afflictions of the godly to be evil: seeing that not only the end of these things, but also the course of this present life doth declare, that they are most miserable, even then, when they seem most happy: and of the contrary, that these are most blessed in their greatest misery: neither will the very nature of God suffer the matter to go any otherways. Wherefore this one thing remaineth, that every one resting in that most just providence of God, in that state that God hath appointed him, ever calling upon God that never forsaketh his, wait patiently and constantly, whiles he verily reach forth his hand unto his servants, and call the wicked to account, who have abused his goods: the which thing he will surely do in due time, though not at our pleasure or appointment. THE PARAPHRASIS. 1 WHen thou beholdest the prosperous state of the wicked, be not offended with their prosperity, neither envy them for it. 2 For all their felicity vanisheth away as suddenly as the grass cut down, by losing his moisture doth straight way whither. 3 Rather hold thou fast thy confidence fixed upon God alone, and continue in the exercise of virtue, so shalt thou pass over this life, and safely enjoy the commodities thereof. 4 Let thy pleasure be only in the Lord, who will never fail thee, calling upon him. 5 Commit unto him the end and issue of all thy deeds and thoughts, and unburden all thy cares into the bosom of the Lord, and doubt nothing, but that he will bring all things to pass for the best. 6 For although they that lead a godly and upright life, seem for a time not only to lose their labour, but also to work themselves sorrow: yet surely it will come to pass, that like as the darkness of the night being driven away, the light springing forth by little and little, at the length doth lighten the earth with full brightness all abroad: so can God, at his time, make thy justice and uprightness evident unto all men. 7 Give up thyself therefore with silence to be governed by him, and looking up unto him, suffer boldly what soever shall come: neither disdain nor fret, because all things seem to go after their hearts desire, which imagine that they may do all that they lust. 8 Bridle, I say, this fretting and grudging, lest thou being overcome with impatience, be also brought unto sin. 9 For of necessity the wicked must once be cut up, and of the contrary, whosoever doth patiently wait for the Lord, shall stand safe and sure. 10 Surely, if thou wilt but suffer yet a little while, the wicked shall perish, and that with such a sore destruction, that though thou search the place most diligently where he abode, thou shalt yet no where find him. 11 But the meek and quiet men shall remain, and lead their life in great tranquillity. 12 For this is true in deed, that the wicked never cease to practise many things against the just, and to gnash their teeth against him. 13 But he again, under whose power all things are, deriding their vain enterprises, which shall not come to pass, doth in the mean time appoint their day of destruction. 14 Yet they, with drawn sword, and their bow bend, are herein wholly occupied, that casting down the poor and miserable, they may slay those that live godly and uprightly. 15 But those same their swords, which they draw against the just, shall strike through their own hearts, and their bows shall be broken. 16 Some man here will object unto me the poverty of the just: howbeit, here he must remember, that that little which the just man hath, is better, than all the riches of the mighty. 17 For all that mighty power of the wicked shall be broken down, but the just are established by the hand of the Lord. 18 The Lord having a watchful eye for their salvation, doth account every day of the life of the just, that he may establish them more and more, even for ever. 19 Hereof cometh it, that what storms soever do arise, yet are they never driven forth of hope, and made ashamed: yea, in the time of most sharp famine also, they have enough to suffice them. 20 But contrariwise, the wicked do perish, and all the enemies of the Lord are like the smoke of a fat sacrifice, which blown here and there consumeth. 21 Yea, and also the just have in this their poverty, whereby they help the poverty of others, by giving unto them mercifully. But the wicked, how rich soever they be, are compelled to borrow that which they never will pay. 22 And no marvel, if a man consider, that the right and comfortable course of the leading of our life doth not depend of the great abundance of things, but of the blessing of God. Wherefore it goeth well with the just in this life, how poor so ever they be, if they be compared with those rich men, because verily God blesseth their poverty: but contrariwise, they are all brought to nought whom God accurseth. 23 For because the life of the just is pleasant unto God, therefore doth he guide their paths always, whither soever they walk. 24 And though they sometime slide, yet do they never fall down, because the Lord doth hold them, and raise them up with his hand. 25 Dost thou require an example? Behold, I have been brought up in this school of a child, and now am old, and I could never see myself walking justly forsaken, neither my children brought to beggary. 26 Nay, I never wanted something to give, and something to lend unto others, and this bounteous liberality of God is also powered down upon my children. 27 Only then take heed of this, that thou endeavour thyself to hurt no man, but to profit all men: and doubt nothing, but that thou shalt safely pass over the course of this life, under the mighty hand of God. 28 For the Lord hath his delight in the upright and the just, neither doth he forsake them, whom once he taketh to his love, but he doth preserve them rather the whole time of their life: but the wicked, and all their posterity shall perish. 29 The just also, I say, only are the true owners of the commodity of this life, and they only do rightly enjoy the benefits thereof. 30 Now these are such men, not only as pretend the name of the just: but they only, which both think and speak of God reverently, and as becometh them, both to instruct themselves and others, and do declare themselves upright and sincere in all their dealings. 31 Who finally do carry that law of God graven in their hearts, by the rule whereof they lead their lives without any wavering. 32 Yet do the wicked notwithstanding practise their death, either by craft, or by violence. 33 But the Lord doth never leave them to the lust of the wicked, neither doth he suffer them to be oppressed & condemned by wicked judgements. 34 Go to then, look thou unto the Lord, and wait upon him, and never turn from the way that he hath appointed. The which thing if thou do, be thou assured, that he will raise thee again, and thou shalt remain safe, and behold the destruction of the wicked. 35 For I have seen many such most proud and cruel men, which even spread their boughs abroad on every side like a broad tree. 36 Who vanished yet in a moment, and passed away, so that, though I diligently sought their steps, they no where appeared. 37 Doubtless, whosoever diligently considereth them that are of a godly and an upright life, he shall find the end of their life to be prosperous and blessed. 38 Of the contrary, whosoever despising the law of God, give themselves to wickedness, do in the end perish miserably. 39 Now then, that I may conclude all in few words, the Lord is the strength of the just, the which thing doth chiefly appear in their extreme dangers. 40 For he doth then help them, and doth preserve them, when they fly unto him alone, and delivereth them from the hands of the wicked. PSALM. XXXVIII. The Argument. This Psalm, besides that it showeth an excellent example of an earnest prayer, which the Saints may follow, especially in their most extreme torments both of body and mind: it doth also teach us many lessons, the knowledge whereof is necessary to confirm our faith, and to continue us in patience. First, that our sins are the very cause (although neither only nor always) of the miseries wherewith we are vexed, so that there is no cause why we should murmur against God's judgements. secondly, that their sins undoubtedly are freely forgiven to all them that believe in Christ, both concerning the fault and also the punishment: but yet, that this forgiveness is not straightways felt, no not always in the hearts of the Saints, and therefore, that there remaineth even in them for a time, a most grievous temptation of distrust: the which yet in the end is overcome, by an earnest acknowledging and loathing of sin, and by constant and continual prayer for God's mercy. Furthermore, that there do remain great and grievous temporal punishments, even after the sins be forgiven: howbeit, not for that by them any satisfaction can be made to God's judgement: but by the which we being chastised and tamed, may learn to wax more wise, and more and more diligently, than before, in fear and trembling to accomplish our salvation. Finally, that the Saints of God, praying for deliverance, do not so much regard themselves, as the glory of God, to this purpose, that his mercy may therein appear: and lest the wicked, if they should see the godly forsaken, and altogether oppressed, should be confirmed in their impiety. THE PARAPHRASIS. 1 AH, Lord! I do not refuse to be reproved and chastened: but I do require this one thing of thee, that thou do not correct me in that thy terrible and hot burning fury. 2 Neither do I thus pray without cause, for I do see, that I have not to do with man, but with thee especially, with whose arrows I am stricken through: and by whose hand laid heavy upon me, I do lie prostrate. 3 Therefore the sense and feeling of thine indignation, worthily kindled against me, doth so throughlie strike me, that I seem wholly devoured, my very bones consuming for the multitude of my sins. ● For mine iniquities, as also the just punishments, wherewith thou chastisest me, do rise up from the soles of my feet, above the crown of my head, and overwhelm me, being unable to bear so great a burden. 5 My black and bloody wounds, which thou hast worthily given me, being mad and senseless, do power forth filthy woore and madder. 6 I go crouching, and altogether stooping, with sour and heavy countenance, scarce trailing my body. 7 My reins do burn with intolerable pain, neither is there any part of my body void of grief. 8 I do wholly languish and faint, broken with so many strokes, the which do compel me to roar from the bottom of my heart. 9 Thou, o Lord, upon whom wholly I do depend, dost know what I desire, and it is evident unto thee what all my sighs do seek. 10 My miserable heart tossed to and fro, faileth me, all my strength is gone, I am bereft not only of my sight, but of my very eyes also. 11 And also they, whom I accounted my most friendly companions, all do behold me thus wounded a far off, neither will any of my neighbours once come at me. 12 And for all this, as though so many miseries were not enough to kill me, there wanteth not such as lie in wait for my life, and that have such a bitter hatred against me, that they cease not to invent most wicked ways to destroy me, and mutter their subtlety amongst themselves secretly. 13 But I behave myself as though I were deaf, and keep silence as though I were dumb. 14 I refrain myself, I say, as though I heard none of these things, and as though I had nothing to answer their slanders. 15 For Lord, I wait with silence for thy succour, nothing doubting, but that thou wilt answer me in due time which call for thy help. 16 For as I may not dissemble with thee, I do think that I am in great danger, lest they triumph over me: for they desire nothing more, than to see me overthrown utterly. 17 And I do now waver in deed, like one that should straightways fall, neither do I feel myself free from grief one moment. 18 And I grant verily, that these things are worthily laid upon me for my sins, the which how great they be, both thy chastisements, and the anguish wherewith I am tormented, do declare. 19 But mine enemies in the mean time do flourish, and increasing in power, wax more cruel: they wax mighty, I say, that hate me without any cause. 20 Yea, for my benefits, they requite me with injury, and only hurt me for this cause, that I would live well and godly. 21 Forsake me not, o Lord! o my God, be not far away from me! 22 Thou Lord my salvation hasten to help me! PSALM. XXXIX. The Argument. The drift and end of this Psalm, is the same that the 36. & 37. is, but here that is spoken particularly, which in the other places is set forth more generally: that is to wit, by what reasons we ought to be erected and confirmed, when as in a good cause we are vexed of wicked men, God after a sort winking at our miserable afflictions. Therefore the Prophet doth teach us chiefly by his own example, that in such like cases our affections are to be bridled, even for this cause, for that otherwise the furious rage of the wicked is wont, for the most part, rather to be increased, than diminished: of the which thing Paul doth admonish us, Rom. 12, 19 and 1. Pet. 3, 13. But if our enemies do not cease to abuse our meekness, and some danger there is, lest our patience should be overcome, then must we turn our mind unto God, & oppose or set these arguments against our wicked thoughts: That this life is transitory, and therefore this strife cannot be long, neither can any thing be taken from us by our enemies, but that which of itself is frail, and ready to fade away: furthermore, though we be afflicted with adversity, yet we are not hated of God, who favouring and defending us, there is no cause of doubting, but that all things will turn to our commodity at the length: and also, even that the sins, which we have committed, do deserve greater punishments: fourthly, sith nothing cometh to pass unadvisedly, neither any thing done of God but justly, it is most meet, that we settle and rest ourselves in his will, that doth thus righteously punish the disorder or confusion of mankind. lastly, we must set before our eyes the example of other most holy men, whom the Lord hath thus also exercised, and yet hath not neglected, or despised them. And the Prophet doth throughout this Psalm, mix prayers full of affections, that he might teach us, that these things are not to be disputed coldly of us, as though we were in Philosopher's schools: but we must use most vehement and earnest prayers, whereby we should ask of God, both to have our afflictions eased, and our faith continued. THE PARAPHRASIS. 1 THe wicked, lo, standeth up: but I lie down trodden under his feet, and in this my so great trouble, what can I speak, but unadvisedly, and without all order? and therefore what other thing can I do, if I speak, than by trespassing with my tongue, to bring more grief upon me? wherefore I have wholly purposed to be silent, and to bridle my mouth. 2 So therefore I determine with myself, & have performed that which I determined, so that I did not once mutter: yea, I did abstain from speaking those things, which I might with most good right have brought forth for my defence. 3 But when I perceived my sorrow to wax more bitter, and my heart, the mor● that I did bridle it, so much more did it boil within me, at the length fire did burn forth, and turning my mind from mine enemies unto my God, I began to speak that, which I had conceived within me. 4 O Lord, cause me more and more seriously to understand and consider, how momentany and transitory this life is, and call into my mind the shortness of this life! 5 For behold, thou hast made the days of this my life, scarce one handbreadth long, which is almost nothing in thy sight: neither are they, whose state seemeth most constant and flourishing, any other, but a most vain thing. Wherefore then am I so sore troubled, for the hazarding of a thing of so small importance? as though either they should rage's against me for ever, or I should fight any long time with these evil persons. 6 Doubtless, men do walk in the shadow of things, not seeing the things themselves, making great stirs for the most part, for things of no value: by the which their cares, if any man do get any thing, yet doth he not know for whom he gathereth it in the end. 7 God forbidden therefore, that I should be careful for this trash! I do rather depend of thee, upon whom only I do fasten my hope, who, seeing thou art my Lord, canst not despise thy poor servant. 8 And why should I, lo, complain of thee, which knowledge myself a sinner? Wherefore, I do not murmur against thy most just judgements, but I rather desire this of thee, that of thy mercy, forgetting all mine iniquities, thou wouldst grant unto me, that I be not a jesting stock to foolish wicked men. 9 Finally, why should not I hold my peace? why should I speak one word? seeing all these things come unto me, not by chance, but by thy knowledge and pleasure, who doubtless art most good, and most righteous. 10 But I beseech thee, take thine hand a little space from me, which woundeth me continually, so that I wholly do faint and fail. 11 Yet do I not deny, but that thou dost worthily punish mankind with these thy most just punishments, so that whom soever thou touchest, all his beauty and comeliness must waste and consume immediately, as though a moth had eaten it: to be short, every man in himself is nothing but vanity itself. 12 But thou, o Lord, hear my prayers and cries, and having pity of these my tears, make answer unto me. For thus hast thou done to my forefathers whom thou didst love, unto whom thou seest me most like, even a stranger & pilgrim in this world. 13 Cease, o Lord, and grant me some space to recover my life, before I do utterly perish! PSALM. XL. The Argument. Although this Psalm doth contain a thanksgiving, yet for the most part, it is of doctrine and instruction, and hath also a singular prophesy, concerning the abolishing of the old covenant, and of the office of Christ: therefore David, by his example, doth teach us these things. First, that the efficacy and force even of our prayers, which are heard of God, are deferred, the which doctrine is necessary in the contention that faith hath with distrust and impatience. secondly, that this deferring, turneth both to the glory of God, & our own commodity. For so it is made more evident to all men, out of how great dangers, the Lord doth deliver his servants: and also, this is made more certainly manifest, how far they are deceived, who either being drawn away through evil examples, or being overcome by impatience, do fall from God. thirdly, that we must attribute this, that we are heard of God, and delivered from dangers, to no sacrifices of the law, nor satisfactions of our own, but to the free reconciliation in Christ alone, which was then to be fulfilled, when David wrote this, but is now wholly fulfilled, and finished: and therefore we are heard, not that we should take liberty to sin by the mercy of God, but rather that we should consecrate, and offer up ourselves wholly unto him, both before him, and before men, openly and without all dissimulation and hypocrisy. fourthly, that this change doth not proceed from us, but is wrought in us, by the grace of God, who pierceth our ears, to make us perceive his word, and worketh in us, both to will, and to do. fiftly, that the written law of God, is the only rule of true obedience. sixtly, seeing that in this life, there is continually a certain interchangeable course of temptations, we must join with our thanksgiving for present benefits, prayers against miseries which may hereafter follow: and we must do our diligence, that being confirmed by the experience of things that are past, we may wholly depend upon him. And forasmuch as David was a figure of Christ, Christ himself is brought in, speaking in the 6, 7, and 8. verse, and testifying, that he was made of his father our priest, not to offer the sacrifices of the law: but that by offering himself, he might finish the old figures, and being obedient to his father, even to the death of the cross, he might be unto us perfect righteousness and redemption, as the Apostle teacheth abundantly, Heb. 10, 5. and afterwards. But we must remember, that these things are so to be attributed to the person of Christ, that they are to be applied far otherwise to Christ▪ than to David, that is, to the truth itself, and the figure: this only excepted, that Christ, especially in his agony or conflict, did bear in deed our person, and therefore he that is our redeemer, in as much as there was no sin in him, so may he be said the first that is redeemed of himself, forasmuch as our sins were laid upon him. THE PARAPHRASIS. 1 I Have waited for the Lords help a very long season, but with good success: for he hath given ear unto me at the length, and hath declared in deed that he hath heard my cry. 2 For he hath drawn me forth of the most deep pit, and most tough mire, and hath set me upon an high rock, where I walk most firmly. 3 Wherefore he hath ministered unto me the matter of a new song, even to set forth the praises of our God, whereby all that look upon me, set forth as an example of his mercy, may learn to worship God, and to fear him, and to trust in him. 4 O blessed is that man, who putting all his confidence in the Lord, turneth away from men that are puffed up with most vain and deceitful confidence! 5 O Lord my God how many and marvelous are thy works? who is able to comprehend in his mind, or to declare and utter thy thoughts towards us, seeing they are innumerable? 6 Howbeit, this doth chiefly set forth the greatness of thy benefits, that all this doth proceed freely of thine unspeakable mercy. For thou hast not required of me the oblations and sacrifices of the law, as though I could satisfy thee by them, which were a madness for any man to persuade himself: but thou hast required this one thing for all manner of oblations and offering, that I should hear thee, the which thing also thou hast granted unto me, making me apt and ready to hear thee. 7 Wherefore I, trusting to this thy grace, have straightways again answered within myself, Lo, I am here: for in the very beginning of the book of thy law, I do hear myself thus called, when thou sayest: Hear, o Israel. 8 Neither dost thou command us, o my God, to hear thee for any other cause, but that we should obey thee when thou speakest. Seeing thou hast granted unto me, o Lord, this will, I have testified my will, and that thy law is settled in the secret of my heart. 9 Neither have I done this dissemblingly, for I have openly declared thy righteousness, neither will I ever cease to declare it, for fear of any peril: of the which my will; thou art witness, o Lord, unto me. 10 I have not kept secret, I say, thy righteousness, which I did know in my heart: but I have most plainly professed how faithful thou art in thy promise, and that all our salvation doth consist in this thine only goodness, & I have testified thy mercy & truth also, before all the assembly of thy people. 11 Now thou again, my God, seeing that new enemies do arise, continue as thou hast done hitherto, to have mercy upon me, and join near unto me those thy faithful keepers, even thy mercy and fidelity in keeping thy promises. 12 For innumerable troubles do again hang over my head, and so many, and so great punishments due unto my sins do press me, that I can scarcely behold them a far off with mine eyes: for they are above the number of the hairs of mine head, and my very heart faileth me. 13 Let it please thee therefore, o Lord, to deliver me! o Lord, I say, make haste to help me! 14 Cause them to be confounded, ashamed, and frustrate of their expectation, that seek my death: and let them be turned back with shame, void of their purpose, which bend themselves wholly to hurt me. 15 Let them suffer the same blot of infamy for a reward of their wickedness, wherewith they would have spotted me, which cried, Ha, ha, in my misery. 16 But contrariwise, let all that seek thee, being confirmed & comforted by mine example, rejoice, and they that have set all their hope of salvation in thee: let them exhort one another to praise thee. I was miserable, and destitute of all men's help, but the Lord provided for me, and mine affairs. Thou wast my helper, thou wast my deliverer: and now, o my God, I beseech thee, make no delay. PSALM. XLI. The Argument. This is a most grievous temptation, which was the occasion of the making of this Psalm, treating the same matter with the book of Job, wherein this question is handled, to wit, whether (seeing God is just, and all the miseries whereunto men are subject, do come for our sins) we may determine of the wrath of God, and of the condemnation of any, by the present miseries wherewith they are oppressed. For it is the common judgement of the world, supposing of the contrary, that they are in God's favour, which do abound with the commodities of this life. And both these are false, as God himself doth decide the controversy between Job and his friends: and Solomon also, in his book called Ecclesiastes. Now this temptation is most grievous, for it openeth the door to blasphemy and desperation: and this evil judgement is the more grievous, when it proceedeth from faithless and churlish persons, of whom chief we looked for comfort. Thus was David marvelously vexed of them, who liked not his sincere and upright dealing, and severity of discipline, as it appeareth by the history, that the son was drawn away from his father, by the practice of wicked Achitophel, and others, and driven to that horrible conspiracy. Moreover, these faithless persons had an horrible disease in their hearts, which increased the desire of alteration in them: for they supposed, when David should be taken away, that they could raise up one, who would satisfy their lusts, and would set them at more liberty. David therefore grieved with so many sorrows, acknowledgeth himself a sinner, and both by faith resting upon God, and upon an upright conscience towards these traitors, flieth unto God, and wisheth well unto them that had a better opinion of him, and poureth forth most fervent prayers for the safety of himself, and his kingdom: of the good issue whereof he is so sure, (as he might well be, having a particular promise of God) that he giveth thanks for the performance of the same. And herein there is a marvelous figure, both of David compared with Christ, and of Achitophel with Judas, as the verse of this Psalm is cited, john. 13, 18. For like as David, being betrayed & chased away by his son, d●d yet recover the kingdom: even so, Christ betrayed of his disciple, and nailed upon the cross, by the malice of his own people, did then verily begin his kingdom: and both the traitors had the like, and the same end. THE PARAPHRASIS. 1 BUT well may it be unto you that judge more uprightly of me, being in most great misery: for surely the Lord will deliver me forth of this calamity. 2 The Lord will not fail to provide for me, and will restore me to life again: yea, whatsoever these do prattle, God will again bless me, neither will he suffer mine enemies to satisfy their lusts upon me. 3 The Lord rather will strengthen me, though I be thrown down with the greatness of my sorrows, and he will go about my very bed. 4 For I have called upon him with these words, which cannot be frustrate: I knowledge, o Lord, that I have sinned against thee, and am therefore punished most justly: but thou, having compassion upon me, heal me, being wounded much more in mind, than in body. 5 Behold, these churlish and faithless persons do not cease to curse me, & wish nothing more, than my destruction. When, say they, shall he once perish, and his name be wholly extinguished? 6 If any man come unto me, under the colour of friendship, he may well testify amity in his words, but he meaneth in his heart to hurt me, casting many subtle fetches in his mind: and when he goeth from me, he uttereth all to the men of his faction, that he hath found out of me. 7 And then, when they have diligently commoned, and consulted together, they pronounce the sentence of death against me. 8 For▪ say they, He is found guilty of a horrible, and mischievous wickedness, that there is no hope that he can escape from these miseries. 9 Yea, that same my most familiar, who being in safety, I hoped for all prosperity, and of whom I looked for all kind of friendship, even he, whom I took to mine own table, hath lifted his heel against me. 10 But thou, Lord, have mercy upon me, & make frustrate their desires, and raise me again, that according to the office and authority that thou hast given me, I may justly punish their infidelity. 11 But oh! Wherefore should I use many words unto thee? doubtless I now know that thou dost not hate me, even by this, that thou hast not suffered mine enemies to triumph over me, as they verily hoped: and by man's judgement, it seemeth so in deed. 12 Behold then, I do yet stand safe & sure through thy defence, and I know that thou wilt always care for me. 13 O Lord, the God of Israel, everlasting praise be given to thee: even so be it, I say, so shall it be. PSALM. XLII. The Argument. This Psalm doth set forth a singular example of true faith, together with a marvelous care of the exercise of religion. For David being now an exile, and not only spoiled of all his honour, but of all his goods, and also fought for unto death, by most cruel enemies on every side, doth yet testify that he doth not despair. Furthermore, he saith, that he doth nothing regard so great loss of all other things in comparison of this one thing, that whereas before time, he was wont to go before others, that usually came up to the Tabernacle, he was now compelled to want those helps of faith appointed by God. For this most holy man did understand, that although he had God present with him, whither soever he went, and had profited so greatly in the knowledge of God, and his duty, as no man like him: yet did he know that there was profit to be taken of the holy public assemblies, and that there is not any man that doth not need the hearing of the word, and the comforts of the sacraments. Let them mark this chiefly, who think themselves so wise, that they wilfully despise the holy assemblies, and the sacraments, and they much more, who for the commodity of the transitory things of this world, do refuse the holy ministery. Finally, they also, which had rather he still in the dunghill of idolatry, than to be accounted of the Church of Christ. THE PARAPHRASIS. 1 LIke as the Hart, long and sore chased with the hunters, panting and braying, doth most greedily seek the fountains of waters: even so, I miserable man, whom these men never cease so many years to persecute, do cry unto thee, o God, with my whole heart. 2 Neither do I desire again the honour that I have lost, or the riches, or my wife, or my kinsmen and friends: but I am consumed wholly rather with thirst, and desire of thy lively and everlasting fountain, o God. Ah then! when shall it at the length be granted unto me, most miserable man, that I may behold thee in thy house? 3 I feed myself with tears day and night, hearing these wicked men upbraiding me, as though I were forsaken of thee, ask daily, Where is my God? 4 O how bitter unto me is the remembrance of the former times! when I consider how great a multitude I was wont aforetime to lead unto thy house, which caused the very fields to sound forth thy praises with their songs and dances. 5 Go to yet, my poor soul, Why art thou so amazed, and troubled so greatly? wait thou, whilst God that thy deliverer do come. For he, I know well, will bring to pass, that I shall appear again in his sanctuary, and shall give thanks unto him for my deliverance. 6 But, oh my God I do lie down overthrown, both in the strength of my body and mind, thinking of thee so far absent, being chased unto jordan, and lying hid in the tops of the mountains, Hermon and Mizar. 7 One deep followeth another, and calleth me to destruction, thy streams breaking out with horrible sounding, and the conduits of the clouds rolling down upon my head, and all the floods powered forth to destroy me at once. 8 Be it far from me yet, that I should despair: for surely the Lord will provide for me in the day time, through his goodness, and in the night time, he will give me cause to sing forth his praise. Finally, I will never cease to pray unto God, the only author and preserver of my life. 9 I will say unto God, unto whose only protection I trust: Can it be, that thou shouldest be unmindful of me? and suffer that I, being oppressed of the enemy, should lie for ever in sorrow and misery? 10 Wilt thou never regard me? nothing moved with the loss of those things, whereof I am most unjustly spoiled: but wounded to the heart with those wicked words of mine enemies, when I hear them oftentimes speak in derision, ask, Where that my God is? 11 Go to then, my seely soul, why art thou so amazed? and why art thou so disquieted? wait rather whilst the Lord come, for he will grant me, that I being again delivered, shall give him thanks. Thus he delivering me, shall cheer my countenance: he, I say, is my God. PSALM. XLIII. The Argument. This Psalm is a portion of the former, repeating the prayers whereby he prayed to be restored to the Church. THE PARAPHRASIS. 1 Maintain my right, o God, and defend my just cause: deliver me from this unmerciful multitude, and from the deceitful and wicked man. 2 For I trust to thy power alone, o my God: wherefore dost thou refuse me, and sufferest me to go heavily, being oppressed of mine enemies? 3 Grant, I beseech thee, that thy mercy and truth may shine unto me, which may bring me unto that holy mountain, even to thy tabernacles. 4 O God I will there witness my joy with my voice, coming forth unto thine altar: and I will praise thee, o God my God, upon the harp also. 5 Wherefore art thou cast down my soul, and so sore disquieted? wait upon God, for it will come to pass, that I shall praise him again. For this is that my God, who delivering me, will again comfort me. PSALM. XLIIII. The Argument. This is also a Psalm of prayer, but full of most grievous lamentations, the author whereof is supposed of many, not to be David, because these complaints seem not to belong to his time, therefore other do refer it to some other time: but I do think, that that which is spoken in the 18. verse, and afterward, doth much less agree to any time, than to those times, which came after David, and the slaughter of his people. I therefore rather suppose, that it was written of David, and even in those times that were betwixt the death of Saul, and the anointing of David in Hebron. For the Philistines being at that time conquerors, and civil war being raised up, though David behaved himself very moderately: yet it is manifest, that the affairs of the Jsraëlites were very sore vexed, and no doubt, many captives were carried away from sundry places, and sold: and yet the history doth not record, that any thing was then changed in religion. But the circumstance of this time doth marvelously commend David's faith, and his mind, for the establishing of the kingdom of God, not thinking of himself alone, but inditing these prayers for the whole Church. And as concerning the matter itself, this Psalm teacheth us that, which we ought especially to know, that is to say, that the Cross is annexed with the doctrine of Christ crucified, not for the trial of this or that man alone, but also of the whole body of the Church, as the 22. verse of this Psalm is recited of the Apostle, Rom. 8.35. Although then, that to suffer for righteousness sake, is a sure testimony of our conformity and likeness with the son of God, for the which Christ commandeth us to rejoice: yet seeing we are not iron hearted, but the same Christ doth bid us to suffer together in the private afflictions of our brethren, and much more in the public calamities of the Church, it is needful that our faith should then chiefly be kindled to prayer, by pouring out sobs and sighs into the bosom of our father, of the which prayer, this Psalm ministereth unto us a most notable example. For it is an other thing to murmur against God, as unjust and deceivable (as they use to do, which receive the promises of God after a sort for their own commodity) than to do as he doth, not as one particular man, but as the whole Church, declaring and acknowledging the benefits of God already received, that we may determine, though these inferior things be changed, yet God will always remain like himself constant, and that we so complain both of the cruelty of the enemies, and of these alterations, that we still remaining in faith, take occasion thereby to pray so much more earnestly. THE PARAPHRASIS. 1 THis our present most miserable estate calleth into our remembrance, o God, those former times, of the which we have heard of our elders: for they have declared unto us, how many and how great things thou hast done for our sakes of old. 2 To wit, that thou hast driven out by thine own hand the people, which possessed this country, that thou mightest place them here: and moreover also, that thou hast broken and consumed all that remained of those nations, that this stock or lineage of our elders should spread far and wide. 3 For surely there was no cause why they should ascribe the attaining and winning of this country to their own weapons: or wherefore they should imagine, that they have resisted so many and so mighty people by their own power: nay, all this praise is thine, because it so pleased thee, of thine only mercy, to strengthen us by thine arm, and thy right hand stretched out, & by the brightness of thy countenance. 4 Neither did thy mercy cease here, for it failed not to govern us afterward: and, oh that thou wouldst continue to deliver us! as all things are obedient at thy commandment. 5 For of old it is plain, that we did drive away our enemies: neither did any rise against us, whom we have not repulsed by calling upon thy name. 6 For neither by the trusting in our own bow or sword, have we obtained so many victories. 7 But thou thyself hast delivered us from our enemies, and hast put them to shame. 8 And we, o Lord, daily praise thee therefore, and set forth these thine innumerable benefits. 9 But now, o God, what alteration of our state and sudden change is this? now dost thou reject us, whom thou didst defend: now dost thou shame us, who didst before fill our enemies with shame and confusion: now dost thou forsake us, who before waste our captain, to go before our armies. 10 Hereof now it cometh, that we that have so oft chased away our enemies, whilst thou wast our captain, have now fled from our enemies following upon us, and have been exposed to their lust and spoil. 11 Thou givest us up then unto them, to be devoured like sheep, & they draw us into bondage, and scatter us amongst them. 12 Thus hast thou sold thy people for most vile price, and without any chapman to increase the price, thou hast sold them to any that would buy them. 13 Thus hast thou given occasion to our enemies to rail and jest upon us, so that of every side we could hear nothing of those people that dwell about us, but scoffings and reproaches. 14 To conclude, we are a common talk unto all men, and we are mocked of the profane nations which wag their heads at us. 15 Neither is this for one day, but no day passeth, wherein we do not behold these things, so that we dare scarcely look up for shame. 16 Whilst on the one side, reproaches and railings are increased: and of the other side, our most cruel enemies gape over us. 17 Notwithstanding yet, though we be stricken with so many and great miseries, we are not unmindful of thee, neither do we forsake the covenant that thou hast made with us. 18 We have not turned away our heart and love from thee to any other, neither hath any cruelty drawn us away from the worshipping of thee, as thou hast appointed us. 19 Although thou hast cast us away, as it were into wildernesses full of dragons, & hast overwhelmed us, as with the shadow of death. 20 But if it be otherways, and that we have forgotten thy name, o our God, and are known to have worshipped any strange or feigned God: 21 Thou, o God, that beholdest the very secrets of the heart, go to, call us to accounts for this wickedness. 22 Therefore, for thy sake alone are we killed every day: neither are we in any better condition than sheep appointed of butchers to the slaughter. 23 Now then, o Lord, rise up at the length! for how shall we say that it cometh to pass, that in so great misery of thy people, thou seemest to sleep? awake, o Lord, neither put us away for ever! 24 Shouldest thou turn away thy face from us, that are thine? shouldest thou have no regard of this our misery and oppression? 25 Surely, we are cast down upon the earth by the burden of our miseries, and lie down flat, cleaving to the earth. 26 Come forth therefore and help us, and for thy singular mercy redeem us. PSALM. XLV. The Argument. This whole Psalm is altogether allegorical, and hath the self-same argument, that the song of Solomon hath: but I cannot consent unto those, which think it to be the marriage song of Solomon, and the daughter of Pharaoh. For, beside that the Hebrew inscription or title would not have omitted that: I see, that that marriage is plainly and worthily condemned of the holy Ghost, 1. Kings. 11. so that, me thinketh, it is a great absurdity, to suppose that it was a figure of so great a matter. And that same spiritual conjunction of Christ and the Church, is in this Psalm most divinely described by an allegory borrowed of common marriages, the which the prophets afterward have oftentimes opened, and Paul himself, Rom. 7.2. Cor. 11. and Ephes. 5. But we must mark, 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 twofold state, that is, in a state of weakness, which we may compare with the contracts: and in the state of glory, which he obtained after his resurrection, being now the true and the glorious husband of the Church, even though it continue as yet in part upon the earth: and in this Psalm he is set forth as glorious, and that hath entered in marriage with us. Christ therefore is that King, the husband of the Church, than whom there is nothing more beautiful, as he that wanteth all blemish. And what the force of this persuasion is, it doth not only appear in enticing, but also in changing men's minds through the preaching of the Gospel, and the unspeakable power of the same. The same Christ, in as much as he is man, received the spirit, not in measure, but most abundantly, so that it redoundeth to all the saints: he hath a sword given him, not for ostentation, like an unsensible idol, but that he must draw it forth, and this is it that pierceth to the separation of the soul and of the spirit. Also, he is furnished with arrows, wherewith he striketh through all his enemies: wherefore exceeding praise and singular excellency, both in preserving his children, and in confounding the proud, is by good right due unto him. Again, afterward he is brought in, carried upon three horses, to wit, the truth, meekness, and righteousness, which are governed of the word, as of the only director of the course: for the declaration of the which most divine allegory, according to the weightiness and worthiness of the matter, we had need have a whole book. But by a contrary this may briefly be understood, if a man do consider, how the kings and princes that are led by a contrary spirit are wont to be carried f●r otherwise, not upon horses, but upon most savage and cruel beasts: namely, ambition, arrogancy, fierceness, cruelty, riot, and horrible oppression of subjects. And we must carefully note that which followeth, that howsoever the world doth impeach and slander this government, being both most righteous, and most moderate: yet this just King ruleth all things prosperously, and the more he is resisted, the more he showeth forth his power, both in that so just, and so safe defence of his poor flock, and also in wounding his enemies to death, inwardly by his heavenly power: that is to say, when he giveth them up into a reprobate sense, so that they become the instruments of their own destruction. And though all these things do fall out daily, whiles this King defendeth all his elect, that none of them do perish, and revengeth their enemies, as pleaseth him: yet that which seemeth here to be noted, appeared plainly in the very beginning of this marriage, that is solemnized in deed, when as he did terribly punish the thankeles synagogue with those rods that as yet endure: but yet preserving a remnant of his elect, through a certain rare mercy, which he used towards so rebellious a stock of Abraham. Having now gotten the victory, 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 only because (as Solomon saith) justice establisheth the seat of a king, but also for that this King is both the true and the eternal God, and the very son of David according to the flesh: & to whom, in that he is placed above every name, even in that he is man, all power is given both in heaven and in earth, as this verse is cited. Heb. 1.8. so that neither there are more kings, (for that one wife can not have many husbands) neither yet is he so to be understood God, that he is not man: (for thus he were no meet husband for this Church, which consisteth of men) neither also is he man in such sort, that he is not the eternal and very God: for then the Church should not have one husband sufficiently able to defend it. After this, the most holy government of this kingdom, that is to say, of the Church, is added: for the Church of God alone is ruled by the true rule of most upright government, in all public and private vocations, because there the spirit of God reigneth, instructing the judgement of the godly, and bridling their affections. And the cause of this saying, which followeth, is very weighty, to wit, that this King (both concerning his very person, and also the heavenly gifts) is anointed above his fellows, that is to say, he is exempted out of the number of other kings. For the most excellent kings, even David himself, was infected with many and grievous sins: but in this King nothing at all is wanting. Finally, those things that are spoken of his most precious apparel, do partly belong to the voice of his father, In whom I am well pleased, wherein is signified, that the father was reconciled unto us, both by the perfect integrity of the person of our Immanuel, and likewise by this most sweet smelling savour of his obedience, even to the death of the cross: and partly to that saying of the Apostle, 2. Cor. 2.14. We are the sweet savour of Christ, who is made unto us wisdom, righteousness, sanctification, & redemption, 1. Cor. 1.30. And out of his ivory tabernacles: namely, his heavenly seat, from whence he doth behold us, he doth after a sort power down all these things, and even himself upon us. Now followeth, after the description of the King, the husband, a most perfect description of the Church his wife, and of the princely marriage: wherein other her companions are joined to the hol●e Israëlites (who have the title of the Queen) that are themselves kings daughters: all the which being appointed to one husband, do in very deed bear the person of one Catholic Church, but yet are distinguished from her, as from the princess or wife: because the holy jews, Prophets, and Apostles, and the other natural branches have the first place: by whom, even we are brought into this King's chamber, through the gold and beauty whereof we also shine and are beautified. But this is chiefly to be marked, that these Queens are not said to have taken all these ornaments out of their own wardrobe, but to have taken them of the king himself, that we might acknowledge all our goodness to proceed from his bountiful mercy, that hath covered our nakedness, and therefore that that is to be counted the true Catholic Church, which goeth crowned amongst h●r fellows with the only righteousness of Christ freely imputed unto her, although also an other righteousness begun in us, doth consequently fellow this justice, and separateth the children of light, from the children of darkness, the which thing is by a like allegory shadowed of Christ himself. Matth. 11.22. These things being declared, wherein almost all the mysteries of our salvation are contained, the Prophet turneth his speech to the Church itself, or rather to every member thereof, exhorting it to study how to approve itself more and more to her husband, of whom she is loved so tenderly: and he also showeth by what means she may do it: namely, if hearing him diligently (for faith cometh by hearing, without the which we can not please God) and turning unto him (that is, continually beholding his will in the glass of the law) she cast away all corruptions, either engendered in her nature, or taken from her elders, or continued and confirmed by long custom, that she may learn more and more to obey this her husband alone, as her head and Lord. There is annexed an exhortation, which hath respect to the very infancy of the Christian Church that first began in jewrie: for we may know by the very history itself, how slender, poor, and miserable the Church was concerning the flesh, consisting only of an hundred & twenty persons, and those very poor and needy. He doth therefore comfort it, foreshowing that at length they of tire also should join themselves unto them, by the which name, he understandeth the Gentiles, comprehending even the princes themselves: but yet so, that he might warn us, that all the beauty, of the which he spoke, and which is by infinite degrees more excellent than all the ornaments of all Queens, how precious soever they be, is inward, and now in deed is not to be seen of fleshly eyes, but shall in the time appointed appear so bright and glorious in the Queen, and in her whole nursserie, that it shall pass all men's capacity: even then, when as the Apostle saith, we shall go to meet Christ, and shall be for ever with him, being entered into his palace. But what (sayst thou) in the mean time shall be done? Doubtless this Queen shall bring for●h children for her husband, and all those shall be worthy and true Kings, and shall reign everywhere, like those their elders that were the ancient Patriarches, having brought Satan, sin, death, and their own selves into subjection. Hereof it cometh to pass, that this same marriage shall be perpetual and everlasting. THE PARAPHRASIS. 1 MY heart so boileth within me, that it must needs burst forth that which it hath conceived, even a magnifical song of the King, consecrated to the King himself, and that with such zeal and fervency, that no pen may seem to be able to attain unto the voice of the speaker. 2 Doubtless thou art the most beautiful of all men, an incomparable eloquence and grace of speech is in thy lips: for God hath adorned thee most bountifully with all these gifts, which shall never be taken from thee. 3 Come forth now, o most mighty champion, girded with the sword, and show that thy beauty full of majesty! 4 Come forth, I say, and do all things prosperously, carried upon thy triumphant chariot, even the word, as a governor directing it, and let truth, mercy, & justice draw it. O how great and marvelous things do I see, that thou shalt bring to pass by this thy mighty power! 5 Yet shalt thou not want such, o King, who shall resist thee: howbeit, I do see thee again armed with sharp arrows, wherewith thou wilt wound the hearts of thine enemies, and so cast down all people. 6 For thy throne, o God, is for ever and ever, and as nothing is more stable than thy kingdom, so is thy sceptre righteousness itself. 7 For thou lovest righteousness, and hatest what so ever is against it: for, o God that our King, God that is thy God, hath powered forth upon thee all his bounty, that no man is able to be compared unto thee. 8 For when thou comest forth of thy ivory palace, a most fragrant odour of thy garments doth spread itself, than the which, nothing can be more pleasant: therefore do all men run together with press unto thee, to declare their joy. 9 Yea, and the king's daughters beautified with thy gifts do come also, amongst the which, the Queen being present, sitteth at thy right hand, bearing a crown of most pure gold. 10 Hear therefore, o daughter, consider diligently unto what manner of husband thou art coupled, learn of him alone what he requireth of thee, that thou shouldest forget thine own nation, and thy father's house, and all other things, when thou comest under the authority, and into the family of this husband. 11 So will it come to pass, that thou shalt be more and more in his favour, to whom only it is meet that thou shouldest be subject as to thy Lord. 12 And thou shalt be again honourable, even to strange people, of whom even the most rich honouring thee, shall desire thy friendship. 13 But at home chiefly, even with thy husband, thou shalt sit most richly decked, clothed altogether with garments broadered with gold. 14 Thus shalt thou then be set before the King, with such and so precious apparel, the virgins thy companions, waiting and going with thee unto the King: 15 Whilst that you altogether, with most great joy and rejoicing, enter into the palace. 16 Here shalt thou see thy children, whom thou hast borne unto thy husband, flourishing, and nothing inferior unto those thy most noble elders reigning over the provinces of the whole world. 17 Therefore, o King, I will praise thy name in all ages for ever: and the people with me shall sing praise unto thee world without end. PSALM. XLVI. The Argument. Jiudge▪ that this and the 47. Psalm was written of David, or of the sons of Corah, after those great victories which they had over so many and so mighty enemies, whereof mention is made 2. Sam. 8. And two principal commodities, of such like victories are set forth unto us in this triumphant Psalm: the one is, because the glory of God is by this means amplified, with the care whereof, the saints are much more touched, than with their own profits whatsoever: the other, for that thereby it may be seen in deed, that the Church alone is in safety, though it be most fiercely assaulted by Satan & the world, & utterly destitute of man's aid, the which thing the Prophet doth set forth with marvelous words & figures, joining also thereunto a prophesy of the calling of the Gentiles. THE PARAPHRASIS. 1 WE have proved sufficiently, by due experience, that God is our defence and strength in our dangers. 2 Therefore we will not fear at all, though the earth be shaken from her foundations, and the mountains be carried into the midst of the sea. 3 Though all the storms of waters sound about us, with most horrible noise, and mounting up do shake the very mountains. 4 Yet the city of God, which the most high hath consecrated unto himself for his habitation, doth rest in the mean time safe, and comforted with his most gentle and pleasant rivers. 5 For, seeing that God himself doth dwell in it, how can it be subverted? nay, as oft as need is, he will wake early in the twilight, and will help it. 6 Behold, the nations did rage on every side, and the kingdoms had prepared battle everywhere against us: but as soon as he thundered out his voice, all their fierceness, although they filled the land with their multitude, did fall down, their hearts melting for fear. 7 For the Lord, having far other armies, is on our side: that God, I say, of jacob, is our defence. 8 Come hither, I pray you, if any doubt of this matter, or negligently regard these things, and consider with me the works of the Lord: namely, what destruction and desolation is now come upon those countries, which did rage so mightily against us. 9 Behold how sudden these battles and tumults are ceased on every side! behold how he hath broken the bows, and hath cut in sunder the spears, and burned all their chariots with fire! 10 Hear the Lord himself finally setting forth this example, and thus calling upon your enemies: O ye mad men! leave off these things, and learn at the least by these your miseries, that I am GOD, whom ye have wounded by the sides of my people, and whose name ye labour in vain to abolish. But, it is so far from your power to do this, that contrariwise, I will once dilate my glory wide & broad throughout the whole world. 11 Finally, let us conclude this fully, that the Lord being furnished with innumerable, and most mighty armies, standeth on our side: and that that God of jacob, is a most sure defence unto us. PSALM. XLVII. The Argument. The very order of this Psalm, & chiefly the fift verse, seemeth unto me manifestly to declare, that this song was written by David, full of most fervent zeal, and sung of the sons of Corah, in that pomp most full of majesty, wherein he brought the Ark of the Lord at the length into the city, which was called after his own name: the which excellent story is set down, 2. Sam. 6, & 1. Chro. 15. And this song of praise doth teach four principal things. 1 With how fervent zeal we are bound to seek the glory of God. 2 How careful the princes chiefly aught to be, to establish the public holy ministery, and to amplify it. 3 What great difference there is betwixt the people chosen of God, and other nations, proceeding only of the mercy of God. Last of all, that other nations also in the end shall be partakers of this so great mercy. Of these four, there is no part, which doth not much more appertain unto us, than to the old people, now when this prophesy is fulfilled at length, and Christ himself is come unto us. THE PARAPHRASIS. 1 O Al ye people being gathered together, clap your hands, and praise God with most joyful voices! 2 For this is that jehovah, not closed up in this Ark, for he is higher than the very heavens: notwithstanding, he setteth before our eyes this testimony of his presence and mercy: this, I say, is the King, showing himself terrible against his enemies, this is the Lord of the whole earth. 3 This is he, that will bring into subjection the people that lie near unto us, over whom we shall have authority. 4 This is he that hath given us that most excellent heritage, by whose power we may worthily glory of our dignity and honour, and that by his singular benefit: for none other cause, but that it hath pleased him to receive us into his favour. 5 Behold, God cometh up to his holy mountain with triumph, the Lord cometh with sound of trumpets. 6 Sing unto God, sing, I say, sing praises to our King, sing praises. 7 For this is the greatest King by far, even the Monarch of the whole world, sing all you that can sing. 8 Praise God, I say, who is not only our King, but the King of all people, sitting upon his holy throne. 9 For the very governors of the people shall submit themselves to the people of the God of Abraham: for he is only the Lord of the whole world, and the preserver of the same, far higher than all powers beside. PSALM. XLVIII. The Argument. There is the same argument of this Psalm, and of the 46. although it seem to have been written long after, in the days of Josaphat, as may appear, and is to be referred to the story, which is written, 1. Chron. 20. there is added therefore the praise of the city of jerusalem (which was a figure of the Church) by the beautiful situation, and by the strength of the walls and forts: whereby yet the Prophet doth not say, that the safety thereof doth stand, but by God alone, the Lord of the city, that we may understand, that the Church is preserved by the same only defence, although so oft as it so pleaseth God, it is not destitute of man's armour and defence. THE PARAPHRASIS. 1 Doubtless the Lord doth show himself great and most worthy of all praise everywhere, but this is seen chiefly in that his own city, which knowledgeth him for their God, and worshippeth him in his holy mountain. 2 For this is that mount Zion, of most pleasant situation, looking towards the north, the ornament and joy of the whole earth, the city of the great King. 3 For there verily God dwelleth, as in his palace, and there is he knowledged again, to be the only defence thereof. 4 Neither need we to fetch any far proof of this most plain thing: for behold, the kings associate together, were about to set upon it. 5 The which, so soon as they did behold, being stricken with the admiration of it, fled away speedily. 6 For so wonderful terror, and so sudden came upon them, as the pangs of a woman that traveleth with child: 7 And as the most raging violence of the wind useth to shake the ships, sailing in the deep seas. 8 Therefore we ourselves have seen the wonders which we heard of our elders of old, that were done by God to deliver them, done also in the city of the most mighty jehovah, the city, I say, of our God, the which being now defended of him, he will from henceforth also preserve for ever. 9 Surely, o God, thou hast not disappointed us, calling for thy mercy in thy palace with full confidence. 10 And the fame of this thing, whither soever it shall come, shall stir up all men, even to the uttermost coasts of the earth, to set forth thy praise: for even this one sact doth plainly declare what great fidelity thou keepest, in preserving thy servants. 11 Therefore let the whole mount Zion break out into gladness: o ye damsels of juda, rejoice you of the just judgements of God 12 Compass Zion round about, account her towers. 13 Consider diligently her walls, & her bulwarks, and set forth the praises of her palaces, so that ye may spread forth the memory thereof, even to the posterity. 14 And let all men understand that this is God, and will for ever be our God, which will not leave us, no not in the last minute of our life. PSALM. XLIX. The Argument. The Prophet doth use a most grave preface in this Psalm, and that not without cause, seeing that it containeth a doctrine necessary to the nobles & commons, to the rich and to the poor: to this purpose, that the one should not be so insolent and proud, and the other should not be discouraged or carried away with the desire of riches, beyond the rule of righteousness: therefore this Psalm containeth the same argument in substance with certain Psalms that went before, and that do follow. Wherein the vanity of the fading goods of this world is described, especially when they be gotten with craft and deceit, or their owners do abuse them. But a peculiar and certain special matter is regarded in this Psalm: namely, of those rich men, which oppress the godly poor, which poor men, the Prophet doth comfort chiefly with two reasons. One, that there is nothing more vain, than the pride of the rich men, as the thing itself proveth in the end: whereby it solloweth, that these proud men are not to be feared, as though they had like power to hurt, as they have will to do it. The second, that the certain hope of a better life, is to be set against all those cogitations, which use to come into our minds in such temptations, and that we must fully determine, that they are more like beasts, than men, who being increased with honours and riches, do not understand how to use them, much less that any wise man should envy them. THE PARAPHRASIS. 1 O Al ye people, hear what I shall say: give ear, all ye inhabitants of the earth. 2 Both noble and simple, both rich and poor. 3 For I will speak of things, which who so regardeth, is very wise: and I have meditated with myself, things that all men ought to understand. 4 I myself will diligently consider, that I have determined to teach unto others, even great and most hid things, that this my harp may be perceived to have sounded, not only unto others, but unto myself also. 5 For why should I tremble? though I be never so much oppressed, and be set round about with my mighty enemies compassing me, and following my very footsteps. 6 They trust, I grant, unto their riches, and are proud, resting upon their great wealth, as though it were lawful for them to do what they lust. 7 But, I beseech you, what is more vain than this momentany confidence? for the use of riches doubtless is no longer durable, than the life itself, which is most short, although a man should possess them to the last minute of his life. For no man can redeem another, much less himself, with his riches, neither can he make any covenant with God for the restoring of life. 8 For the price of the life is greater, than that it can be paid by any man, much less that a man should get immortality to himself by any riches. 9 Nay, no man can obtain unto himself the prolonging of his life by any sum of money. 10 For the very experience of all ages doth teach, that all men must die, be they wise, be they foolish: and that there is no difference in this thing, either of kind, or of age, or of state of the person: and that those goods, which they leave when they die, do commonly go unto others, even whom they know not. 11 Yet notwithstanding, such is the foolishness of many, that they so lead their life, as though they should never departed hence, whiles a feigned imagination doth occupy their minds, as though their families remaining for ever, and their fair houses that they had built, should continue always upon the earth in their name. 12 Howbeit, there is nothing more vain, than the madness of these men, seeing man doth not remain long in this worldly honour: so that they which live thus minded, are not much differing from the beasts. 13 For their life is nothing else but mere foolishness, and yet their posterity, being no wiser tha● they, praise their example, and follow it. 14 Howsoever it is, and howsoever these men do please themselves in these fantasies, yet like beasts shut in the night in the stable: so these men, when the evening of their life cometh, are gathered into the grave, where death doth eat and devour them, as it doth others: Contrariwise, although they must die also, which walk the right way, yet another light shineth out in due time, at the rising whereof it shall appear, how much more excellent these be, than those mad men. For that shadowed power of them shall straightways be changed into the grave, the which shall devour them caught away from these their glorious buildings. 15 But God contrariwise, will bring the godly from the prisons of the grave, and will receive them to himself. 16 Therefore I will thee to be quiet, and not to be discouraged at the sight of any proud rich man, howsoever thou see him to abound in riches. 17 For the time shall come, when his dead body shall lie in the grave, spoiled of all this dignity, and his glory shall not follow it so far. 18 Wherefore, let them delight themselves, and please themselves as they list, and judge none other to be happy, but them that give themselves to pleasure after their example. 19 Yet, if thou consider their great grandfathers, of whom they boast, and all their continuance, thou shalt find, that they are buried with an everlasting death, the which doth manifestly condemn the foolishness of their posterity. 20 Finally, although any man be increased with riches and honours: yet if he want true wisdom, he is to be counted to differ little or nothing in this life from the beasts, which wholly perish. PSALM. L. The Argument. Like as God hath given unto man a spiritual soul, and a visible body: so would he always, and will be worshipped with them both, even with the inward and outward worship: and as he would have the external actions to be the witnesses of the inward, so hath he diligently admonished men, that both twain should consent and agree together. Furthermore, least men depraved by nature, should go out of the way, either in the one, or the other part of the worship of God, he hath given commandment most fully unto the people of Israel, by written laws, both for religion and manners, how he would be worshipped, both inwardly and outwardly. There was also another chief end of the ceremonies, (that is, of the outward worship) that they might behold in them, as in a certain table, both the guiltiness of their own sin, and also the promises of taking away sin, which should be performed in Christ: and so being admonished, should continually remember their duty again, what they did owe unto God, and what unto their neighbours. None therefore, did more abuse the outward worship of the law, than they that dreamt that they had well done their duty, if they had diligently observed those outward ceremonies, neglecting their chief end. Therefore doth the Prophet Asaph reprove this most wicked error (which the pharisees afterward did most stubbornly defend) in this most divine and godly Psalm: the which thing also afterward the other Prophets did not cease to inculcate: and he bringeth in God using most strong arguments, both from his own nature, and from the condition of those things which were offered unto him. And this doctrine is to be retained in the Church of God always, because men commonly stumble at this stone. But chiefly it is necessary for this our time, in the which, not only that old error is restored, whereby the sacraments are transformed into so many idols, by taking away the difference of the signs, and the thing signified, and the doctrine of the worthiness of the work brought into the Church: but also men are come to this point, that the pharisees of our time do apply to their inventions, that thing which the holy Ghost damneth of manifest impiety, in the abuse of the outward worship appointed by God himself. THE PARAPHRASIS. 1 HOW long, o ye hypocrites, will ye abuse the patience and long suffering of God? how long will ye despise us, that speak unto you of the true worship of God? Go to, let God himself come forth, and speak unto you. And lo, behold, I say, even God, that same jehovah, that is above all the powers and potentates of the world, doth come forth, not only calling you, but also all the inhabitants of the world from the sun rising, to the setting of the same, that the whole world may be a witness of your madness. 2 And lest you should think, that any thing here should be spoken against the ceremonies appointed by God, he being about to treat of this matter, setteth his glorious throne of judgement in very Zion, the most beautiful place of the whole earth, and best beloved of him: it is so far from him, that he will forsake it. 3 Behold, I say, that same our God cometh, and will be no longer dumb, with flames of fire going before his face, which shall consume all that stand against him, and with thundering tempests on every side, that he may show himself such one now in declaring the meaning of the law, and in bringing it to the right use, as he declared himself of old, when he gave the law. 4 Yea, and also he citeth the heavens above, and the very earth beneath, to be present at this his judgement, that he hath determined against you, being his rebellious and stubborn people. 5 Hear you therefore him that citeth you in these words, by his apparitours: Call unto me, saith he, these people, upon whom I have bestowed my singular favour and mercy above others, and with whom I have made this covenant of sacrifices. 6 The very heavens shall be witnesses against you of the just deciding of this controversy. For God himself will sit as judge, lest you imagine, that ye have to do with any mortal man. 7 Then said he, Art not thou that people, whom I have chosen to myself? that Israel, whom I have embraced? Wilt not thou hear me, being God, even thy God, I say, reasoning with thee by this authority? 8 And I do give the definitive sentence of this controversy, by these plain words: I have commanded in deed, laws of sacrifices, which I would have to be offered unto me daily, but these, as they are offered of you, I do nothing at all regard: neither is this the cause wherefore I expostulate with you. For I behold those things daily, more than I would. 9 For, I pray you, whom do you think that I am? Am I such a one, as must ask bullocks out of your herds? or goats out of your folds, if perhaps I need them? 10 Do you forget that I am the Lord of all the beasts, which feed in the woods and mountains? 11 And that I, which have created them, do know all the fowls, and all the wild beasts, which live in the field anie-where? 12 Therefore, if I were hungry, why should I ask them at thy hand? seeing it is plain and evident, that the whole earth, and whatsoever is contained therein, is under my power alone. 13 Again, what madness is this of you? do you think, that I do eat the flesh of bulls? or drink their blood? 14 Do you not know what sacrifices I require? even praises due unto me, and the payment or your vows. 15 The calling upon my name chiefly in adversities, from the which, thou being delivered, mayst give thanks unto me, for the benefits received, and mayst testify thyself in thy whole life, to be desirous of my glory. 16 But, o ye wicked and unpure men! how much soever ye dissemble holiness with the multitude of sacrifices, hear with what words the Lord himself doth rebuke you. Darest thou be bold to talk of mine ordinances? either to make mention of my covenant? 17 Which wilt not suffer thyself to be corrected, despising all my threatenings, and casting away my commandments behind thy back. 18 If thou see a man that stealeth, that is he whose company thou most desirest: if thou know an adulterer, thou givest thyself straightways to be partaker of his wickedness. 19 Thou speakest nothing, but that which is nought: thou sharpenest thy tongue, to forge all kind of deceit. 20 Thou slanderest & backbitest even thine own brethren, the brethren, I say, borne of the same mother, much less wilt thou abstain from hurting strangers. 21 These are thine exercises, these are thy manners: the which wickednesses, because I have dissembled a little while, through my long sufferance, dost thou therefore account me to be like thee, and to allow these things? Nay, I will deal with thee more severely, and set every one of thy faults before thine eyes: and I will cause thee to perceive by experience, that I have not forgotten, nor put out of my memory any one of them. 22 Know ye this therefore, and weigh this diligently and earnestly with yourselves, so many of you as forget God, that if I once in mine anger take you away, there is none able to deliver you. Finally, hear ye what I at the last conclude of this matter: he that offereth his heart unto me, studious and careful of my glory, it is he only that offereth unto me an acceptable sacrifice: he that directeth his manners after the rule of my commandments, him verily will I deliver from all perils, and make him partaker of everlasting felicity. PSALM. LI. The Argument. This Psalm was then written of David (as the Hebrew title doth declare) when he was most sharply rebuked of the Prophet Nathan, for that his most horrible adultery, joined with manslaughter, as is witnessed, 2. Sam. 12. It is one of the principal Psalms of David, containing a notable example of repentance, which must go before remission of sins. I say it is notable, whether thou respect the person itself of David, or else his sin, or lastly the very matter, that is, every part of repentance. For first, here is set forth unto us an example of a most mighty King, and of a most holy Prophet, & such a one, who (as much as any man could) had well deserved of the Church, even to this end, that we should learn, that kings have none other God, than poor men have: and the higher that one is in authority among men, the more evident and infamous is his sin, & for that cause he must labour the more carefully, to give unto other an example of repentance. But now concerning him, of whom here we have to speak, I know not whether (having consideration of the circumstances of David's person) any monument be extant of so many & heinous crimes proceeding out of one fact: whereof we perceive how great weakness there is, even in the best, & most excellent men: and again we learn, what exceeding mercy the most gracious and most mighty God doth show to every one that do repent. But if we carefully ponder that which is the principal point, I can not tell whether ever there were any example heretofore of such a repentance. For, as concerning the inward acknowledging and abhorring of the sin, which they call contrition, I see not what can be required as wanting in it: sith David confesseth, that he was guilty of eternal damnation, even from the first moment of his conception, and most exquisitely searcheth forth all the circumstances of his offence: so far is he from seeking any excuses to cover it, and from dreaming of any recompense for his deserts. But if we consider the outward confession of the sin (which is another part of true repentance, the which commonly they confound with satisfaction) what a rare example is this of so great a king, and so worthy a Prophet? that laying aside all human respect, either of his royal majesty, or private reputation, did not only suffer the story of that his crime to be put in writing: but even he himself wrote a perpetual testimony of his acknowledging of the fact, thereby to satisfy the whole Church. For the holy man knew that we must be ashamed of sin, not of repentance, or turning from sin: and that a scar that is seared, or a blot that is printed in us by sin, is not increased by such a public confession as is made before the Church, but rather is cured up and taken away. David so far differeth from the dainty men of our age (that had rather bear any thing, than the yoke of this discipline and government) that though he were a king of great power, yet he willingly submitteth himself unto it. Finally, the commodity of true repentance doth here also most evidently appear, in that God doth never forsake those that are truly penitent: but contrariwise turneth even their very sins, both to his glory, and their amendment and comforts. And there are joined in this Psalm also two principal points of true religion: the one, of original sin: the other, of the abuse of sacrifices: as though the purgation of sin consisted in that outward ceremony, whereas on the contrary part, the sacrifices that proceeded from unpure men, did not please God, and therefore forgiveness of sins must go before, which afterwards should be sealed in the hearts of the believers, by the sacrifices which are made and offered by faith. THE PARAPHRASIS. 1 WHat excuse shall I bring, o God? what pretence shall I make? None at al. I only beseech thee most merciful GOD, to have mercy upon me most miserable sinner. And whereas this one wickedness of mine containeth many sins, that thou wouldst grant unto me, not one mercy, but thy whole mercies whatsoever, that my sins may be done away at once. 2 certainly, this fault is so fowl, and this blot sticketh so sore unto me, that I can not persuade myself, that it can be washed away of thee, but by great difficulty: wash me therefore, o my God, again and again, and oftentimes, whilst the filth of so great wickedness be utterly washed away. 3 For I do not deny or lessen my fault: but I detest and abhor my most grievous sins daily set before mine eyes. 4 For though I have grievously offended men, yet have I chiefly to do with thee. For unto thee, unto thee have I peculiarly offended: and though I went about to deceive men, yet could I not deceive thee, a most evident eyewitness, and my judge. Therefore I neither desire to be justified, neither can I desire it, seeing thou hast decreed most justly those things that thou hast pronounced against me, and I confess plainly, that nothing is faulty in thy judgements toward me. 5. Yea, and though I had not committed these horrible facts: who am I but a mortal man most worthy death and destruction? being even then corrupt and guilty, when my mother conceived me: and polluted with sin even then, when she nourished me in her womb. 6 And why should I allege the sacrifices offered unto thee by me, and such other things? for thou dost only allow that righteousness that resteth in the secret of the heart, the which this same thing yet declareth that I wanted: notwithstanding, I confess that thou hast taught me that thy wisdom, not as thou hast done every one, but as one of thy household privately and most familiarly. 7 Wherefore I stand here before thee, the greatest of all sinners, but do that, which thou only canst do: purge me o God with that thy true hyssop, & all my filth shall straightways vanish away: wash thou me, & I shall suddenly be whiter than snow. 8 Comfort me with the testimony of thy holy spirit, which may bring unto me that most comfortable and most joyful message of the forgiveness of sins, so shalt thou suddenly refresh the bones which thou hast worthily broken. 9 Do not, I beseech thee, do not behold my sins, but rather raze out of thy tables at once, all the wickedness that I have committed. 10 Begin again, o God, that thy very work, which thou hadst begun in me, and is left off, because I have letted it: namely, the pureness of my heart, of the which thou art the only author and creator, and renew those holy motions of my heart within me. 11 Ah! do not cast me away out of thy sight, though I be worthy to perish: neither spoil me at once of the gift of thy holy spirit. 12 Restore unto me rather that unspeakable joy, wherewith they are endued, who being delivered by thee, from the bonds of sin and death, are received again into thy favour: and let thy holy spirit that true comforter grant unto me, that I may willingly give myself henceforth wholly unto thee. 13 Then shall I teach other wicked men also by mine example, that howsoever they have been turned from thee, they would return again unto thee. 14 O God, the God of whom all my salvation dependeth, deliver me from this crime of so bloody murder, that my tongue with joy may praise thy justice, in performing thy promises with continual songs. 15 Open my mouth, o Lord, which my wickedness hath caused to be dumb, that I may set forth thy praise. 16 For, as concerning the offering of sacrifices, I know they will not be acceptable unto thee, offered of these unpure hands: neither that the taking away of sin, which I require, is set in the blood of beasts, or else I would have laden thine altar already with offerings. 17 But behold, I do offer sacrifice, wherewith, o God, I know thou art delighted, even a mind broken with the true feeling of sin, earnestly repenting and abhorring himself and his sins: the which offering, I know well, thou wilt not despise. 18 Finally, my God, let not these my sins so much displease thee, that they should hinder the course of that thy free mercy towards Zion: but continue notwithstanding to build the walls of thy city jerusalem. 19 Then surely, when I am fully reconciled unto thee, thou wilt acceptable receive all kind of sacrifice duly offered unto thee, and then will I load thine altar with sacrifices. PSALM. LII. The Argument. That outrageous cruelty, which Saul did show against the innocent priests by the counsel of Doëg, the which history is written 1. Kings 21 gave occasion to the writing of this Psalm, as the Hebrew title doth testify. For when David had received this message, it may easily be conjectured in what sorrow he was, both for his singular piety, and also because he might seem after a sort to have given the occasion to this murder: therefore he comforteth himself with this Psalm, written against that most cursed false accuser: first of all, threatening him with the just judgement of God, then confirming himself, and the whole assembly of the godly, with the sure faith of God's promises, whereupon the safety of the Church resteth, which then doubtless was sore stricken with that slaughter of the priests. And in the end, he giveth thanks unto God, because he had delivered him from so great danger. And this Psalm is now also very profitable, seeing there never want Princes, who do persecute the godly, and specially the pastors of the Churches, with all kind of cruelty: and there hath been always a great number of flatterers, which have inflamed their rage with divers false accusations, a most heavy example of the which wickedness, more cruel than that of old, we have seen of late in the kingdom of France. THE PARAPHRASIS. 1 BUT darest thou boast, even of this thy most cruel mischief? (a valiant man forsooth! which hast slain so many unarmed men, not once resisting thee) howbeit notwithstanding, thou shalt never be able to destroy the assembly of the godly, for whose safety, that most merciful and mighty God doth daily watch. 2 Thou art then wholly occupied in this, o mischievous man, that thou mayst invent false accusations, and devise new sleights, by the which, like a sharp razor, thou mayst murder the godly at a sudden. 3 All uprightness is loathsome unto thee, in regard of wickedness: and thou appliest thyself to deceit, despising all justice. 4 Thou seekest out desirously false accusations, whereby thou mayst devour the innocent, & thou dost exercise thy tongue busily to deceive. 5 And thinkest thou, that thou shalt do these things unpunished? nay, that most just God will destroy thee utterly, he will pull thee out, I say, of this thy tabernacle, in the which thou now so carelessly dost delight, and he will even pluck thee out by the roots. 6 And then, as thou hast delighted thyself in destroying the innocent: so they, considering that God doth punish thee justly, will worship him in deed, and fear him, but they will deride thee with these words: 7 Behold, this man, who as though his life did not depend of the strength of God alone, trusting unto his great riches, hath imagined himself to be safe & free from all dangers by his own wickedness: 8 But I, whom thou chiefly covetest to destroy, shall continue like a green olive tree, in that same house of the Lord, whose ministers thou hast murdered. For that goodness of God, which standeth sure in all ages, can not deceive me, upon the stability whereof I do rest. 9 I will praise thee undoubtedly o God for ever, who hast delivered me marvelously from this danger; and I will wait for whatsoever shall come henceforth with a quiet mind, whilst thou sendest help, the which never wanted unto them, whom thou hast received into thy favour. PSALM. LIII. The Argument. This is the same Psalm, and written with the same words, with the fourteenth Psalm, except the last verse save one. There fetch the argument. THE PARAPHRASIS. 1 THat men are all so doting mad, to persuade themselves that there is no God, it is manifest hereby, that they are also wicked: all do make themselves abominable, and not one of them doth lead his life aright. 2 The Lord himself, from whom nothing is hid, beholding men from heaven, to see if any would know him, or seek after him, 3 Doth find, that all are turned away from him, that they are altogether filthy, and that there is not one at all, which ordereth his life aright. 4 Are not these mischievous men altogether mad, which devour the holy people of God as it were bread, and never call upon God? 5 But the time will come, when the same thing shall terrify them, which now they fear least of al. For God shall so destroy them, which have camped against his people, that he will even break their bones: and thou shalt enwrap and fold them in shame, because God will make them vile and contemptible. 6 Oh that now at the length that saviour of Israel would come forth but of Zion! for then in deed jacob shall rejoice, then shall Israel be full of joy, when the Lord shall bring again his captives. PSALM. liv. The Argument. David wrote this Psalm, when his secret holds were betrayed to Saul by the Ziphims, the which danger, beside the very circumstance of the treachery, is to be seen how great it was by the 1. Sam. 23.19. And whereas he was twice betrayed of the Ziphims, I had rather refer this Psalm to the former betraying. And it is very profitable to understand, that not only the Saints, and such as are in chief favour with God, do fall into these extreme perils, brought upon them by such as should do nothing less: but also, how wonderfully they have been preserved: and again, how great faith and constancy they had, that we may know, that we ought not to dispute of the cross vainly, & as of a thing that were only in imagination: but faithful pastors must look even for the same conflicts of domestical enemies, as we have experience in this age: & yet that such neither come by chance, neither that they are forsaken of God, whom he seemeth to lay open to the lusts of the enemies. THE PARAPHRASIS. 1 THou thyself, o God, save me, deliver me being an innocent by thy power: whom else no mortal man can save. 2 Hear, o God, my prayers: give ear unto the words which I power out of my mouth. 3 For, as thou seest, these unkind men, and traitors both to me and to themselves, have risen against me of the one side: and of the other, most cruel men, thinking of nothing less than of thy majesty, do seek to kill me. 4 But God forbidden that I should be discouraged, for he is my defender, and he is present with them, whom he hath raised up to be the supporters of mine innocency. 5 Those snares that are set to entrap me, shall undoubtedly fall upon their own heads. For thou shalt cut them down, because thou neither wilt, nor canst break the promise that thou hast made with thy children. 6 And I, being delivered, will in sacrifices willingly perform the vows which I have promised unto thee, and will celebrate thy praises, seeing there is nothing more excellent, or more bountiful, than thou alone. 7 Namely, for that thou hast saved me from all distress, and with these mine eyes I shall see mine enemies justly punished. PSALM. LV. The Argument. Whether we say that this Psalm doth pertain to the infidelity of the Keilites, which is described 1. Sam. 23. or rather unto the flying away of David, being driven out by his son Absalon, which seemeth fully to agree with these words, Divide their tongues: and with those things which he rehearseth of the infidelity of a certain man, whom he nameth not, as this history is written 2. Sam. 15, 31. and 16, 23. and 17. there is one and the same argument, and the same use of this Psalm as of the former. And concerning the imprecations, it appeareth that they did not proceed of a mind desirous of vengeance for private injury, by that mercy which David used at the same time toward Saul, as is written 2. Sam. 16. and toward his son, although unnatural and most wicked, 2. Sam. 16, 19 Furthermore, if a man consider the wickedness of the authors of this conspiracy, and chiefly of Achitophel, he shall perceive that David did not power out such prayers unadvisedly, but as against men utterly desperate, the which also the end itself hath proved to have been so many prophecies. THE PARAPHRASIS. 1 Hear now, o God, if ever thou heardest my prayers: and do not refuse me thy suppliant. 2 Give ear unto me, I say, and hear me so greatly troubled, that I am compelled with lamentation to turn myself hither and thither, and marvelously to toss to and fro. 3 For what doth not mine enemy threaten me? what doth not this vile man practise to oppress me? with what rage and hatred, he being inflamed, doth he invade me? 4 Wherefore, my heart doth tremble within me, & I am stricken with the terrors of most present death. 5 I tremble altogether for fear, and am horribly afraid. 6 Finally, I am compelled to break forth into these words: Ah! who can give me wings, as it were of a dove, being thus beset on every side? whereby I may fly away, and find rest in some place: 7 Behold, I will fly most far away: and I would not cease to fly still, whilst I should come into the wilderness to remain there: 8 And would deliver myself from this outrageous tempest with all speed. 9 But thou Lord devour them, and move discord amongst them, disturb their counsels and assemblies, as their wickedness deserveth. How miserable is the state of that city at this present? all things now are there full of oppression and contention. 10 Such are their manners now, which watch their walls day and night: there is nothing heard within them, but mutual oppression and injuries. 11 All places are filled with wickedness: guile and deceit doth rule in their streets. 12 Furthermore, which is the most grievous thing of all, he doth not me this injury, to whom I have been an enemy (for if it were so, I could better bear it,) I say it is no open enemy, which doth thus rage against me, of whom I might have taken heed: 13 But thou, my companion, thou by whose counsels I was governed, thou my chief familiar friend: 14 With whom I did always consult, which went by my side, when I did go to the house of the Lord. 15 Let death therefore come suddenly upon them, and punish them: and let the grave swallow them alive at unwares, seeing that they are altogether full of so great wickedness. 16 But I will cry unto God, & the Lord, no doubt, will save me. 17 I will not cease to whisper with myself, and pray morning and evening, and at midday, I say, whilst I be heard. 18 And surely, me think that I am now delivered, and wholly restored, although these men, neither few nor weak, do make a sore battle against me. 19 For doubtless, God will hear me, and will oppress them. For he sitteth as the judge of the world from the beginning: specially, seeing these men continue in their wickedness, and have cast away all fear of God. 20 For that wicked man hath assaulted him, of whom he never received any injury: therefore he is guilty of great infidelity. 21 For his words were in deed softer than any butter, but he fostered nothing within himself but war: and a man would have said, that his communication was sweeter than oil, and yet he thought to give me my deadly wound. 22 Go to then, my seely soul, why dost thou torment thyself any longer? cast off all this thy burden upon the Lord, which will provide for thee, and will not suffer, that the innocent shall always continue overthrown. 23 Therefore, o God, cast these men headlong to be consumed in the bottom of the grave: let these men, that are so desirous to shed blood, and faithless, be cut off in the mids of the race of their life: but I will fly unto thee. PSALM. LVI. The Argument. The Hebrew title doth signify, that David did take the occasion to write this Psalm, when he was intercepted by the Philistines, the which history is set forth 1. Sam. 21. Howbeit, this appeareth by the course of the Psalm, that it must be thus understood, not that he made these prayers, when he was conversant amongst the Philistines, and feigned himself out of his wits: or that he cast forth these sayings against the Philistines: but rather, being delivered from so great a danger, he did thus complain unto God of Saul, and of them that moved him to that cruelty: by whose rage (to avoid their crafty snares) he came into so great danger. Howsoever it be, this Psalm doth show unto us the example of a singular faith and constancy, especially if we consider the person of David, and from how great dignity, without any fault committed of him, he was thrown down into so miserable condition. THE PARAPHRASIS. 1 AH my God have mercy upon a man most miserable: how near was it, that he should swallow me? neither doth he yet cease to beset me round about, and to bring me to extremity, as if he would devour me. 2 These men, I say, whither soever I remove or go, lying in wait most diligently, have a mind to devour me, and a great multitude do fight against me, o God most high. 3 Notwithstanding, when fear cometh upon me, I fly unto thee. 4 And why should I not glory of that thou hast spoken unto me most boldly? Wherefore, I trust in thee, o God, and will not be afraid. For what can these mortal men do against me, that rest upon the power of God? who hath testified his good will unto me. 5 They are wholly bend upon this, that whatsoever I intent, I speak, or do, they may pervert it, and thereupon take occasion falsely to accuse me. 6 They go together closely, following me at the very heels, seeking this one thing, how they may take my life from me. 7 Notwithstanding, yet they hope by their crafts to escape thy hands: but thou, o Lord, how many soever they be and how great soever their conspiracies be, cast them down, I beseech thee. 8 I know, that thou hast all my wanderings to and fro in a reckoning: I beseech thee, gather my tears into thy bottles, they are, I trust, registered in thy counting books. 9 Wherefore, so oft as I shall call upon thee, mine enemies shall be put to flight. For I know this assuredly, that thou art of my side. 10 For I have the word of God, whereof I glory: the word of God, I say, whereof I will glory. 11 Wherefore, resting upon God, what should I fear? and what can any mortal man do against me? 12 O how greatly do these so many, and so great benefits bind me unto thee! but I will pay that, which only I am able: namely, the continual magnifying of thy mercy. 13 For thou hast delivered my life forth of the most present doors of death, and thou hast raised me, when I was cast down: and that I live now, I may only thank thee. PSALM. LVII. The Argument. Another most great danger, much like to the former, which is s●t forth, 1. Sam. 24. gave the occasion of writing this Psalm: whereof we may gather, that it lieth in the hand of God, not only with how great, but with how long miseries (yea, even by wicked men) he will exercise his servants, and therefore that we must pray continually, as well for the gifts of constancy, and perseverance, as for the gift of faith. In other things this Psalm is to the same purpose, as certain other that went before, and written of like occasion. THE PARAPHRASIS. 1 NOw at the length, o Lord, it is high time that thou either look upon me: or else I am undone. Wherefore, have mercy, have mercy upon me, I say, o God: for this my soul doth only trust in thee, and I fly only unto thee, under the shadow of whose wings, I may lie hid so long, whilst these great calamities do pass over. 2 I cry unto thee, o God most high, that thou wouldst finish that, which thou hast begun in me. 3 And so doubtless will it come to pass. For the Lord will send help from heaven, because I find none in the earth: and he will not suffer me so shamefully to be devoured. For there will come down from the heaven, to deliver me, two invincible helps for defence, even his mercy, and that most high and sure faith, which he declareth in the performing of his promises. 4 In the mean season, I grant myself exposed of the one side to the paws of the lions, and the cruelty of most outrageous men: and of the other side, to the false slanders of most shameless accusers, whose teeth are like unto spears and arrows, and their tongue more hurtful, than most sharp swords. 5 But thou, o God, declare that thou dwellest even above the heavens: and cause that thy glory may be published throughout the whole world. 6 Whither soever I move my foot, their net is spread to take me, I do lie, as it were, thrown down upon the earth: I see before mine eyes the pit, into the which they hope to cast me down headlong, but the matter will go otherways. For they contrariwise shall fall into the self-same pit. 7 Therefore, o God, I being now prepared, with my whole heart, with my whole heart, I say, have great desire to praise thee, both with my voice and harp. 8 Go to, my tongue: go to, both lute and harp: awake with me in the morning. 9 Even the gentiles, most far distant, shall hear me declaring thy praises, the people shall hear me sing unto thee. 10 For surely, thy goodness extendeth itself unto the heavens, and thy truth unto the clouds. 11 Declare thyself, o God, to sit above the very heavens, and show forth thy glory to the whole world. PSALM. LVIII. The Argument. It may be collected of this Psalm, that Saul, that he might have some excuse to cover his hatred against David, did gather a council of the states, whereby he procured him, being absent, to be condemned as a public enemy: now, there is no greater injury than that, which doth oppress under the cloak of law: wherefore, David comforting himself, and appealing to God, doth paint forth those most corrupt judges, in their own colours, as one that knew them very well: and also doth pronounce the sentence against them, in the name of God himself, not as a private man, but as a Prophet, and as a king already allowed of God: and he useth similitudes most agreeable to the covetousness and ambition of such manner of men. For where they have this purpose chiefly, that they may set themselves aloft, and their children by these practices: yet God doth oftentimes cut them off in the mid course of their covetous desires: & furthermore, their posterity, clean contrary to the opinion of their fathers, doth either consume away by little and little in the sight of all men, or is destroyed by some sudden rage. THE PARAPHRASIS. 1 O Ye states and senators! tel me, I pray you, if there remain any sparkle of conscience in you. Is this to decree just judgement? O ye mortal men, of how great dignity soever ye be, do ye judge aright? 2 Nay surely, seeing the matter itself declareth, that inwardly ye devise all manner of wickedness: outwardly and openly in all men's sight, ye do weigh nothing but injury in your balance. 3 Neither is this now the first time, that ye do so: for I know that ye have been enemies to justice from your beginning, and that you were borne unto all falsehood, from your mother's womb. 4 I say, these men swell with poison, even by their nature, as the very serpents do: neither will they suffer this poison to be drawn out of them by any persuasion. 5 In this point being like the adder, which stoppeth her ear against the enchanters, be they never so cunning. 6 But thou, o God, unto whom I appeal, pull out the teeth forth of the mouths of these most cruel persons: break the jaws, o Lord, of these lions, that they do not devour the innocent. 7 And I pronounce in very deed, that it will so come to pass. For all their power shall vanish, and flow away like water, and though they bend their bows with all their force, whereby they may strike the just, their shafts, no doubt, shall break in pieces. 8 They shall be brought to nought, even like the snails that mealt away in their own shells: and like the untimely fruit of a woman that dieth and is borne together. 9 And their posterity, even worthy children for such fathers, like thorns growing out of the bush before they grow to sharp pricks, so shall they be destroyed with sudden death, carried away, as it were with a whirlwind. 10 But the just, beholding this just judgement of God, and imbrued with the blood of the wicked, shall rejoice. 11 And every one shall say, Surely he loseth not his labour, that loveth righteousness: Surely there is a God in the earth, that doth also give to every man his own. PSALM. LIX. The Argument. David did write this Psalm, when his house was beset by the commandment of Saul, that he might be taken, and slain, as the Hebrew title importeth: the history is read, 1. Sam. 19 and the same use is of this Psalm, as of the former of like argument: but it hath this excellent sentence amongst others, That it is oftentimes expedient, that God should not beat down the enemies of his Church at one moment, but by little and little, that his judgements might thereby be more evident and plain: of the which doctrine, there cometh much profit, especially to bridle our impatience. THE PARAPHRASIS. 1 Deliver me, my God, from mine enemies, and even taking me up, as it were in thine own hand, rid me from these men that rise up against me. 2 Deliver me from these men that live in mischief and murder. 3 For lo, they partly lie in wait for my life: and partly the most mighty of them do gather their power against me, though I be guilty of no fault. 4 They come on heaps together, & they strengthen themselves against the innocent more and more. Consider these things, o God, and come and help me being in danger. 5 I beseech thee, o Lord the very God, to whom the heavenly armies do obey, God of Israel, rise up, and punish these profane people, and spare them not, being given up willingly to all wickedness. 6 For, after that they have spent the whole day in lying in wait for me, they return at night, & run through the streets of the city, barking like dogs. 7 Furthermore, in the dark of the night (for who, say they, shall hear us?) they bark out the wickedness conceived in their heart, and sound nothing but slaughter and blood, being wholly bend how to take me. 8 But thou, o Lord, wilt deride their threatenings, and wilt have all those profane men in derision. 9 Surely, his strength doth depend of thy pleasure: wherefore, as these do lie in wait about my house, so again I will diligently wait for thy help. For thou verily, o God, art my fortress. 10 For thou hast embraced me verily with so great favour, even preventing my prayers, that thou wilt grant me, that I shall joyfully behold mine adversareiss to have their just punishment. 11 Yet slay them not, o my God, lest peradventure this people, whom thou hast appointed to be governed by me, if thou take them away so suddenly, either do not consider this thy judgement, or forget it by and by: but scatter them, being thrown down by thy force: and throw them down by the same power, by the which thou wilt defend me. 12 Surely, there needeth none other witness, but their own words to convince them of wickedness: grant therefore, that they being convicted by their own arrogancy, may be punished. For they have none other thing in their mouth, but cursings and slanders. 13 Wherefore, at the length, when thou hast set them forth as a sufficient example, whereby thy servants may be taught, consume them wholly: consume them, I say, being most justly angry with them, that all men may know, unto the uttermost parts of the world, that thou art that true and only God, which governest the family of jacob. 14 But what will they do in the mean time? even lie in wait for thy servant about his own house: and returning in the evening, they will bark like dogs, and run about the city, lest I escape any way. 15 And they will seek their supper, where soever they can get it: but though they do not find enough to fill their greedy guts, yet will they watch about my house, for to take me. 16 But I will declare thy power, and will show forth thy praise early in the morning, because thou hast defended me, and waste my refuge in extreme danger. 17 For all my help resteth only in thee: therefore though I be now closed in on every side, yet will I declare thy praise upon the harp, which hast set me in safety, o God, to whose only free mercy, I attribute my deliverance. PSALM. LX. The Argument. The Hebrew title declareth, that the history which is written, 2. Sam. 8. and 1. Chron. 23. hath ministered the occasion for this Psalm, that is to say, the battle that he had with the Assyrians, and the king of Zobah, whom David overcame, as he did also all the people about him, as he prophesied before, by the power of the spirit in this Psalm. For the order of the text seemeth not to suffer, that we should say, that it was written after those victories. And we learn, amongst other things, by this prayer written in the name of the whole people, that though the Church seem sometimes to be utterly lost, as it came to pass oft in the time of the judges, and chiefly when Saul was slain, that God yet mindful of his covenant, doth raise up the banner of his word afterward more high, than ever before, stirring up men endued with heroical spirits. But we must remember, that th●se things are now to be applied rather to the spiritual enemies of the Church, than against the armies that fight with outward weapon, although God also doth defend his from them. THE PARAPHRASIS. 1 O God, thou verily art worthily angry with us, thou hast beaten us back, and delivered us to the rage of the Philistines: yea, and thou hast set one of us at war with another, but now turn thee again unto us. 2 For what have we not suffered? For thou hast shaken the very earth, so that it doth even crack and gape: therefore fill the cliffs thereof, and restore it being sore shaken. 3 Thou hast caused us thy people to taste most heavy things, and hast made us to drink, as it were, a cup of giddiness. 4 But now again of the contrary, such is thy mercy, when thou givest unto us, being converted unto thee, thy standard, and thy truth to go before us, and commandest us to follow our captain, and bring forth the army. 5 Defend thy beloved, and by stretching out thy right hand hear them, and preserve them. 6 And why should we dou●t, I pray you, that this thing should so come to pass? seeing God hath spoken unto us forth of his sanctuary: wherefore, I do wholly rejoice, being certain already of the victory. For God will grant unto me verily, that I shall compose and set my kingdom in order, overcoming all mine enemies. I will divide therefore the fields of the Sichemites, and will measure the valley of Succoth. 7 I shall obtain my Gilead and Manasseh beyond jordan peaceably, the Gentiles round about being chased away. Ephraim shall be the chief part of mine army, I will place in judah the throne of judgement. 8 But the strangers, how fierce soever they be, shall do all servile work unto me, the Moabites shall hold the basin to wash my feet, I will cause the Idumites to take up my shoes being shaken off, and cast upon their heads, and thou proud Palestina prepare triumphs for me, and joyful songs, as thou hast a little before triumphed over us. 9 But by what captain shall I win so many strong cities? and by what power shall I be strengthened to come unto Idumea? 10 verily thou being my guide, and trusting to thine only power, my God, although thou hast beaten us back heretofore, and hast refused a great while to go forth before our armies. 11 Therefore be present with us, o Lord, after the miseries of so many years: for that help is vain, which is hoped for of men. 12 We trusting unto thee, o God, shall do valiantly, he alone will tread under foot all our enemies. PSALM. LXI. The Argument. David being an exile, declareth by this Psalm, that like as there is a continual battle betwixt the world and the saints, james. 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 preservation of his, is not changeable: yet here be some things, which do rest upon the singular promise of God, not common unto all men, as those things which David doth promise to himself, for the attaining of the kingdom, and for long life: trusting verily to the word of God, as is written, Psal. 89, 11. etc. and 130, 11. and most fully, 2. Sam. 7. Notwithstanding, so far do these promises belong unto every one of the saints: that they are sure generally, that godliness hath the promises both of this life, and of the life to come, and so may cast their care of particular events of their affairs only upon God. Furthermore, that which the Prophet promiseth unto himself, of the eternity of his kingdom, seeing it is referred unto the kingdom of the Messiah, which is both the son and the Lord of David, which kingdom is not of this world, as it is applied by the Angel Gabriel, Luke. 1. it bringeth great comfort, and most certain to the Church, and to every member thereof in all miseries, how sore and extreme soever, because that the honour of the king can not stand, but in the safety of the subjects. THE PARAPHRASIS. 1 Hear my cry, o God, and give ear unto my prayers, seeing the greatness and multitude of my dangers do so require. 2 For though I be driven far away from thy sanctuary, and do carry a mind oppressed with cares: notwithstanding, I cry unto thee, requiring that thou wouldst now take me into that high tower, whither I cannot come by any means, but by thine only power. 3 For hitherto thou hast been unto me a most safe refuge, and a most sure tower against the enemy. 4 Therefore I doubt not, but it shall come to pass, that though I be now far absent from thy tabernacle: yet at the length, I shall be placed again therein, and I shall rest there, under the defence of thy wings. 5 For thou, o God, hast granted my desire, and hast appointed me the king of thy holy people. 6 And also thou wilt bring to pass, I know well, that prolonging the life unto the king, whom thou hast appointed, his age shall be, as it were, doubled. 7 Yea, this his throne shall be eternal, before thee: but, I beseech thee, give unto him two keepers, upon whom he may only trust, even thy mercy, and thy truth. 8 I then, being restored again, will praise thy name for ever, and will pay my vows daily unto thee. PSALM. LXII. The Argument. David being cast from his throne by the conspiracy of his son, and being compelled to fly with an handful of men beyond Jordan, as may be gathered by the 8. verse, striving with a most grievous temptation: namely, by so great and sudden a change of things, tempted either to prove unlawful things, or to fall to desperation, doth conclude, that he will notwithstanding, persevere and continue constantly in waiting for the help of God: and he confirmeth those that did cleave unto him by his example, and that with so great, & so lively a courage of heart, whereunto the very words and sentences do answer, that whosoever hath this Psalm in memory, it seemeth, that he can be overcome with no kind of temptation. THE PARAPHRASIS. 1 Howsoever it is, and what thing soever, and after what sort soever it seemeth to threaten me, my heart doth rest nowhere else, but only in the power of God, and his will declared unto me: and for a full conclusion, I will wait for deliverance from him alone. 2 Furthermore, whatsoever cometh unto me on the contrary, God is my fortress, my salvation, my tower: and I know this, that though I be tossed long and much more and more, yet shall I never fall. 3 But ye, o wicked men! will ye never cease to conspire altogether against me, with uncessant fierceness? and to drive me down, whom ye account like a wall ready to fall of it own accord, or an heap of stones sliding down? 4 For these men are afraid, lest I be raised up again, and therefore they are wholly occupied in this, that they may utterly cast me down: and there is no craft, which they do not invent against me, feigning friendship in their words, but devising destruction against me, as appeareth in very deed. 5 But go to, my seely soul, look up unto God, and quietly rest in him: for I do depend wholly upon him alone. 6 Finally, with what weapon soever I am invaded, seeing he is my rock, my salvation, my tower, I cannot fall. 7 My health dependeth on him alone, although I be forsaken of all men: he will exalt me into the highest place of honour, whom these men covet to cast down: he will receive me, which am assaulted of all, into his high and invincible tower. This is he, in whom only I have settled my hope. 8 power forth therefore unto him all the cares and griefs of the mind, all ye people, following mine example: trust in him, if you be wise, both in prosperity and adversity, seeing he alone is the most safe refuge unto us. 9 For men are but mere vanity, and nothing is more deceivable than the men even of most might: yea, if thou wouldst weigh in balance nothing itself with mortal men, and withal that is in their power, nothing would weigh them all down. 10 Dream not therefore, as mad men use to do, that you can grow more great by force, or by deceit: and if riches fall unto you, set not your minds upon them, and so be deceived with vain hope. 11 But rather set this before you, that God hath testified so plainly, both with words, and by the end of things, & I myself have proved oftentimes by experience, that all power remaineth in God. 12 Oh Lord! as thou art the greatest, so art thou far the best, and most merciful: therefore it cannot be, but thou wilt give due punishment unto the wicked as they deserve, and thou wilt comfort thine that love righteousness, for thy great mercy sake. PSALM. LXIII. The Argument. The Hebrew title of this Psalm doth refer the argument thereof unto the time, when David wandered miserably and full of sorrow in the wilderness of Herith, 1. Sam. 22.5. and Engaddie. 2. Sam. 24. Now the greater that these dangers were, so much the more excellent example of faith & constancy doth this Psalm show, as some other before, and following after. But this is chiefly to be observed, that he being cast down so suddenly from so high dignity, doth lament for nothing that was taken from him, but only, that he had not liberty to go into the tabernacle of the Lord: the which is a most grievous accusation of them, who either do despise so good a thing being present, especially contemning the use of the sacraments, either caring for nothing less, than that they should be counted in the Church: yet doth he comfort himself in this thing, that he wanteth this great commodity neither by his fault nor negligence. THE PARAPHRASIS. 1 AH God, my God though I do want the sight of thy house, most sore against my will, be it far from me yet, that I should not remember thee: nay, the farther and longer that I am absent, so much the more my soul is inflamed with desire to seek thee daily in the twilight: and I wholly desire thee in this dry ground and thirsty, wanting chiefly thy waters. 2 Unless the rage of mine enemies had letted me, I do testify, that I desired nothing more, than to behold thee in thy sanctuary, and therefore would have hastened speedily to those visible signs of thy power and Majesty. 3 For doubtless, this thy goodness, that offereth itself as it were there to be handled, is more sweet by far than life itself, the which also I would set forth with all my power. 4 Wherefore, I would lead my life there, in setting forth thy praises: there would I lift up my hands with others, and openly call upon thy name. 5 There would I sound forth thy praises with loud voice with my heart, satisfied with the fatness and marrow of thy most holy delicates. 6 But seeing that this thing is now denied unto me, most miserable man, and I am compelled to change my place every moment, I do that thing which only I am able: to wit, whithersoever I come, I cease not to think of thee, and I do even consume the nights without sleep in the meditation of thy benefits. 7 And why should I not do so? having experience so oft of thy help: therefore do I now not only rest safely under the defence of thy wings, but also I rejoice and triumph. 8 For I am far absent in deed in my body from thy house, but without any fault of mine: yet do I cleave unto thee in my heart wholly, as thou dost strengthen me again, which am weak, with thine inward strength, though I be destitute of those thy daily helps. 9 But these contrariwise are wholly bend to cast me down, yet shall they be cast into the very lowest places of the earth. 10 I forewarn, I say, that the edge of the sword shall consume him, and they shall be torn of wild beasts. 11 But I, o God, to whom thou hast appointed the kingdom, will rejoice and praise thee, unto whom, they that do worship thee truly and devoutly, will join themselves as companions with me: but these men that bear thy name in hypocrisy, shall then have their mouths stopped at the last, and keep silence. PSALM. LXIIII The Argument. By this Psalm, as by many other, we may evidently perceive, how David did not power out so many complaints for nought, and how great his constancy was: of the which examples how great the commodity is, those only know, to whom it is given, not only that they should believe, but also that thy should suffer for Christ's sake. THE PARAPHRASIS. 1 verily, o God, to whom besides thee shall I fly? thou then hear me pouring forth just complaints with a loud voice, and preserve me sore stricken with the fear of the enemy, and brought into most present danger of life. 2 Cover me against the crafts of these wicked men, and against the assemblies of mischievous persons. 3 For they have sharpened their tongue like a sword against me, and most bitter slanders, as it were arrows laid to the string: 4 That they might wound me by subtle trains, though unguilty: & that they, neither fearing God nor men, might strike me through suddenly at unwares. 5 Neither do they this lightly, or by error: but they harden themselves more and more in these most wicked purposes, and do with all diligence lay snares for me, and that so boldly, that they say, that their crafts can be perceived of none. 6 For they have searched out most hid things, and there is no craft so subtle, and lying so deep in the heart of any, which they have not throughlie searched out. 7 But what have they prevailed? for God will strike them through with a most certain and grievous wound, which straightway shall follow. 8 And they shall be perceived in the end, that they have called down upon themselves, by their cursed speech, that evil which they thought to bring upon me: this shall be done in the sight of all men, standing amazed at their just punishment. 9 They shall be, I say, a gazing stock unto all men: and there shall be no man which shall not commend, and have in admiration this work of God. 10 But the innocents, whom these men without cause laboured to oppress, shall more joyfully praise the name of God, and shall fly unto him more boldly hereafter: all, I say, that be of good conscience, shall take occasion of a certain holy boasting and glorying hereby. PSALM. LXV. The Argument. This Psalm or hymn written to the praise of God, first teacheth us, that his benefits are never any where rightly knowledged and praised, but only in his holy congregations. Then he biddeth us to mark three special things, and to praise God for them. One, and that for the greatest, that God doth gather a Church unto himself, in the which he will be praised, where he heareth them that do pray, where he doth forgive sin, the which finally he never ceaseth to bless with the multitude of his benefits, and most mightily to defend. secondly, that he doth maintain the society of m●n, by appointing and preserving the policies and governments in the midst of so great hurly-burlies. thirdly, that he doth minister, from heaven, all things that are necessary for this life so abundantly and liberally. THE PARAPHRASIS. 1 THou certainly art only he, to whom once uttering thy pleasure, all men must worthily yield: but this praise, o God, is given unto thee in the only mount of Zion, where only vows are paid unto thee aright. 2 And thou again there dost despise the prayers of none that fly unto thee. 3 There dost thou purge the sins, wherewith else we being utterly overwhelmed, durst not lift up our faces before thee. 4 O blessed is he therefore, whom so ever thou so favourest, that thou commandest him to come unto thee: and whom thou feedest abundantly with those true good things of thy house, and most holy palace, after thou hast received him into the number of thy household servants! 5 For although no men seem to be more in danger, yet experience itself doth declare, that none are more sure, whiles that thou in very deed dost declare thyself terrible to all their enemies, for the performance of thy promise, so oft as they call upon thee: so that, even to the utmost coasts of the earth, and the farthest part of the sea, the same of thy name being spread, all men are compelled to look up unto thee. 6 Thou art he, by whose power consisteth whatsoever is high in the world, even by thy might, which as it establisheth these mountains, which we see, and the kingdoms also and the policies, whereby mankind is preserved: 7 And like as thou dost calm the storms of the sea, and the sounding tempests: so also thou dost break and bridle the fierceness of the raging multitude. 8 By these testimonies of thy most mighty power, the inhabitants of the earth being convinced, do tremble and keep silence: and thus peace being restored, thou causest that men again do lead their life both day and night in comfortable peace and tranquillity. 9 For thou takest care of the earth, even from the heavens watering it, and making it fruitful with plenteous showers (which are thy very gift) wherewith it being suppled and prepared, doth retain the seed committed unto it. 10 Afterward, thou waterest the sorrows of the fields, thou breakest the clots, thou mollifiest the ground with mild and timely showers sent down from above, thou cherishest and bringest forth the seed with their buds. 11 Finally, thus thou crownest the earth most bountifully with all kind of fruits yearly, the fatness dropping down from above, from thy steps which way soever thou walkest. 12 Yea, and the pastures of the wilderness dost thou cherish with dew, and thou fillest the high hills also with gladness. 13 So are the pastures clad with sheep, the valleys are clothed with corn: finally, all places do sound together with joyful shouts and songs. PSALM. LXVI. The Argument. This Psalm, and also certain other, do seem to be written for the perpetual use of the Church (although they have some private occasion) partly to renew the memory of so many old deliverances, and partly to give thanks unto God, so oft as any occasion doth offer itself either privately or publicly. THE PARAPHRASIS. 1 O Al ye inhabitants of the earth, sing unto the Lord a triumphant song. 2 Praise his name with songs, praise him with glory and majesty. 3 Say in his presence: O how terrible and fearful dost thou show thyself in very deed! for even thine enemies, overcome by the greatness of thy power, are compelled to acknowledge thee, and to dissemble at the least that they fear thee. 4 Therefore shall all the earth worship thee, it shall sing praises unto thee, and celebrate thy name. 5 Go to, come hither all you, behold the things that God hath done, and with how great miracles he hath declared himself terrible to mortal men. 6 This is he that dried up the sea in a moment, and made the flood passable unto our feet, for the which benefit, we his people, even at this day do rejoice. 7 This is the almighty Lord of the whole world, beholding from heaven all the nations scattered throughout the world, not suffering them that forsake him, to exalt themselves at their pleasure. 8 O praise the Lord, o ye tribes and kindreds consecrate unto him: sound forth his glory far and wide. 9 For he hath restored our life when it was lost, and he only hath stayed that we should not fall with sliding steps. 10 For thou wouldst not have us to be lost, o God: but only hast tried us, and fined us, as the silver put in the furnace. 11 Thou hast snared us, and cast us bound with chains into most straight distress. 12 Thou hast suffered that our enemies, having overcome us, did abuse us with reproaches and scoffs, as though we had been beasts: we have tasted the heat of the fire, and the force of the water, but thou afterward hast sent comfort, and refreshed us. 13 Wherefore, I am present in thy house with offerings, to perform my vows: 14 Which I have fully vowed in my misery, and spoken them with my mouth. 15 Therefore have I determined to offer unto thee fat offerings, even the fat of rams, and bullocks, and goats. 16 And you also, all others that fear God, come hither I pray you with me, and give ear unto me, rehearsing the benefits bestowed by him upon me. 17 I have called for his help with my mouth, and have praised him with my tongue: 18 And that with a mind free from all evil imagination, for else he would not have heard me. 19 Therefore the Lord hath heard me, and gave ear unto my prayer. 20 Praise then be unto God, who refused not my prayers, neither did withdraw his mercy from me. PSALM. LXVII. The Argument. The Prophet doth attribute unto the only mercy of God, both the spiritual blessings which are peculiar unto the Church, and also the corporal, whereof he desireth the continuance: and also doth prophesy the spreading of the Church, that should be under Messi●h, and so exhorteth all the godly to give thanks, and to celebrate the praise of God. THE PARAPHRASIS. 1 GOD, from whose mercy so many benefits do proceed unto us, continue to bless us, and chiefly do cause his pleasant countenance to shine upon us. 2 That his way, which he hath declared unto his people, may be known as far as the borders of the earth are extended: and that all nations may embrace the salvation promised by him. 3 Let all people praise thee, o God: let all the people praise thee. 4 Let the people be glad and rejoice. For the time will be, when thou shalt govern the whole world with most just and righteous judgement. 5 Let the people praise thee, o God: let all the people praise thee. 6 Command the earth also to bring forth her fruits: and continue o God, our God, to heap thy benefits upon us. 7 Continue I say, o God, to bless us: and let all the world again acknowledge and worship thee. PSALM. LXVIII. The Argument. David being about to carry the Ark of the covenant (which was the visible testimony of the presence of God, and of his mercy) into the tower of Zion, when he had ordained a solemnity, whereof he himself was the ringleader, than the which there was never any in this nation more famous, which is written plainly 1. Chron. 15. he made certain Psalms, undoubtedly by divine inspiration, wherewith he inflamed both himself and others doubtless to praise God marvelously. And amongst other, he did write this Psalm also, than the which nothing could be written more divinely, more full of majesty, or more eloquently by any man: and he repeateth and calleth to memory the former benefits of God, and addeth marvelous artificial colours, rather painting it forth, than writing it. But we must diligently mark this thing further, that the Prophet stood not fixed only in that matter, which was then in hand, but by divine inspiration did insinuate mystically, as the times did then suffer, the most excellent secrets of the kingdom of heaven: and therefore by that Ark is mystically understood, that the son of God (in whom the fullness of the Godhead remaineth) hath put upon him our flesh: by Zion is meant the tabernacle, not made with man's hand: by bringing in of the Ark, the ascension of Christ into heaven: by leading away of the captives that Satan, sin, & death, are overcome: lastly, by the temporal blessings continually powered upon Jsraël, the spiritual & everlasting gifts of Christ daily bestowed upon the Church, by the holy ministery & work of the Gospel, is here figuratively described, as Paul witnesseth, Ephes. 4, 8. and almost throughout the Epistle to the hebrews. THE PARAPHRASIS. 1 GO to, let God only arise, and in a moment all his enemies shall flee away, wandering and scattered abroad. 2 For all the ungodly must none otherwise vanish away at his sight and countenance, than the smoke, which being driven with the wind, is dispersed, and the wax that is laid before the fire, is melted. 3 But on the contrary, the righteous, being marvelously refreshed by his countenance, shall rejoice, and shall leap for gladness. 4 Go to then, celebrate the Lord with songs, sing unto his name, prepare the way to him that hath long wandered in the wilderness, and coming now unto us, praise him, I say, who is eternal both in name and in deed, and rejoice before him. 5 For he that is the father of the fatherless, and the defender of the widows, hath now chosen amongst us, holy and stable habitations unto himself. 6 This is he that hath made fruitful those barren persons, of whom we had our beginning: who hath loosed us from bonds, being oppressed with most cruel bondage: who hath cast out the rebels into dry and desert countries and regions. 7 For thou, o God, when thou goest before the people, & leddest them by the horrible wilderness, 8 The earth itself did tremble, and the heavens being afraid by feeling of thy majesty, were dissolved as it were in a sweat, and dropped down, when thou, o God, the God of Israel, diddest sit presently upon the top of mount Sinai. 9 Furthermore, thou hast not failed to water the country, in the which thou hast placed thy people, with the rain of thy large liberality, and to refresh it when it was barren: 10 Even that thou mightest feed therein thy flocks, to whom thou hast given it, and mightest strengthen thine, which else should have perished through hunger. 11 And also thou hast given the cause to the great multitudes of our virgins, to rejoice and sing of thy victories, which should otherways have been unthankful, unless they had praised thee with hymns. 12 Behold the mighty, even the kings compassed about with their armies, have fled away: they have fled, I say, and the women that used not to come out of the house, have divided the spoil. 13 O ye damsels! ye have lived hitherto amongst the soot of the pots, even sitting at home: but now ye may come forth, shining and glittering no otherwise, than the doves as white as snow do cast forth a certain golden glistering as they flee in the air. 14 For when the strength of the enemies was scattered by the power of GOD, a most clear brightness did shine unto the earth, even like the snow that lieth upon the top of Salmon, which dazzleth the eyes of them that look upon it, with the brightness thereof. 15 O mount Basan! thou verily art very fat, and art seen to have many tops of thy hills: but what canst thou do? God hath not chosen thee, but the mount Zion unto himself. 16 Why then should ye be proud? why should ye lift up the tops of your hills? for God hath chosen unto himself this hill far lower than you: in the which he will dwell, the Lord hath consecrated unto himself this seat for ever. 17 Here verily he is carried in his chariots, the which two millians both on this side and that side do draw, and being environed with these armies, as he did sit upon the top of Sina of old, so now he entereth the possession of this his holy place. 18 Now therefore, o God, thou dost verily exalt thyself, caring away thine enemies captive, & taking the spoils that thou mayst give to thine, even thus taming thine enemies, how rebellious so ever, and going up to the tower of Zion, that thou mayst settle thine everlasting habitation there. 19 Wherefore, everlasting praise be unto thee, o Lord: o God, I say, our saviour, which dost heap upon us thy continual benefits. 20 For this is that God, who hath declared himself unto us to be the God our saviour, after a thousand sorts: and the Lord hath approved in very deed, that deliverance from death is set in him alone. 21 Therefore, so oft as need is, that same God will break the very head of his enemies, and will cast down the wicked, which arrogantly hold up their long shagged hair. 22 For he hath promised to do the same thing again, which he did of old, when he preserved our elders, putting to flight the kings of Basan, and brought them through the deep streams of the sea. 23 Wherefore then, o people, thou didst walk through the midst of the heaps of thine enemies that were slain, dogs licking their blood. 24 Then, o God, our elders did see thee going: o my God, they did see thee going, I say, within thy holy tabernacle, o my King. 25 The singers went before thee, the trumpeters following thee, the company of damsels also did play upon the timbrels on every side, one sort exhorting an other by course with this manner of song: 26 Go to, praise God with courage, praise the Lord by course, ye that come of Israel. 27 Benjamin on the one side, which was the youngest, hath mightily overcome the enemy: juda on the other side hath destroyed them with stones: also the valiantness and noble victory of the princes of Zabulon and Ephraim is famous. 28 And as we knowledge all this power to have proceeded from thee alone, so disposing it: so do we now pray, o God, that thou wilt confirm it more and more unto us. 29 And we doubt not, but thou wilt so do, much more hereafter, than ever before, forth of thy holy palace, which thou hast chosen unto thee at jerusalem, whither the very kings also shall once come, and shall offer gifts unto thee. 30 Repress therefore and bridle, with thy terrible rebuke, those cruel beasts, that break forth of their holes and dens, fierce ranks of bulls, and scatter the people that are like wanton calves, that go proudly decked in silver, even the people that covet wars. 31 Surely, the time will come, when the princes of Egypt shall run hither unto thee: & the Aethiopians with great haste shall hold up their hands humbly unto thee. 32 Go to then, ye kingdoms, scattered through the earth, praise God with melody, and sing unto the Lord: 33 Even unto the Lord that sitteth upon those most high heavens, from all eternity, as it were upon a chariot, and maketh a terrible and most mighty sound from thence. 34 Acknowledge ye his power, the majesty whereof doth no less shine forth in Israel, than the thunders sounding in the clouds. 35 For this is that sanctuary, o God, out of the which thou declarest thyself terrible unto thine enemies: but unto thine, o God of Israel, thou wilt minister power and strength: therefore all praise and glory be given unto thee for ever. PSALM. LXIX. The Argument. Although this Psalm is altogether agreeable with the 22, Psalm written in the form of a prayer, and no doubt by the occasion, which either the flying of David out of the court of Saul seemeth to offer, when the chastity of his wife was not preserved safe unto him, who was married unto an other husband, much less did they spare his goods (to the which opinion I do incline) or the treason of Absalon: yet is it certain, that the holy Ghost did so govern the mind and the hand of the Prophet, that he seemeth to have regarded those things rather, whereof he was a figure, than himself, if not in every place of the Psalm, yet surely in the most part thereof. So then is Christ our mediator rather brought in, complaining unto God of the cruelty of his people, which could be overcome by none of his benefits, than David complaining of his enemies: and he also wisheth and forewarneth those punishment, which the people of the Jews did worthily suffer for their ingratitude, wherewith we also now see that they are punished: of the which mystical interpretation, we have most clear witnesses, Matth. 27, 48. Luke. 1, 20. john. 2, 18. and 19, 28. Last of all, Paul, Rom. 11, 9 and 15, 3. And seeing the members must be conformed unto the head, it followeth, that there will be great use and commodity of this Psalm, so long as the Church shall sojourn upon earth. THE PARAPHRASIS. 1 Deliver me, o God, even now ready to be swallowed with these streams of water. 2 For I am now cast down into the most deep miry pit, where I can by no means fasten my foot, and I am drowned with most deep waters, flowing upon me on every side. 3 I am wearied with crying, my jaws are pained with hoarseness, & also mine eyes have failed, while I earnestly wait for my God. 4 Furthermore, I may more easily tell the hairs of mine head, than the multitude of mine enemies, which hate me causeless: yea, and the number of them that hate me deadly, is increased daily: and, which thing is most grievous of all, those that spoil my goods, deal so with me, as though I had first spoiled others. 5 But thou, o God, knowest very well, whether I have behaved myself uprightly and wisely, or no: and whether I be a wicked man, as these do slander me. 6 What then if I be forsaken of thee? verily they must needs also be ashamed, who have joined themselves with me, trusting to the promises that thou hast made unto me. O most mighty Lord, stay thou this thing, that it come not to pass: neither suffer that they fail of their hope, which seek thee the God of Israel, in the defence of my cause. 7 For doubtless, whatsoever they pretend, they would wound, not me, but thee by my side: and for thy cause alone am I so railed upon, and do lie down covered with reproach. 8 Neither am I forsaken of strangers only, but also my kinsmen, and mine own brethren do despise me, as an unknown person, and as I were not joined unto them with any bond of consanguinity. 9 For, even so oft as I perceived thy glory to be diminished, I burned with sorrow, the which thing, I neither would nor could dissemble, and I accounted myself to be wounded with the reproaches cast out against me. 10 Wherefore I, being in great heaviness, have abstained even from my meat for sorrow, the which my care, these men had in derision. 11 I laid down my garment, I say, and took unto me hair cloth, the which thing these men turned into scoffs. 12 So that in the public assemblies also, they ceased not to prate on me: and feasting merrily, they made songs of me. 13 What shall I do then? verily, o Lord, I do notwithstanding, power out my prayers unto thee, being nothing afraid either of the power, or of the pride of these men. For though thou hast now loosed the rains to their dissolute wickedness, I do know, that thou hast appointed a time again, when thou wilt bridle them, and wilt declare in deed how much thou lovest thine. Wherefore, I beseech thee, o God, by that thine infinite mercy, that of thy great and most assured goodness, thou wilt hear me, when I cry. 14 Deliver me, I beseech thee, from this devouring pit, lest I be wholly swallowed up: deliver me from mine enemies, and from the flood of so many miseries. 15 Forbidden, I beseech thee, lest I be overwhelmed utterly by the abundance of waters, lest this most deep stream swallow me, lest I being devoured in this deep pit, no hope of deliverance be left unto me. 16 Grant, o Lord, of thy great mercy, that I may prove that my prayers were heard of thee: and seeing thy mercies are infinite, declare them by having regard of me. 17 Do not withdraw thyself, I beseech thee, from thy servant oppressed with so many miseries but hasten, o Lord, rather to hear me, and to deliver me. 18 Come unto this my most miserable soul, that thou mayst deliver it, calling for thy help: and redeem me from this multitude of most cruel enemies. 19 Thou knowest more than all men, with what and how false crimes I am charged, and with what injuries and reproaches I am vexed, neither can any of mine adversaries escape my sight. 20 Ah! how sore do these things vex, trouble, and torment me? especially, seeing I have so long waited, but in vain, that some man should stand up, which should be moved with so many injuries offered unto me: yet can there be found nowhere any man which would comfort me, most miserable man, with one word. 21 Yea moreover, they labour to increase my miseries so much as lieth in them, feeding me with most bitter gall, and they have given me vinegar to drink: they are so far from comforting of me, most miserable man. 22 But cause thou again, that all thy benefits may turn to their destruction, that they may be snared like beasts, which are deceived by the baits of meat set before them, and let them find death there, where they gaped for mirth and joy. 23 Take from them all the light of reason, and understanding: and cut, as it were, all their sinews, that they may neither think, nor perform any thing that is good. 24 power forth upon them thine indignation, and in the heat of thine anger correct them with just punishment. 25 Destroy their fair houses to the ground, and waste all their dominion utterly. 26 For they are so far from having any compassion on him, whom it hath pleased thee to afflict so severely, that they have also tormented him more grievously: and they have laid new strokes, one after another, upon him, that thou hadst so grievously wounded. 27 Withdraw therefore all thy help again from them, that they may heap wickedness upon wickedness: neither give them at any time the spirit of repentance, to receive them into thy favour. 28 And although that they, insomuch as they are borne of those holy fathers, may seem to be counted amongst the number of thine, to whom thou hast appointed the gift of the true life: yet race thou out their names forth of thy book, neither count them amongst the just. 29 Let this then be the lot of those most wicked men: but I, o God, now being most miserable, at the length shall be delivered of thee, and shall be exalted again. 30 Wherefore, I will then sing of thy name: then will I set forth thy praises with great majesty. 31 And this, I know well, shall be more pleasant unto the Lord, than the most great offering, having horns and hooves. 32 And all that are likewise vexed, being comforted by mine example shall rejoice: and flying unto God, by mine example, shall be restored unto life. 33 For the Lord, shall they say, will hear the needy, and doth not despise them, who are bound in the chains of miseries for his cause. 34 Go to therefore, let the very heavens, and also the huge lump of the earth, the very seas, & what things soever creep in the waters, let them set forth the praises of the Lord. 35 For God will preserve his Zion, and will build up his cities appointed unto juda, and will there assign everlasting habitation for his people. 36 For the fathers shall sit over this heritage unto their posterity, and this shall be the everlasting possession of the servants of God: namely, of those that seek his glory carefully. PSALM. LXX. The Argument. This Psalm doth contain a prayer, which it is like that David used in his banishment most commonly, and hath prescribed it unto the Church afterward, as a form of daily prayer: seeing that there never wanteth such enemies unto the Church, or at the least to many of the members thereof, as are here described. THE PARAPHRASIS. 1 COme speedily, o God, to deliver me: make haste to help me, o Lord. 2 Put them to shame that seek my death, command them to turn back, and to be covered with shame, which desire nothing more, than to see me destroyed. 3 Let them turn home with shame for a recompense, being disappointed of their purpose, which have vaunted against me, as though I had been utterly undone. 4 And grant thou of the contrary, that not I alone, but all they also, that have a desire to worship thee, and wait for an end of my miseries, may be joyful and rejoice, and that they may give solemn and everlasting thanks and praises unto thee, who hast delivered me. 5 In the mean season, I stand here, poor miser, destitute of all succour: make haste therefore, o God, to help me. For I depend upon thy help alone, o God, my deliverer: o Lord, I beseech thee, delay no longer. PSALM. LXXI. The Argument. This Psalm, though it be without title in the Hebrew, yet doth it seem to be made by David, and written at that time, when he now being aged, was with so sudden and so great rage, driven from his royal seat, and chased even beyond Jordan, chiefly by the treason of Achitophel, and of his son, whom he so dearly loved. And it is full of most grievous and just complaints: and it doth also set forth an example of excellent constancy, and of an invincible faith. And seeing the good servants of God can look for none other condition or state, it is profitable oft to meditate this Psalm: both lest they should fondly promise unto themselves, after they had overcome many troubles, that their old age should be quiet: and also lest they should despair, when they shall be likewise vexed, not only of strangers, but also of them, whom they have cherished in their own bosom: but that they go forward in their vocation, whilst they attain the garland, following the example of David and other Prophets, and of the Apostles, as also of very many other faithful Bishops. THE PARAPHRASIS. 1 I Fly unto thee alone, o Lord, suffer me not to be overwhelmed with shame for ever. 2 Deliver me rather from this calamity, as I have had experience that thou art just and mindful of thy promises: hear me, and deliver me. 3 Be thou unto me also in the steed of a most strong tower, into the which I may always fly. For seeing thou hast once already received me into thy defence, where else shall I rather seek for secure? 4 Therefore, my God, grant that I fall not into the hands of this most wicked, and most crafty enemy, which rusheth upon me with so great rage. 5 For I depend wholly on thee alone: upon thee, I say, o Lord, I have set all my hope, from my first childhood. 6 Thou art he again, who hast fostered me being shut in my mother's womb, that hast brought me forth or the bowels of my mother, as it were the midwife, the which thy benefit I have always published, and will publish. 7 Wherefore, having had experience so oft of thy goodness, although very many of them chiefly that are in authority do abhor me now, as though I were a monster, yet do I look up unto thee, and trust to thy most assured strength. 8 And surely I do not doubt, but thou wilt minister unto me occasion to celebrate and set forth daily thy praise and glory. 9 Go to then, thou that hast defended me, when I was strong, and in the flower of my youth: forsake me not now being aged, but rather the more that other strength doth fail, help thou so much the more readily. 10 For the enemies do talk what they lust of me, and they that lie in wait for my life, are assembled together against me. 11 Yea verily, as though thou hadst determined to destroy me: and as though they had conspired together my destruction by thine authority, they exhort one another, and say, God hath forsaken him, therefore pursue him now flying away, and take him, being destitute of all help. 12 But thou, o God, be near unto me: o God, I say, make haste to help him that is in distress. 13 Neither only keep me safe from their fury, but grant also, that these my deadly enemies may be utterly destroyed with shame, and that they may be overwhelmed with reproach and all kind of infamy, which would destroy me. 14 But I doubtless, whatsoever these attempt, do nothing regard it. For I will never leave off to trust in thee, and to praise thee more and more. 15 This my mouth, I say, shall declare that thou art just, and mindful of thy promise: neither will I keep silent, that I have been delivered by thee a thousand times, and comforted with innumerable benefits. 16 Yet in the mean season, though I be in extreme age, and destitute even now of all other help: yet will I go forward, o Lord God, boldly trusting to thine only infinite power, and I will confirm myself with the only remembrance of thy justice. 17 For thus hast thou taught me to do, o God, from my very childhood, unto this age: and to set forth thy marvelous works, whereof I myself have had experience. 18 Therefore forsake me not now, which am come by thy benefit even to this age, and grey hair: lest peradventure those praises, wherewith I have determined to testify thy power unto the age following, and to all the posterity that shall come after, be broken off by my misery, or else by my death. 19 verily, o God, when I ponder with myself what way and order thou dost take, in showing thy mercy, I must needs confess, that thy counsels are more high, than that any man is able to attain unto them, and that all which thou dost, doth testify thy most excellent majesty. Finally, o God, who is like unto thee? 20 Therefore thou hast lead me about by most sharp and manifold dangers, & by so many deaths, even for this purpose, that when thou shalt restore me again into life, and raise me again being drawn forth, as it were, out of the most deep caves of the earth, the example of thy power will be more famous. 21 For I nothing doubt, but that thou wilt not only restore me unto my former dignity, whereof these men have spoiled me: but also that thou wilt increase mine honour, and wilt turn again unto me, and comfort me. 22 Wherefore, I will praise thee again, both with voice, and with instruments: and I will praise thy truth with Psalms, my God, even thee, I say, which art the holy God of Israel. 23 Neither will I sing unto thee with the mouth only, as hypocrites use to do: but I will testify thee to be my redeemer, with praise that shall proceed even from the deep bottom of my heart. Finally, when these my deadly foes are overwhelmed with shame and ignominy, I will daily sound forth thy righteousness, both in preserving thine own, and in punishing the wicked with just punishment. PSALM. LXXII. The Argument. David doubtless made this Psalm, that he might leave it as a most precious jewel unto his son Solomon newly crowned king. For it containeth all things that appertain to the office of a true king, to govern both godly and honestly them, whom the King of kings hath committed to his government. And he declareth, that he hath need of wisdom given him of God thereunto, like as such kings also are the excellent gifts of God, whereof very few are to be sound in the very family of David. He addeth a short rehearsal, but if thou consider the things themselves, a most clear reckoning of those benefits, which come unto the people that have such magistrates, and that they should know, that they deal for their own profit, when they pray for their magistrates: the which argument Paul useth, 1. Tim. 2, 2. Finally, seeing this earthly kingdom of David was a figure of that heavenly and everlasting, which was promised to that eternal King, the true son of David Jesus Christ, as the Angel Gabriël doth interpret it, Luk. 1, 32, 33. so doth he describe the majesty of the kingdom of Solomon, & the most flourishing state thereof, that giving eternity unto it by the spirit of prophesy, he riseth up fro Solomon unto Christ, that is to say, from the figure to the thing itself, even as the promise made by God unto David containeth both Solomon, and also Christ, as though they were almost one and the self-same person, 2. Sam. 7, 13, 14. and 1. Chron. 22, 10. THE PARAPHRASIS. 1 O God, without whose wisdom no kingdoms can stand, who of a special consideration hast ordained this kingdom in the family of David, teach the king, whom thou hast appointed, the rules of right government: teach, I say, the son of this thy David, whom thou hast chosen to thyself, the rule of righteousness: 2 That he may justly govern, not his people, but thine, especially that he may defend the poor against the injuries of the mighty. 3 Thus the people being scattered here and there in the mountains and hills, being safe under a just government, shall abound with all the commodities of peace. 4 Grant this unto him, that he being far from all tyranny, may be a sure refuge to the poor, that he may comfort the families oppressed with poverty, that he may keep under the false accusers with most sharp punishment. 5 So will it come to pass, o God, that the state of the kingdom being ordered by thine authority, all men, as it is meet, shall acknowledge and fear thee, and that not for any short continuance of time: but that the Sun and Moon shall sooner cease their course, than thou shalt fail to be worshipped. 6 And thou again wilt power down upon thy people from heaven all good things, like a shower coming down upon the new mown meadows: and none otherwise, than thou usest to water the earth with showers in due season. 7 Whilst he reigneth, the just shall flourish, and great peace shall be so continued, as is the firm course of the stars. 8 And the king himself shall have dominion from the one sea to the other, even from Euphrates to the farthest coasts of the earth. 9 The inhabitants of the countries of the desert shall come under his yoke, falling down under his feet: and his enemies falling down before him, shall lick the dust of the earth. 10 The kings of Silicia and of the Islands, shall offer presents unto him, the Aethiopians also and the Arabians shall bring him gifts. 11 Finally, all kings shall worship him, all nations shall serve him. 12 For his righteousness shall be praised throughout the whole world: for that he heareth the cry of the poor, and doth defend the needy, forsaken of others. 13 He hath mercy on them that are needy, and he refresheth those that are in danger of their life. 14 He defendeth the poor against the injury of the mighty, neither doth he suffer the violence done unto them to be unrevenged. 15 God also will keep him safe, and gold shall be brought unto him out of the midst of Arabia: all men shall make prayers for his life and safety, and shall daily wish all prosperity unto him. 16 Then shall wheat be shorn everywhere with full handfuls in the very mountain tops, the corn growing as high as the trees of Libanus: and there shall be such a multitude of inhabitants in the cities, that they may almost seem like plants springing out of the earth. 17 Therefore, his memory shall be for ever, even durable as the Sun: and this king shall be an example of all felicity unto all nations, which shall account him blessed. 18 But unto thee, o Lord, the Prince of the heavenly company, the Author of all things so wonderful, let all praise be given. 19 The same of thy glory be praised for ever, that it may fill all the earth: so, even so shall it be. ¶ Here end the prayers of DAVID, son of Jshai. PSALM. LXXIII. The Argument. That which is written in the end of the former Psalm, is not so to be taken, as though the Psalms of David were all ended here, as it is evident, seeing that divers of them that follow, have his name set before them, and some of them that go before, are without any title: but those 11. that follow, are attributed to Asaph, an excellent Prophet and Levite, one of the singers, of whom mention is made in many other places, and chiefly 2. Chro. 29, 30. unless we had rather say, that there were divers men of that name, or that his posterity were called by that name. And in this Psalm is described the victory of the spirit against the flesh, the which the Sophisters and Papists do falsely 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 peculiarly belong unto God, there is nothing that striveth more against the true wisdom, than doth the very reason of man, as he is natural and not regenerate, yea even then, when he hath granted the true principles: so true is it that the Apostle saith, even that man's wisdom doth end in foolishness, as appeareth also in this Argument. For man's wisdom doth judge, and rightly judgeth, that if men be governed by the providence of God, it must go well with good men, and evil with evil men. But where it gathereth thereby, that therefore men are not governed by the providence of God, and that their pains and travel is in vain which seek virtue, because the life of wicked men f●r the most part floweth with prosperity, but the life of the godly is contrarily full of calamity: herein it showeth itself to be most foolish. For it should rather have been gathered by that same principle, that we must determine otherwise of the ends of good and evil things, than men use to do, because God doth bestow, even upon evil men, certain commodities: his providence is not therefore abolished, but rather his infinite goodness and patience commended. And that good men are exercised with divers calamities in this life, it cometh to pass, partly that they should not abuse the mercy of God, partly because they stand in need of chastisement, and also that they may learn to hope for better things: and the more hard battles that they suffer, so much the more excellent might the power of God appear in their victories, and the soldiers themselves might be rewarded with so much the greater reward. Finally, which is the chiefest of all, that it shall never go well with the evil men, and that by their own fault. Contrariwise, that it shall never go evil with the good, and that by the singular mercy of God. For unto the evil men, good things are turned to evil: and on the contrary, unto the good men, even evil things turn to good. This is a very precious doctrine, which is handled oftentimes both in other Psalms, and in divers places of the scripture, especially in Job, and the Prophet Abacuc, but above all in this Psalm: the which doctrine, Asaph worthily saith, that it must be sought only in the sanctuary of God: whereas bare, slender, and sometime foolish things are taught in the schools, of the difference of good and evil things, and of the virtues, and of their causes and effects, even among those Philosophers, which did count virtue their only meed, and did judge only the wise man to be always blessed. THE PARAPHRASIS. 1 BUT whatsoever things are now brought on the contrary, it must needs be true and inviolable, that God can not be but favourable unto Israel, that is, to them that worship him purely and devoutly. 2 Howbeit, I confess, that I could scarcely wrestle out at the length from contrary cogitations, so that I was very like to fall: and scarcely could I stay myself, lest I should fall down headlong. 3 For I was wholly set on fire, beholding mad men so proud, and puffed up with prosperity. 4 For they are lusty, so that thou wouldst say, that they were free from diseases, and almost from death itself, they are of so strong health. 5 When others are in trouble, and oppressed with manifold miseries, these men have the comforts of this life in readiness, whereby they avoid these miseries. 6 Therefore are they haughty, and testify with how great pride and fierceness their heart swelleth, by the very apparel of their body adorned with chains, with gold, and precious stones. 7 And their fat paunch doth declare, with what and how great delicates they abound, and their eyes stick out with fatness: and if they desire any thing, they obtain also more than they desire. 8 They speak openly of oppressing others, being of dissolute life, and despise others, looking down as it were from the top of heaven, and they terrify all men with their proud speech. 9 And also they set themselves against the heaven, as though they would prescribe laws to God himself, and hold in subjection all things upon the earth at their pleasure. 10 Thus cometh it to pass, that not a few of the very people of God, wearied by their long miseries, do join themselves unto them. 11 For how, say they, can we think, that God knoweth these things? or that there is any God that careth for man's business? 12 Whereas we, even the people of God, are assaulted with continual calamities, and these wicked men abound so long with good things, and their riches are increased more and more. 13 Have not I therefore endeavoured myself to godliness in vain? and kept my hands pure from all injury? 14 Being always miserable, and severely chastised every day, if I trespass in any points? 15 But contrariwise, how can I so think, or speak, but I must sin most grievously? for if the matter went so, what should become of the sons of God: yea, and how great injury should I do unto thee, their most merciful Father: and unto them borne of thy spirit, and preserved by thee so many ages? 16 Therefore I thought again, that I must more diligently consider the whole matter: howbeit, I could not rid myself of these most troublesome cogitations: 17 Whilst that I entered into thy house, the house of most holy and most true wisdom, and did learn of thee, what is the end of this so great prosperity of the wicked. 18 For there I learned, that they, whose condition I thought to have been the best, were so far from standing in that most slippery place, that they were always by sliding steps ready to fall, not only because all these things are vanishing and transitory, which thing, even the profane men, taught by very experience, do confess: but (as we are taught in thy school only) because they, abusing thy benefits, are cast down headlong by thee into that deep pit. 19 Neither dost thou defer always thy judgements unto that time, so far out of our sight. For how many do we behold, brought into extreme and unrecoverable miseries in a moment, from that top of shadowed felicity? how many, say I, do we see suddenly taken away, being horribly cast down with sudden terrors? 20 Wherefore, their state is like a dream, that vanisheth when a man awaketh. For thus, o Lord, dost thou shake off all imaginations, as things most vain, and dost also waken their vain security. 21 Wherefore did I then so sore boil, and was inwardly pricked? 22 Surely I was mad: and I was not a man, but a beast, without understanding and reason, when I thus doted, and willingly wearied myself. 23 But I know that it is come to pass by thy singular benefit, that I always notwithstanding stood of thy side, even because it pleased thee to reach me out thy right hand, who else should have fallen. 24 And thus no doubt thou wilt direct me in thy wisdom, whilst by thy gift I may obtain a glorious victory by overcoming myself. 25 Farewell earth: oh that it were so! and that I were now in heaven with thee, o God For what is there in the earth, that should retain me never so little space? 26 I have experience how carnal and fleshly, and how vain all things are that mortal men do think of themselves. Thou therefore, o God, be unto me a true and sound wisdom, wherein I may only and wholly rest. 27 For howsoever all things are tossed up and down: whosoever depart from thee, shall perish: and whosoever do forsake thee, that is to say, whosoever do trust in any other but in thee, are destroyed by thee. 28 Therefore I do thus determine with myself, neither will I suffer myself at any time to be drawn from this judgement, that then shall all things go well with me, when I shall not departed one foot from God, which way soever he leadeth me: o Lord God, all my hope is set upon thee alone, and I will bestow all my life in praising thy great works. PSALM. LXXIIII. The Argument. Where this Psalm doth manifestly speak of the subversion of the temple, either that same Asaph is to be supposed to have spoken of it before by the spirit of prophesy, and to have indicted this prayer for the captives that should be so long after carried into Chaldëa: or else this Psalm must be referred to some other of his posterity. And it containeth most fervent prayers against the spoilers of the Church, whereof we have too many at this day, which do not only as foreign enemies most cruelly fight against it, but also within the bowels and bosom thereof, do vex and torment it. But the Prophet doth set before God, first of all that everlasting covenant, which is in deed the stay and foundation of all our prayers: then doth he touch the cruelty of the enemies, and their wicked words, and the greatness of the present calamities, and chiefly the ceasing of the prophesy. He doth also rehearse the benefits bestowed upon the people of old, and beseecheth him to continue his accustomed goodness, bringing in manifold examples of his power, to prove that he can do what he wil Finally, which is the greatest argument of all, he doth testify, that the matter doth not stand so much for the deliverance of the people, as for the glory and majesty of God to be maintained against the wicked enemies: all the which things how they do agree to our times, it is most evident every day. THE PARAPHRASIS. 1 Shall we suppose, o God, that thou hast utterly cast us off? and that thy wrath is kindled against thine own flock, without any hope of reconciliation? 2 Nay rather, remember that multitude, which thou hast redeemed and purchased to thyself so many years ago: and be mindful of that heritage, which thou hast measured out unto thyself, namely, of this mount Zion, in the which thou hast built an house for thyself. 3 Come forth speedily, and cast these men down headlong, that they never rise up again, even as these thine enemies have left nothing safe in thy sanctuary. 4 For they openly professing themselves to be thine enemies, roaring against this thine own house, have brought in their banners, even their profane ensigns. 5 And lo, a man may behold them like the wood fellers in the woods, so hewing with their axes, and cutting down that thine excellent building, built and set up with so great cunning. 6 And they were so far off from sparing the vaults, and most fine carved works, that they broke them down most violently with axes and with maules. 7 And what more? they have also burnt up with fire, that thy secret sanctuary most full of majesty, and most holy, lest any part of thy house should remain undestroyed. 8 Finally, they not being thus contented with the destruction of thy temple, when they had thus determined to spoil all things at once, that there should be no monument of us at all remaining, they burned up all the other buildings, that we any where had built for the hearing of thy precepts, and to set forth thy praises. 9 At the least, o Lord, we should now see, some of those our old and accustomed signs: and we should have some one prophet, who might comfort us, and might signify unto us what end would be to these calamities. 10 But how long, o God, shall these enemies rail against thee? shall this enemy never cease to reproach thy holy name? 11 And wilt thou for ever hold in thy right hand, whereby only we can be delivered? wilt thou turn it away from us? and never draw it out of thy bosom? 12 But thou art he, who hast taken in hand to govern me so many years ago, and hast saved me so oft, all they beholding and fight against me. 13 Thou, by thy power, hast made the sea passable for our sake, and hast broken the heads of the mighty men of Egypt, being like dragons within the waters. 14 Thou hast broken the head of that huge and cruel whale, and thou hast given their carcases to be devoured by the beasts of that wilderness. 15 Thou, even contrary to the course of nature, breaking the huge rock, didst bring forth a river out of the veins of the flint stones: and contrariwise, thou didst dry up suddenly the deep channel of that most raging river. 16 Thou art the Author and Ruler both of day and night, which hast set in order the certain and unchangeable motions of the light, and of the Sun. 17 Thou hast divided the whole compass of the earth into their borders, thou hast appointed the course of summer and winter. 18 And how much more easily canst thou restore thy people, if thou please, in what desperate case soever they be? only therefore be mindful of that thy covenant: yea, though thou couldst forget thy people, yet doubtless thou canst not forget thine own self. And what reproaches hath not this enemy cast forth against thee, o Lord? and what railings have not this mad people used against thee? 19 Ah! do not forsake nor give up this thy most dear turtle dove, counted to be forsaken, mourning unto thee, unto these most cruel beasts: neither commit the congregation of thy miserable people, to perpetual oblivion. 20 Remember rather thy covenant, o Lord: for the whole land is now nothing else, but a den of thieves and robbers. 21 Let not the prayers, we beseech thee, of thine, being so sore beaten, and vexed with so many reproaches, be vain and frustrate: but rather give occasion to them that are oppressed and destitute of all succour, to praise thee. 22 Arise o Lord, and plead thine own cause, and do not forget the reproaches of these outrageous men, which they daily cast out against thee. 23 Forget not, I say, the outcries of thine adversaries, but declare in deed, that the brute of their tumult is come up unto thee. PSALM. LXXV. The Argument. Whether this Psalm were written by Asaph, in the name of David, or it were written by David himself, and after delivered to Asaph the singer and chanter, it doth wholly agree unto those times, when David reigned in the city of Hebron, when he was ready to receive the kingdom of the whole nation by the common consent of all the tribes: and it containeth three principal points, to wit, that God is the Author and governor of all just policy: again, that these be the two principal duties of the magistrates, even to be a terror to those that be evil, and to cherish them that be good: finally, that this is the chief and final end of all, namely, that glory be given unto God. THE PARAPHRASIS. 1 WE praise thee, we praise thee o God, and that most worthily, whose power we do feel present, and shall find hereafter, and so shall we again set forth thy wonderful benefits. 2 And I will surely care for nothing so much, when I shall have the people by thy goodness committed unto me, as to institute an holy and righteous government. 3 For as the case now standeth, all the bonds of laws being broken, the whole kingdom is disordered: but I will again establish the pillars thereof, which are removed forth of their places. 4 I will bridle the proud and dissolute persons, I will terrify the wicked, that they shall not lift their horns so high with these words: 5 O ye mad men, do not henceforth exalt yourselves, neither answer you so stoutly and proudly as ye are wont. 6 For (as ye may well perceive) which way soever a man doth turn him, it is not in his power to mount to higher dignity: 7 But it belongeth to God alone, the most just governor of all things: and it is in his power and authority to cast off whom he will, and to exalt whom he pleaseth. 8 Wherefore thou dost not resist me, but God himself. And the Lord doth carry in his hand a cup full of troubled wine, and full of dregs, the which he will give to all the wicked, to suck up, and to drink to the very dregs. 9 Thus then, I diligently praising the God of jacob, and singing unto him continually, will cut off the horns of the wicked: but I will increase the just with honours. PSALM. LXXVI. The Argument. I do take it to have the same Argument, and the same occasion to be of the writing of this Psalm, as of the 46. and this is most notable in them both, that he distinguisheth plainly that knowledge of God, whereby the Gentiles are rather convinced, than taught and converted, from that wisdom which Christ saith, that it can not be perceived of flesh and blood, which is only peculiar to the Church of God, and whereby only the true Catholic Church may and aught to be known and distinguished from the residue of mankind, and especially from the false and feigned apostatical Church, which only delighteth in ignorance. THE PARAPHRASIS. 1 THAT true God of Israel is only known in judëa who he is, and he doth there only declare himself in deed, how great, and what manner of one he is. 2 And though he fill both the heaven and the earth, yet doth he not dwell everywhere, but in Salem, as his tabernacle witnesseth, which is placed in Zion. 3 And experience itself doth declare this to be a most manifest testimony of his presence: seeing it is he, who hath there broken in pieces the bows and arrows, the shields, the spears, and all the instruments of war of the enemies of his people at once. 4 Thus then hath he set forth his own glory, and he hath declared himself to be more mighty, than all those spoilers, people, or kings, how proud soever. 5 For they, how fierce or famous so ever they were, are bereaved of their weapons and spoils: neither were they able to bring forth their weapons and armies, no more than they, which lie sleeping in a most deep trance. 6 But both the chariots and the horses, being stricken with slumber at the rebuke of God, could not remove from their place. 7 Therefore thou art very terrible: and who is able to abide thy sight, so soon as thy wrath is inflamed? 8 For thou hast declared thyself plainly, bringing things to pass by thy divine power, above all order of nature, that thou dost reign in heaven, and causest the very earth to tremble and to quake: 9 When thou didst arise to destroy the wicked, and to preserve thine, who were of every side oppressed. 10 Thus, the more that men do rage, so much the more doth it appear, who and how great thou art: and if any do yet remain, and begin again to rage, thou wilt even bind them, as it were, in one bundle, and destroy them at once. 11 Go to then, all ve that are preserved by the marvelous power of the Lord our God, standing round about this your Emperor: pay unto him the things that you vowed most worthily, & bring your offerings unto him that is so terrible, with all diligence. 12 For this is he that cutteth off all the courage and strength of the very kings, as a gardener doth twist his vines: and doth declare himself terrible to the most mighty princes of the earth, for his Church sake. PSALM. LXXVII. The Argument. It may be perceived, by many most dolorous examples, and even by the grievous agony of Christ himself, how horrible the battle is of the conscience, touched with the sense of God's wrath, whereunto yet we said, that even the most holy men have been subject, Psalm. 6. and by this Psalm, as by certain other, we understand the same. Therefore it is worthy the marking, yea, and very necessary to know, by what weapons those valiant champions have also shaken off these fiery darts of Satan. This Psalm therefore doth teach us, in this most dangerous temptation, to apply these remedies: even continual prayers, although the very mind be unwilling to pray, and though the very thinking of God do terrify us: and a meditation of the former testimonies of Gods good will towards us, which is joined with his unchangeable purpose, how that he never putteth away for ever, him whom he hath testified to have chosen, seeing that these his gifts are without repentance: and that his mercy is infinite: and that he hath the most high power in ruling the course of all things, and times: finally, the remembrance of the marvelous works of God, both in trying and in preserving of his Church. And it is very meet for every man to have such examples in good remembrance, and to apply them unto himself particularly in such manner of temptations. THE PARAPHRASIS. 1 I Have cried unto God, I have cried, I say, and have lift up my voice unto God, whilst he heard my cry. 2 The more grievously that I was oppressed, the more earnestly I sought the Lord, so that I prayed in the very dark of the night, holding up my hands without ceasing, although my very heart refused all comfort. 3 For the remembrance of God was so far away from pacifying mine unquiet mind, that contrariwise nothing did trouble me so much, so that I did lie wholly oppressed with sorrow. 4 Neither could mine eyes take any sleep, nor my heavy heart breath: nor finally my mouth could speak one word. 5 But at the length I began to call to memory those excellent things, which thou hast done in the former ages, whereby thou hast declared that infinite mercy towards thine from the beginning. 6 Then came those comfortable songs into my memory, which I heretofore have sung of thee: all the which things I revolving with myself in the night, and considering continually in my mind: 7 verily, think I, although it seem that thou art utterly undone, yet how can it be, that that God whose will is unchangeable, should now cast thee away for ever? and that he should be now unto thee an enemy, never to be reconciled, whose fatherly love thou hast so often tried? 8 Shall I judge that his mercy can be clean spent? or do his decrees and promises at the length vanish away by continuance of time, as mortal and human things are wont to do? 9 Shall I say, that he hath cast off that nature most ready to have mercy? and in displeasure hath shut up his compassion, which before was spread over all? 10 Furthermore, I said thus also within myself: verily, this thy wound is now of it own nature deadly: but the change of things dependeth in thy hand, that is, in the hand of the high God. 11 And here I began again to consider, how oft thou hast showed forth that thy wonderful power in times past, by delivering thine through extraordinary means. 12 I began, I say, to meditate those thy mighty works, and to ponder them in my mind, by the examples whereof I might lift up my mind, that did lie down prostrate. 13 For it appeareth no where more evidently, what thou art able to do, than in thy sanctuary, where in deed thou declarest thyself what one thou art: and can any other god make himself equal with thee? although those false gods were such, as other nations imagined them to be. 14 Thy works, o God, are in deed marvelous: and thou hast abundantly showed to all people how mighty thy strength is. 15 For, I pray thee, with what incredible power hast thou delivered thy people out of Egypt? I mean, the posterity of jacob and joseph. 16 Then the very waters, o God, saw thee present: I say, they saw thee, and were astonished, and even the depths of the sea were moved, when they felt thy presence. 17 The clouds powered out floods of waters, the heavens thundered horribly, thy fiery darts went everywhere abroad. 18 A terrible noise of thunder was heard throughout the circuit of heaven, the world shined with glittering lightnings, the earth shaked and trembled. 19 Finally, the seas made passage unto thee, and thou hast opened a way to thy people, going through the midst of the waters, leaving no steps of this passage. 20 lastly, thou hast thus lead into these pastures thy people, being brought forth as a flock, committing them to faithful pastors, Moses and Aaron. Wherefore then should I despair? as though thou either wouldst not, or couldst not behold me. PSALM. LXXVIII. The Argument. It may be collected by this Psalm, what manner of sermons the Prophets made in the Church of Jsraël, when the histories were declared in their synagogues. And surely this ancient monument of the holy antiquity is to be had in great reverence, as certain other Psalms also, and the sermon of Stephen in the Acts of the Apostles, and that sermon of Paul made at Antioch, Acts. 13. And hereby we learn also, with what profit we may read the holy histories, which are set forth unto us in this Psalm after two sorts: to wit, to bring us into a deep consideration of the constancy of God, always continued in the performing of his promises: and of the other side, of his wrath against the obstinate and stubborn breakers of his covenant. The Prophet than doth declare this, by this long and diligent rehearsal, both of the chief benefits, which God hath bestowed upon this people, even from the first adoption and choosing of them, even unto David, and also of the punishments which the people caused God, even as it were unwillingly, to execute upon them. And would to God, that all men could mark in their minds, how necessary this doctrine is in our times: and how wonderful examples God hath set before us to both these purposes, by the space of these forty years, even as great as ever before. THE PARAPHRASIS. 1 Hear the master teaching, o my people, and give ear unto him that will speak nothing unadvisedly. 2 I will speak forth most grave matters, and I will bring forth things to be called into memory, even from the ancient times. 3 The which, though we have heard by report, yet know we that they are most certain, and not feigned by our elders, which have delivered them unto us. 4 And as they had regard of us, so is it meet that we should have regard of our posterity, that the praises of the Lord, and those wonderful acts, whereby he hath testified his power unto us, may be continued unto all posterity. 5 For God hath established a certain doctrine by his singular goodness, whereby he testifieth his will to the offspring of jacob, even to Israel, and hath commanded our fathers, that every one should declare it to his children: 6 And they again to others their children, that by this means the knowledge of the true God, and of the worship of God, might be continued from the fathers to the posterity, by the order of their generation: 7 To this purpose, that every one, mindful of so great benefits of God, might be taught to believe in God, and to obey his commandments: 8 And that they should not follow those their elders, a stubborn kind of men, grievous unto God himself, unconstant, dissembling, and unfaithful. 9 The Ephramites for example, being cunning archers in deed: yet when they came to the battle, they turned their backs, 10 Unmindful of the covenants of God, and disdaining to walk the way that he appointed, 11 Forgetting his noble and wondrous works. 12 For this is he that wrought so many wonders before their elders in Egypt, and in the fields of Zoan: 13 Who lead them through the waters, divided here and there, heaped up like mounts: 14 Who lead them in the day time with a cloud going before them, and in the night by a flame glistering in the air: 15 Who broke the stony rocks, and gave them waters most abundantly to drink: 16 Drawing forth rivers, even forth of the flint, that running streams did flow from thence. 17 Yet did they not cease to offend him for all this: nay, they continued to provoke that high God. 18 Yea, and they durst try his power, whether he were able to satisfy their lust. 19 For thus spoke they against God, Is he also so mighty, that he can entertain us with a dainty feast in the wilderness? 20 For he hath stricken the rock in deed, whence so many waters do flow, that they are in abundance: but can he also give us bread, and can he give us here delicates? 21 The Lord hearing this, was very angry against Israel, and that very worthily: 22 Because they believed not God, neither gave themselves wholly to be governed by him. 23 For he had commanded the clouds above, that they should feed his people, and he had opened the gates of heaven. 24 And the clouds being commanded, did rain down manna, a most pleasant & heavenly bread. 25 And he did give to every one of them, even his belly full of bread, so delicate, that no prince, be he never so mighty, hath any better. 26 Wherefore, he commanded by his authority, that the east wind should blow on the one side, and the south wind on the other: 27 And behold, he reigned down even quails, those dainty birds, with such abundance upon them, that they were like in number to the dust, and sand of the sea, 28 So that all the tents within, and all round about them were filled with birds, falling down from heaven on every side. 29 These then they did take and eat with all greediness to their fill, God giving them most abundantly that which they desired. 30 But behold, whilst they did eat, and whilst they did yet chaw the meat: 31 The wrath of the Lord burnt against them, and he destroyed all the most excellent and chosen men amongst them. 32 Yet could they not be amended with thess plagues, nor brought to trust in him, whose infinite power they had so oft tried. 33 Wherefore, he disappointed their hope worthily, and destroyed them trembling with continual terror. 34 For they then sought him, when he threatened them with death, and coming early did entreat him. 35 They acknowledged that God was unto them a most safe tower, and they called him the high God, and their deliverer. 36 But all these things were only vain flatterings, nor any other things, than words full of falsehood. 37 For they did not speak with an upright heart, but such as showed themselves nothing more faithful than before, in performing the conditions of the covenant. 38 Yet he pardoned them through his infinite mercy, neither proceeded to deal with them rigorously: and though they continued to provoke him to anger, yet powered not he all his wrath upon them. 39 For he remembered, that men are endued with a fleshly lump that passeth and vanisheth away, and that their present life is like to a blast that passeth by, and never returneth again. 40 Ah! how oft provoked they him in the desert? how oft were they troublesome unto him in the wilderness? 41 How oft, by returning to their old manners, have they tempted God, distrusting his power and mercy, whereof they had so oft experience? how oft have they limited the bounds to the holy one of Israel? 42 For they had forgotten his unspeakable power, which he had declared by delivering them from the most cruel bondage of the Egyptians. 43 When he did so many miracles in Egypt, and so many wonders in the fields of Zoan. 44 For he turned their floods into blood, so that all Egypt, which is full of pools, had no water to drink. 45 He brought upon them swarms of all kind of flies and worms, wherewith they were destroyed: and frogs, wherewith they were consumed. 46 He gave all the fruits of their fields to the caterpillars, and their fallow grounds to the grasshoppers. 47 He destroyed their vines with hail, and their wild figtrees with lightnings. 48 He killed their cattle with hail, and their beasts with thunderbolts. 49 Finally, he powered forth all his fury, and that his terrible wrath upon them, that there was no calamity, wherewith he did not strike Egypt, by those his wicked spirits, 50 Converting himself, now on this side, now on that side, being full of wrath, and both slaying men, and consuming their cattle with pestilence. 51 And he did also kill all the first borne of Egypt, that no head of the family did remain alive in the tabernacles of Cham. 52 But he lead his people like sheep brought forth of the folds of Egypt, even like a heard through the midst of those wildernesses. 53 He carried them, I say, safely without all fear of danger, covering their enemies with the multitude of waters. 54 Neither ceased he, whilst that he had brought them into this land consecrate unto him: yea, and placed them in this mountain, which he prepared for himself by his own power alone. 55 For it is he, which cast out the people that resisted them, out of these countries, which he divided afterward to the tribes of Israel by lot, and placed them in their habitation. 56 But behold again, they heaping sin upon sin, tempted and provoked to wrath that high God, by breaking his covenant. 57 They turned away from him, following the infidelity of their fathers: they turned themselves aside contrary from the mark, as deceitful bows use to do. 58 Finally, they marvelously provoked him by no light error and crime, but with altars built everywhere in the high mountains, and which is the far greatest wickedness, they placed there their graven idols. 59 God hearing these things, was most worthily displeased, and wonderfully loathed Israel. 60 And he did willingly forsake that tabernacle that he had set in Shilo, that house, I say, which he had chosen unto himself amongst men. 61 What should I say more? he delivered into the hands of their enemies, to be carried into captivity, that Ark, his most sure pledge of his presence, and of his power, even that his honour and dignity. 62 And also he cast away his people, and gave them to their swords. 63 The flame of his wrath consumed the flower of their youth, and the virgins being unmarried did remain without their marriage songs. 64 Their priests did fall, given up to the sword: and their widows had no time to mourn their husbands. 65 Notwithstanding, he being mindful of his covenant, was awaked with a great cry, as it were a mighty man raised from a deep sleep after his wine. 66 When his enemies did seem to pursue him like conquerors, he contrariwise did wound their hinder parts with a sore disease, unto their shame in all ages. 67 Notwithstanding yet, that he might mix some severity with his mercy, he did not return to the tabernacle of joseph, which he had forsaken, neither did he prefer the tribe of Ephraim, as he had done before: 68 But he did choose the tribe of juda, and did embrace the mount Zion with a certain peculiar love. 69 For he determined not to have his abode here for a while, as in former time: but he built unto him a sanctuary, as a most strong tower, as stable as the body of the earth. 70 Finally, it pleased him to call David from the sheepfold, whose service he would use, 71 And so to appoint him to feed the posterity of jacob, even his most dear Israel, who followed the ewes with young, and led them to their pastures, which was not yet the chief shepherd of his father's flock: so that he could never rejoice that he was brought to his dignity by his own endeavour or power: and that you should honour him, as a man set over you by God. 72 In the which government of your pastor, there neither wanted integrity and uprightness in taking of counsel, neither wisdom in performing of his enterprise. PSALM. LXXIX. The Argument. There is the same argument and use of this Psalm, as of the 74. the which none of the godly can read without great comfort, neither any of the enemies of the Church without horrible terror. THE PARAPHRASIS. 1 O God, the profane nations, even the enemies of thy name, have invaded thine inheritance, they have polluted thy holy temple, they have overthrown jerusalem, and made it an heap of stones. 2 They have cast the dead bodies of thy servants that are slain, and whom thou hast embraced with singular favour, to be devoured of wild beasts. 3 They have powered out their blood like water on every side, and there was none found which would commit them to the burial. 4 Moreover, it was so far off that we could find any where those that would comfort us in so great miseries, that we were exposed even to the reproaches, mockings, and slanders of the people round about us. 5 O Lord, wilt thou be thus angry with us for ever? and how long shall the fire of thy wrath rage? 6 power forth rather thy wrath upon a people that know thee not, and upon the kingdoms which worship not thy name. 7 For these are they which have devoured thine Israëlits, and have spoiled the possession that thou hast given them. 8 And we verily, I grant, have heaped sin upon sin of old, but call not these to account, we beseech thee: rather hasten those thy great mercies, before we utterly perish, for we are almost wholly consumed. 9 Help us, o God, our deliverer, neither consider what we deserve, but what thy glory requireth: deliver us, and forgive us our sins, for the honour of thine own name. 10 For, why shouldest thou suffer these profane people any longer to ask us in derision, Where is that your God? Nay rather, bring to pass, that in our sight all these Gentiles may know in deed how severe punishment thou usest to execute, for the shedding of thy servants blood. 11 Hear the captives laden with bonds, mourning before thee, which remain of so many slaughters, whom also they have appointed to death, and keep them by that thy mighty power. 12 And repay seven fold upon their heads which are our cruel neighbours, who cease not to reproach thee o Lord. 13 But we are thy people, and the sheep, whom thou pleasest to seed: we will celebrate thee for ever, and set forth thy praise to the worlds that shall come after. PSALM. LXXX. The Argument. I judge that this Psalm (wherein the beginnings, the increasings, and also the calamities of the Church of Israel are most elegantly described, under the similitude of a vine) may very aptly be referred to those times, which either went a l●ttle before, or followed soon after the anointing of David, the which Psalm, Esaias Cap. 5. doth apply unto other times: and Christ, after him, to the very destruction of the city, and cutting off the boughs. Matth. 21, 33. Mark. 12, 1. and Luke. 20, 9 and there is the same use of this Psalm, as of the former. THE PARAPHRASIS. 1 THou shepherd of Israel, and leader of the flock of joseph, hearken: thou that sittest upon the Cherubims, show forth who and how great thou art. 2 Be present unto Ephraim, Benjamin, and Manasseh, and declare thy power in preserving us. 3 Restore us, and command the brightness of thy countenance to shine upon us, and forthwith we shall be saved. 4 O Lord the God, mighty in battle, how long wilt thou forsake us that pray, breathing forth anger at thy nostrils? 5 Thou hast fed us with tears, as with bread: and given us tears to drink with great measure. 6 Thou hast brought to pass, that the people that are our neighbours, do now contend amongst themselves, for the partition, and dividing of our ground, and that we are become a mocking stock to our enemies. 7 Restore us, o God mighty in battle, command the brightness of thy countenance to shine unto us, and forthwith we shall be safe. 8 For this is the vine, which being translated even from Egypt, thou hast planted, having cast forth the inhabitants of these regions. 9 Thou thyself hast dressed it, and hast caused it to take root, that it springing up suddenly, should cover the earth. 10 It hath shadowed the very mountains, the boughs thereof have grown up like the high Cedars: 11 And this way truly it spread forth branches unto the sea, and that way unto the river. 12 Ah! why hast thou taken away the hedge? why hast thou made it open to every one that journieth? 13 The boars breaking forth of the forests, do lay it waste, the wild beasts do eat it up. 14 Look upon us, I beseech thee, o GOD of hosts, turn thine eyes out from heaven, regard us, and behold this thy vine. 15 Behold, I say, the vineyard that is planted by thine own hand, and the branches that are carefully dressed by thyself for thine own use. 16 It is burnt up, it is destroyed, all things have perished at thy rebuke. 17 But thou, o God, defend with thy hand that man, whose endeavour thou hast determined to use to restore it, that man, I say, whom for thy purpose thou hast endued with power and constancy. 18 And we, having our life restored by thee, will never decline from thee, but will call upon thy name. 19 O Lord God of hosts, restore us: show us thy face, and we shall straightway be saved. PSALM. LXXXI. The Argument. I do embrace their opinion, which say, that this Psalm, as the 8. and the 84. were applied unto the feast of the vintage, that was of the tabernacles, the which is signified by the Hebrew title Gittith. And me thinks, that in the third verse of this Psalm, three feasts of the seventh month are distinctly and plainly noted. It containeth a solemn thanksgiving, for the which this feast was institute. Notwithstanding, there is a most grave admonition, and very convenient for the time of this feast, to wit, that if the year be fruitful, the Israëlites should understand, that all that is to be given to God's mercy: if it be not so, that they should not accuse God, but their own selves. THE PARAPHRASIS. 1 GO to, stir up your joy with songs, but void of all wantonness: so that your joy may tend to the glory of God your only strength, and celebrate your God, I say, with trumpets: 2 And join unto your songs the timbrel, the harp, and the viol. 3 Proclaim the feast of the new moon with trumpets, that day which is institute for the covering and purging of our sins: finally, declare these our feastful days. 4 For the God of jacob hath commanded this unto Israel, and hath appointed this rite and solemnity to his honour. 5 He hath enjoined, I say, this sign of subjection unto the posterity of joseph, when he did rise up against the Egyptians for their sake, at the which time also he called upon us with such a terrible voice, as was never heard before. 6 I have shaken off the yoke laid on thy shoulders, and I have removed thy hands from making the bricks. 7 Thou hast called upon me in thy misery, when thou wast oppressed: and again, I heard thee, thundering a far off out of the darkness of the clouds, howbeit afterwards at the water of Meribah, I had experience what thy disposition is. 8 Then again I did speak unto thee in this sort, Hear my people, for I will now call upon thee o Israel, if thou wilt hear me. 9 There shall be no strange god with thee, neither shalt thou bow down before any strange god. 10 For I am the Lord thy God, which brought thee out of Egypt: go to, prepare thyself to receive my benefits, and open thy mouth most wide, that I may fill it. 11 Howbeit, though I did speak thus most mercifully, and promised all things most bountifully, my people did not obey, Israel did despise my words. 12 Wherefore, I gave them up to be governed by the wickedness of their own hearts, utterly forsaken of me, whereof this thing followed, that they did live according to their lusts. 13 O that my people had rather obeyed me! and Israel had continued in the way appointed by me! 14 His enemies & oppressors, turning my hand against them, would I suddenly have destroyed. 15 I would have subdued unto him his enemies and mine, neither should his tranquillity have been interrupted with any manner of adversity. 16 I would have fed him with most fine wheat, and rather than they should have wanted any thing, I would have given him honey most abundantly out of the hard rocks. PSALM. LXXXII. The Argument. The lively image of the divine Majesty amongst men, is expressed in the magistrates, unto whom therefore God doth attribute that name, not of his own proper essence and substance, but the name that signifieth the power which he hath over all things. Howbeit, in this thing, as in others, there be many faults committed, both by them that have the power of government given unto them, and also by them that are their subjects. And this Psalm doth treat of the faults of the magistrates themselves, which are most great and dangerous. For it can hardly be, but that where the magistrates do not their office, the people also, in that neither the wicked are bridled, nor the godly confirmed and comforted, full to utter ruin. Wherefore, the Prophet in the beginning of the Psalm, doth first open, and then shut up the fountain, whence all the most grievous evils committed by the magistrates, do spring forth, bringing in the person of God himself to speak: to wit, that they only beholding them, whom they count as subjects, they forget him, who standeth over their heads: who hath placed them, not in his own place and throne, but over certain men only, and that upon this condition, that they should not have an infinite and absolute power to do what they lust: but that their authority should be limited by certain laws, & bound to a certain time. Neither doth he use them so as his deputies or vicepresidents, that he only should be present, but also that he should rule and direct their judgements: and when they have finished their time and course, whether it be by death, or by any other means, that he will c●l them to an accounts of all their words and deeds, even as he doth all other mortal men. Afterward, he condemneth another thing, wherein they fault and fail most commonly, to wit, the partiality and favouring one person more than another. Finally, because the Prophets had oft preached this to men that would not hear them: the Prophet prayeth, that that righteous King would come to put an end to this disorder, the which thing also we did see came to pass, when the political government of the jews ceased, and was abolished. Now in our times, and especially after the preaching of the Gospel is restored, whereas we see these evils to grow above measure, so that in many places there is no regard at all, either of God's law, or the law of man, what must we now rather desire, than that that last day should speedily come, wherein the Lord may restore all things, as it is promised unto us by the mouth of Peter, Acts. 3, 21. THE PARAPHRASIS. 1 YOU sit indeed, I confess, in a higher place above other men that are your subjects, but I, the most high God, am present in that your assembly, who have not debarred myself of mine authority over you, neither am I present as an idle beholder, but as your judge also. 2 I pray you then, how long shall I suffer you thus to abuse this authority given unto you by me, under certain laws and conditions? and to exercise judgements, not by right and equity, but as you favour the wicked party? 3 But I have placed you in this seat, upon this condition, and given it unto you in plain commandment, that you should relieve them that are spoiled by violence, that you should defend the fatherless, and maintain the poor against the injuries of the rich: 4 That you should deliver, I say, the miserable and the poor, from the hands of the wicked. 5 But what hath it availed to have spoken these things unto you? I do see that you do care for nothing less, than to know what is your duty, and therefore are more unwilling to do your duty. Wherefore, all things are out of order, and none otherwise confounded together, than if all men were in most extreme darkness, so that the very foundations of the earth are moved forth of their places. For what can remain safe amongst men, when the difference of right and wrong is taken away? 6 Hear therefore ye kings and magistrates, who are so negligent, what sentence is given upon you. You are honoured in deed with that name, whereby mine authority over all men is declared: and I have embraced you with special favour, as a father his children. 7 Howbeit, I have not exempted you from my power and authority. Therefore you are kings, I say, but mortal, even as other men: you shall die, o ye princes, and you shall stand at my judgement seat, as every most vile and poor man, to give account of all things. 8 O God arise! and seeing thou art the only Lord, by full right and authority of all men, thou thyself govern the empires and the kingdoms. PSALM. LXXXIII. The Argument. This Psalm seemeth then to be made, when David had begun to reign, and had great wars against many nations, whereof mention is made, 2. Sam. 8. 1. Chron. 18. And it declareth, that there shall never want neither foreign nor domestical enemies unto the Church, and by what weapons they are chiefly overcome: the which doctrine how necessary it is to our times especially, would God that all, to whom it belongeth, would consider. THE PARAPHRASIS. 1 GO to now, come forth o God, neither keep silence still o God. 2 For those that are rather thine enemies, than ours, conspiring together, were never more outrageous: neither did they ever rage's with more fury. 3 They did never take more crafty counsels, and that against thy people, I say, even them whom thou hast received to protection, flying under thine only shadow of defence. 4 Neither do they devise any light assault against us, but exciting and stirring up one another: Come, say they, and let us destroy these men all at once, that we may abolish the name, and all memory of the people of Israel. 5 Thus then with one accord have they made a solemn league against thee. 6 The Edomites, I say, coming forth of their tabernacles, the Ismaëlites, Moabites, Agarens, 7 Gebalites, Ammonites, Amalekites, Palestines, and Tyrians, 8 And also the Assyrians confederate with the sons of Lot. 9 But thou, o God, so deal with these, as thou didst with the Midianites of old, and with Sisara and jabin, at the brook of Kison, 10 Whom thou didst destroy at the city of Endor, and madest their lands to be dunghills. 11 Do so to their princes, as thou didst in old time to Oreb and Zecb, and also to Zeba and Salmuna, the ringleaders of thine enemies, 12 Who, even as these men, had the same purpose, even to drive thee away, and to occupy thy place. 13 Whirl them away therefore like a ball, and toss them like stubble before the wind. 14 And like as the fire burning up some great wood, and the flame consuming the tops of the mountains: 15 So fall thou upon them with a great storm, and pursue them, and terrify them with thy whirlwind. 16 Overwhelm them with infamy and shame, that they may be compelled against their wills to ask, Who is this so mighty a Lord? 17 Cause them to be ashamed, and to tremble, seeing their purposes more and more disappointed, and let them perish miserably in the end: 18 That all men may understand, that thou art both in name and in deed the only Lord, which rulest from heaven far and broad throughout all the earth. PSALM. LXXXIIII. The Argument. There is the same argument, and the same use of this notable Psalm, and of the 42. For the Prophet doth bewail and lament his miserable condition, that for the rage of his enemies, he could not go with others into the house of the Lord, and there enjoy the commodities of the outward holy ministery. The which thing he doth testify to be more dear unto him, than all other most excellent commodities: so far was he from following their example, who being conversant in the very bosom of the Church, do despise the holy assemblies, and the use of the sacraments, or else do willingly go into such places, where they can not come together to the true worship of God. And in my judgement, this Psalm was written by David himself, and after was delivered to the Korites, to be sung chiefly in the solemn feast of the tabernacles, that the zeal and desire of the people assembling together, might be stirred up, by this notable example oftentimes repeated: either that it was written of the Korites themselves, of whom, as it is very probable, some did join themselves unto David, after the Priests were slain by Saul, and were partakers of his calamities, as was Nathan and Asaph, and others. THE PARAPHRASIS. 1 O Lord mighty in battle, how amiable are thy tabernacles! 2 Wherefore, for the desire of the visiting of thy courts o Lord (which is utterly denied me,) I am wholly consumed, coveting most earnestly both in body and mind, to come unto thee o God, the author of life. 3 Oh alas! is my condition worse than that of the sparrows and swallows? to whom it is permitted to find some place, where they may make their nests: o thine altars, Lord of hosts, my King and my God. 4 O blessed are they that are permitted to dwell with thee! and to set forth thy praises continually! 5 O blessed is that man, to whom thou givest grace to use those thy sacraments appointed to strengthen their faith! and who, as he cometh in body unto thy sanctuary, carrieth thy laws graven in his heart! 6 Wherefore, me thinks I see the great multitudes of them that come unto thee, to go through the dry mores and wild figtrees, afraid of no difficulties by the way: who rather than they should leave off the journey that they have undertaken, do partly dig pits with great diligence, to receive the running waters: partly do make cisterns with great labour, to hold the rain-water. 7 Neither do they cease, but continue and increase in constancy, whilst that one band and multitude meeting now and then with another, they do come unto thee, o high God, into thy presence, even unto Zion. 8 O Lord of hosts, hear my prayers: give ear unto me poor miser, o God of jacob. 9 O God our defender behold me, and regard the king whom thou hast anointed. 10 For, how far better is it to pass one day in thy house, than a thousand in any place elsewhere? therefore I wish rather my God, to be the porter in thy house, than to have any manner of condition amongst the profane men polluted with sin. 11 For in other places there are continual and horrible darkness, but light is only with thee, which art the very true Sun itself o Lord, and nothing is safe any where else: but in thee o God, the defender of thine, there is most certain safety: and the abundance of thy blessings, which is appointed to them that truly and sincerely worship thee, is infinite. 12 O blessed is he, Lord of hosts, which setteth all his confidence only in thee! PSALM. LXXXV. The Argument. This Psalm, having the Korites for the authors thereof, many do refer to the time which followed their return from the captivity of Babylon, when yet the building of the temple and the city was letted by the Gentiles that dwelled about them. But I leave it to be considered, whether it ought rather to be applied to the beginning of the kingdom of David, so that by the name of captivity, not the carrying away of them from their habitation, is to be understood: but the miserable servitude of the people under the Palestines, which had overcome them after the death of Saul. Howsoever it is, we understand by this Psalm, that the Church is so pressed and vexed (even when God seemeth most justly to be angry) that yet it is not oppressed. Furthermore, this Psalm doth teach us, with what weapons chiefly the enemies, being conquerors, are repulsed, even by repentance, and by prayers proceeding of faith, whereof we have here a most excellent example. Finally, there is added a very clear prophesy of the sending of Messiah, in whom as Paul saith, all the blessings are ratified, that we may learn, which are the proper and peculiar benefits of the Church, and of the spiritual kingdom of Christ, and to whom we must attribute the benefit of public peace and tranquillity, when God doth grant it unto us. THE PARAPHRASIS. 1 O Lord, thou hast many times showed thyself merciful to the inhabitants of thy land: & thou hast restored the posterity of jacob, from most miserable bondage, unto liberty. 2 Thou hast taken away the iniquity of thy people, thou hast covered all their sins. 3 Thou hast put away all thy wrath, thou hast suppressed thy wrath, I say, that it should not utterly flame forth. 4 Continue now therefore, o God our deliverer, to change our miserable condition, and command thy wrath wholly to departed. 5 I pray thee, wilt thou be angry for ever? and wilt thou continue thy wrath unto all ages? 6 Wilt thou not rather restore us to life again? and give us occasion again to praise thee with great gladness? 7 Ah Lord! grant that thy mercy may appear unto us, and that we being delivered, may have experience of thy great benignity. 8 But why should I use many words unto God? surely it is better diligently to hear what God our Lord answereth unto me. For I nothing doubt, but he will answer most gently, and promise all prosperity to that his people, towards whom it hath alway pleased him to use so great liberality, that they being admonished may be wise hereafter. 9 For although all things seem desperate, deliverance is not far off from them that worship him, and that time is near, when our land, now lying in misery, shall recover her former beauty. 10 For the mercy of God shall shine unto us, to whom also his truth shall join in society. Furthermore, justice and peace, another noble match, meeting together with mutual imbraceing, shall receive one another. 11 Then the minds of men being changed again from infidelity unto faithfulness, truth coming down from heaven shall appear in earth, which the spirit of righteousness shall make fruitful from above. 12 So will it come to pass, that the Lord will power out all kind of good things upon us: and the earth shall bring forth her fruits abundantly. 13 Finally, all things shall be done in most due manner and order, and every man shall frame his manners after the rule appointed of God. PSALM. LXXXVI. The Argument. This Psalm of David doth also contain a very notable example of most fervent prayers, with most precious sentences adjoined, partly of the will of God declared unto us, and oftentimes experienced towards us, partly drawn from his infinite power, whereby we may be comforted, even in the greatest miseries and most desperate. Now, the prayer of David is of two sorts: one, that he may be preserved in this life against his most cruel and most mighty enemies, unto this end, that the name of God may be spread to the uttermost coasts of the earth, namely, by the coming of Messiah, which should be borne of him, the which promise should come to nought, unless God did bridle the rage and madness of the enemies: another cause & the chief, is even as the foundation of the former, that God should not suffer him (being broken with the greatness of the dangers) to fall away, as it happeneth sometimes even to them that are most strong, unless that God, by the power of his spirit, do strengthen our wavering faith. THE PARAPHRASIS. 1 Give ear unto me, o Lord, and hear me, that am oppressed and poor. 2 Preserve the life of him that is promoted by thy benefit: preserve, o my God, I say, thy servant that flieth unto thee. 3 Have mercy upon me, o Lord, crying daily unto thee. 4 Refresh the soul of thy servant, for unto thee alone, o Lord, my soul doth lift itself. 5 For thou, o Lord, art verily good and merciful, and usest great clemency and kindness towards them that call upon thee. 6 Give ear unto my prayers, o Lord, and receive the words of him that prayeth unto thee. 7 Neither do I cry without cause unto thee, but being in most extreme misery: therefore thou wilt hear me. 8 For verily, amongst all those feigned gods, unto whom the mad men do attribute so much, who is to be compared unto thee, o Lord? and who is able to do like unto thee? 9 Wherefore, all nations in the end shall cast away their false gods, and shall knowledge thee their creator: and reverencing thee, shall give thee all praise. 10 For thou verily art great, thou only art God the author and worker of marvelous works. 11 Teach me, o Lord, the way that thou hast appointed, that I may show myself faithful and truly obedient unto thee, and cleaving wholly unto thee, may set my mind to serve thee. 12 O Lord my God, I will praise thee with my whole heart, and magnify thy name for ever, 13 Seeing I have the experience of thine infinite goodness in myself, and am delivered from the lowest pit of the grave by thee. 14 Thou seest doubtless how cruel and proud men do arise up against me: and how such as regard nothing less than thee, do labour with all power to take my life from me. 15 But thou, o Lord God, upon whom only I do depend wholly, art verily merciful and pitiful, and art not hasty unto anger: most merciful, I say, and most full of truth. 16 Take care of me therefore, for thine infinite mercy, and help thy bondservant. 17 Grant finally, that I may manifestly know that thou lovest me, that mine enemies may be ashamed of themselves, when they see that thou dost help and comfort me. PSALM. LXXXVII. The Argument. Many do apply this Psalm to the time of the second temple, but I had rather to attribute it to that time of the kingdom of David, when he set up a tabernacle for the Ark of the Lord, in that part of the city that bore his name, even the mount Zion, whilst that the temple was builded. Howsoever it is, (besides the prophesy of spreading the Church of God throughout the whole world) this Psalm doth teach us with a marvelous and divine brevity, under the figure of that earthly, either temple or tabernacle, either first or second, that the work of the building of the spiritual temple of God, which is made of lively stones, even the Church, is altogether divine: and that the foundation thereof, is only the good pleasure of God: and that the Church is not bound to one place alone, and that nothing is more stable and durable than the Church: finally, that the true and everlasting joy doth only there remain, as having the promises both of this life, and of the life to come. THE PARAPHRASIS. 1 THe Lord minding to build unto himself a firm and stable habitation, hath chosen these hills, & consecrated them to himself. 2 And he hath preferred the gates of Zion above all the habitations of jacob, because it so pleased him. 3 Wherefore excellent things are decreed of thee, o city of God. 4 For behold, saith the Lord, I will account both Egypt and Babylon amongst my people, so that they shall be no more enemies unto thee, and the very Philistines, the Tyrians and Arabians shall be numbered amongst thy citizens. 5 Finally, men of all nations shall not be as aliens and strangers, but they shall be the native citizens of Zion, the which God will establish from above. 6 For God accounting the people, will write them all in his book. 7 There shall all sound with singers and shawms, there (saith the Lord) all the fountains of my benefits shall flow forth. PSALM. LXXXVIII. The Argument. The Hebrew title doth testify, that the writer of this Psalm was Heman, by his country surnamed Esrait, a kinsman and fellow of Asaph, of whom most honourable mention is made, 1. Chron. 6, 33. and 15, 4. where it is said, that he was a Prophet to the king, and a singer, and of singular wisdom, 2. Kings. 4.31. So that I think they are deceived, who refer this Psalm to the time of Joakim the last king of In l● save one, who was captive in Babylon. And it containeth such a lamentation, as there is none more lamentable and pitiful in the whole Psalms: the which the whole Church, and the families, and also every private man may use, both in public and private miseries. Therefore was this Psalm aforetime named amongst the penitentials, as they called them, and was sung at the public confession of the excommunicate persons, the which Psalms afterward we have seen to be applied foolishly, and without reason, to a daily and private babbling, without respect either of time or person. THE PARAPHRASIS. 1 O Lord GOD, of whom I do wait for my deliverance, I call for thy help day and night. 2 Let my prayers, I beseech thee, come unto thee, and give ear unto my cry. 3 My soul is full of misery, neither is my life far from the grave. 4 For I am more like to a dead, than to a living man, by the judgement of all that do behold me. 5 And as though I had no part with the living, I am now counted amongst the dead, and amongst them that lie in grave, of whose life there is none account, as those whom thy hand hath cut off at once. 6 And I am cast by thee, as into the lowest, dark, and deep pit. 7 Thy wrath lieth upon me, and thou hast overwhelmed me with all thy floods. 8 Thou hast put all my familiars from me, unto whom I am so loathsome, not without thy knowledge, so that I keep myself within my house, as it were in a prison, and dare not go one foot forth. 9 Mine eyes are consumed through sorrow: yet call I upon thee daily, o Lord, spreading forth my hands. 10 And will there be time to exercise thy great power when men are dead? wilt thou restore them to life again, that they may give thee praise? 11 Shall they that lie in grave set forth thy mercy there? and shall they that are dead, set forth thy truth again here? 12 Shall those that lie buried in the darkness of death, know thy wonderful works? and they, whose memory death hath blotted out from the living, acknowledge thy righteousness? 13 Wherefore, I cease not to call upon thee, o Lord, and I do prevent the morning light, in pouring forth my prayers. 14 Why dost thou refuse mine oppressed soul, o Lord? why dost thou turn away thy face from me? 15 Ah! I am miserable and ready to die, how oft have I been stricken with terrors sent by thee even from my very youth? how oft have I stood amazed? 16 Thy most bitter wrath hath overwhelmed me, thy terrors have shut me in on every side. 17 A flood of waters, as it were, overflowing all, and compassing me round about, do close me in. 18 Thou hast removed all my friends and companions far from me, that I see nothing anie-where, but mere darkness. PSALM. LXXXIX. The Argument. Ethan the Esrait, as also Heman, were named by their country as I judge, unto the which Ethan, this excellent Psalm is entitled. It is the same, whose genealogy 〈◊〉 derived from Merari, 1. Chron. 6, 44. a man of singular wisdom, 1. King. 4.31. And I do agree with them that think that he did live after Solomon, and that he lamenteth in this Psalm, both the falling away of the ten tribes from the house of David, and also that horrible invasion and spoil of the land of juda, and of the house of God, and of the king's house, which was made by Zesak king of Egypt, as it is declared, 2. Chron. 12. It containeth a most grievous and pitiful lamentation, in the which yet he is not discouraged, but in the very beginning, overcoming by faith, he doth courageously lift up himself over infidelity: and though he seem sometimes to languish and faint in the battle, at the length yet like a conqueror he triumpheth: he cometh forth then as a valiant champion, armed with faith and hope, both twain being grounded of most certain and sure foundations, even of the unmovable stability of the decrees of God, first considered generally, that is, in the adoption of the seed of Abraham, then particularly, in the promise confirmed with David. And he bringeth forth two most certain testimonies thereof, even the innumerable benefits, (verse 1.) and the very frame of heaven, (verse 2.) in the which, he saith, that God hath engraven the truth of his promise, not so much for the stable substance of the heavens, and also most certain course, but much more, as I suppose, because the Lord making a covenant with Abraham, would have the heavens, which he commanded him to behold, to be as a sacrament of his covenant. But in the other part, that is, in the league made with David of the eternity of his kingdom, he chiefly laboureth, (verse 4. and 5.) and that worthily, because that the whole foundation of the faith of the saints resteth upon this son of David. For if he be an eternal King, the Church also, which is the kingdom of heaven, must of necessity be eternal and everlasting, and therefore without all danger to perish The second foundation of this faith and hope, is the infinite power of God, whereof he bringeth also a double testimony, one that shines forth in the government of things both above and beneath: the other declaring itself in the manifold deliverances of the Church, (from the 6. verse. to the 15.) the third foundation of these twain, is the nature of God himself, who must needs be both merciful towards his, by the covenant of his gracious and free promise, and a just avenger of their enemies: the which place he doth amplify with an excellent poetical invention, borrowed of the thrones of kings, (verse 14, and 15.) these things being set down, as though the battle were finished, he singeth the triumph, verse 16. and in the three next following. But here contrariwise, the enemy rebelleth, who seemed to have been overcome: and verily (which is strange) he useth the same weapons wherewith chiefly he was overcome. For he granted the covenant made with David: yea, even so, that he bringeth forth the very tables of the covenant, and requireth every word of them to be pondered, that he may gather thereby, by present experience, that that covenant is frustrate, even because it was violated and broken by the posterity of David, and therefore that their hope is vain, which rested upon the stability thereof. And this is the greatest battle of faith: namely, whereas the promises are granted generally, and the controversy is brought of the particular applications the assault of the enemy is contained, verse 20, etc. unto the 46. verse. Finally, there followeth a most fervent prayer, in the which, he rising up, who seemed to be overthrown, resting still notwithstanding upon those three things, whereof we have spoken: he concludeth, that it were a great absurdity, and that it is far from the will of God revealed, that he should alway be angry with his, verse 47. then doth he lament the miseries of mankind, which perisheth even of his own folly, verse 48, 49. and in the end he concludeth the Psalm with a most godly triumph, bringing in again, the league made with David, and declaring on the one side, the greatness of the present misery: and on the other side, putting God in remembrance, that it standeth not so much of the preservation of the miserable, as of the maintenance of his own glory. THE PARAPHRASIS. 1 ALthough we be afflicted on every side with so great calamities, as we think can come to any, yet God forbidden that I should expostulate with him: nay rather, I will celebrate with continual songs, how many, and how great his benefits are towards us: and I will never cease to praise his everlasting constancy, in performing his promises. 2 For although that thing be interrupted sometimes, which he hath begun: yet must we determine that that must always remain unmovable, which he promising of his great mercy, hath said shall continue, taking the heavens themselves to witness. 3 But the effect of this covenant doth depend altogether of that, which I will not let to declare by the voice of God himself. Thus than he saith, Behold, I do swear, that I will perform this my covenant begun with your fathers, unto that same chosen man, even unto David this my servant: 4 That is to say, that a child shall spring out of him, whom I will endue with eternity, and that his kingdom shall be perpetual. 5 And even that stable frame of the heavens that endureth so many ages doth declare, that God will bring to pass and work that thing, which passeth the condition of mankind, and the state of all kingdoms, but especially that company of holy spirits, which celebrate the truth of God. 6 For who in those regions that are above us may be compared with the Lord the maker? and which of those most mighty spirits shall we say to be like the Lord? 7 For there is none of all these that stand about him, which do not fear at the sight of God, and doth not confess, that he is to be reverenced above al. 8 Oh Lord God, the emperor of those heavenly armies! who can say, that he is equal to thee in power? and thy truth is no less stable than thy power is mighty. 9 And that thou wilt do what thou art able for thine, thou hast testified now of old, when thou hast bridled the raging sea by thy power, and hast stilled the most deep surges thereof, that there might be a passage to thy people. 10 And by the same thy mighty arm thou hast cast down Egypt, even thine enemies wounded to death. 11 And how can it be, but thou art able to do it? unto whom the heaven and the earth, as to their only Creator, are subject: 12 And which hast defended, with a certain special power, the land which thou hast chosen and given unto thine. For thou certainly hast appointed the north and south borders thereof, and hast set Tabor at the west, and Hermon at the east. 13 Wherefore, seeing thou hast a power neither weak nor idle, surely thou wilt declare thy strength, and wilt lift up thy right hand. 14 Finally, thou wilt declare thyself in deed to be the King, whose throne that most moderate equity, whereby thou governest thine assembly, and that severity of judgement, whereby thou punishest thine enemies, and the enemies of thy people, do hold up as it were two pillars, unto whom also sitting upon this throne, mercy and truth are seen to stand before him. 15 O blessed is the people, who being stirred up with the sound of thy trumpets, o Lord, doth go forth, the light of thy countenance showing them the way! 16 And praising thee daily, and trusting of thy justice doth rejoice! 17 For thou art both the honour, and also the strength both of them and us: and we lift up our head, trusting upon thy most merciful goodness. 18 For our defender, our king, I say, upon whom we set our eyes (who is ordained over us by thee, o Lord, which hast consecrated and separated thine Israel forth of all people unto thee) is established by thy power. 19 For thou, at what time it pleased thee to bestow this so great benefit upon us, didst appear unto men, whom thou lovedst most dearly, and didst speak unto them in these words: I have raised up this most valiant man, chosen out of the whole people, by whose power my people may be defended. 20 David, I sai●, hath it pleased me to take only out of all the rest, whose endeavour I would use in that business, and therefore have I consecrated him with my holy oil to be the king. 21 Therefore, my hand shall establish him: with mine arm, I say, will I strengthen him. 22 No enemy shall overcome him by subtlety, neither shall any wicked man oppress him by force. 23 For I will destroy all that would oppress him before his face, and I will stay all his enemies. 24 My mercy shall never fail him, my truth shall never forsake him, and he trusting to my favour, shall lift up his head most high. 25 I will cause him to have one hand upon the sea, and another upon the floods, 26 And he shall name me his father, his God, and his safe tower: 27 And I will place him again as my first begotten son in the whole family of the kings of the whole world, even in a throne most high above others. 28 I will defend him with everlasting mercy, and my covenant made with him shall be stable for ever. 29 I will cause that his generation shall be eternal, and his throne as stable and everlasting as heaven itself. 30 For though his posterity shall sail from my law, neither order themselves by the rules of the law prescribed unto them, 31 But violate the ordinances that I have appointed, and keep not my commandments: 32 I will then take the rod, and correct their faults, and punish their wickedness. 33 But I will not suffer them to be without all sense of my mercy, neither will I therefore break my promise: 34 Nor will violate my covenant, or will change any thing of those things that I have spoken. 35 For I the holy one have once sworn by mine own self, If I lie at any time unto David. 36 His generation shall stand for ever, and his throne shall be as the sun before me, 37 And it shall continue even as the moon in all ages, they both being faithful witnesses of this my promise in the heavens. 38 Thou hast even promised these things of old, o Lord: how shall I now say then, that it is come to pass, that thou being angry, hast refused and cast away this thy king? 39 Wherefore, I pray thee, hast thou abrogated thy league made with thy servant? wherefore hast thou laid open to the reproach of all men his crown cast upon the ground? 40 All his forts being overthrown, and all his fortresses destroyed, 41 Thou hast laid him open to be spoiled by all that pass by at their pleasure, and to be derided of all his neighbours about him. 42 Thou hast ministered power and cause of joy to all his adversaries. 43 Thou hast made blunt the edge of his sword, thou hast taken away all courage from him, that he is not able to stand against the force of his enemy. 44 And thou hast blotted out all his honour, and hast cast down his throne even unto the ground. 45 In the very flower of his youth thou hast cut off his strength, & hast covered him with all shame. 46 Oh Lord! wilt thou withdraw thyself from us for ever? shall thine anger thus like a most raging flame break forth against us? 47 Remember how short the space of man's life is, although it should be the whole time continued. And shall we think that thou hast made men for no purpose, but to take them away suddenly? 48 What need any violence I pray you, to destroy us? seeing there is no man who doth not perish of his own self, and no man is able to exempt himself from the grave. 49 Where are now those thine old benefits, o Lord, which thou hast sworn unto David, that they should remain for ever? 50 But to what purpose do I make these complaints? Thou knowest most certainly the purpose of thy counsels: and be it far from me that I should doubt of thy fidelity. Only I beseech thee o Lord, consider with thyself, how thy servants are rebuked, especially how many reproaches, so many people do vomit into my bosom: 51 Even what these thine enemies, rather than ours, have reproachfully laid unto thy charge, o Lord: and with what jesting taunts they answer those things which are rehearsed by us, of the king and kingdom that thou hast established. 52 Howbeit, o Lord, howsoever these men dote, and which way soever thou leadest us to and fro, all land and everlasting glory appertaineth unto thee. And so undoubtedly without all fail will it come to pass. PSALM. XC. The Argument. Moses doth here preach of the miseries of mankind, & specially of death, whereof the Philosophers do teach many things, but falsely and foolishly. For they understood nothing of the creation of man, nor of his fall, much less of the true comforts against all the miseries of this life. Hereof did these wicked voices arise, that It was the best, either not to be borne at all, or to die straightway: that Nature is a stepdame, and such like. Hereof came innumerable blasphemous complaints powered forth in the mourning for the dead. And they which sought a remedy against these things, either of the immortality of the souls, as did the scholars of Plato (to pass over the doting folly of them, who thought that the souls went forth of one body into an other) besides that they did confirm it with very slender Arguments, first of all, they believed, that the other part of man was extinguished by death: which caused the athenians to deride Paul, Acts 17, 32. and at the judgement seat of Festus, Acts 26, 24. Again, setting the cause of blessed immortality in the virtues themselves, the chief whereof they scarcely knew by name, and in those that they did know after a sort, yet being ignorant both of the true causes and effects, it cannot be spoken how far they erred from the mark. But Moses straightways, in the beginning of this sermon, even in the first verse, arming men against all these evils, teacheth, that though men be mortal, notwithstanding there hath been always in this life one certain company, whom the Lord hath defended in all their miseries: whereof it followeth, that there is plainly in the Church a certain and sure remedy against all calamities, seeing it hath been preserved from the beginning of the world. Yet doth he confess (verse 2, 3, 4.) that this same company is in the same condition as other men are, that is to say, they are subject to very many miseries: yea, and to the dissolution of the body by death: and that not by chance, as the wicked Epicures imagined, neither by that principle of the natural Philosophers, that All things which are made, of necessity must be dissolved (the which yet not always to be true, nor to be verified universally in itself, we may plainly see, both by the condition of man before his full, and by the doctrine of the resurrection of the bodies to remain afterward for ever, contrary to the Pelagians) but by the decree of God, the cause whereof afterward he will declare to rest in the men themselves. And he is so far from the diminishing of this most miserable condition (as th●y use to do, who rather obstinately defend dark sentences, than prove them with sound arguments) that contrariwise, he doth paint it forth marvelously with most excellent similitudes. Howbeit, he declareth that the cause of all these miseries is the sin of man, which the most just God cannot but correct, hate, and also punish: all the which are contained from the 5. verse, to the 11. Afterward, in the 11. verse, Moses doth grievously accuse the slothfulness of men, who think of nothing less, than of the wrath of God: although they be most severely accused both by their own conscience, and by the word of God. For Moses doth not preach to the profane people, but unto the very Church of God: and there hath been always most frequent examples of this dull slothfulness in the very congregations of the godly: wherefore, it is no marvel though the Church itself must be also corrected with scourges. Howbeit, there is added a most certain consolation, verse 12. that though all these things do proceed of our sins, that God yet doth not mean to destroy his, when he punisheth them, but rather correct●th them so, that our scourgings are schoolings: t●e which thing yet, when it so cometh to pass, m●y not be attributed unto ourselves, but rather to the goodness of God, that we may know that that same sorrow, which is according unto God, as the Apostle speaketh, is the excellent gift of God: much less that true repentance should in any part at all proceed of ourselves. Finally, after that all these things are most briefly and divinely declared, he setteth s●●●th an example of prayers, wherewith it is me●te that the Church, and every member thereof, he so comforted that in the m●st outrageous tempests, without fear of sh●pwrack, God being their governor, they may s●fel●● sa●le, vnt●● they come into the very hau●n. THE PARAPHRASIS. 1 THou, o Lord, hast been a safe haven, and habitation unto us, and to our elders succeeding one another in order. 2 And thou truly, before the mountains were made, and before thou framedst the world, yea even from all eternity, art God without beginning and end. 3 And men (being now most miserable creatures) as at the first they were created by thee of an handful of dust, so as soon as this voice proceeding from thee is heard, whereby thou biddest them return thither again, they are forthwith resolved into a small quantity of dust again. 4 But though a man live even a thousand years, how little is this space, being compared with thine eternity? verily this is so much with thee as yesterday that is past, or as a watch in the night. 5 Therefore, whether man's life be somewhat longer or short (for thou nothing regardest it) thou takest them away as a cloud that poureth down rain, that their life seemeth to be like a dream that suddenly vanisheth away. 6 They grow up like the herb, which continueth not in the same state: for in the morning it flourisheth, & by and by is changed: for it is cut down in the evening, and withereth. 7 Doubtless, even thus thy wrath doth consume us, and we are astonied at thy displeasure. 8 Neither is this without cause: for the cause of all this doth wholly cleave in ourselves, even our sins, the which seeing thou art a most just judge, they must needs be seen and marked by thee: and although we labour never so much to hide them, yet dost thou with thy most sharp sight behold them. 9 This is the cause that thou being angry with us most justly, we lead a miserable life: and all the time of our life doth vanish away, even as a sound spread in the air. 10 For if even the longest space of man's life be rightly counted, he shall find it about threescore and ten years, or at the most fourscore in them that are more strong: the better part whereof, and the chief, the man's state I mean, is consumed with labour and sorrow: so cometh it to pass that we suddenly taken, fly away. 11 The which things seeing they are so, yet how few do consider the power of thy wrath: and do so think how he may avoid it, that he may reverence thee as is meet? 12 Grant therefore, o God, that we accounting oftentimes the days of our life, may know how short it is, and that our mind drawn away by this cogitation from most vain & troublesome cares, and also called away from all those things, whereby we wander out of the path of the right way, may aspire to true wisdom. 13 Return then o Lord, and favour us: for what measure else can there be of thy wrath? and put thou on a more merciful mind toward thy servants. 14 Command after so long darkness of troubles, that thy goodness may shine unto us like a most pleasant light: that we being satisfied with the most comfortable sight thereof, may enjoy the true and everlasting consolation. 15 And like as thou hast corrected us with so many kind of miseries, so many days and years: so again comfort us with thy bounteous goodness. 16 Grant that it may plainly appear, which seemeth to have been hid hitherto, or at the least not so plainly known: to wit, that we are chosen from other nations by thee, and taken into thy family, chiefly to be cared for of thee: and let this thy glory shine forth to our posterity. 17 And let that thine honour beautify and adorn us, o Lord our God, and govern thou our counsels from heaven, and all our enterprises: govern thou, I say, our counsels, and all our enterprises. PSALM. XCI. The Argument. I do consent with that godly and most learned man Henry Mollerus, who supposeth that that horrible pestilence, whereof mention is made, 2. Sam. 24. ministered the occasion of this Psalm: for both the words and sentences do agree unto this history, and both the people, and the king chiefly h mselfe, stood in need of great consolation, for he brought this plague upon him and his people wilfully. And whosoever shall weigh the worthiness of the words and sentences of this Psalm, I hope they will grant unto me, that nothing can be spoken either more substantially, or more eloquently: and that there shineth forth in it a singular example of divine eloquence. And whereas God hath scourged many countries about us, within these few years, with the pestilence, and seemeth still to threaten the same plague, I would desire that our Divines should not take in hand that disputation, which ought to be sent unto the schools of Physicians, whether that the pestilence be contagious or no: but rather to beat into the minds of men, the doctrine which is so necessary and so godly set forth in this Psalm: in the which, not only the general providence of God, but also the most particular, which governeth all the second causes most justly and most orderl e, who watcheth also for the safety of his, is set forth to be seen so l velie, and is ratified with so many and so plain sentences, even the person of God being brought in to speak to them, that nothing seemeth more to be desired in this point. And truly, I will not think much to declare unto the glory of God, what I have proved certainly by experience. This is the one and thirty year, since by the goodness of God, I have willingly forsaken my country, and all that I had, that I might freely serve Christ: and it came to pass, at my first entry into the public assembly of the Christians, that the company did sing this Psalm, by the singing whereof, as though I had heard God himself calling me particularly, I felt myself so comforted, that I have kept it since that time most dearly graven in my heart: and I may truly witness this before God, that I have received marvelous comforts by it, both in sickness and in sorrow, not only by meditating it when I was also smitten with the pestilence, and the same plague had infected my family, even four times, but also in other most grievous temptations. THE PARAPHRASIS. 1 GO to ye mortal men, and imagine so many shifts as ye lust: there is one only safe and quiet refuge, even the shadow of the almighty God, unto all them that run unto the hid covert of him that is most high. 2 Wherefore for my part, the Lord only shall be my refuge and fortress: he is my God, in whom I have settled all my hope. 3 And whosoever thou be that shalt follow my example, be thou assured that God will deliver thee from the net of the fowler, even from the perilous pestilence, how infective and dangerous so ever. 4 For he will defend thee, covering thee with his feathers, & receiving thee under his wings: neither is there any buckler so strong, or shield so sure, as the promises of God, who neither will nor can break the promise that he hath once made unto the believers: which were, to be a liar. 5 Wherefore, neither the terrors of the night, nor the darts fleeing in the day time shall strike thee: 6 Even the pestilence spreading in the darkness, and the deadly plague that maketh such slaughter in the day. 7 And though a thousand fall on the one side, and ten thousand on the other: yet the evil shall not come unto thee. 8 Nay, God will have thee to remain alive, that thou mayst behold the punishment wherewith he avengeth the sins of the wicked. 9 Even because thou hast set all thy strength in the Lord by mine example, and hast fled unto that tower of God, which is set in the most high and sure place. 10 For so will it come to pass, that no evil shall touch thee, and thou shalt be preserved safe and sure, without the shot of darts in this tabernacle. 11 For the blessed spirits have received a commandment from the Lord to defend thee and preserve thee, so that thou keep the way appointed to thee. 12 Wherefore, rather than thou shalt be hurt against any stone, they themselves shall take thee up in their hands and bear thee: 13 So that, if there be any need, thou shalt walk harmless, even upon the lions & the asps, and thou shalt tread upon the young lions and dragons without danger. 14 For God himself shall say, Seeing that he doth love me so fervently, I will deliver him: and because he acknowledgeth me, I will exalt him. 15 He calleth upon me, therefore will I hear him: and as though I were a companion and partaker of his miseries, I will deliver him, and bring him also to honour. 16 I will likewise prolong his life to the full, much less shall he die with others: and in the end I will make him partaker of my true and everlasting felicity. PSALM. XCII. The Argument. Whereas the institution of the sabbath had divers ends, to wit, one political, even that some rest might be granted to servants, and to the cattle: an other ceremonial, which is abrogate, together with other ceremonies: finally, the third, which was the chief, and shall never cease before the end of the world (although the seventh day be changed into the first) to wit, that other cares being laid aside, solemn assemblies may be gathered to hear the word of God, to use the sacraments, and to give thanks unto God. The title doth declare, that this Psalm was written, to admonish the people of this matter, that both in the temple, and in the synagogues, and in the families, it being sung, a rule might be set forth to sanctify that day. It setteth out those divine works, whereby we may be stirred up to behold Gods infinite power, and also his mercy, which are considered first generally, and secondly, in the government of the Church. And whereas the Saints are many times vexed, and the wicked do flourish (which argument is treated in many other places) it admonisheth, lest the godly should turn themselves to follow the wicked, that we may not esteem the love or hatred of God by prosperity or adversity: or that we should therefore deny the providence of God, as though any thing came by chance, or yet be discouraged, but rather to adore the wisdom of God, and his power also, who concerning the wicked, will recompense the delay of the punishment with the grievousness thereof, but will defend his, that is, those that are grafted truly into the Church, even unto the end. THE PARAPHRASIS. 1 HOw excellent a thing is it to praise the Lord? and to sing unto his most high name? 2 And to rise in the morning early to praise thy goodness o God, and to praise thy truth at the night, as we are admonished both by the morning and evening sacrifices ordained by thee. 3 Upon the instrument of ten strings, upon the viol, and with song, and with the harp. 4 For the works that thou hast done, minister an argument of most great joy unto me, that I can not, but with rejoicing, have them in admiration. 5 For how wonderful are thy works o Lord? and how secret and hid are the reasons of thy counsels? 6 Therefore, the foolish and mad men (who only seem to themselves and to others to be wise) do not perceive what this thing meaneth: 7 That the evil and most wicked men do grow up and flourish, therefore they wickedly condemn that which they do not understand, as though either the state of men were governed by chance, or that God did favour wickedness: even because they do not understand, that these wicked men are like herbs so green and flourishing, that straightways they die up by the roots. 8 For although these inferior things be subject to marvelous changes, yet thou the most wise and most just governor of all them, sitting on high, art not changed, but art the same, and dost remain like thyself o Lord. 9 What alteration then of things or time, soever do fall, yet must this end of necessity follow, that thine enemies, thine enemies I say, o Lord, must perish, and that all, which are obstinately bend upon wickedness (because those are thine enemies) howsoever they flourish for a time, in the end shall be scattered and vanish. 10 But thou contrariwise, wilt lift up this mine head, as it were of an unicorn, being anointed by thee with fresh oil, and laden with new benefits continually. 11 Wherefore, there will be a time, when we shall see and hear, that this is come upon them which they deserve, who rising out of their ambushments, seek to destroy us by all means. 12 But the just men do not only not faint under the burden of miseries, but also they gather strength like the palm tree, and like those high cedars of Libanus, which cannot be consumed with rottenness or age, but daily grow up more great. 13 For they are planted in a most fat and wealthy place, even in the house of the Lord himself, in the courts whereof let them flourish, 14 And that with such power, that they may be green, bud forth, and be full of sap, even in their very age. 15 And this is the only end of these benefits, and the mark that we may feel and profess the Lord to be our only tower, and the most righteous governor in the world, who departeth not one jot from that which is most just. PSALM. XCIII. The Argument. This Psalm truly is very short, but it containeth all in one word that is necessary to confirm our faith, when he saith that God reigneth, that is to say, that he is a King, not in name alone, but in very deed, the most mighty defender of his, and the avenger of their enemies. And seeing that the father hath given all judgement to his son, even as he is man, john. 5.22. and the Church is therefore called the kingdom of heaven, it is evident, that this Psalm hath respect unto Messiah, whose very true godhead is proved hereby manifestly, that the name of Jehovah is attributed unto him. THE PARAPHRASIS. 1 Howsoever the wicked fret and disturb all things, as much as lieth in them: yet reigneth the Lord full of majesty and power, which thing, the very sight of the heavens do declare. Neither doth he sit there idly, but if we diligently consider with how great wisdom and also power he doth govern all things, howsoever they be disordered by the wickedness of men, he is always armed with those weapons, wherewith he both defendeth his, and bridleth their enemies. For how can he not do this thing? who upholdeth this huge mass of the very earth, by his only power, so balanced, that it can neither waver to the one part, nor to the other. 2 Therefore is his kingdom much more stable and unmovable, as it hath always been, and shall be. 3 How great is the rage of the flowing waters? how terrible is the roaring of the storms that do rise up, and beat one against another? 4 But all these, how loud sounding and raging tempests soever, are nothing verily, compared with the infinite power of jehovah, thundering forth of his high throne, and repressing all this tumult by his only beck: and how much more easily can he calm silly men, be they never so outrageous? 5 And the assembly of the saints, which continueth stable now from the beginning of the world, declareth the matter to be thus. For it is necessary, that the promises made by God, should be sure, and altogether unchangeable. Therefore, howsoever the world do sreat, and how great storms soever it do stir up against thy house o Lord, that holiness full of most excellent beauty, wherewith thou dost adorn it, shall be everlasting. PSALM. XCIIII. The Argument. This most excellent Psalm is a displaying of the tyranny of Satan, by whose furies the most mighty princes of the world being stirred up, do violate all the laws of God and man, especially when they rise up against the godly, even as though there were no God, or that he had no providence at all: of which horrible rage and wickedness, the chief kingdoms of Europa give us an example at this day. But most effectual comforts are afterward annexed, drawn forth of the unchangeable nature of God himself, and of his providence, and are described with great majesty: & the godly are commanded to read and meditate diligently the holy scriptures, that they may know these things, whereby they shall understand, even by innumerable and most certain testimonies, that all these tempests and storms shall turn to the commodity of the godly, but to the destruction of the wicked: the which thing, even the Prophet proveth by his own example, and the Church verily never triumphed, but under the cross. THE PARAPHRASIS. 1 SHine unto us in so great and horrible confused darkness, o Lord, the avenger of wickedness, and most just judge. 2 Go up unto thy judgement seat, o thou judge of the world, and punish the proud as they deserve. 3 For how long, o Lord, shall the wicked, how long shall the wicked rejoice? 4 If thou behold their words, they power out what they list tauntingly, and the most wicked men do threaten cruelly, and boast themselves proudly: 5 But in their deeds, o Lord, they oppress thy chosen people, and waste the heritage consecrated unto thee. 6 It is so far away that they should help the widows, strangers, and fatherless, as the very laws of nature do require, and thy laws do command, that they even kill them most cruelly. 7 Yea, and which is the greatest of all wickedness, these are their words, whereby they inflame themselves to all mischief: God seethe none of these things, the God of jacob knoweth not these things. 8 O ye most foolish, and most mad of all men! when will ye once wax wise? 9 Is he deaf, which hath joined the ears unto man's head framed so cunningly? is he blind, who hath made the eyes with such a marvelous workmanship? 10 He that spared not whole nations, will not he reprove you? doth he understand nothing, which giveth the power of understanding unto men? 11 Yes verily, he doth not only know what they say and do, but also the Lord fully knoweth what men do think, and is not ignorant how vain and foolish their thoughts are. 12 What then shall we do in so great a disorder of all things? surely we must know this of thee. O blessed is the man therefore, o Lord, whom thou teachest, by the doctrine that thou hast delivered unto us! 13 That he having received of thee a quiet and peaceable mind in the midst of these tumults, waiteth whilst the wicked may be perceived to have digged a pit for themselves, wherein they are fallen. 14 For it cannot be possible by any means, that the Lord should cast away his people: and that he should forsake them, whom he hath chosen to be his peculiar heritage. 15 Therefore it is of necessity, that this so disordered a state of the world, which seemeth to be utterly void of justice, should be restored at the last into that ancient most right order, that they may follow God with great cheerfulness, whosoever delight in righteousness: 16 And that all men may even now know, that the Lord doth not fail his, and that the saints are established by his power alone. Who amongst all mortal men hath helped me, being assaulted by these most wicked enemies? who hath taken my part against the wicked? 17 verily the Lord alone, who unless he had been present with me, very death straightways would have put me to silence. 18 But when I thought with myself, that I was now overthrown, thy goodness, o Lord, hath stayed me, that I did not fall. 19 And when I was utterly amazed, and my mind distracted into divers parts, thou hast comforted me with marvelous consolations. 20 For what hath the tyrannical domination agreeable with thee, adjoining authority to most wicked laws? 21 Conspiring against the godly, and abusing the colour of the law to condemn the innocent? 22 But go to, let these men rage as they list for a space, and let them tread under foot all the laws both of God and man: the Lord shall be unto me a most safe fortress, and I will fly to the rock of my God. 23 For he will repay unto the wicked, that which their wickedness deserveth, and their own malice shall destroy, shall destroy them, I say, o Lord our God. PSALM. XCV. The Argument. It may he that the Church of Israel, whilst their temple did stand, did begin their continual morning sacrifice with this Psalm: by whose example the latin Church, when they set in order in old time the holy Church service, did begin the morning prayers, and the memory of those that departed godly, which were afterward most filthily polluted with idolatry: and this Psalm was so used not unworthily: for it containeth a doctrine amongst others most necessary, namely, the knowledge of that last end for the which men are created, and unto the which, as unto a mark, all the actions both of the body, and of the mind must be bend: and it hath a most sweet exhortation adjoined. Now this end is the glory of God, both because the infinite majesty of the most mighty Creator of all things, and most wise governor doth require it, and also for the infinite and singular benefits bestowed by him upon those men, who being chosen out of the number of the residue, he hath consecrated to himself. But because many of those same, which will be counted in the Church, either use negligently to regard these things, or else utterly to despise them, there is added a rehearsal of a most famous story, wherein is set forth a notable example of the unthankful mind of men, and of the most severe judgement of God. As for the meaning of the last verse, & how these things pertain to the time of the new testament, search in the Epistle to the Heb. 4. Chap. THE PARAPHRASIS. 1 COme ye all, that we may celebrate the praises of the Lord together, and let us sing altogether a song of triumph unto him that is the only rock of our salvation. 2 Let us make haste to praise him openly, and to sing Psalms unto him. 3 For God is a great Lord doubtless, and a King far above all emperors, how great soever. 4 For he hath in his power as the Lord of all, both the low secret parts of the earth, and the high tops of the mountains. 5 And also he hath full authority over the whole sea, as he that hath even created it, like as he hath made the mass of the earth also by his power. 6 Come therefore, that we may fall down and worship him, and kneel down before the Lord our maker. 7 For he is not only our God, as he is of others, but after a peculiar manner, as he that hath chosen us, whom he will feed as his sheep, and lead by the hand as his flock. 8 Therefore, so oft as you shall hear his voice, and so long as he speaketh unto you, take heed lest you stubbornly strive against his voice, as it did fall out of old in those places, which thereof had their name Meribah and Massah. 9 Of the which matter, hear the words of God himself rebuking you: There, saith he, your fathers although they had so oft beholden with their eyes what I was able to do, yet ceased they not to tempt me, and to try my power. 10 Wherefore, I being grieved after so many sorts forty years long by this kind of men, have in the end thus determined with myself: Seeing that this people is wilfully mad, and will not know me, although it hath been admonished so oft, both with words and deeds, 11 I swear in my wrath, if ever they shall set one foot to take possession of that rest, which I had promised unto them. PSALM. XCVI. The Argument. This Psalm, and other four that follow, have neither the name of the writer, nor the occasion of the writing set before them in Hebrew: but they seem altogether to be written by David, which thing is noted in the Greek, and that at the same time, when he brought in the Ark of the Lord into his city, as it is written, 1. Chron. 15. whereof we did speak upon the Psalm 47. either verily when he declared the building of the temple of the Lord, a little before the death of Solomon, which history is written, 1. Chron. 29. and it doth contain the doctrine of the true use of the temple, & of all the holy rites, wherewith both Messiah himself, and all his office was shadowed. Therefore notable and plain prophecies are adjoined of his coming, and of that spreading of his spiritual kingdom throughout the whole world: so that Christ did not unworthily admonish the senseless Jews, with these words, Search the scriptures, for they bear witness of me. THE PARAPHRASIS. 1 SIng unto the Lord a new song, sing unto the Lord, all ye inhabitants of the earth: 2 Sing, I say, unto the Lord, give him thanks, show forth without ceasing the salvation that he hath wrought. 3 Rehearse unto the Gentiles, and to all people, his excellent and marvelous works. 4 For the Lord alone is great, and no praise is sufficient for him, and he is to be feared worthily: but not those false and feigned gods. 5 For they verily are vain, though the people do worship them so devoutly: but the Lord hath created the very heavens. 6 Majesty and honour do go before him, shining forth in his works and it is declared in his sanctuary, both how great his power and glory is. 7 Give therefore unto the Lord, all ye people assembled together, give, I say, unto the Lord, the praise of power and glory. 8 Give honour unto the Lord due unto his name, and take an oblation, and enter into the courts consecrated unto him. 9 Worship the Lord sitting in that his renowned sanctuary, all ye inhabitants of the earth reverence his Majesty. 10 Proclaim on every side, o ye criers: Now is the Lord come to reign over the whole earth, now verily the world shall be established, now shall the people be governed with a just and righteous government. 11 Let the heavens be glad, and the earth rejoice, and the roaring sea, how wide soever it lieth, testify her joy. 12 Let the fields leap for joy, and whatsoever is in the fields: finally, let all the trees of the wood now rejoice, 13 Before the Lord: for lo, he cometh, he cometh to govern the earth, to govern the world, I say, and all the people with the sceptre of his justice and truth. PSALM. XCVII. The Argument. It falleth out in the Psalms, as in a doubtful feast, that thou canst not easily judge which to prefer before another. This Psalm verily is most worthy for all the godly to meditate most diligently, as a most divine & brief sum of all the mystery of the Gospel, and these are the chief places thereof. First, the divinity of Christ, by the repeating of the name jehovah six times, and by attributing all glory and power unto him, (verse 2, 5, 6, 9, 10.) finally, by worshipping of the very Angels, verse 7. it is most manifestly confirmed, as the Apostle doth interpret it, Heb. 1, 6. secondly, his humanity, as the same Apostle doth interpret it: which thing is also proved hereby, that here it is treated of that kingdom as it were first then to be begun, (verse 1, 2, 6, 9) whereby it is plain, that it cannot be referred only to his godhead, but that it appertaineth necessarily unto the King that should be borne of the stock of David which should so be God, that he should also be man, and so also man, that he should be very God. thirdly, a plain prophesy of the spreading of the spiritual kingdom throughout the whole world, (verse 1, 5, 6.) whereunto Christ himself had regard, joh. 5, 22. Mat. 28, 18. Fourthly, the rebellion of very many, unto whom the Gospel should be, & now is, the savour of death unto death (verse 2, 3, 4, 5) whereunto Christ had respect. Luke 12, 49. For I had rather interpret these things thus, than to apply them to the preaching of the law. fiftly, that incredible power of the spirit of God, which should declare itself in the ministery of the Apostles, (verse 1, 6, 7, 9) the which thing Christ also foretold before, john 12, 32. and 14, 12. sixtly, the exaltation of the very person of Christ, verse 9 whereunto the Apostle manifestly alluded, Ephe. 4, 10. and Philip. 2.9. seventhly, faith by bearing the word in the elect, and the unspeakable joy of the conscience that shall follow thereof, verse 8. eightly, the office of those that are justified and sanctified, verse 10. Ninethly, the cross is like a certain apparitor attending upon the promises of the Gospel, which yet shall have a most joyful end, verse 11. and 12. Whereunto the Apostle most manifestly alluded, Philip. 4.4. THE PARAPHRASIS. 1 THe Lord being so long enclosed as it were within the small and narrow bounds of one people, now at the length he beginneth his kingdom over all the world: wherefore, let the earth rejoice, and all ye most great countries, even beyond the seas, be ye joyful. 2 For he is come, although very mild and meek towards his, yet to be reverenced of his own, both for his divine Majesty, and also terrible to his enemies, how fierce soever they be, even compassed about with the black darkness of the clouds, and sitting upon a throne, stayed as it were with two unmovable pillars: namely, justice, which he showeth in keeping promise with his own, and defending them by his covenant: and most severe judgement, whereby he punisheth his adversaries. 3 A flaming fire shall then go before him, and shall take hold on his enemies on every side. 4 The lightnings breaking forth from his judgement seat shall fill the world with glittering light: they shall see this in the end, even against their wills, which are most blind, and they shall tremble throughout the compass of the earth. 5 The hills at the sight of the Lord, at the sight, I say, of the Lord of all the earth shall melt. 6 But unto others that are willing to be taught, and ready to obey, he will show himself so just, and minful of his mercy promised, that the very heavens being astonished with so great & so glorious bounty, powered out by him upon all people, as far as the heavens are extended, shall set forth this so great a benefit, as it were with a sounding voice. 7 Go to then, be ye ashamed of your most filthy servitude, o ye slaves of the idols: but, o ye even the very Angels, worship him as your Lord and King. 8 But who will hear these things? verily the true Zion, who, with the residue of the cities of her dominion, as a mother with her daughters, being for this cause replenished with joy, and comforted with thy judgements, o Lord, will rejoice. 9 Go to then, o Lord, sitting upon thy most high throne, rule thou the whole earth, and exalt thyself above all that is aloft anie-where. 10 And ye that love the Lord, continue to hate that which is evil: and doubt nothing, but that he which hath freely embraced you with so great favour, will defend you also most mightily, and will deliver you from the wicked. 11 And though this light of the mercy of God doth not straightway shine unto the godly, let them remember, that like as the seeds which are sown in the earth do not forthwith spring up: nay, though they lie longer hid in the bowels of the earth, yet they come forth more plentifully: even so the light of righteousness is sown for them that love that light, whereby it shall wholly come to pass, that all they that lead an upright life, are replenished with incredible joy. 12 Rejoice ye therefore in the Lord, so great a King, o all ye just: and magnify the holy remembrance of him continually. PSALM. XCVIII. The Argument. This Psalm is the same almost with the ninety and six, and it containeth the prophesy of the spreading of the kingdom of the Messiah, and repeateth it again: of the which prophesy, Simeon, Zacharie, and Marie the mother of the Lord, in those their most famous hymns, are most divine interpreters, using almost the self-same words. But this Psalm doth teach three things of most great importance, even in three verses. One, verse 1. that Christ our mediator, in this work of our redemption, hath no coadjutor at all, nor partner: the which heavenly doctrine doth confute that devilish dotage of the merits of saints (as they call them) with what painted colours soever it be intruded: and it giveth to God alone his due glory, as well in the redemption, as in the creation of man. The second, verse 2. that all this redemption consisteth in the justice of Christ himself, which verily can not be made ours but by imputation. The third, verse 3. that all this benefit doth flow forth from the only free promise and truth of God himself. THE PARAPHRASIS. 1 SIng unto the Lord a new song, for he hath now showed forth all that his marvelous power, by overcoming all his enemies by his own right hand only, and by his own arm alone. 2 And now in the end, he setteth forth to be seen before all nations, this benefit of so great a deliverance, which was so long looked for of our fathers, and now at the length is performed, which did lie hid before, as in a corner, even his own justice, wherewith they being endued, shall not only escape the damnation, which their unrighteousness deserveth, but also shall obtain the crown of justice promised. 3 And if any demand what hath moved him at the length to so great bountifulness? let him know, that all this proceedeth from hence, that he is mindful of the promise that he hath made: and by the same mercy that he was moved to promise it, by the same he is moved to perform it in deed, that he might show himself most bountiful in very deed unto all men, to the uttermost borders of the earth. 4 Go to then all ye inhabitants of the earth, blow up the trumpets unto God, sound out the instruments, sing a triumphant song unto him, sing praises unto him: 5 Sing unto the Lord, both with the harps and with voices by order and course. 6 Go before the King jehovah, with sounding trumpets and shawms. 7 Let the sea, how wide soever, sound again, and also the whole world, with the song of all the inhabitants of the earth. 8 Let the very floods sound round about with their noise, and the very mountains with triumphant songs, 9 Before the Lord that shall undertake the government of the world, and shall govern the people most justly and uprightly. PSALM. XCIX. The Argument. This Psalm was set forth, that the people, what storm soever should arise, turning unto God, should learn to set forth the promise of the Messiah, against all terrors: of whom he so plainly speaketh, as though he had been now present at the same time, commanding all men even to behold him in the visible sacraments set before them, because they were no vain signs of his most present favour, being even the same in signification that ours are, (seeing there is but one and the same Christ, whether he be to be showed, or already exhibited) although their signs were differing from ours. Furthermore, he adjoineth the testimonies of three most godly men, Moses, Aaron, and Samuel, whose office was to pray unto God for the people, both that whilst that priesthood appointed of God should remain in authority, the people should surely judge, that the same God should be present with them, who was with them of old: as also they which desired to be heard, might follow the same way of faith and godliness that they did, unto the which doctrine of the public and ecclesiastical prayers, that is to be applied, which Paul writeth, 1. Timoth. 2, 1. THE PARAPHRASIS. 1 NOw, I beseech you, why should we fear the force or threatenings of any man, seeing we have the Lord himself to be our King? let the people fret as much as they lust: yea, let the earth waver, the foundations being shaken, it is enough that he is with us that inhabiteth the Cherubims. 2 verily the Lord hath declared abundantly the greatness of his power in Zion, and all the people, nil they, will they, shall be subject to his power. 3 Let us therefore neither fear, nor yet doubt: but rather trusting upon the most assured protection of God, magnify that his mighty and terrible name to the enemies: for it is holy, and therefore all honour is due unto it. 4 For, is not this our King, as he is endued with most great power, so also the lover of justice? wherefore we need to seek none other succour besides him: neither need we to doubt, but that he will punish most sharply all them, of whom we are unjustly oppressed. For it is not possible, that he should suffer their wickedness unaduenged, who is the author of equity itself, & hath set down the very rule of justice, unto the posterity of jacob. 5 Go to then, praise ye the Lord our God, and falling down before his footstool, worship him, for he is holy. 6 For this cause did he consecrate Moses and Aaron of old, and set Samuel also amongst them, who did exercise the office of the mediator for the people: the which thing whilst they did, carefully praying unto God, they were heard of the Lord. Why then should we doubt, seeing that same priesthood is of force, but that we following their example, should now also be heard? 7 And also, he did speak to those our fathers of old out of the cloudy pillar, unto whom, because they should keep his commandments, he prescribed the rites of his divine worship: 8 And thou, o Lord our God, giving ear unto them, hast suffered thyself oftentimes to be pacified by their prayers, although thou didst not leave the sins of some of them unpunished that were wicked. 9 Wherefore take courage, and extol the Lord our God with praises, and worship at his holy hill: for the Lord our God is holy. PSALM. C. The Argument. The Hebrew title doth declare, that this Psalm, most short in deed, but very excellent, both for the pleasantness of words, and the gravity of the matter, was written for this cause, that it should be sung in the sacrifices of thanksgiving. And it doth rehearse two most great benefits, the one of the creation (which is common unto all men) the other of the free adoption annexed with the perpetual protection, the which unspeakable benefit is peculiar unto the Church, which for this cause is called the work of God. THE PARAPHRASIS. 1 SOund out the trumpets unto the Lord, all ye inhabitants of the earth, 2 Come hither with joy, to give due worship unto the Lord, present yourselves in his sight, and offer prayers unto him: 3 Knowledge at the length this jehovah to be the God. This is he that hath even made us, when we had no being of ourselves: and, which is another peculiar benefit of him toward us, even the far greatest of all: This is he, by whose mercy we are a people consecrate unto him, and the sheep of his pastures. 4 Come therefore, I say, to the gates of his house, to praise him: enter into his courts to sing forth his praises, praise ye him, and publish his name. 5 For the Lord is good, of infinite mercy, and mindful of his promises through all ages for ever. PSALM. CI. The Argument. David, when he had received the promise of the kingdom, not thinking so much of the great honour that was given him, as of the grievous burden that should be laid upon him, and, as it is probable, beholding the faults of Saul, and the disordered state of the whole kingdom, he would bind both himself and his posterity as it were with a solemn vow before God, in this Psalm: wherein all the office of a king with a marvelous brevity is explained, though generally, yet very exactly. First of all then, he bindeth the whole office of a king to two principal virtues, even mercy and judgement, whereof the one causeth, that kings be rather loved than feared: and this other by the use of scripture declareth the severity, whereby the obstinate are bridled and kept in order: and it is contrary to that softness, which doth not only give some release from the bonds of the law, but doth utterly dissolve them. Neither doth he treat of these virtues, after the manner of the Philosophers: but he will have them both consecrate unto God, and therefore to be applied unto the laws appointed by God himself. Then coming to the use of these virtues, he doth testify, that he will not arrogate unto himself the government of this kingdom promised, but only receive it of the hand of GOD himself delivering it unto him, (the which thing he did most religiously afterward observe.) He treateth first of the preparing of himself to perform this office: secondly, of the right ordering of his own private family: and thirdly, of the very office, charge, and duty of a king. Wherefore, in the second verse, beginning the right order of government at himself, far unlike unto those, which do nothing less than that they command to others, he maketh a vow that he will give great care to understand which is the right way, being mindful doubtless of the words of the Lord unto Joshua: joshua 1. 7. and 8. and that he never declining from that way declared by God, he will learn by the right government of his own family, to execute the office of a king, as is convenient. Afterward, treating of the very public charge, and beginning again at himself, he promiseth that he will neither take evil counsel willingly of himself, neither that he will follow evil examples. And whereas the Princes that have power in their hands to satisfy their lusts, do use to invent infinite such things, either of themselves: or take hold of the same most greedily, which they learn of others that are about them: David addeth, that he will most carefully eschew men of corrupt manners. Finally, whereas Princes are compelled of necessity to use the service of many others, by whose eyes both they must see many things, and hear by their ears, and stand in need of their counsels: he promiseth that he will receive no man, whom he shall know to be of an evil conscience, and that he will punish, even with death, the false accusers, which are the poison of mankind, and that he will by no means suffer the proud and the ambitious, and that he will use the counsel and endeavour of men of fidelity and uprightness, and will diligently search for them: and either never call to counsel, or chase far away the crafty and deceitful. Finally, he promising that he will be no less a severe judge against wicked men, than a merciful defender and foster-father of his own, he declareth the last and chief end of the civil government, which was unknown of the Philosophers: to wit, that the Lord should be worshipped purely and sincerely in his City, that is, in his Church. THE PARAPHRASIS. 1 O Lord, I being appointed king by thee, after such a manner of bountifulness as never was heard, do consecrate this song unto thee, both of mercy and judgement: whereunto I do bind myself before thee to perform them, in the government of the kingdom. 2 First of all then, unto that time that I be set over the kingdom by thee, whom I determined never to prevent: I will give all diligence, that both I may throughlie know the right way appointed by thee, and may observe the same purely in my house. 3 I will never set before me to do any wicked thing, I will forsake them that are of corrupt manners, neither will I take any such to me. 4 I will put far from me the authors of evil counsels, neither will I embrace at any time the thing that I know to be evil. 5 I will destroy the slanderers and false accusers, I will not suffer the proud and the ambitious. 6 I searching out on every side men that love the truth, will take them to be my familiar companions: and I will not use, in doing mine affairs, any but such as are trusty and faithful. 7 The subtle man will I thrust forth of my house, neither will I suffer those that speak deceitfully. 8 To conclude, I will painfully, and without any delay, worthily punish whomsoever I shall understand to be wicked, and I will purge the holy city of the Lord from all wicked persons. PSALM. CII. The Argument. The Hebrew title doth insinuate, and the text itself especially, verse 14. and 15. doth much more evidently declare, that this Psalm doth belong to those times that were most miserable of all other, in the which, that captivity of the seventy years was finished: so that it seemeth unto me to answer on the contrary, unto that excellent prayer, which is contained in the 9 Chapter of Daniel. And there be four parts thereof: one, from the 1. verse, unto the 11. doth describe a most lamentable mourning of the Church, more like to a dead carcase, than to a living body, even as it is resembled in Ezechiel, Chapter 37. adjoining so lively and apt similitudes, that in my judgement, there is no writing treating of the same argument comparable with it. The second part, from the 12. verse, unto the 15. setteth forth the arguments of most sure comforts, partly drawn from the most constant nature of God himself, partly of the oracle uttered by the mouth of I●remie, and other Prophets, concerning the restoring of the City. The third part, from the 16. verse, unto the 23. is the amplifying of the second part, in the which, the ●r n●t●o & honour of the second temple, that is to sai●, of the spiritual and eternal (whereof that stony temple was a figure) that is, even of the Church, to be spread with most great majesty through the whole world, under Christ the head, is described by the spirit of prophesy. Finally the fourth part, from the 24. verse, unto the end of the Psalm, the Church as a conqueror singeth a song of triumph. THE PARAPHRASIS. 1 Hear my prayers o Lord, and let nothing hinder that my cries come not even unto thee. 2 Turn not thy face from me in such miserable times, but rather give ear, and answer speedily to me that cry. 3 For behold, my life is consumed as the smoke, and I am withered, and without all moisture, all my strength being consumed like the stone under the fire. 4 My heart is withered like the herb cut down with the sith, and loatheth all meat. 5 My bones consumed with sorrow stick hard unto my flesh. 6 I am like the Pelican or the Bitter dumping in the desert, & like the Owl mourning in the wilderness. 7 I pass the nights like a bird under the house eaves, bereaved of her mate, or spoiled of her young ones taken forth of the nest. 8 For mine enemies lie in wait for me poor miser, and with intolerable pride they abuse the example of my calamity, if they wish evil, or curse any. 9 Wherefore, I being cast down upon the earth, can not tell whether I do eat bread, or dust: and I mix my drink with tears. 10 For how can I do otherways, thou being so sore displeased with me, in that thou mayst seem therefore to have exalted me, that I should fall with so much sorer ruin? 11 Wherefore, to conclude all in few words, I vanish away like a shadow, when the sun setteth: and whither like the hay. 12 But thou, o Lord, upon whose power notwithstanding and promises I do rest, continuest still the same: and thy memory, which thou hast appointed to be with us, must needs be eternal. 13 Therefore, seeing thou hast so long been as it were an idle beholder of the miseries of Zion so many years, thou wilt arise I know well, and have compassion upon it, when the appointed time shall come. 14 Neither shalt thou want servants, which shall bear good affection towards the rammel thereof, and have pity thereon, when it is beaten into dust. 15 Yea, it is so far off, that it should always lie prostrate, that contrariwise, o Lord, the Gentiles, which in the former ages were alienate from thee, shall now fear thy name: and all the kings of the world shall magnify thy Majesty. 16 Because thou, o Lord, whose work this is only, hast built Zion again, and hast showed thyself there, much more glorious than at any time before. 17 Not despising the prayers of thy most miserable people, but rather hearing them in very deed. 18 For thou shalt do a work worthy to be set forth in writing to everlasting memory: and a new people created by thee, shall sing forth thy praises. 19 Because that from thy most high and holy throne, even from the heavens, thou hast looked down upon the earth: 20 To hear the mourning of the prisoners, and to loose them forth of their bonds, of whose life it was despaired. 21 That in Zion again thy name o Lord, that thy praise I say in jerusalem may be published, many nations and kingdoms running together to worship thee. 22 Howbeit, thou in the mean season I grant, whilst this so great goodness is waited for, dost grievously afflict us, and dost as it were cut off the thread of our life. 23 But in this extreme distress, o God, I did fly unto thee: and I prayed thee with plain words, that thou wouldst not take me away hastily, before that I had run the race of my life. 24 And why should not I trust, that it will certainly come to pass that thou hast promised unto us? for thou art not like us, who are changed by time, but thou abidest stable throughout all worlds. 25 And the very earth was most firmly established by thee long ago, when thou madest it: and this mighty compass of heaven standeth unshaken unto this day, which was framed by thine only hands: 26 But their stability is nothing to that thine unchangeable firmity, for they also by little & little do fail, but thou endurest all one. All these things, I say, how stable so ever they seem, are worn by little & little, as the garment is by long use, whilst that at the length they be changed by thee from the form that we now see, as a garment cast off. 27 Yet thou art the self-same altogether, subject to no term of years and time. 28 Therefore, that thy kingdom, which thou hast raised for thyself amongst thy people, shall also be for ever: and that posterity of thy servants, with whom thou hast made an everlasting covenant, howsoever it be tossed with many and most sharp tempests, yet it being staid by thy will and unchangeable power, shall remain for ever. PSALM. CIII. The Argument. David did write this Psalm, being ravished as it were out of himself into heaven: in the which he stirreth up, not himself only, but the very heavenly spirits also, to sing praises unto God, taking the chief occasion of that great and unspeakable benefit of God, which he bestowed on his Church, by revealing both the right way of righteousness, and the free forgiveness of sins: not forgetting his most abundant liberality, in giving us those things most bountifully, which belong to this present life, which benefits he setteth forth with most excellent similitudes, & most sincete sentences, adjoining hereunto a most magnificent description of the divine Majesty. THE PARAPHRASIS. 1 GO to my dear soul, and mine inward bowels, give thanks unto God with all your power. 2 Praise the Lord my soul, and declare thyself, that thou art mindful of all his benefits. 3 For it is he alone, who forgiveth all thy sins, of his unspeakable mercy: and so playing the part of a Physician, wiping away the woore of the deadly wounds, wherewith thou wast wounded through thy sins, doth cure the very diseases themselves, to wit, even the original sins. 4 This is he, who when thou wast appointed to death, did redeem thee as his own, and hath adorned thee with benefits, as testimonies of his singular goodness and mercy. 5 This is he, who useth to minister unto thee most abundantly meat to eat, and to renew thee with giving thee new and new strength, like the eagle that liveth most long. 6 This is he, who being mindful of his promises, doth defend the suppliants flying unto him for succour, and doth punish severely those that do any injury unto others. 7 This is he, who declared the way unto Moses, wherein we should walk: and hath preserved Israel, showing so many miracles. 8 This is finally that jehovah, who ever was most ready to have compassion upon the miseries of his people, and most ready to pardon them, most slow to anger, full of goodness and mercy, 9 Even ready to forgive, and not retaining injuries in memory. 10 For surely, he hath not so dealt with us, as our sins did deserve: neither hath he rendered punishment agreeable to our wickedness. 11 Nay, look how much more greater the heaven is than the earth, both in largeness and in height: so much more doth his goodness excel, and as it were swallow up their sins, who being penitent and sorrowful for them, do fear him. 12 So far as the east is distant from the west, so far hath he removed our sins from us. 13 With how great and how loving kindness the parents are moved towards their children, being in any misery: with so great tender love doth the Lord embrace those that fear him. 14 For he knoweth that we are but earthen vessels, he knoweth that our substance is made of the earth. 15 For I pray thee, unto what thing rather shalt thou say that the life of men is like, though they flourish never so much, than like a little plant, or a little flower? 16 For when as even the least blast of hurtful weather doth touch this flower, it perisheth, so that thou canst not easily know the place itself wherein it grew a little before. 17 Howbeit, thus flightsome than is man's life by it own nature: but the everlasting mercy of God toward them that fear him, and that tender affection to preserve his own, which is also extended to their posterity, doth redress this miserable condition, 18 Of them, I say, that keep his covenant, and apply themselves diligently to observe the statutes that he hath made. 19 Finally, to pass over all these his benefits towards us, what honour is not the Lord worthy of? whose seat is set in the heavens, and whose dominion is stretched forth over all things without exception. 20 Go to then with me you mighty spirits, being his apparitours, and the diligent executioners of his will, so soon as ye hear him speak, celebrate ye the praises of the Lord. 21 O ye mighty armies of his most obedient soldiers, praise the Lord, I say. 22 Praise ye the Lord, o all his works, in what place so ever of his dominion you be. Finally, thou my dear soul, set thou forth the praise of God. PSALM. CIIII The Argument. There is only this difference betwixt this Psalm, and the former, that in the other the particular benefits of God towards his Church, but in this his general benefits towards all mankind, are rehearsed: namely, the creation of the world, and of every part thereof, and the governance thereof for man's sake: both the which things he so amplifieth, with such an excellency of words, and gravity of sentences, that nothing can be thought to be spoken either more elegantly, or more learnedly, than this heavenly poetical invention. THE PARAPHRASIS. 1 PRaise the Lord o my soul: thou surely my Lord God art full of majesty, and art so accounted, declaring thine honour and glory, wherewith thou art adorned in all thy works. 2 For the Lord shineth wholly, as he were clothed with most bright light, the heavens being spread round about him, as it were a most large and beautiful pavilion. 3 He himself hath built a chamber unto himself in the very waters, being stayed only by his power: he is carried upon the clouds, as in a chariot, he is carried and walketh upon the wings of the winds. 4 He useth the winds none otherwise than his messengers, and the lightnings as his ministers. 5 Thou hast established the mass of the earth also to be unmoved in her foundations, by thy marvelous wisdom and power. 6 And thou hadst covered it wholly in the beginning with the depth of the waters, which ran over the very tops of the hills: 7 But so soon as thou didst rebuke them, they fled away, and being afraid by the terrible sound of thunder, they departed hastily. 8 Wherefore the hills than did lift up themselves, and the valleys contrariwise did fall down, and go into the place appointed for them. 9 But thou didst shut up the waters within their bounds, that they should never return to cover the face of the whole earth. 10 Yet the fountains, and the rivers gathered of them, meeting together, came forth, to run by the bottoms of the mountains at thy commandment: 11 Even that the cattle might drink of them, and the wild asses, and other wild beasts might quench their thirst: 12 By the which the shrill sounding birds should abide, and sitting upon the boughs, every one should sing his own tune. 13 But on the other side, even from heaven, thou waterest the mountains, pouring down rain from thy chambers: and by that thy benefit it cometh to pass, that the earth as it were drinking drink to the fill, doth not deceive the hope of the husbandman. 14 That self-same power bringeth forth of the bowels of the earth grass, and many kinds of herbs to nourish the beasts which are necessary for the use of men: finally, it bringeth all kind of nourishment, 15 Even wine, wherewith the strength of man is refreshed: and oil, whereby his face being anointed doth shine: and bread, wherewith the heart of man is strengthened. 16 And also the very trees of Libanus, which we behold so high, that it may seem that God hath set and planted them with his own hand, because they grow so mightily, must attribute it unto the moisture, which the Lord doth send them most plentifully from the heavens. 17 There do the birds build, there the stork maketh her house in the high fir trees. 18 The tops of the most high hills also are for the goats, and the rocks are a refuge for the coneys. 19 He also hath created the moon to change her form by certain seasons, and the sun also to have the appointed time of his setting: 20 And so soon as he setteth, the darkness of the night cometh upon us, and then verily the wild revening beasts creep forth of their dens, 21 Even the young lions searching their pray with roaring, and requiring their meat as it were of God himself, who hath kept them shut up in the day time for man's sake: 22 But when the light returneth again at the sun rising, they get themselves into their dens again, as it were by a sign given from the heaven: 23 So that man may return unto his labours, which he had lest off, and continue his travel safely unto the evening. 24 How marvelous therefore are thy works, o Lord? how wisely hast thou made all things? with what and how great riches hast thou filled the earth? 25 And this wide sea how large is it? and how in numerable fishes are there? how many living creatures, both of small bodies, and of monstrous greatness, do swim therein? 26 The ships also do run there through the seas, and those huge beasts, created of thee, do leap to and fro through the midst of the floods, as though they would play. 27 And all these things, as they have received life of thee: so also they wait for meat of thee, wherewith they are nourished in their due time: 28 Therefore thou givest it unto them, and they receive it, and when thou openest thine hands, they are satisfied: 29 But if at any time thou withdraw thyself from them, they stand even astonished, whilst that thou, calling again that lively strength, which thou hadst given them, they die at the length, and return to their dust. 30 Yet for all this, the kinds of things do not decay: but whilst thou dost show forth that thy power, which createth and preserveth all things, thou causest that one of thy creatures coming into the place of another, the very face and furniture of the earth is renewed. 31 Therefore, everlasting praise be given to the Lord: and let the Lord continue to take his delight in his own works. 32 He is great, I say, and very mighty, at whose angry countenance the earth itself doth shake and tremble, and by whom the mountains being touched, do cast out smoke and flame. 33 And as concerning me, I will consume all my life in praising him: and so long as I shall remain alive, I will praise that my God. 34 And would to God that my songs might be so acceptable unto him, as I with glad and cheerful mind do celebrate his so many and so great benefits! 35 And contrariwise, would to God that all the wicked that are stubborn against him, might utterly be destroyed! But thou, my soul, praise thou the Lord: and all ye others, praise ye God. PSALM. CV. The Argument. It is evident by 1. Chron. 16. that the author of this Psalm was David, and that it was indicted for Asaph, to be sung when the Ark of the Lord was carried into the city: and there is the same use of this, as of the two former: but the argument is divers in this point, that he doth celebrated two peculiar benefits of the Israëlites: namely, the free adoption of that people, and the bringing in of the same into the land promised. Now, seeing we have a covenant more excellent than the former, and our true Joshua is gone before into the very heaven, we may well perceive, besides that now also the rehearsal of those old histories is most joyful and most profitable, so have we so many examples, both of God's mercy and truth, whereby we may confirm our faith, resting upon the same foundations, and are bound also much more than our fathers, to celebrate these benefits, and to continue in setting forth the same. THE PARAPHRASIS. 1 PRaise the Lord, call upon him, and in the hearing of the people show forth his works: 2 Sing unto him, praise him, set forth his marvelous acts: 3 Glory in his holy name, you also that seek the Lord rejoice. 4 Come ye unto the Lord, and diligently seek this visible sign and pledge of his power and excellency: namely, this Ark. 5 Call to mind how many and how great miracles and wonders he hath wrought for your sakes: finally, what punishments he hath executed is judgement of your enemies. 6 For we are the children of Abraham his servant, and the offspring of jacob, whom he hath choses to himself. 7 And the Lord again is the governor in deed and Lord over all the earth: but he is our God by a peculiar right, 8 Namely, for that he is mindful of that his covenant and word, which shall be of force for ever by his commandment: 9 Of that covenant, I say, which he made first with Abraham, and after with Isaac, which was confirmed with a solemn oath, 10 And further established with jacob or Israel in these plain words, to stand for an unchangeable and everlasting decree: 11 I will give you this land of Canaan as a possession by right of inheritance measured out by me. 12 And that which he promised most freely, he hath performed also most faithfully. For though they were very few in number, and of no strength, and lived in that land as strangers: 13 And changing their seats oftentimes, wandering from nation to nation, and removed from one kingdom to another: 14 Yet was it so far off, that he would suffer any violence to be done unto them by any man, that he also rebuked kings for their sakes: 15 And hath written this decree, as it were in these few words, Let none touch mine anointed, & consecrate priests, let no man hurt my prophets. 16 But afterward he sent a famine upon the earth, as it were called by him, and he did break all the strength of bread, that they might all seem to be ready to perish straightways. 17 But he sent a man before them, when they should go into Egypt long before, by a most marvelous mean, far from all man's wisdom, who should prepare them a place to sojourn in, even joseph, who was first sold as a slave in Egypt: 18 But afterward he was bound with iron fetters, no less chained in mind, than in body, 19 Whilst at the last, at the time appointed, mention was made of him unto the king, and the wisdom which the Lord gave unto him, did declare what manner of man, and how excellent he was. 20 Then therefore the king and lord of the Egyptians did not only send messengers, and lose him from his bonds: 21 But also made him the steward of his court, and so appointed the government of all his affairs unto him. 22 Also an absolute authority was given unto him, over all the great princes of Egypt, that he should govern the very magistrates of Egypt by his wisdom and counsel. 23 Therefore came Israel at length into Egypt, and jacob did sojourn in the country of Cham. 24 And the Lord increased his family there marvelously, so that they became fearful for this cause unto the Egyptians that hated them. 25 For God did change their minds against his people, that they began to hate them, whom they loved so greatly before, and they now laboured by subtlety to cirumvent them. 26 Yet did he never forsake them, but when their case seemed utterly desperate, he sent Moses his servant, and Aaron whom he had chosen, to secure them. 27 And they, as they were commanded of God, when they were sent, did work those great signs and wonders in the land of Cham. 28 Wherefore, the Lord did send darkness upon the Egyptians, which came so soon as the Lord commanded. 29 He turned their waters into blood, and killed their fishes in the very waters. 30 Swarms of frogs came straightway forth of the earth at his commandment, and went into the very chambers of their king. 31 At the voice of his commandment swarms of flies and lice came forth in all the coasts of Egypt. 32 He reigned down stones from heaven, and horrible flames of lightnings did run through all Egypt. 33 With these darts he beat down their vines and figtrees, and he did break down all the trees that were set in those borders. 34 By his commandment grasshoppers and caterpillars being stirred up, came forth without number, and devoured every herb, and consumed all the fruits of the earth. 35 Moreover, he did slay their first borne, that is, even the chief of all their families. 36 Finally, when all this was done, he brought forth his people laden with gold and silver, all healthful, and endued with strength. 37 Egypt was glad at their departure, which before was greatly afraid of them. 38 He covered them as they went forth in the day time, with a cloud against the heat of the sun: and in the night, lest they should wander to and fro, he went before them, and lead them with the brightness of a shining fiery pillar. 39 They desired quails, which were given at their desire, and they were satiate with bread sent down from heaven. 40 God broke the rocks for them, whence water did flow: yea, even rivers did run forth. 41 And this did he, even mindful of those things, which he the holy one in times past had covenanted with his servant Abraham. 42 Thus then he brought forth his people, to wit, his elect, glad and joyful. 43 Unto whom he gave those countries that were possessed of sundry people, having obtained with great ease, whatsoever the inhabitants thereof had gotten with great travel and pains. 44 Namely, that they being placed there, because that the former inhabitants had profaned the land with filthy superstitions, and vile lusts, they should observe the statutes and laws given them of the Lord. Praise ye the Lord therefore. PSALM. CVI The Argument. I suppose that this Psalm, even as the 126. is to be referred unto those times, when they which were brought from Babylon with Zorobabel, or else with Ezra, and Nehemiah, prayed for the residue, who notwithstanding, were either detained by cowardice, or were afraid by the difficulty of the journey, either stayed there still, for other causes. And the Prophet beginneth at a thanksgiving for the return granted unto that people: straight after he descendeth to a plain confession of the sins of the whole nation, even from the deliverance out of Egypt, expressing also the circumstances even of the times and places, and fully answering unto that, which we read in the 9 of Nehemiah, where also is repeated oftentimes that which is here set down 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 mighty God, as it were overcome with such like stubbornness: would God, I say, that many had rather follow this example both publicly and privately, than to be so ready to tear one another in pieces. THE PARAPHRASIS. 1 PRaise ye the Lord, and celebrate his name: for he is of most excellent and everlasting goodness. 2 Who is able to set forth in words the wondrous works, which he hath done for us? who is able sufficiently to set forth his praise? 3 O blessed is that man, who at all times, and in what estate soever he is, never declineth from uprightness and justice! 4 But thou, o Lord, be mindful of me, of thine unmeasurable mercy, which thou hast always showed to thy people, and regard me, to make me partaker of thy salvation: 5 That I being a witness of thy bounty towards thine elect, may joy and rejoice together with that thy people, which thou hast chosen for thy peculiar heritage. 6 We verily, I grant, even as our elders also have erred, have sinned, and have done wickedly. 7 For, to begin the matter from the first original, those our fathers neither had any regard of so many miracles wrought in Egypt, neither were they mindful of the multitude of thy benefits: for they did strive with thee at the red sea. 8 Yet God (o the incredible goodness!) that he might provide for his own glory, and testify his own power, hath preserved them, though most rebellious. 9 For he rebuked the sea, which incontinently dried up, and he led his by the surges of the waters, even as by the dry ground. 10 So did they escape safe out of the enemies hands, God delivering them. 11 But their oppressors, being swallowed up with the waters, did perish: so that not one of them remained alive. 12 And the Israëlites, being overcome by this fact, began then verily to believe in the Lord, and did sing forth his praises. 13 But lo, when this was scarce finished, when they suddenly forgetting all these things, would not suffer themselves to be governed by the will of God, and his counsels: 14 But with immoderate lust desired flesh in the wilderness, and began to tempt and try the power of the mighty God: 15 Therefore he granted unto them that thing which they so greedily desired, but to their great hurt: for these delicates brought them leanenes and consumption. 16 Yea, and they went about through envy to displace Moses himself, and Aaron that holy priest of the Lord. 17 Therefore the earth gaped, and swallowed up Dathan, and covered Abiram with the very tabernacles. 18 But the fire also beginning in the assembly of the rebellious, the flame did burn them up together suddenly. 19 The same men made a calf in the mount Horeb, and worshipped, when they had melted it, 20 Changing that their honour and ornament, even the everliving God (o miserable men!) into a dead image of a bullock that eateth hay, 21 And casting away the memory of God the saviour, which had showed so many wonders in Egypt: 22 Who had declared so many miracles unto them in the land of Cham, and had done so horrible things at the red sea. 23 Wherefore he was about to destroy them at once, but that Moses dearly beloved of him above other, setting himself before God in the midst of the slaughter, restrained his wrath, that it should not be fierce to utter destruction. 24 What more? when he was about to bring them into the country promised, they not believing his words at all, did refuse the land, which ought to have been most dear unto them: 25 And therefore disdaining to hear God speak, they stirred up a tumult in their tents. 26 Therefore, he stretched out his hand worthily against them, to destroy them in the desert: 27 And did scatter their posterity amongst the nations, and cast them so into divers regions. 28 For also they joined themselves with Baal Peor, that abominable idol, and did eat the sacrifices that were offered to things that had no life. 29 Against the which wickedness, God being most justly angry, did fall upon them, and strike them with a most grievous plague. 30 But Phinees rising up with great courage, did avenge that horrible fact, and the Lord ceased straightway to strike them. 31 And Phinees was counted to have done that thing justly, and thereby did obtain the praise that should remain to all posterity. 32 But they notwithstanding, provoked God unto 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 spoke something unadvisedly. 34 And Moses verily therefore died in that wilderness, but they that were brought into that land of Canaan, were nothing more obedient to God's commandments than their fathers: for they spared the people, whom God had straightly commanded to be slain. 35 And they mixing themselves amongst them, did straightway learn their manners: 36 And served their idols, to their most certain destruction: 37 Even coming to this madness, that they did slay their sons and their daughters unto devils: 38 That they offered, I say, the blood of their sons and innocent daughters, & powered it forth willingly to the graven images of the Canaanites, and defiled the whole country with most cruel slaughters. 39 Behold therefore their most horrible facts, behold the abominable whoredoms, wherewith they of set purpose polluted themselves. 40 Wherewith God being most justly grieved, did so burn forth in anger against this people in the end, that though he had chosen them unto himself before, he now abhorred them. 41 He delivered them into the hands of the Gentiles, and laid them open to the lust and pleasure of their enemies. 42 Wherefore they were after sundry sorts vexed by them afterward, and oppressed at their pleasure. 43 Notwithstanding, he did deliver them again ofter than once, by the which benefits yet it was so far off that they did recover any better mind, that contrariwise, they following their own lusts, ceased not to provoke him to anger, whilst that they being forsaken of him, consumed in that their own wickedness. 44 And who would not here have in admiration the infinite goodness of God? For lo, though he had profited nothing with them so many ages, neither by benefits, nor by chastisements, yet heard he their cries in their distress: 45 And remembering his covenant, and of his infinite mercy suddenly changing his mind, 46 He caused that even they, which had carried them into captivity, should have compassion upon them. 47 Go to then, o Lord our God, finish the work that thou hast begun, and gather us at the length home unto thee forth of the Gentiles, that we may praise thy name, and set forth thy praises for ever. 48 Let everlasting glory be unto thee, o Lord God of Israel. O all ye people agree unto me! and say with one mouth, Amen. Praise ye the Lord. PSALM. CVII. The Argument. This Psalm, than the which nothing can be spoken more truly, nor more eloquently, neither yet more divinely, doth affirm the providence of God, both general and particular, to be most just and also most merciful, bringing forth and most elegantly describing most goodly examples of those things which come to pass, both by sea and by land, that of necessity we must grant, their causes and effects wholly to be governed by God: either against the wicked, which deny God utterly, or remove him from the government of the world, as do the Epicures: or do think that he doth regard the things that he hath made only generally, as do the Peripatetians: or do bind him to second causes, as do the stoics: as also against the superstitious persons, confessing the truth in deed, but attributing to their feigned gods, that which belongeth to the most mighty and merciful God alone. All the which lies being worthily condemned, the Prophet doth admonish the godly, and them that are truly wise, that they should learn rather to have the works of God in admiration, and to praise both his most excellent wisdom and moderation in them, than to call them into doubtful question, and to dote with the wicked. THE PARAPHRASIS. 1 PRaise the Lord, for his infinite goodness and everlasting mercy deserveth the same. 2 O you the innumerable multitude, whom God hath delivered out of manifold dangers, and forth of the hands of your enemies, acknowledge this thing with me! 3 For how many 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 many wandering in the waste wilderness, and seeking a city commodious to dwell in, 5 Half dead, and killed with famine and thirst, 6 Crying unto him in their extreme miseries, hath he heard? and being drawn forth of their distress, 7 Hath he brought into the right way, and led them into commodious cities? 8 Let these men therefore set forth this his great mercy before the Lord himself, and show forth his marvelous works to other men: 9 Who hath refreshed them panting for thirst, and fed them so mercifully being hungry. 10 How many also, being shut up in dark prisons, and even as it were in the darkness of death, being chained in their mind with sorrow, and in their body most straightly with iron fetters? 11 And that worthily, because they did not obey the commandments of God, which are engraven in the minds of all men: but rather followed their own lusts, than the counsels of God. 12 Notwithstanding, when the Lord had tamed their fierceness so, and had brought them to this point, that they could find no help in any, 13 He heard them crying unto him in this their distress, and delivered them from their misery: 14 And bringeth them from the dungeons of the prisons, and darkness of death, breaking their fetters of iron. 15 Praise ye therefore this so great mercy of the Lord before him, and declare his wonderful acts to other mortal men, 16 Who hath broken the brazen gates, and hath broken in pieces their iron bars. 17 What shall I speak furthermore of them, who by their own foolishness, going in the way of wickedness, and being oppressed by manifold diseases, do suffer the reward of their madness? 18 And loathing all manner of meat, are at death's door. 19 Whom notwithstanding the Lord did hear, crying unto him in this misery, and he delivered them out of their distress. 20 And he speaking but one word, did take away all the cause of their deadly disease, and restored them to health. 21 Let these men therefore praise this his so great mercy before the Lord also, and publish his marvelous works before other mortal men. 22 Let them offer the sacrifices of praise unto the Lord, I say, and let them rehearse with great joy what he hath done for them. 23 But they which go unto the seas by ship, and there continue, and are occupied in the waters: 24 They surely behold the great works of the Lord, and they may see with their eyes how marvelous he doth show himself in the mighty surges of the sea. 25 For so son as he speaketh, the winds do rise, and straightways stir up horrible tempests, and the seas do swell with the raging storms. 26 The mariners with their ships are now lifted up to heaven, and now rolled down to the low bottoms, their minds fainting for fear: 27 The whirlwinds do toss them round about, they stagger here and there like drunken men, so that neither their cunning, nor their strength hath any place: 28 Whom yet calling unto him in this distress, the Lord delivereth from these miseries, wherewith they were vexed. 29 For he, which had raised the storms, doth calm them, and the raging of the floods doth suddenly cease. 30 But they, when the floods are assuaged, being joyful, are at the length brought by him into the desired havens. 31 Go to then, ye also set forth so great mercy of the Lord before him, and declare unto other mortal men his marvelous works. 32 Let these men, I say, praise the Lord in the mid multitude of the people standing about them: yea, let them praise him in the assembly of their chief men. 33 For he the same, so oft as he pleaseth, turneth the wilderness into floods, and the well warred places into a dry wilderness. 34 And he turneth the most fruitful countries into extreme barrenness, provoked by the sins of the inhabitants. 35 Contrariwise, he bringeth in again springs of waters, flowing abundantly upon the deserts and countries not inhabited for their dryness. 36 And he placeth there, men that live most miserably before, who do also build most populous cities, 37 Do sow the fields, do plant vines, & do reap corn in abundance: 38 Even because he, of his singular mercy, doth both multiply them, and doth increase their cattle marvelously. 39 And they again (so doth he change the course of things) are diminished, and oppressed with anguish, and are broken with all kind of calamity and misery. 40 He also maketh the princes, which were terrible to others before, by taking aware all their authority, most contemptible and despised, that they know not whither to turn them. 41 He also raiseth up the poor and oppressed, and spreadeth their families like a flock. 42 Let all them therefore, which are of upright judgement, behold & mark these things, and take great pleasure thereof: but contrariwise, let all the wicked, which rail against God's providence, being convicted, hold their peace. 43 Lo then therefore, whosoever is desirous of true wisdom, let him give himself wholly to consider these things, that he may attain unto the knowledge of the infinite mercy of the Lord. PSALM. CVIII. The Argument. This Psalm is gathered partly of the 7, 8, 9, 10, 11, verses of the 57 Psalm: partly of the 5, 6, 7, 8, 9, 10, 11, 12, verses of the 60. Psalm, where ye may seek the argument. THE PARAPHRASIS. 1 I Being prepared with my whole heart o God to praise thee, desire to do it both with voice and instruments: go to therefore my tongue, 2 Go to viol and harp, awake with me in the morning. 3 The nations most far off shall hear me publishing thy praises, the people shall hear me singing unto thee. 4 For thy goodness surely hath extended itself unto the very heavens, and thy truth even unto the clouds. 5 Declare thyself o God, to sit above the heavens, and show thy glory to the whole compass of the earth, 6 That they may be delivered whom thou lovest, save them therefore by thy power, and hear me: 7 And doubtless it will so come to pass, God speaking unto us out of his sanctuary. Wherefore, I wholly rejoice now of the victory: for GOD will grant unto me, that I shall set my kingdom in order, and overcome mine enemies. Therefore I will divide the fields of the Sichemites, and will measure out the valley of Succoth. 8 I will have in possession my Gilead, and Manasseh beyond jordan, driving away the Gentiles that are about them: Ephraim shall be the greatest part of mine army, I will place the throne of judgement in judah. 9 But the strangers, how stout soever, shall do my servile works: the Moabites shall hold under the basin to wash my feet: I will command the Idumëans to take up my shoes being put off, and cast upon their heads: I will triumph over proud Palestina with joyful acclamations, as she hath triumphed over us before. 10 But by whose conduct shall I win so many strong cities? and what power shall I rest upon to come into Idumëa? 11 verily, thou being our captain, and trusting unto thy power, o my God, though thou have forsaken us before, and hast refused a long space to go before our armies. 12 Therefore help thou us o Lord, after the calamities of so many years: for the help is vain that is hoped for of men. 13 We trusting only unto God, shall do valiantly, he alone will tread down our enemies. PSALM. CIX. The Argument. This Psalm is written by David with such a terrible and fearful style, as thou canst scarcely find any example in the whole scripture like unto it: wherefore it must be used in prayer, and also read with great judgement: yet is there some use thereof, so that we add these cautions. Namely, first of all, that we be not drawn with the spirit of vengeance or false zeal: but that we seek rather the glory of God only, and that earnestl●e, and as he himself commandeth: then, lest we use these and such like prayers vnaduis●dlie against certain persons, seeing that we can not easily know, who do sin unto death: and we are bound to pray for the repentance and salvation of al. For otherwise, that we may make prayers indefinitely, and with the exception of the secret judgements of God, being led with the true zeal of God against the enemies, who of desperate malice yield their service unto Satan, and persecute Christ and his members cruelly with an evil conscience, that he will destroy those evil men as they deserve, it is plain hereby, that Christ himself commandeth us duly to pray, that his kingdom may come: the which thing verily can not come to pass, but by the overthrowing of the kingdom of Antichrist, and by destroying all the desperate enemies of the Gospel, and of the true Church. Yea, of such imprecations conceived against certain persons, we have not only this example, and others also in the Psalms: but also in the writings of Paul, as Galathians 5, verse 12. and 2. Timoth. 4, verse 14. and in Peter, Acts. 8, verse 20. although he mitigate that imprecation afterward. And also the old Church did power out these and such like prayers against Julian the Apostata, the which the very end did prove that they were heard: and surely, unless sometimes we might use them, it were in vain which is written 1. John. 5, verse 16. But these things are not to be drawn into example: and, as I said before, we must take great heed, lest either for desire of vengeance, or false zeal, or unadvisedly using them, we sin against either, or against both the tables of the Law, and bring upon our own heads the thing that we pray against others. As concerning David, and this Psalm, what bitter hatred he sustained, and how cruelly he was persecuted many years by Saul and ●●s, it may be understanded by his own history: yet, that he did bear no private hatred against Saul, it appeared by that, that he spared ●im so oft: neither is it read, that he did any thing cruelly in that whole time of banishment. Therefore did he ●egard the glory of God alone, and the restoring of the kingdom, trusting unto the promises of God. Further●ore, the end doth declare, that David did speak these ●hings, wholly by the spirit of prophesy, and as he was a figure of Christ himself, as Peter doth teach us, Acts 1, verse 20. The which agree with the history of Christ's death, and with the punishments, which the miserable jews do now also suffer: which things David doth pronounce of himself, and of his enemies in this Psalm. And although it can not be certainly determined, against whom specially david cast forth these darts: ●et I judge their opinion to be most probable, which do refer them unto Doëg. For they agree with his fact, which was most horrible: and the 16. verse of this Psalm doth point as it were with the finger, the circumstance of that time, as also the 8. verse of this Psalm doth make mention of his office and charge. And although the holy scripture make no mention of Doëg afterward, yet can it not be doubted, but these prophetical execrations did fall upon him, and such as we see also conceived against him in Psalm 52. Finally, let them all know, who following the example of Doëg, or Judas, do persecute the Church at this day no less cruelly: and namely they, who exercising the same hatred, that they have received of their Elders, have not ceased of late to stir up the kings by them bewitched, to the most cruel murders of most innocent man, and whose cruelty is not yet satisfied: let them know, I say, although the Church do not apply these prayers precisely against them, yet both they and theirs (unless they repent, which I rather desire doubtless) have the same, and peradventure more grievous punishments, even in this world, hanging over their heads: as already is come to pass upon many of them. THE PARAPHRASIS. 1 O GOD mine only honour, and by who● judgement I know I am allowed & commended as innocent, whom these 〈◊〉 do condemn as most wicked, keep not 〈◊〉 silence. 2 For thou seest with how many most false slanders I am assailed by wicked, deceitful, and li●● men: 3 With how great hatred they invade me, bo● in word and deed, that I should not escape an● way: finally, how unworthily they fight against me. 4 For surely, they render unto me hatred for amity: and there remaineth nothing unto me, b●● only to flee to my prayers. 5 For my benefits I say, they render injury: and for love, hatred unto me. 6 Chiefly that most wicked man, who seeing he hath abused his authority against the good and the godly, cast him down again under some wicked man, unto whose lust he may be subject, and cause him to have envious men again at his elbow, which may let his purposes. 7 Let him be drawn into the law, and let him never go out, but condemned: and so many petitions as he shall make to the judge, let them bring upon him so many penalties. 8 Let his life be short, and let another take his charge, when he is put forth of office. 9 Let him leave his children fatherless, and his wife a widow. 10 Let his children wander from door to door to beg their bread, all their goods being destroyed and wasted. 11 Let the cruel usurers snare him, and all his substance, with their most intricate snares: and what soever he hath gotten by sore labour, let it fall unto men that pertain nothing to him. 12 Let none of them, which were his well-willers before, retain constant friendship with him: let no man have compassion of his fatherless children. 13 Let his kindred utterly perish, and let him be destroyed in his next posterity. 14 Let the Lord call unto memory, not only his sins, but also the sins of his fathers, and of his grandfathers, and also let him call to memory the sins of his mother's kindred, never to blot them out: 15 Yea, let them be always in God's sight, whilst the remembrance of him be utterly abolished. 16 For truly, his manners do deserve this, that his punishment should be equal to his transgression, as one that hath been so far from all humanity, that he hath not only had no pity on me, but also hath sought me unto death, which am vexed for no deserving of mine own, and am forsaken of them that ought not so to do, and one that am utterly astonished. 17 He delighted in cursings, the which rather let them fall upon his own head: and as he was an enemy of all humanity, so let it departed far from him: 18 Yea, let all kind of calamity, joined together with thy wrath, cleave unto him like a garment, and invade him wholly, as the drink received into the body, entereth into the bowels, and the strength of oil doth pierce unto the very bones. 19 And let him have perpetual misery to be covered therewith wholly as with a cloak, and like a girdle wherewith he may be always girded when he cometh forth. 20 And let them have this reward of their wickedness of the Lord, which are mine enemies, and devise my destruction with their deadly slanders. 21 But thou again o Lord God, grant unto me this thing for thine own names sake, that thou wilt deliver me for thy great mercy. 22 For I am most miserable, and very poor, and most deeply wounded in my heart. 23 I vanish away like a shadow when the light goeth down, and I leap here and there like a grasshopper. 24 My knees do fail for hunger, and my body is consumed, all juice being wasted. 25 And, which thing is most grievous of all, they are so far off from being touched with any drop of mercy, that contrariwise they take occasion hereof to rail against me: and if peradventure they see me, they wag their head in derision. 26 Help me o Lord my God, and deliver me for thy singular clemency. 27 She some notable work, that all men may confess that I am preserved, not by human power, but by thine only help and patience. 28 Go to then, let these men curse me as long as they lust, so that thou do favour me: they will rise against me I know well enough, but in the end they shall be ashamed of themselves, and I thy servant, wholly addicted unto thee, shall rejoice. 29 Mine enemies, I say, shall be clothed with shame and reproach (which they have wilfully called upon themselves) as with a garment. 30 But I praising God openly, will set forth his benefits exceedingly, and will praise him before all people: 31 Who standeth by the poor, that he may defend their life appealing unto him, against unjust condemnations. PSALM. CX. The Argument. I think that this most excellent and most precious Psalm, may aptly be called an epitome of the Gospel promised, wherein truly (although the jews, which were given up into a reprobate sense, go about to cover light with darkness) these thief points of our salvation are declared, both with a great perspicuity, and a marvelous brevity. First, the divinity of Christ, verse 1. as Christ himself doth interpret it, Mat. 22, 42, etc. For the very enemies of Christ did not doubt, but he should be man, & that of the stock of David. secondly, his humanity, with his everlasting power and kingdom, both in heaven and in earth, and also with the name which is above all names (the very Godhead being excepted) and therefore the unity of the person in both natures, besides that presence of his divine majesty, which Eutyches affirmeth, is in the same verse, in these words, Sat at my right hand as the Apostle doth interpret it, Heb. 1, 12. thirdly, the battles of the same King, and his victories against all his enemies, visible and invisible, in the last part of the same verse, as the Apostles interpret it, 1. Cor. 15, 24. and so forth, and Hebr. 10, 13. fourthly, from what time this King began his kingdom, verse 2, as isaiah doth interpret it, isaiah. 2, 3. and by the thief hanging upon the cross, Luke. 23, 42. whereunto Pilate himself, though he thought no such thing, did subscribe it in three languages fiftly, a plain description of the true Church, that is to say, of them that are set up against the enemies of this King, in the 2. verse. First, that they are a people which do obey willingly, and without dissimulation. Furthermore, like as soldiers are known by their liveries, or other cognisance, under whose standards they fight, even so the armies of this most holy King are known by holiness: and this holiness without all doubt before God, is Christ himself, who is made unto us wisdom, justice, sanctification, & redemption: & in whom we are without spot or blot. But before men, the very fruits of faith are the cognisance: the which thing the prophet declareth, borrowing the manner of his speech, of the ornaments of the priests and Levites, in the which chiefly, at their solemn feasts, they came forth every one in their order. thirdly, he signifieth that this beauty doth now he had under the cross and miseries, whereunto the Church is subject but that which we are, as is written 1. john. 3, 2. shall appear in that day of the restoring of the Church, whereof Peter speaketh, Acts. 3, 21. & Paul, 1. Cor. 15, 28. In the fourth place, he compareth the assembly of the godly, how miserable so ever it is, with the army of most chosen young men: that we may know, that the power of God is made perfect in our infirmity, the which power chiefly appeared in the first infancy of the Christian Church being new borne, even with the great shame of those that succeeded afterward Finally, all these things, to wit, both the Church itself, and all the gifts wherewith it is adorned, he saith, by a most excellent and apt similitude, that it is a dew falling down from heaven, as out of the womb of the morning: that is to say, it is the mere and only gift of the free goodness of the heavenly father. sixtly, a description most perfect of another office of Christ, that is to say, of his eternal priesthood, confirmed by an oath: repeating also under the figure of Melchisedech, the conjunction of both the natures into one subject, verse 4. of the which thing, how many and how great mysteries there be, it is declared in the 7. Chap. of the Epistle to the hebrews throughout. seventhly, in the 5, 6, 7. verses, the battles chiefly of Christ himself, and afterward even of the Church which sh●l follow, from the beginning of the revelation of the gospel, unto the second coming of Christ, against all the most mighty Princes, and chiefly against Satan, the Tyrant of this world: unless by the Monarch, whereof he specially maketh mention is the 6. verse, we had rather understand the Roman empire, and his image, even Antichrist. Th● which thing Daniel did expound in me plainly afterward, Daniel 2, 44. and john in the Revelations: when the triumph shallbe so much more glorious, both of the captain, and also of the soldiers, as the battle hath more sore and longer continued. THE PARAPHRASIS. 1 OTher fathers in deed are the lords of their children, but this son that is promised unto me is my Lord, being verily the eternal God: & in that he is very man also to be borne of my kindred, he shall be so highly exalted of jehovah, (which hath decreed this from all eternity) that he shall sit at his right hand: that is to say, that he shall have rule and dominion over allthings created, without any exception. Yet will there not want many, and those most mighty enemies, which will resist this King, but all their enterprises shall be in vain. For the Lord will cast them down, and tread them all under his feet, not one being excepted. 2 And jehovah will give unto him in Zion this kingdom of everlasting stability over all the ends of the earth: yea, as I have said already, which shall be extended even to the very right hand of God, of the which kingdom the power shall be so great, that the more enemies it hath, the more excellent and more evident shall it be. 3 And the people which willingly and obediently offer themselves to be governed by him, after infinite victories had over the enemies, in the day that the King, when he hath overcome all his enemies, shall muster all his armies to make a triumph, shall appear before him also in garments of triumph, which shall be holy, most pure, and most shining. Then, I say, o King, thou shalt behold the multitude of thy most chosen young men, which the morning of that most heavenly light hath brought forth unto thee, by pouring down her most plentiful dew upon the earth. 4 And do not marvel that I have made mention of holy garments. For all things shall here be most holy, and separate altogether from all impurity: for they shall be consecrate and made holy even by him, that is both a mighty King, & a most holy Priest. For jehovah hath appointed him to be a Priest also, & that with an inviolable oath, & hath made him, not like Aaron and his posterity, even mortal men offering transitory things, but an eternal Priest, with a spiritual and most pure sacrifice, (to wit, himself) being once offered to reconcile his unto God for ever, of the which eternal Priest, that great Melchisedech was a figure, as he is set forth unto us by Moses. 5 Wherefore, thou holy assembly, with what storms soever thou be tossed, be void of care, trusting upon so great a King and Priest. For he will alway be present with thee, and will destroy in his anger those kings that strive against thee, at the very time and moment, which he hath most wisely determined. 6 And he will bring into subjection unto his kingdom the people far & wide, saving his own, and making an horrible slaughter of the rebels every where, and he will overthrow that monarch that ruleth so far and wide. 7 Yet shall he himself drink also of the brook before these triumphs, and shall suffer all the miseries of the most grievous battle, wherewith he may seem to be swallowed and drowned: but it is so far off that he should hereby suffer any detriment, that contrariwise by this same means, he shall lift up his head most high, crowned with everlasting glory. PSALM. CXI. The Argument. It appeareth that this Psalm, and certain other that fellow, which have a common title Haleluiah, whether they were written by David, or by other prophets and singers, were set fooorth for this purpose, that the people coming together to the temple, chiefly at the solemn feasts, should understand, that this is the end of sacrifices, and other holy rites, even to praise God: not that the forgiveness of sins, and righteousness should be sought in those works: but that every one being admonished by those visible signs, should rise up by true faith to the very things signified, (namely, to Christ, and the benefits promised in him) and so should set forth the bountifulness of God by an earnest confession of the same, which is the true use even now also of the Christian assemblies and sacraments. And there be set forth in this Psalm, the goodness of God, his wisdom and justice to be considered: first, in the creation, ordering and government of the world: then, in that marvelous deliverance out of Egypt, and other further testimonies, whereby God did declare his singular favour towards this people in divers sorts: finally, this Psalm is concluded with a most grave sentence, which is to be set against all the blasphemous words of wicked men, deriding this most comfortable doctrine. THE PARAPHRASIS. 1 PRaise ye the Lord with the whole heart, o ye people that be gathered together and consecrate to him, to declare his benefits in this assembly. 2 For the works of the Lord verily are great, but only known unto them, which are delighted in the consideration of them. 3 For a marvelous brightness doth shine forth in his works, compelling the minds of all men that do behold them, to give him honour: and whatsoever the wicked do prate, his most perfect justice doth show forth itself to be seen, in the government of them. 4 But especially, that most mild and merciful Lord hath appointed for us this solemn memory of his benefits. 5 For this is he, which hath ministered that meat sent down from heaven, to those that fear him, whole forty years long, and that orderly measured to every family: for he is never forgetful of his covenant. 6 Furthermore, by taking away those countries from the inhabitants, and giving them in possession to his people, he declared in deed of how great power he is. 7 Certainly, those things which he wrought for us by his own power, when we came over into these countries, do declare both his most constant fidelity in performing his promises most manifestly: and also his just severity in punishing wickedness: and they do prove, that all those things remain firm and stable, whatsoever he decreeth. 8 And we utterly grant, that these things, seeing they are directed by a most certain and most right rule, are so established, that they can not once waver, much less be altered or abolished. 9 Therefore he did not only bring in his people thither, but also did defend them in all dangers. For he so covenanted at that time with his people, that he did provide by certain statutes for the keeping of his covenant. Finally, his name is holy unto his, but terrible to his enemies. 10 Therefore this is the chief point, and the very sum of true wisdom, To fear the Lord. They certainly are truly wise, whosoever do obey his commandments: and his praise, though it be despised of the wicked, yet shall it remain for ever. PSALM. CXII. The Argument. Like as of necessity they were diversly affected, which went unto the temple, either in the solemn feasts, or at other times: even so do we see, that these Psalms were applied to divers ends, like as also the Apostle, 2. Tim. 2, 1. maketh four kinds of public prayers. This Psalm therefore pertaineth unto those prayers, wherein we pray for deliverance from those things that do press us: although it is not written so much in form of supplication, as of consolation, as though the Prophet should comfort and raise up the miserable and careful, that notwithstanding, they should courageously go forward, and not be overcome with the greatness of calamities, and so either despair, or decline to wicked counsels, as it oftentimes falleth out in such distress. And the promises pertaining to the commodity of this life, are set forth to be considered against those temptations, for two causes especially. First, because we are very oft tempted by Satan, by the loss, or by the endangering of temporal commodities. Against the which temptation, are very aptly opposed those promises which are directly contrary: furthermore, because the old testament had those promises plainly expressed. But surely it was never the meaning of the holy Ghost, to retain the minds of the faithful in the waiting for these things, seeing they were the pledges only of spiritual graces, and that with a condition annexed, so far as God did know them to be expedient, seeing these temporal things are neither absolutely of themselves, nor necessarily good. That great learned man Mollerus doth write very aptly, that this Psalm is a plain commentary of the saying of Paul, 1, Tim. 4, 8. Godliness hath the promise both of the present life, and of that which is to come. THE PARAPHRASIS. 1 O Blessed is the man, though many think the contrary, who fearing the Lord, doth obey his commandments willingly, and with all his power! 2 For his posterity shall flourish: for God favoureth the generation of the just. 3 His family is filled with riches, and the things that he hath justly gotten do continue. 4 That meek, merciful, and just God, commandeth the light to arise unto them that walk uprightly, in the midst of the darkness of calamities. 5 A good man is also liberal, he dareth, and governeth his things uprightly and justly: 6 Wherefore he shall never fai, and his memory shall be for ever: 7 He shall be shaken with no slanders, neither with any evil tidings, but settling his hope upon the Lord, shall constantly confirm himself. 8 By this means his heart being stayed, he will courageously wait, whilst that he see his adversaries suffer the just reward of their wickedness. 9 In what state soever he is, he continueth to be liberal unto the poor, and remaineth just: wherefore, he is increased daily more and more with glory and honour. 10 The wicked seeing this his felicity, will be greatly grieved, and will gnash with their teeth: but they shall consume away, all their enterprises being brought to nought. PSALM. CXIII. The Argument. The Levites, which were appointed to sing, do exhort themselves mutually in this Psalm, to praise the love of God towards man, testified by many benefits, chiefly toward the miserable and poor, such as were joseph, Moses, David, and Daniel: unto the which examples, doubtless this Psalm hath respect: like as that which treateth of the barren women, verily is to be referred to Sara, Rebeccah, Anna. But in the very beginning straightways we are admonished, that these praises are then only accepted, when they proceed from the servants of God, and are given to that true God, as he openeth himself in his word: for this is meant by the name of jehovah. And seeing that the Levitical priesthood is taken away, and all we Christians are now consecrate to offer this sacrifice of praise before the throne of God, it appeareth that this exhortation doth appertain to all Christ's Church. THE PARAPHRASIS. 1 PRaise ye, praise ye, I say, o ye servants of jehovah, the name of jehovah. 2 Let the blessed name of jehovah be praised now and for ever. 3 For most just causes of praising and giving unto it all laud do declare themselves, from the rising of the sun everywhere unto the setting of the same. 4 The Lord doubtless hath a more high dominion than all the Gentiles, and also he exalteth his glory above the very heavens. 5 Is there any like unto the Lord our God, which sitteth most gloriously in a most high place? 6 And yet doth abase himself so low of his infinite goodness, that he beholdeth & governeth both the things that are done in heaven and in earth. 7 Wherefore this is he that raiseth up the abjects, and exalteth the miserable, lying in the dunghills: 8 Whom he placeth among the princes, among the princes, I say, of his people. 9 Finally, he causeth that they that were barren before, and without comfort, suddenly being made mothers of many children, were filled with joy. Praise ye the Lord. PSALM. CXIIII. The Argument. It probable, that this elegant and excellent Psalm, was sung especially in the feast of the passover, which was appointed peculiarly to celebrate the deliverance out of Egypt, and the bringing in of them into the land of promise: the which things, seeing they were the figures of that true and everlasting deliverance by Christ, from the most miserable bondage of Satan, sin, and death and of the bringing of us into the very heaven, it i● plainly perceived how much more we, than the old people, are bound to celebrate so great mercy of God, especially in our holy feast of thanksgiving. THE PARAPHRASIS. 1 WHen Israel came out of Egypt, even the posterity of jacob from that cruel people, 2 The Lord did consecrate judah to himself, and Israel for a people, over whom he would chiefly rule. 3 The sea did fly at his sight, coming forth of Egypt, lest it should hinder his passage, jordan driving her waters backward, made itself passeable, that he might come over. 4 The very mountains (the tops of the rocks as it were the horns of rams beating together) and the hills like lambs did leap. 5 And wherefore, o sea, didst thou fly? wherefore, o jordan, didst thou drive back the waters? 6 Wherefore ye mountains like rams, and why did ye hills like lambs so leap? 7 verily it was meet that thou, o earth, should● tremble at the sight of the Lord, going before his people, at the sight, I say, of the God of jacob, 8 Who turned the rock into pools, even the head rock into flowing waters. PSALM. CXV. The Argument. This Psalm doth contain an example of public prayers conceived with great boldness for the preservation of the Commonwealth against profane nations, though it is not evident what battle this was, and to what times this Psalm is to be referred. I do apply it to the history of jehosaphat, 2. Chron. 20. or else suppose that it was indicted for the Church generally to some such use. Now besides many excellent sentences, it containeth a notable comparison of the true God with the false: and it teacheth furthermore very plainly, that the last and chief end of our prayers ought to be, not any commodities of our own, but the only glory of the true God. THE PARAPHRASIS. 1 THat we desire deliverance out of this peril of thee, o Lord, be it far from us, that we should ask it as due unto any righteousness of ours, neither that any glory or dignity should arise thereof to us: but that rather thou shouldest provide for thine own name, that is to say, that it may appear plainly thereby how liberal thou art in promising, and how true in performing thy promises. 2 For I beseech thee, why dost thou suffer these men any longer to ask in derision, Where is their God? 3 Our God, o cursed men! of whom ye demand where he is, is in the heavens, endued with far greater majesty than any earthly prince, by whose power, and also most free will, all things were created in the beginning, and are even now governed. 4 But your idols, if the matter be considered, are gold and silver, and therefore dead things without all sense: but if regard be had of the workmanship, they are made by the hands of men; 5 They have a mouth, and are dumb: what can they then answer you? they have eyes, and are blind: what can they then see what is done here? 6 They have ears, and are deaf: wherefore then do ye power out prayers unto them? they have noses, and smell nothing: whereunto then serveth the perfume and smell of sacrifices? 7 They have hands, but touch nothing: what can they then give you? they have feet, and can not go: how then can they make haste to help you? 8 And to speak all at one word, what letteth it, but that you yourselves that worship them, be as witless and senseless as the very stocks & stones in whom ye trust. 9 But thou Israel trust in the Lord, the sure shield and defender of all them that put their trust in him. 10 Thou chiefly the offspring of Aaron, which ought to go before others, both in doctrine and example, trust in the Lord, the sure shield and defender of all that put their trust in him. 11 Finally, how many soever do profess to worship jehovah, trust you in the Lord, who is the shield and defender of them that fix their hope in him. 12 The Lord (doubt ye not) careth for us, he will bless, he will bless the posterity of Israel, he will bless the kindred of Aaron. 13 The Lord is bountiful toward his true worshippers, both toward the noble, and also the most abject. 14 He will heap you, even you, I say, and your posterity, with new benefits more and more. 15 For the Lord, which hath made the heaven and the earth, hath received you into his favour. 16 And he inhabiting those most high heavens, from whence he ruleth all things, hath granted the use of the earth, and of infinite good creatures, wherewith he hath adorned it, unto men of his singular liberality: 17 Even for this purpose, that they should publish his glory in the earth, the which thing verily the dead can not perform, unto whom death itself, taking away the use of the tongue, hath enjoined silence. 18 Deliver us therefore, o God, that we may sing forth thy glory both now being alive, and for ever. Praise ye the Lord. PSALM. CXVI. The Argument. Whether we refer this Psalm unto David, whom we certainly know to have been marvelously delivered oftentimes by the Lord, from most present death, and also from most great anguish of mind, or to any other: it containeth an example of a singular thanksgiving, whereby we may understand how far sometime the best, and most upright men use to be cast down, and unto whom in such case we must fly: finally, how happy an end there shall be of all temptations, so that we refrain our impatience by the bridle of faith. THE PARAPHRASIS. 1 ALL my love is in the Lord, hearing the voice of my prayer, 2 And giving attentive ears unto me: wherefore also I will call upon him so long as I live. 3 Behold, I was bound in the chains of death, the very anguish of the grave held me, being overcome with the sorrows of my heart. 4 Then I called upon the name of the Lord, I beseech thee, o Lord, said I, deliver my most miserable soul. 5 And what else should I say here, than that which I straightways proved in deed? verily, that God is very mild toward his, and very just in performing his promises, and that our God is most merciful: 6 And that the Lord finally doth defend those that walk plainly & uprightly, because he did help me so readily, when I was brought to extremity. 7 Go to therefore, o my seely soul, return now unto thyself, and take rest, seeing that so notable a change of thy state is wrought by the Lord. 8 For thou, o Lord, hast delivered my life from death, thou hast stayed the tears of mine eyes, thou hast established my feet, that I did not fall. 9 So that I may walk now safe and sound before thee among the living. 10 For I believed the promises of the Lord, and therefore did I speak, even my faith ministering voice and words to me, being most sore oppressed with sorrow. 11 For I grant that I was so far cast down, that I knew not whither to turn me: and finding no stay anie-where, did decline unto this, that I judged with myself, that both the very men, and whatsoever they do, is nothing. 12 But, o Lord, this most dangerous temptation being overcome by thy power (for how can that thing be vain, which is taken in hand by thine appointment? or how can they be nothing with thee, upon whom thou hast bestowed thy grace?) what shall I give again unto thee for all thy benefits, which thou hast bestowed upon me? 13 verily I will take in my hands the cup of thankful sacrifice, and calling upon thee by name, o Lord, I will testify openly, that I knowledge this deliverance to be of thee. 14 And those things which I vowed unto thee, o Lord, when I was in danger, will I now pay in the presence of all the people. 15 I acknowledge therefore, and profess as the truth is, that thou dost not despise those to whom thou hast once been beneficial, but lovest them most dearly, and that thou wilt in no wise unadvisedly destroy them. 16 verily therefore I am thy servant, thy servant, I say, even thy bond servant, and therefore hast thou broken the bonds wherewith I was bound. 17 And I again, as is meet, do render unto thee this sacrifice of praise, and call upon thy name. 18 I pay the vows unto thee, which I have promised, before the whole assembly of the people: 19 And that in the courts of thy house o Lord, and in the midst of the city jerusalem. Praise ye the Lord. PSALM. CXVII. The Argument. The vocation of the Gentiles is prophesied in this most short, but very excellent Psalm, as Paul interpreteth it, Rom. 15, 11. And also the sum of the Gospel is declared, namely, the giving of the grace and truth, as john doth expound it, john. 1, 17. and the end also, namely, the worshipping of God in spirit and truth, that we may know that the kingdom of Messiah is spiritual. Finally, we are here taught, what is the office of the subjects of this kingdom, and what good things they ought to wait for. THE PARAPHRASIS. 1 PRaise ye now the Lord o all ye Gentiles, casting away all your feigned Gods, and all ye people set forth his praise. 2 For now at the length that his great mercy hath overcome, and is powered down upon us, and the truth of that eternal salvation promised of the Lord, is now performed. Praise the Lord. PSALM. CXVIII. The Argument. I do agree unto them that attribute this excellent Psalm unto David, and do suppose that it was written at the first beginning of his kingdom, when the nations about him were ready to invade him, either in the feast of passover, or in the fe●st of the Tabernacles: both that he might give thanks to God, after he had overcome so many difficulties, and also that they which had so long resisted him, might know that they resisted God: and again, that the whole people might so much the more willingly receive the king that was given them from heaven. And it appeareth, that David so wrote these things of himself, and of things that were passed, that they did chiefly appertain to the Messiah, of whom he was a figure, isaiah. 8, 14. and 28, 16. Math. 21, 42. Acts. 4, 11. Rom. 9.33. Ephes. 2, 20. 1. Pet. 2, 7. And Jerome witnesseth, that this Psalm was thus expounded in the synagogues by the ancient jews: the which thing is manifestly confirmed by those joyful acclamations of the people, taken out of this Psalm, when as they received him at his last entrance into the city: whom soon after, at the persuasion of the priests and elders, they refused with so great outrage. And the same state that was then of the head, must be now also of the members: so that it is no marvel, though the godly professors of the truth be rejected as blasphemers and Heretics, even of those which would be counted the chief builders of the Church, and at length also to be delivered up to pilate's to be crucified: but yet again, that corner stone can never be overthrown, nor yet the building that is lord upon it, can by any force, policy, or subtlety, be destroyed. THE PARAPHRASIS. 1 OH! acknowledge and declare ye openly that the Lord is good, for his bounteous goodness is for ever. 2 Let Israel now confess this thing, for his bounteous goodness is for ever. 3 Let the stock of Aaron now confess this, that his loving kindness is perpetual. 4 Let all the sincere worshippers of the Lord now confess this, that his loving kindness is perpetual. 5 I doubtless, being a notable example of his unspeakable bounty, have not ceased, as ye know, to call upon him, in my greatest extremity: and he (as ye yourselves see) having heard me, hath exalted me into this most large room. 6 Wherefore, I having experience that the Lord worketh for me, and that he is so near at hand unto me, God forbidden that I should fear the power or the threats of any man. 7 For the Lord himself is the chief leader of those that help me, so that I can not doubt at all, but that I shall see with these mine eyes those enemies which remain, justly punished of him. 8 Oh! how far better is it to trust in the Lord, than in man? 9 How far better is it to trust in the Lord, than in any men, how excellent soever they be? 10 Behold, many nations compass me about, but I, calling upon the Lord, shall most undoubtedly destroy them. 11 They compass me in, I say, they beset me round about: but calling upon the Lord, I shall most undoubtedly destroy them. 12 Mine enemies in great multitudes compass me like swarms of bees, but I shall forthwith stifle them, as though they were cast into the fire, and calling upon the Lord, I shall most undoubtedly destroy them. 13 For in deed before, the most cruel enemy did so sore thrust at me, that I seemed even now ready to fall: but as I was falling, the Lord supported me. 14 Therefore I account him mine only strength, I knowledge him to be my saviour, and praise him in my song. 15 Hereof come those voices of those that sing and rejoice together with me, out of their tabernacles, Now doubtless the Lord hath advanced the power of his most strong right hand. 16 The Lord hath now exalted that his right hand. Now the Lord hath showed forth the power of his most strong right hand. 17 Behold me then that am yet alive, and about to set forth the works of God. 18 For though he hath stricken me very sore, yet hath he spared my life. 19 I pray thee therefore, let that gate now at the length be open unto me, which only the lovers of righteousness must go unto, that I being entered thither, may praise the Lord. 20 For it is consecrate unto the Lord, therefore is it open to the just alone. 21 Here will I praise thee, o Lord, because thou giving ear, hast delivered me. 22 For the stone which the very chief builden have so stubbornly as yet rejected as nothing fit, is not only now counted in the building, but even as a principal, it upholdeth the whole weight of the very building. 23 verily it is a work of God in deed, which maketh all the beholders thereof to be amazed. 24 Go to them, seeing the Lord hath commanded this most joyful day to shine unto us, let us pass it wholly in mirth becoming Saints. 25 I beseech thee, o Lord, preserve the King that is given us from heaven: I pray thee, I say, I pray thee, o LORD, give the King all prosperity. 26 Let him have prosperity and bliss, that cometh to govern us in the name and commandment of GOD, we wish prosperity to you also that are the nearer inhabitants of the house of the Lord. 27 jehovah is the only God, who shineth unto us: bind ye the lamb with cords that is brought to the horns of the altar. 28 Thou art my God, I will praise thee: thou art my God, I will sing thy praises most loud. 29 Confess that the Lord is exceeding good, for his bounteous goodness is everlasting. PSALM. CXIX. The Argument. This is the principal end of this Psalm (which the longer it is, the more excellent it is: and it is written with two and twenty Octonaries, that is, every part having eight verses, whereof every one beginneth at one particular letter of the Hebrew alphabet) that men might be enticed to the careful study of the heavenly doctrine. And the whole treatise is set forth, partly generally of absolute and certain positions or sentences: and partly of special and more particular considerations, the Prophet setting down himself for example to them that he teacheth, and mixing prayers, complaints, comforts, and thanksgivings, throughout the Psalm. And the whole doctrine may be brought to these four principal heads. 1 That those things are signified by the name of the heavenly doctrine, which are revealed of God himself, and comprehended in the holy scriptures: whether we understand that part which commandeth that which we ought to do, and forbiddeth the contrary, the name of the Law being taken in a more straight signification: or whether we understand that other part, wherein it is taught what we must believe to salvation, the which we call the Gospel. 2 That this doctrine is declared from heaven, not that we should comprehend it in our understanding only, but that every one should follow it with an earnest care, without fainting, as the rule of his whole life. 3 That we may be both willing and able to embrace and follow it, we must of necessity pray for the spirit of God, which may both drive away darkness from our understanding, and amend our affections that are wholly corrupted. 4 Though the world being terrified, partly with the fear of dangers, partly with the greatness of calamities, and partly also deceived with a feigned show of profit, doth rather go some other way: yet they only do wisely, which stick unto that way which is set down in the word of God, what difficulties so ever do offer themselves in this life, so that at the last they shall have the fruition of true and everlasting life. THE PARAPHRASIS. octonary. I. 1 O Blessed are they that are of an upright and blameless life, who walk after the rule of the doctrine prescribed by the Lord! 2 Blessed are they, I say, who do observe that which he hath testified to please him, who do seek him sincerely and carefully. 3 Doubtless they are not given to wickedness, neither bend themselves to unrighteousness, which follow the way that he showeth. 4 For neither hast thou, o Lord, commanded any thing unadvisedly, either as things that we should only understand, or idly consider: but thou hast commanded that they should be observed and kept with all diligence. 5 And would to God that my manners might so be ordered by thy government, that I might most constantly persevere in keeping most carefully thy statutes! 6 For then shall all things go well with me, when I shall turn the eyes of my mind unto all thy commandments. 7 For then verily shall I only worship thee rightly and purely, when I do not follow this or that manner of worship, but shall learn thy most just laws. 8 Therefore am I fully purposed to keep thy statutes: and thou never forsake me when I am in distress. THE PARAPHRASIS. Octo. II. 9 I Pray you by what means can the youth, which of itself is heady to all kind of vice, purely and holily direct his manners? even if he observe diligently those things which thou hast spoken unto us. 10 I certainly do seek thee with my whole heart, and thou which hast wrought this will in me, stay me furthermore, lest I being drawn away with any evil affection, do wander from thy precepts. 11 I do bear thy word that is laid up in my heart like a precious treasure, lest I offend thee in any matter. 12 But except thou thyself o Lord, that art greater than all praise, hadst been my master and instructor, truly I should nothing have prevailed: therefore teach thou me thy statutes. 13 Then even I speaking openly, will show forth the laws that are set down by thy most holy mouth. 14 I take much more pleasure of this one thing, that I may keep that way which thou hast testified to please thee, than if I had attained all the treasures of all men. 15 Therefore will I meditate thy commandments continually, and will apply my whole mind to observe thy ways. 16 I will delight my mind, I say, in thy statutes: neither will I at any time forget thy words. THE PARAPHRASIS. Octo. III. 17 BUT thou, o Lord, continue to embrace me again thy most bound servant, with the same favour, that I overcoming all difficulties, may remain to observe those things which thou hast spoken unto us. 18 Roll away that vail, which taketh away from the eyes of my mind all the use of the true light, that I may behold those undoubted wonderful secrets, which do shine forth of that thy heavenly doctrine. 19 For I am a stranger in the earth, striving to go to another place, even to that better heavenly life: wherefore I beseech thee, hide not from me thy precepts, which verily lead us thither. 20 For I am so inflamed wholly with great desire of knowing and keeping thy laws, both in prosperity and adversity, that this zeal consumeth me. 21 Thou usest to rebuke & to destroy the haughty persons, and such as stubbornly strive against thee: and they are worthily appointed to destruction, whosoever refuse thy precepts. 22 But these notwithstanding use to reproach me with all kind of contumely, but thou remove these things far from me, because I do follow thy will, that thou hast testified unto us. 23 For even the princes and the great men also, assembling themselves together, do take counsel against me, and slander me: but I give myself wholly to meditate thy statutes, whilst they thus deal with me. 24 These are my delights, these are the men whose counsel I use. THE PARAPHRASIS. Octo. FOUR 25 YEt I confess, that I can not be but tormented most grievously, with so many undeserved injuries, so that I may seem now without life, and fastened to the grave: but restore thou life unto me, like as thou dost promise this thing by thy word, whereof only I ask counsel and comfort. 26 For I do use to open all mine affairs unto thee, and thou didst never fail me ask counsel of thee: therefore teach me thy statutes more and more. 27 Grant I say, that I may daily know in these difficulties, what way is agreeable to thy commandments, and that I may rest in the consideration of that marvelous wisdom which shineth forth in them. 28 For it is necessary so to do, for I wholly melt away for sorrow: raise me now up therefore that am fallen down, as thou hast promised by thy word. 29 Remove thou far from me whatsoever things may draw me away from truth and right, and rather grant thou me, that I may hold the way prescribed by thy doctrine. 30 For I have chosen this as the true way, and I do prefer this before all other things. 31 O Lord, I endeavour myself I say, to cleave fast unto those things which are approved by thy testimony, of the which my purpose, grant I beseech thee, that I do never repent. 32 And I being drawn forth of these straits by thee, as it were into a most broad place, will finish the whole course of my life by the direction of thy precepts. THE PARAPHRASIS. Octo. V. 33 TEach me o Lord, the order of life set forth in thy decrees (of the which I was not able of myself once to think) that I may keep it to the end. 34 Grant that I may thoroughly know thy doctrine, the which I may observe and keep with all my heart. 35 Direct me also that am entered into the way of these thy precepts, for there is nothing wherein I more delight. 36 I beseech thee to turn my mind from filthy lucre, which of itself would run a contrary way, and incline it to embrace those things which thou testifiest to please thee. 37 Keep back mine eyes also, that they be not deceived, by the enticing show of most vain things: but rather bring me into the true life, following thee my guide. 38 And establish unto thy servant in deed, that which thou hast promised in word to them that fear thee. 39 Turn away that reproach, which I do not fear without cause: for thy laws are good, and therefore it were wickedness to condemn the love of them in me. 40 Behold, I desire nothing more than thy commandments: and keep thou me safe against all dangers, for the mercy that thou hast promised. THE PARAPHRASIS. Octo. VI. 41 Grant o Lord, that I may prove by experience also, that thy manifold mercy, and deliver me as thou hast spoken: 42 That I may have what to answer them, who do therefore reproach me, because I do depend upon thy word. 43 Suffer not, I beseech thee, that I being overcome with their injuries, or with impatience, should speak any other thing, but that thy word: neither suffer that I being destitute thereof, should utterly be dumb. For I do wait whilst thou execute such punishment upon these wicked men, as thy laws do threaten. 44 And whatsoever they do devise against me, I will keep the doctrine which thou hast given us alway and for ever. 45 Wherefore I, going as it were in a most large way, will live at hearts ease with a quiet mind, being addicted wholly to thy commandments. 46 Furthermore, I will boldly dispute of those things, which thou hast testified unto us, even before kings. 47 And I will delight myself with thy commandments, a thing that is most dear unto me. 48 I will hold with both mine hands thy commandments, which are most joyful unto me I say, and will never cease to meditate thy statutes. THE PARAPHRASIS. Octo. VII. 49 Grant that I may by experience perceive, that thou art mindful of those things, which thou hast spoken unto me thy servant, and hast commanded me to trust in. 50 For in all my miseries this is mine only comfort, even thy word, by the help whereof, I being almost dead, am restored to life. 51 For although these arrogant men do deride me therefore, yet notwithstanding I decline not from thy doctrine one jot. 52 And I calling to memory how thou hast punished such kind of men, do take great comfort thereof. 53 Yet do I greatly fear, when I behold these despisers of thy doctrine, which have the same punishments hanging over their heads. 54 Furthermore, it is so far from me, that I being an exile should despair, that contrariwise I am occupied in singing thy praises, taking the occasion of thy statutes. 55 Yea, even at midnight also, setting aside all other cares, being mindful of thy name, I do watchfully think how I may keep thy doctrine. 56 And this do I attribute to this cause, that I labour to keep thy commandments. THE PARAPHRASIS. Octo. VIII. 57 LET other men gape after what things they lust, I do account all my riches to be set in this o Lord, that I may obey those things which thou hast spoken unto us. 58 I do power forth prayers before thee without any dissimulation, and as thou hast promised with thy mouth, have mercy upon me. 59 I am not of their number, who have no regard whether they walk in the right or wrong way before thee: but I have searched carefully what way I should keep, and I have fastened my steps in those paths, the which thou hast testified to please thee. 60 Neither have I stayed, when I did know the matter so to be, but have straightways bend myself to observe thy commandments. 61 And although the wicked have conspired against me, and spoiled all my goods, yet do I not forget thy doctrine. 62 No, I do arise up at midnight, when others do soundly sleep: and I do call to memory the examples of punishment, which thou hast executed upon such wicked men. 63 But if I do know any that feareth thee, and that keepeth thy statutes, I join him to my fellowship. 64 O Lord, who leavest no inhabitants of the earth void of thy benefits, I desire this one thing of thee, that I may learn thy statutes by thine instruction. THE PARAPHRASIS. Octo. IX. 65 THou hast dealt faithfully, I grant with thy servant, as thou hast promised by thy word. 66 Yet is there a further thing that I must desire of thee, even that thou wouldst teach me that true knowledge, joined with such a judgement, whereby I may discern all things aright, as it were by tasting a savoury thing: because I depend of thy commandments. 67 Before I was tamed by thy rod, I was wanton, wandering to and fro: but now have I learned to obey thy commandments. 68 But again, I beseech thee, which art most merciful and liberal, that thou wilt teach me these same statutes. 69 Surely there is no kind of slander, nor any manner of deceit, which these men of desperate boldness have not practised against me, who could never yet bring to pass, but that I endeavoured myself to keep thy commandments with my whole heart: 70 And they thus abusing their prosperity, and thy liberality, became foolish and witless, even their senses as it were dulled with fatness: but I delight myself in the meditation of thy doctrine. 71 I grant therefore, that it was to my great commodity, that I being tamed by these miseries, should prove more meet to understand thy statutes. 72 For the doctrine which thou hast delivered by thy mouth unto us, is far above all heaps of gold and silver. THE PARAPHRASIS. Octo. X. 73 THou, who once hast made man, and formed him with thy hands, and therefore canst only restore him again, being utterly destroyed of himself, grant me understanding, that I may learn all thy precepts. 74 For so shall it come to pass, that all which fear thee shall mightily rejoice, when they shall see me resting upon thy word to have attained this benefit of thee. 75 For I have learned by experience, o Lord, that thou dost nothing unjustly: and in that thou hast dealt with me so hardly, thou hast done nothing repugnant to thy truth. 76 But I beseech thee, that thy mercy may be ready to comfort me, the which thou hast promised to thy servant. 77 Let thine unspeakable mercy, I say, be present, that I may revive, seeing thine only doctrine delighteth me. 78 Let these cruel men be ashamed, and frustrate of their purposes, who have dealt so frowardly with me, and that without my deserving: and I will with so much more willing mind wholly apply myself to meditate thy commandments. 79 So shall it come to pass, that they which fear thee, and which understand thy testimonies, will join themselves to me. 80 Wherefore grant this unto me, that I may know and keep thy commandments with a pure heart, that I be not ashamed. THE PARAPHRASIS. Octo. XI. 81 ALL my courage faileth me, whilst I wait for the deliverance promised by thy word, which is deferred. 82 My very eyes do fail me, whilst I lift them up to behold those things which thou hast spoken unto me: and oftentimes I break forth into this voice, Ah alas! when wilt thou once comfort me? 83 Wherefore I became like a bottle dried in the smoke, through sorrow and mourning: notwithstanding yet I have not therefore forgotten thy statutes. 84 Ah! how long shall these things endure? and when wilt thou once decree just punishments against them that persecute me? 85 For they have even digged pits to catch me, the which thing thou hast plainly forbidden in the doctrine that thou hast given us. 86 But whatsoever they enterprise, whether by force or craft, the thing itself shall declare, that it must needs be stable and true, whatsoever thou hast commanded. Only help thou me that am most unworthily oppressed. 87 For although those men have cast me down to the ground, and almost brought me to nought: yet have I not forsaken thy commandments. 88 Restore me to life therefore for thy singular bounty, that I may most carefully observe those things that thou hast testified by thy mouth. THE PARAPHRASIS. Octo. XII. 89 ANd why should I doubt, oh Lord, of the certainty of thy promises? whereas I see in that thing, in the which, though it be a most mighty work, yet is it of far less importance, than the salvation of thy people, in the frame of the heaven (I mean) that there is as it were engraven a sure stability of that thing which thou hast once spoken. Wherefore, though the company of the godly be tossed with infinite tempests upon the earth, yet shall it be firm and stable, the which thing thou hast opened by thy word, to be determined by thee, of the everlasting rest thereof in the heavens. 90 Surely thy truth shall fail in no age: for even that body of the earth doth so remain, as it was established by thee upon her foundations. 91 And all these things do so continue, as they were ordained and appointed by thee from the beginning, obeying thee doubtless as their Lord. 92 But if I had not learned these things of the doctrine that thou hast delivered unto us (whereof doubtless I did take a marvelous pleasure) verily I had perished already, being overwhelmed with calamities. 93 Therefore be it far away from me, that I should forget thy commandments at any time, unto whom I confess that I do owe my life. 94 Save me therefore seeing I am thine, and a diligent observer of thy statutes. 95 For the wicked do labour for this with all their power, that they may destroy me: but I give myself wholly to consider those things which thou hast testified unto us. 96 For I see all the most absolute & perfect works to come to an end, only thy precepts are prolonged without measure, and without any end. THE PARAPHRASIS. Octo. XIII. 97 O How do I love thy doctrine! surely I consume whole days in meditating of the same. 98 And I do find by experience that I have not done this in vain: for I have proved to be much wiser by thy precepts than all mine adversaries, of how great dignity or authority soever: for I have obtained a wisdom that will never forsake me. 99 Yea, thou hast made me better learned than my very teachers and masters, even because I have given myself wholly, not to man's inventions, but to meditate those things only, which thou hast given unto us for sound learning. 100 Finally, I was more skilful than any of the ancient, even because I was bend, not only to know thy commandments, but also to keep them indeed. 101 For I held back my feet, that I should not go the way that leadeth unto evil, but that I should always rather hold the way, which thou hast taught us by thy mouth. 102 Neither did I turn from thy laws, but rested upon thee, my teacher and admonisher. 103 And surely I felt thy words more pleasant and sweet to my mouth, than if I had tasted honey. 104 Finally, thy precepts have taught me true wisdom, and therefore I abhor the other rules of the order of life, as wicked and false. THE PARAPHRASIS. Octo. XIIII. 105 WHerefore that thy word hath been and shall be like a torch shining before me as I go, and as a light showing my path unto me. 106 For so have I sworn, even by an oath, that I would do, and that I would keep thy most just laws, the which thing I will perform in deed. 107 And thou again, o Lord, keep me safe which am marvelously vexed, as thy word promiseth. 108 O Lord, let the vows and free promises of my mouth be accepted of thee, and teach me thy laws more and more. 109 Behold, my life is exposed to all casualties, as though I did carry it in my hand: yet have not I forgotten thy law. 110 The wicked have laid snares for me, yet have not I wandered from thy precepts. 111 Those things that thou hast testified unto us, are in the stead of an everlasting inheritance that can never be alienate, neither do I take any pleasure anie-where, but of them only. 112 Finally, I have bound my whole heart for ever, even to my last gasp, to observe thy statutes. THE PARAPHRASIS. Octo. XV. 113 I Abhor the wavering and wanderers to and fro in religion, and I account thy doctrine most dear. 114 Thou art my refuge, where I may hide myself: thou art my shield, whilst I rest upon those things that thou hast said unto me. 115 Hence from me ye wicked, that I may keep the precepts of my God, so much more purely. 116 Uphold thou me, o Lord, as thou hast promised to do, (otherwise I perish) and do not shame me, by making my hope frustrate: 117 But rather strengthen thou me, that I safely escaping, may apply myself continually to thy statutes with great joy. 118 For verily thou dost tread under foot prostrate upon the earth, all them that go astray from thy statutes, and their craft doth vanish. 119 Thou dost cast away, I say, all the wicked (whereof this world is full) like dross: therefore is nothing more pleasant unto me, than the testimony of thy wil 120 Yet do I wholly tremble for fear of thee, and for that thy severity against the wicked. THE PARAPHRASIS. Octo. XVI. 121 LEt them shamelessly imagine what they lust, I have so behaved myself, that no man can worthily complain of me, that I have committed any thing against him contrary to right and equity: do not deliver me therefore, I beseech thee, to the lust of the slanderers: 122 But rather laying a pawn for my sake, regard that I be not oppressed by these proud men. 123 For my very eyes do fail me, waiting for the deliverance already promised unto me, and for the performance of thy most just word. 124 Neither when I desire this, do I desire any thing that I have deserved: but this one thing rather, that thou wouldst have mercy upon me thy poor servant, and teach me thy statutes. 125 Go to, I beseech thee, seeing I am thy bondservant, grant this unto me, that I may understand and embrace those things that thou hast testified unto us, so as it is convenient. 126 For the time itself requireth, o Lord, that thou lay thy hand to the work, seeing that these men have utterly overthrown thy doctrine. 127 But contrariwise, thy precepts are more precious unto me than any gold, how much soever. 128 For I do affirm, that all thy commandments are a most certain rule of equity, and I abhor as a thing appointed to deceive us, whatsoever leadeth us from them. THE PARAPHRASIS. Octo. XVII. 129 OH the marvelous things that are comprehended in those words that thou testifiest unto us! so that I have most justly given myself wholly to consider them most attentively. 130 For unto them that enter within the threshold only to hear thee, a certain unspeakable light doth offer itself to be seen, not so much dazzling the minds with glittering, as lightening them with a joyful brightness, and instructing them (that knowledge their own ignorance) with true wisdom. 131 Wherefore I have greedily swallowed thy precepts, as thirsty men use, desiring them most earnestly. 132 Look upon me therefore, and have compassion on me that pant for breath, as thou art accustomed to do to those that love thy name. 133 Direct me that I set not one step out of the way of thy words, and that no affection striving against thy will do rule over me. 134 Defend and deliver me from the crafts and false accusations of the wicked, that I being delivered from them, may apply myself to keep thy commandments. 135 Command the light of that thy countenance to shine unto thy servant, and teach me thy statutes. 136 Mine eyes verily did swim with tears, when I beheld the contempt of thy doctrine. THE PARAPHRASIS. Octo. XVIII. 137 THou art just, o Lord, doubtless, and whatsoever thou decreest is right. 138 And thou hast commanded worthily that those things, which thou hast testified unto us, should be known and observed as most just, and as the most perfect rule of truth. 139 Wherefore I am wholly consumed, being inflamed with the love of thee, because I see thy words despised of mine adversaries. 140 For verily there is nothing more pure than thy words, wherefore I, even thy servant, do embrace them with an incredible love and desire. 141 So that though I see myself to be counted vile and abject of these men therefore, yet will I not cast away the study of thy commandments. 142 For that only rule of justice taught by thee is everlasting, and the same is most true and most stable, whereas other both decrees and laws which man's wisdom doth set down, are subject unto change, and at length even do come to nought. 143 And I have tried this by experience, getting not only great comfort, but also delectation thereby, when I was in most great miseries and anguish. 144 That is the fountain of everlasting goodness, that it hath pleased thee to testify unto us by thy voice, but grant thou that I may understand it more and more, that I may so live the true life. THE PARAPHRASIS. Octo. XIX. 145 O Lord hear me crying upon thee with my whole heart, and that am bend to keep thy statutes. 146 Preserve me, I say, calling for thy help, and thinking on nothing more than of those things which thou hast testified unto us to be kept. 147 Thou knowest that I am accustomed to prevent the very twilight in the morning with my loud prayers, even because I trusted to thy word. 148 Neither do any watchmen doubtless so carefully keep their watch, as I am diligent in meditating thy words. 149 Hear my words therefore, o Lord, of thy singular mercy, and as thou hast promised to do in thy laws, restore me that am without life. 150 Thou seest how near they assault me, which are continually given to wickedness, and are departed most far from thy doctrine. 151 But I know well that thou cleavest more near unto me: for it must needs be, that the very truth remain stable, which thou hast joined both to thy threatenings, and to the promises in thy precepts. 152 And I have already tried in deed, that they are so ordained by thee, that they can never be overthrown. THE PARAPHRASIS. Octo. XX. 153 REgard, I beseech thee, how sore I am oppressed, and deliver me, which do not forget the doctrine that thou hast taught us: 154 Even thou, unto whom I appeal from the most wicked judgements of other men, plead my cause and be my judge, and as thou shalt determine of my right, by the prescript rule of thy word, deliver me and preserve me. 155 For they are in greater danger than I, for salvation is further removed from none more than from these wicked men, which refuse thy statutes. 156 Yet do not I trust in any righteousness of mine to desire thy help, but whereas it is most evident that thou art most merciful, o Lord, keep thou me, I beseech thee, after thy wonted manner. 157 For although they be very many and mighty, of whom I am oppressed, and driven to extreme necessities, yet have not I declined from those things which thou hast testified unto us. 158 Nay, I never conceived more grief of any thing, than when I did perceive these men to despise thy words so stubbornly and impudently. 159 Have regard of me therefore, unto whom thy commandments have alway been most dear, and of thy singular goodness save me that do perish. 160 This is the chief thing in thy word, that it is infallible, and it is the unchangeable rule of thy justice for ever. THE PARAPHRASIS. Octo. XXI. 161 ALL the most mighty do persecute me, though I have deserved no such thing: but I had rather to tremble at thy words than at their threatenings, and to fear to offend thee rather than them. 162 And though I might seem to get great gain by the denying of thee, yet the joy that I receive of thy words, is better unto me than any pray, how rich soever. 163 I hate and abhor deceits, and I embrace thy doctrine. 164 Yea, & I am so far off from following their example, that contrariwise I beholding the excellent judgements of thy justice, seven times a day do celebrate thy praises. 165 Certainly, most great tranquillity and true security, safe from all casualty, do come unto those men only, which are occupied in the study of thy doctrine. 166 Therefore, o Lord, I cherish within myself the hope of deliverance, which will come unto me from thee, being in the mean season bend to keep thy commandments. 167 For I am determined to embrace with most great love, those things which thou hast testified unto us, and to keep them most diligently. 168 And how sincerely I do this, that is, how without all hypocrisy I apply myself to thy commandments, and to all things that thou hast testified unto us, it is best known unto thee, who being my witness, and privy to my doings, I do whatsoever I do. THE PARAPHRASIS. Octo. XXII. 169 LET my cries come unto thee, o Lord, and grant unto me the understanding of thy word. 170 Let my prayers, I say, come unto thee, and deliver me, as thou hast promised to do by thy word. 171 Then I being delivered, and being taught thy statutes, will power forth thy praises out of my mouth, flowing as it were from a most abundant spring. 172 And I, sounding forth thy words with my tongue, will publish far and near, that there is nothing more just than thy precepts. 173 But go to, help thou me with thy hand, who have preferred thy commandments before all other things. 174 For of thee alone, o Lord, I wholly depend, and I seek comfort at thine only doctrine. 175 Command therefore my life to be prolonged, that I being received into thy defence, that art a most just deliverer, may sing everlasting praises unto thee. 176 Ah alas! as thou seest, I do run wandering to and fro, like a sheep going far astray from the flock, lying open to all dangers: but thou, o most merciful pastor, seek up thy poor servant, which doth not forget thy precepts, and when thou hast found him, restore him again. PSALM. CXX. The Argument. The Hebrew title doth call this Psalms, and the other 14. that follow next in order, the Psalms of Mahaloth, that is of degrees, as almost all men do interpret it, meaning by that name the slaiers whereupon the Levites stood, from whence they were sung. And that there were such degrees, it is evident by Nehemiah 9.4. I (be it spoken without the prejudice or hindrance to any man) can not allow this opinion: but I expound them to be Psalms of ascensions, which were peculiarly consecrated to celebrate the return of the Jsraël●tes out of Babylon: and that they are called Psalms of ascensions in the plural number, not ascension in the singular, because the people returned, not all together, but some under Zorobabel, and other some after under Ezra, and lastly other returned with Nehemiah: at the which time at the length, when the worship of God was newly to be ordained again, and civil government to b● restored, then is it supposed that both these Psalms, and the residue were gathered by Ezra into one volume, and that these were appointed as most apt to declare this benefit: the which also it is probable that they were afterward wonted to be sung, chiefly of them that went up to the temple at solemn feasts. For it is manifest throughout the holy scriptures, that they which went up to jerusalem, were said to ascend, both for the situation of the city, and also for the worthiness of the temple, so that sometimes even the name of jerusalem is omitted, as Acts 18, 22. And why I should thus think, I am principally persuaded by this reason, because (as I shall show in every argument) these Psalms are so d●uided, that they seem to bring in the people, first preparing themselves to go, then to be entered their journey, after that to be come to the city, and busy to repair every thing: lastly, after that the city and temple were restored, that they exhort and stir up one another, both to the holy and civil offices. Neither is this any hindrance to my words, that the 3, 5, 12, 13, 14. of these Psalms, are attributed to David, and the 8. to Solomon. For this is no let, why these Psalms being written long before, by some other occasion, or general argument, by them or by others, were afterward applied peculiarly to celebrate this benefit, as may plainly be proved by the 7. Psalm of this order. Wherefore the 1. of these Psalms seemeth to me to represent the person of the people preparing themselves to go forth of the country, and partly lamenting the misery of their long captivity amongst the heathen nations, partly beseeching God that their return being granted, should not be letted by any slanderous accusations of their enemies: like as we read, that when the people returned into judëa, the building of the city was long letted by these crafts: and he calleth these Gentiles, to wit, the Babylonians, and the Persians, not by their own names, but by the names of the most cruel people of Arabia that dwelled by them: like as if we should call at this day, very many people, whose cruelty is well known, Turks and Scythians. And it is plain, that this must be taken so, because the people of God was never carried captive into Arabia, neither can these things aptl●e be applied unto David. And now also there is great use of this Psalm, seeing that the godl●e are compelled oftentimes to flee into far countries by the cruelty of the wicked. And if it chance at any time thus to be, or if that in the midst of our own country, yea, and amongst our kindred and friends, there be found Mezechites and Kedarens, as the state of the Church is, whilst it is in the world: yet must we still retain godliness, we must make continual prayers, we must search where there is any assembly of the godly: finally, we must always take heed, lest we howling with the wolves, at the length we ourselves become of sheep wolves. THE PARAPHRASIS. 1 I Have therefore lifted up my voice unto thee, o Lord, in these miseries, and thou hast heard me at last. 2 But now furthermore, lest this benefit be frustrate, this thing remaineth, that thou wouldst deliver me from the deceitful accusations of lying men, who do hinder by such crafts that thing, which they can not obtain by force. 3 I pray thee, whosoever thou art that dost so, what commodity or profit canst thou attain of this deceit? 4 Yet I grant, that the darts of the deceitful tongues are very sharp, and that the wounds that are made through the burning thereof, are as hardly extinguished, as the coals of juniper. 5 Woe is me, that I should continue so long banished forth of my country, amongst so profane and cruel men of Meseck and Kedar. 6 Oh most long and most grievous continuance unto my soul with these men, so far from all peace and tranquillity! 7 For I, though I seek nought but peace, yet the more I go about to pacify them, so much the more do I kindle their hatred and enmity. PSALM. CXXI. The Argument. The people of God are brought in, in this Psalm, being entered into their journey, & turning their eyes to the moumtaines of judëa, in the which the city did lie overthrown, after the example of Daniel, which is described Daniel, 6. and furthermore, comforting themselves against the difficulties of so long and troublesome a journey, by repeating a like example of the mercy of God, when he did defend his people brought forth of Egypt, with a cloud in the day time against the burning of the sun, and a pillar of fire against the discommodities of the night. Now, seeing that all these things are the figures of that spiritual help, wherewith the son of God doth marvelously preserve his Church traveling in this world, and also are so many pawns and pledges, that nothing shall want unto us in this life, whatsoever is required to the necessity thereof, though in the most barren wilderness: it may easily be perceived thereby, how necessary the doctrine contained in this Psalm, is to all the godly. THE PARAPHRASIS. 1 O Ye mountains, I turn mine eyes to you in these difficulties, otherwise intolerable: I labour to come unto you, I say, from whence I only trust that help will come to me: 2 Even unto the Lord, who seeing he is the maker of the heaven and the earth, he hath not enclosed his kingdom within those mountains, as it were certain bounds: but yet he hath chosen those mountains unto himself, from whence he might show forth unto us a sign of his presence and mercy. 3 Wherefore he will never suffer, that in this journey thou shouldest so stumble, that thou shouldest fall, or be compelled to go back: and though many do lie in wait for thy destruction, yet he preventing all dangers, will be our watchful keeper. 4 For seeing that he hath taken in hand freely, and of his own care, to defend his Israel, he will not once slumber, much less will he be so deep in sleep, that he will suffer you to be oppressed. 5 Therefore let this be as a thing certainly determined unto thee, and be thou confirmed with this only hope in all distress, that the Lord is thy keeper, that the Lord is a shadow for thee against all storms, and that he is present by thee, and will never fail thee. 6 And as he was present of old, when thou returnedst out of Egypt, so now also that he will be present with thee, against the heat of the sun in the day time, and against the noisome humours which the moon useth to raise in the night time. 7 Finally, the Lord will preserve thee safe against all discommodities, he I say, will defend thy life. 8 And to conclude, which way so ever thou shalt go, he will be with thee, when thou goest forth into one place: and will be with thee when thou goest into another place: neither in this journey only, but for ever, he will guide and govern thee. PSALM. CXXII. The Argument. The people of God are brought in, in this Psalm, rejoicing one with another, for the reedifying of the city, which either was straightways to be begun, or else already begun, and thereunto drawing this Psalm, written by David aforetimes, when as that city, which should be both the sanctuary of God, and also the head of the kingdom, was first builded. And verily this was the double dignity of that city, so yet that the sanctuary was manifestly preferred before the civil policy, seeing this was a benefit generally common unto the Church of God, even with many profane people: but the other was a proper and peculiar blessing unto the Church. Only (would to God) that the cities and states, to whom that is given from God above in our memory, would acknowledge, and carefully keep both these gifts! THE PARAPHRASIS. 1 O Happy and joyful tidings! the house of the Lord shall be sanctified, into the which we shall go. 2 We will go to visit thee, and will stand in thy porches o jerusalem: 3 Neither shalt thou now seem like a village dispersed, thy houses being scattered here and there, but built up with houses joined one to another like a city: 4 But especially, that that people which is holy unto God, might assemble together by tribes, after the manner appointed of God, to celebrate the name of the God of Israel: 5 Furthermore, because that the tribunal seats, I mean the tribunal seats are there placed of God for David and his posterity, to minister justice to every one. 6 Wherefore, seeing the safety of the whole people seemeth to consist in the preservation of this city: go to, let us pray for jerusalem, and for the safety and welfare of all them that love and favour it. 7 Be thou at peace within and without, and filled with all manner of good things on every side round about thy towers. 8 Neither do I power forth these prayers for thy safety, without cause, seeing the preservation of all the families of our nation is set in thee. 9 Finally, seeing the Lord our God hath set his house in thee, that his pure worship might be exercised there, I will labour to preserve and to amplify thee with as great care as is possible. PSALM. CXXIII. The Argument. The weak people of God is brought in, in this Psalm, praying most earnestly unto the most mighty and merciful God, against the infinite injuries of the mighty governors of the countries about them, the which history is abundantly written in Ezra & Nehemiah: and would God that the Church would use the same counsel and remedy in these our times, most like unto theirs! THE PARAPHRASIS. 1 ALthough all things are contrary unto me in the earth, yet will I not despair: but I do lift up the eyes both of my mind and body unto thee, that sittest in the heavens. 2 For unto whom should the servants rather flee, than unto the help of their masters? and to whom should the handmaidens rather turn to desire aid, than at the hand of their mistress? even so do we cast our eyes, and look unto the Lord our God, and will not cease, before he have compassion upon us. 3 Go to yet, o Lord, have mercy, I say have mercy upon us: for truly nothing can be imagined more contemptible than we. 4 And we are filled enough, and more than enough, with the scoffs and reproaches of these mighty men, that are most proud. PSALM. CXXIIII. The Argument. Like as in the former Psalm, the people as it were fainting under the burden, did lament & sigh: even so now they are brought in rejoicing & giving God thanks, being erected in faith, both for that they had received a more comfortable message from the kings of the Persians, and also that they had escaped the conspiracies of their enemies, by the prai●rs, wisdom, and fortitude of Ezra & Nehemiah: & we have s●ne many such like examples of the goodness of God in this our age, how miserable soever: & our posterity doubtless in their time shall see the same. THE PARAPHRASIS. 1 LEt Israel now confess, and frankly publish, that without the Lord, who was present with us, that were destitute of all man's aid: 2 Without the Lord, who was present with us, that else were utterly lost, when men rose up so speedily against us: 3 Doubtless, they had swallowed us up quick, their rage was so furiously kindled against us: 4 I say, they had already overthrown us like most violent waters, and would as it were have carried us quite away, being overwhelmed with the vehement force of a swift stream. 5 The most tempestuous storms would even then have covered us that were cast down. 6 Praised be the Lord, that hath forbidden & letted, that these savage and cruel beasts, taking us in their paws, and tearing us with their most fierce teeth, do not devour us. 7 verily our life is saved, like a bird that is delivered from the net of these fowlers: truly their snares are broken, and we are delivered. 8 And we must attribute this whole benefit to the bounty of the Lord alone, who is the maker both of heaven and earth. PSALM. CXXV. The Argument. The city being now at the length repaired, and the policy again established, the people again is taught, upon what foundation they ought to rest hereafter, by an argument drawn of the situation of the city, which was a figure both of the power of God, and of his favour already declared, which would move him, that he should mitigate even his severity with most moderate correction. But this is added, that this thing belongeth to them only, which testify their religion in deed, whereas all other shall suffer just punishment, none other ways than the heathen Gentiles, although they did dwell in the midst of the city of God. THE PARAPHRASIS. 1 AS unmovable as we behold the very hill of Zion to stand, through his great and heavy mass: so certain do assure them to be (who so ever do trust in the Lord) that they shall never fall down. 2 For like as we see the very city of jerusalem compassed round about with mountains: so the Lord standeth round about his people on every side, and will never forsake them. 3 And if at any time that iron sceptre of cruel tyrants do lie upon the shoulders of the godly, yet certainly it shall not remain upon them for ever, (as we have oftentimes found by experience) lest peradventure those that before gave themselves to live justly, at the length, being driven thereto by despair, be carried away also to live in sin licentiously. 4 But thou, o Lord, as thou hast done hitherto, continue to defend the good, and them that love virtue, & to bind them unto thee by new benefits. 5 And surely he will do so: but if any of those, whom the Lord doth account amongst his people, shall turn from the right way unto wickedness, let them know that it will come to pass, that he will carry them away to just punishment, howsoever they wrestle against it, none otherwise than he useth to do to the profane, and other most wicked men: but the true Israel shall enjoy a stable and sure tranquillity. PSALM. CXXVI. The Argument. The people of God being restored at the length from Babylon, doth thankfully acknowledge such a notable new birth, and prayeth for the residue of the exiles, which were more slack, and in the end were punished for their slackness: and he setteth forth that there is now, and shall be hereafter, a joyful issue of those miseries, wherewith the Lord doth chastise and try his. So it becometh them at this day, which have escaped out of the bondage of Antichrist, and are come to that place where the pu●e worship of God is exercised, to pray for them continually which stick still in that mire, and to prepare themselves unto new battles cheerfully when it shall please God. THE PARAPHRASIS. 1 WE must needs grant in deed, that this benefit of God is so great, that when the Lord did bring us out of this misery, and so long captivity, after such a marvelous manner, and so above all expectation, in such a strange time, we thought in ourselves that we were in a dream. 2 Then began the mouth to be filled with laughter, than began the tongue to testify gladness, than began all the people with admiration to say, Doubtless the benefit of the Lord is marvelous toward these men. 3 And surely so it is: for if ever at any time before, this work of God is marvelous towards us, neither do we rejoice without cause. 4 But thou, o Lord, that our joy may be full and stable, which thou grantest unto us, bring again the others also, and refresh them, being burnt up with the heat of that most miserable captivity, even as though thou shouldest send upon the dry countries of the South, rivers of waters. 5 Howsoever it is, the thing itself declareth unto us, that it is by thy singular benefit, that they which do sow with tears, should reap with joy. 6 So see we it come to pass sometimes amongst the husbandmen, who when in scarcity they go to and fro in the field, sowing their seed, taken out of their barns not without tears: yet contrariwise, in the time of harvest they go out, and return rejoicing, even laden with heavy sheaves. PSALM. CXXVII. The Argument. Seeing that the Hebrew title giveth this Psalm unto Solomon, it appeareth that it was written, and delivered unto the people, after the temple was builded, and religion established, that the people might acknowledge such a benefit of God, by the establishing whereof, the whole safety of the nation did stand, not in the stony temple, nor in the outward rites only, but that every one should consecrate himself and his family unto God. Therefore was it used again, after the return from captivity, and after all things were restored, for just cause: that the people of God being new borne again, might be taught which is the true foundation, both of the government domestical, and political, and by what means that happy state might be preserved, whereunto they were come after so great misery by God's singular mercy. And this is the flown thereof, that families and cities do stand by religion, and the true worship of God: neither that any handicrafts do profit aright without religion, either yet any labours wherewith the citizens do exercise themselves, and that the godly families are the true ornaments of the cities: of the which matter, though both the Philosophers and lawmakers have taught certain things, yet dare I affirm, that this only Psalm is to be preferred before all the books of them all, even to be considered by man's reason, both for the weight of the sentences, and the eloquence of the words: and oh happy city, which dost set forth this example unto thee! But where shalt thou once be seen in the whole world? THE PARAPHRASIS. 1 BY the singular benefit of God verily is the city restored, and the walls thereof are repaired, together with the private houses: and we see the fields tilled, and the villages and towns everywhere erected: finally, we see the families increased with children, but whereto serve all these things without the true worship of God? wherefore it is necessary, that you turn the eyes of your minds unto this thing, both publicly and privately: for it is God that must build both the families, which else shall fall to nought: and it is he that must keep and defend the cities also, which else shall stand for a time to their great damage, or straightways be destroyed. 2 For although the masters have wise, skilful, and diligent servants: and the city be full of such men, which casting off all idleness, do all arise up to their labours, as soon as it is light, and in the evening after most great labours, take a niggardly and slender repast (which is the just punishment of covetous men:) yet is all this labour spent in vain, unless that God do favour those labours, and the commodities which are taken thereby. But verily, the Lord doth grant most mercifully as with pleasure, all things necessary unto his, not yet being idle, but so labouring, that they neither torment themselves with distrust, nor with covetousness, nor with any other affections, which are the torments of man's life. 3 Hereof is that offspring of children, the seed of cities, not by chance, not only by force of nature, not by labour or industry, but as the matter is plain to them that are not altogether blind, they are given to the fathers by the goodness of the Lord. 4 This is another benefit of GOD, when the children being given by God, are of good health, and so strong in the flower of youth, that thou mayest account them like darts, cast out of the hand of some mighty man. 5 Happy is that man that hath his quiver full of such arrows, who shall not want defence, if any make stir against him. PSALM. CXXVIII. The Argument. This Psalm pertaining to the same purpose with the former, even that the people of God being again restored, should understand and have set forth as in certain tables, what was their duty, is wholly economical, that is, for private families: and it doth teach two chief and principal precepts of the right government of the family, to wit, the fear of God openly testified, and diligent labour of the body: of the which twain, the one part doth bind all the godly without exception, but this later part is so to be taken, not as though bodily labour were commanded to every one, but that we may know, that idleness and slothfulness is forbidden unto all: not that every one hath strength of body or wit, particularly attributed unto him, whereby he may get his living, or may use the thing rightly that is already gotten. But this also is to be observed, that all men are here spoken unto, as though they were married: because this is the ordinary vocation, from the which how unlawful it is for a man unadvisedly to departed (much less to say, that the devilish vows are any where approved of sole life, either in the scriptures, or in the example of any) the miserable condition of them doth declare, which have transformed the world into a Sodom and Gomorrha, or even into some worse thing. THE PARAPHRASIS. 1 THis is the right way to lead a blessed life, that a man know the true worship of God, & live accordingly. 2 For whosoever thou art that dost thus, although thou be in so poor estate, that thou must live upon thy handy labour every day, yet God will bring to pass, that thou shalt have a competent living thereby: and he will grant unto thee, that thou shalt so live well and happily. 3 Yea, he will cause thy generation to spread also, for thy wife shall be like a fruitful vine in thy house, even bringing forth most pleasant fruit unto thee, whom thou shalt see placed in order at thy table, like olive branches. 4 Behold therefore, thus will the Lord bless all them that fear him. 5 The Lord, I say, will bless thee from the tower of Zion, whosoever dost thus behave thyself: and he will bring to pass, that thou shalt see jerusalem flourishing, so long as thou dost live. 6 And thou shalt then behold both thine offspring to be spread abroad at home, and also publicly Israel to enjoy great peace and tranquillity. PSALM. CXXIX. The Argument. The people of God being restored after so many calamities, giveth thanks unto God for so great benefits, as the only author of them: and promising themselves the same in time to come, doth contrariwise foreshow, that a certain destruction doth hang over their enemies. THE PARAPHRASIS. 1 GO to, let Israel now say by just cause, These have vexed me oftentimes from my very youth: 2 They have vexed me oftentimes from my youth, yet could they not overcome me, as it is plain by experience. 3 For they verily, I grant have wounded me, as it were ploughing over me, and drawing long furrows on every side. 4 But that most true and just avenger of his, even the Lord, hath cut in sunder at the length, all the bands of the wicked. 5 Thus certainly all the enemies of Zion being filled with shame, shall turn their backs, their enterprises being frustrate. 6 And they shall be proud in show, and flourishing for a little time, but they shall be like the herb that groweth on the top of the houses, which withereth before it come to the highest, 7 The which neither any man doth shear by handful, neither doth he lay it in order by handfuls which heapeth up the harvest: 8 Neither for the cause thereof shall the passengers at any time cry unto the reapers, The Lord bless you from heaven with most plentiful harvest, and by the power of the Lord let your labours have good success. PSALM. CXXX. The Argument. The people of God being careful to retain the possession of their country and city restored, yet trusting to the promises of God, and his mercy, whereof they had experience, do comfort themselves in this Psalm, which was counted aforetime amongst the penitentials, that is, amongst those Psalms which they used to sing, when the penitent persons were publicly reconciled unto the assembly of the Church, the which afterward the Romanists applied foolishly to the prayers for the dead, by no more probable pretence, as I think, than because it is said in the beginning, De profundis clamavi, that is, Out of the depth have I called, so great was the power of the spirit of error many years. THE PARAPHRASIS. 1 O Lord I cry unto thee from the deep bottom of my heart, and from the deep gulf wherein I am plunged. 2 Hear me, o Lord, that call upon thee, and give ear to my loud sounding prayers. 3 I grant, o God, that I have deserved all extreme punishment: for what can I else say? but if thou, o Lord, do mark our sins, who is able at any time to abide thy most just wrath? 4 But the matter standeth far otherwise: for else could there be no worship of thee anie-where amongst men: therefore doth thy mercy overcome the sins of men. For thou hast found out, and delivered unto us the means of attaining thy favour, that thou mayst be acknowledged and reverenced amongst men. 5 Wherefore, though I be most wicked, yet wait I for the help of the Lord, I wait assuredly for the help of the Lord, I say: for he hath testified by his word, that he will help me, whereunto I trust undoubtedly. 6 Therefore, there is no night watcher, no man, I say, that watcheth in the night, that looketh for the dawning of the day more desirously, or more assuredly, than I do look for the coming of the Lord to help me. 7 Go to then, o Israel, wait upon the Lord with assured hope, upon the Lord, I say, most merciful, and whom thou hast experienced so oft to be thy deliverer and avenger. 8 This is he doubtless who will deliver Israel now also, and forgive him all his sins at once. PSALM. CXXXI. The Argument. This Psalm compared with the history of David, whereunto it is applied in the Hebrew title, doth set forth plain example of true modesty, which they commonly call humility, even of that man, which fearing God, and despising no man, doth remain within the bounds of his calling: and afterward this same Psalm is appointed to the people being returned, that like as in the forme● Psalm, they were admonished that they should not be discouraged in adversity: so contrariwise they sho●●d take heed unto themselves, lest they should wax pr●●d in prosperity. THE PARAPHRASIS. 1 I Take thee to witness, o Lord, against the flanders of all men, that I neither laboured that I should be brought unto this dignity, nor th●● I am now proud, being promoted by thee thereunto, nor that I have bend mine eyes to high things, nor that I have entangled myself willingly with great things, whereby I might win unto me the opinion of excellency, or unto such things as were above my capacity. 2 But contrarily, unless I have been content wi●● my state, and have stayed my mind to depend wholly on thee, as they teach the weaned infant to forget the nurse, and to regard the mother alone: v●lesse, I say, I have so behaved myself, as the weaned infant, let me in deed be refused of thee. 3 So thou Israel also rest in the Lord alone, bo●● now and afterward for ever. PSALM. CXXXII. The Argument. Solomon consecrating the temple unto G●d, 2. Chron. 6. d●● use three verses of this Psalm in the last end of his prayer, even in the same words: whereby it is plain, that th●● Psalms was afterward very notorious and famous, the which David their did write, when he had found a pla● wherein he might build the temple of God, and did set before him even then, that time, when the Ark was to be brought into the temple itself being built. Wherefore, when the temple and service of God was restored after their return, it was worthily used again, and sang (as it is very probable) with the Psalms of ascension, both before it and after it, in that solemnity which is described, Nehemiah 12. And it containeth a plain rehearsal, both of the promise of the kingdom of David, and of building the temple, and of a most full setting in order of the Levitical priesthood: both the which, it is manifest to have been figures, both of the kingdom and of the priesthood of Christ, even as David himself was a shadow of very Christ: for the which causes this precious Psalm must always be used in the Church, by whose testimony our faith also may be confirmed. We learn further by this Psalm the visible notes of the tru● Church, that is to say, the worship of God, chiefly in two points: to wit, to consist in the sincere preaching of the word of God, and the lawful ministering of the sacraments: and again, which is the true word of God, and which be the very true sacraments: even they, wherein Christ the true and only saviour is set forth unto us, even so as he himself hath declared himself unto his Church, and all the will of his father most fully concerning our salvation, both by himself, and by his Prophets, and Apostles. Finally, we are taught by this Psalms, that the blessings both of this life, and the other, are ordained for the godly by God, and that all the enterprises of the wicked shall come to nought, and how carefully we are bound to pray for the spreading of the kingdom of Christ, and for the preservation of those commonwealths, wherein harbour is given unto the Church. THE PARAPHRASIS. 1 O LORD, let it be seen that thou art mindful of the promises, wherewith it pleased thee to bind thyself unto David, and out of what great miseries thou hast delivered him: not for this purpose verily, that thou shouldst destroy him afterward, but that thou shouldst perform the promises made unto him. 2 For he again hath bound himself to thee with an oath, being the Lord and mighty God of jacob, and therefore a most severe punisher of perjury, even in these plain words: 3 If I enter at any time into my house, if I shall at any time go to my bed, 4 If mine eyes shall take any sleep, or mine eyelids wink. 5 Before that I have found out the seat of the Lord, which the mighty God of jacob may inhabit: 6 Behold then hitherto this seat hath been changed from time to time: for it was sometime, as we have heard say, towards Ephrata, even in Silo, which is now destroyed, and there was a time when we did find it in the field of jaër. 7 But now, having found a place at the length, where it may remain, we will go thither, and there will we worship him at his seat where he sitteth, even falling down before his holy Ark. 8 Go to then, o Lord, come up into that place, i● the which thou mayst make no short abode as before: but where thou mayest remain as in a stable habitation, even the Ark (which is a sure token o● thy power) being there placed. 9 Therefore let the priests which be consecrate unto thee, and are beautified both with pure doctrine and holy conversation, execute their office duly, and those that have received benefits of the● sing here a triumph unto thee. 10 Thou being mindful of thy promise made unto David thy servant, preserve here the kingdom established by thee in his posterity. 11 For thou hast sworn unto David, o Lord, by a sure and unchangeable decree in these words, I will place one that shall be borne of thee in thy throne. 12 And if thy posterity shall keep my covenant, and the statutes which I shall teach them, I will set upon thy throne their posterity also, as one shall succeed another for ever. 13 For the Lord hath chosen Zion unto himself, and hath appointed it to be his seat, (because it so pleased him) even in these plain words, 14 This shall be mine everlasting rest, and here will I dwell as in a place acceptable unto me, because it seemeth so good unto me. 15 I will provide for her victuals most diligently, and if there shall be any poor there, I will never suffer them to want food necessary for this life. 16 I will defend on every side my holy ministers chiefly, unto whom besides no possessions are given, and I will daily give occasion of new joy to them that I have taken in hand to defend. 17 There will I cause that the top of David's head shall be lifted up to be seen more and more: and if at any time his strength be diminished, yet shall it spring up again, the brightness of the kingdom that can not be extinguished, which is there set up by me, shall shine like a firebrand, and shall once lighten the whole world. 18 And all his enemies verily shall be filled with shame, but his crown shall flourish in the end with most great glory. PSALM. CXXXIII. The Argument. David, unto whom this Psalm is attributed by the Hebrew title, did write it undoubtedly, when after the civil wars of eight years space, all the tribes came together to anoint him their king, 2. Sam. 5. 1. Chron. 11. even that he might exhort them to lay down all discord, and to maintain mutual amity with all duties both public and private. So then was it thought good afterward by the repeating of this same Psalm, to beat into all the people the desire of peace, as a thing most necessary, seeing they were yet weak, and were assaulted on every side, both by force, and by traitorous practices, by the governors of the nations near unto them, which were most angry against them, as appeareth by the histories of Ezra and Nehemiah. And it containeth an excellent and marvelous elegant praise, not simply of the natural love and affection, not of common friendship, whereof the profane writers have spoken many things also very well: but of that holy charity, whereof the holy Ghost only is the author, which joineth all the godly unto one heavenly father in Christ, the first born among many brethren. The which knot also, not every kind of commodity, in regard whereof, the poets did adorn peace with marvelous epithetons, so that they counted it as a goddess: but all the benefits of God, both of this life, and of the life to come do follow it, being even powered down upon us from him, forth of whose fullness they are derived down unto the under members, cleaving unto him. Wherefore this charity or love is worthily compared with the heavenly dew, that we may acknowledge it to be given us from heaven, and that freely: and also with the holy ointment of Aaron, running down from the head unto the hem of his garment, because that Aaron was a figure of Christ our eternal Priest, & that ointment did signify the holy spirit powered forth without measure upon our head, that is upon Christ himself, thereby sanctifying his under members, that is, the whole Church, by whose sweet smell also we are acceptable to our heavenly father, according to that saying, joh. 14, 21. He that loveth me, shall be loved of my father, and I will love him, etc. john. 1, 16. THE PARAPHRASIS. 1 BEhold how beautiful and happy this change of our state is: to wit, because we see that brethren, which before were at dissension both in bodies and minds, are now most friendly joined in hearts. Wherefore I would have you continually to consider and mark, that there is nothing either more profitable or more pleasant, than your brotherly amity. For, besides that God would have us to be borne of one and the same father Abraham, the which reason is of no small moment: he hath further called and chosen us out into his family, by the same his holy spirit. 2 Wherefore this brotherly unity is plainly like that sweet balm so precious, which being powered upon the head of the high priest, and upon his beard, did flow down, even to the hem of his holy garment. 3 And we may compare it with that most sweet and most fruitful dew, which falleth on the mountains both of Hermon and Zion. For where this concord is of force, there, at the commandment of God from heaven, all commodities flow down and remain for ever. PSALM. CXXXIIII. The Argument. After the manifold speeches pertaining unto the people, at the length a very good end is made unto that matter, by an exhortation directed unto the priests and Levites, seeing the worship of God is the whole sum belonging unto the Church. Therefore the Levites are admonished for what cause they are placed in the Church, not that they should exercise dumb ceremonies, but that they should bestow whole days & nights for the salvation of the people, that is, in teaching, declaring the praises of God, and in praying. THE PARAPHRASIS. 1 LO, ye blessed company, whom the Lord hath peculiarly chosen out of the rest of the people, and whose ministery he useth whilst, ye appear in his house before him day and night: first execute your office diligently in God's sight, carefully labouring to set forth his praises. 2 Pray unto the Lord, I say, lifting up your hands unto his sanctuary, and praise him, which is the principal part of his worship, and the very end of these ceremonies. 3 Then commend the whole assembly of the people unto God, sending them away, after they have sincerely offered their sacrifices, and have been instructed with holy doctrine, praying that the Lord, who is the Creator of heaven and earth, would enrich them all out of Zion with all kind of blessings. PSALM. CXXXV. The Argument. The Prophet doth chief exhort the priests and the Levites also in this Psalm, as in the former, publicly to set forth the praise of God: unto whom yet he will have the people to join as to their ringleaders. And the arguments of praise are taken partly of the general works wherein God setteth forth both his infinite power and goodness, even as it were to be groped, or handled of all men, partly of his special benefits that are bestowed on his own people: and he adjoineth an antithesis of the idols at large. And we ought to confirm ourselves at this day still with the same testimony, and to give thanks unto God daily now for them also, seeing there hath been always, and is still one and the same Church, as there is one God and one faith, although the covenant be divers, in the manner and form of revelation, which God hath made with his. THE PARAPHRASIS. 1 O Al ye that are peculiarly appointed to the ministery of the Lord, praise ye, praise ye the Lord, as he hath showed himself in deed worthily to be acknowledged. 2 You, I say, which are appointed to stand and to appear, even in the house of the Lord: and unto whom the keeping of these courts of the Lord is committed. 3 Praise God who is very good, and praise his name, than the which nothing is more pleasant. 4 For he hath of his only goodness chosen jacob to himself, as his most chief treasure. 5 And to speak no more of these special testimonies of his favour, why should not I affirm that thing, which is most plain and evident, that the Lord even our God is very great: & although foolish men imagine to themselves gods, he is mightier than all their gods, although we should grant that there were such as they do dream. 6 For seeing that these men suppose that there are many gods, surely they can make none of these almighty: and some do make them idle beholders of things, others do bind them to inferior causes, others feign that most vile things, and most wicked things are done openly by them: but the Lord, as he hath created the heaven, the earth, the sea, and all the depths thereof, so also he useth them at his pleasure. 7 By whose commandments the clouds rising from the uttermost parts of the earth, do minister the matter of the fiery flames, and of the rains which burst forth thence together, and which bringeth forth the winds out of his store. 8 And lest any man should limit this infinite power of the Lord within the bounds of natural causes, this is he, which destroyed in one night all the first borne, both of men and beasts in Egypt, the which thing certainly can not be attributed to the order of nature. 9 He also overthrew Pharaoh in Egypt, and all the Egyptians, over dutiful-seruants to their king, with signs and wonders, whereof there is not one which doth not declare the infinite power of the Lord above all order of nature. 10 Yea, and not Pharaoh only and the Egyptians, but he also miserably slew many other nations, and their most mighty kings: 11 As Sehon king of the Amorites, and Og the king of Basan, and all the kingdoms of Canaan: 12 Whose countries given to them before, he delivered to be possessed of Israel. 13 Wherefore doubtless, o Lord, thou hast gotten unto thyself a name of perpetual praise, neither shall the remembrance of thee be extinguished for ever: 14 And thou wilt chiefly more and more set forth thy glory in the preservation of thy people, and in thy loving kindness that is so prone and ready to pardon thy servants. 15 But even these most gorgeous and precious images, which the senseless nations do worship, are nothing else but gold & silver, made by the workmanship of man in this or that form. 16 They have a mouth, and yet are dumb: they have eyes, but they see nothing therewith: 17 They have ears, but can not hear: and have a nose, but wanting breath. 18 And verily in this point the workmen and worshippers of them, differ nothing from them. 19 But ye the stock of Israel, praise the Lord: ye the family of Aaron go before others in praising the Lord. 20 Ye Levites praise the Lord, as many as profess his worship, praise the Lord. 21 Let the everlasting inhabitants of jerusalem sound forth the praises of the Lord out of Zion. PSALM. CXXXVI. The Argument. There is the same argument, and the same use of this most magnificent Psalm, as of the other: but the benefits of God both toward the whole mankind, and especially bestowed upon his Church, are here more plainly set forth, and every where there is a singular verse often repeated, partly that we should certainly judge these benefits only to come of the most liberal bounty of God, partly that we should judge, not only that all things generally, but also even particularly every thing is as a testimony and pledge of God's favour and mercy to our salvation: although this his liberality turn to the destruction of the wicked. And it appeareth by 1. Chro. 7. that David was the author of this song, the which was sung with most great solemnity, both in their high feasts, and in their triumphant victories, ever repeating this singular verse by course, as also the history of jehosaphat doth declare 2. Chron. 20. THE PARAPHRASIS. 1 PRaise the Lord for his great goodness, for his mercy endureth for ever. 2 Praise the God of gods, for his mercy endureth for ever. 3 Praise the Lord of lords, for his mercy endureth for ever. 4 Who by his only power bringeth to pass marvelous things, because his mercy endureth for ever. 5 Who hath created the heavens by his infinite wisdom, for his mercy endureth for ever. 6 Who hath commanded the earth to stand up above the banks of the waters, being appointed to sustain and give nourishment to the beasts of the earth, and the souls of the air, for his mercy endureth for ever. 7 Who hath created those two great lights, for his mercy endureth for ever. 8 The Sun to rule the day, for his mercy endureth for ever. 9 The Moon and the Stars to rule in the night, for his mercy endureth for ever. 10 Who smote Egypt, slaying their first borne, for his mercy endureth for ever. 11 And delivered Israel from thence, for his mercy endureth for ever. 12 And that with a strong force, and as it were by lifting up his arm on high, for his mercy endureth for ever. 13 Who did part in sunder the Rushy sea (which is called the red sea) that it should lie open unto the people, passing to and fro by multitudes, for his mercy endureth for ever. 14 And led Israel through the midst thereof, for his mercy endureth for ever. 15 And drowned Pharaoh and all his armies in the same, for his mercy endureth for ever. 16 Who led his people by the waste wilderness, for his mercy endureth for ever. 17 Who stroke great kings with plagues, for his mercy endureth for ever. 18 Who slew mighty kings, for his mercy endureth for ever. 19 Sihon king of the Amorites, for his mercy endureth for ever. 20 And Og the king of Basan, for his mercy endureth for ever. 21 And gave their dominion to be possessed by others, for his mercy endureth for ever. 22 Even to be possessed by Israel his servant, for his mercy endureth for ever. 23 Who when we were oppressed, was mindful of us, for his mercy endureth for ever. 24 And delivered us from our enemies, for his mercy endureth for ever. 25 Who giveth food to all living creatures, for his mercy endureth for ever. 26 Praise ye God, the Lord of heaven, for his mercy endureth for ever. PSALM. CXXXVII. The Argument. The holy Ghost would have this excellent Psalm to be extant, (which no doubt was made by the Levites the fingers in the time of the captivity) that he might teach us very notable things, and necessary to our comfort, to wit: that there is a time of silence under the cross, when the power of darkness hath his time, notwithstanding that we must retain always our constancy, not only in faith, but also in zeal, lest we betray the truth with our silence, or forsake our duty for fear of men. The dogs verily are unworthy to have any holy thing offered to them, but this same thing is not to be dissembled, that they are dogs, when it standeth upon the glory of God, and that the oppressors of the Church shall never carry away their wickedness unpunished, and chiefly they which do inflame the cruelty of the mighty men against the innocent. THE PARAPHRASIS. 1 WE being carried away unto that profane Babylon, even avoiding so much as lay in us the sight of the wicked enemies, did confess with most doleful silence, even with abundance of tears, both our sin and our sorrow, at the flood of Euphrates, being mindful of Zion. 2 And though we carried our haps even to be our comfort in so great calamity, yet seeing that it seemed unto us, that we should rather mourn than sing in that time and place, we did hang them upon the sallow trees, making no noise in the sight of the Babylonians. 3 When they themselves, which had drawn us away into this most miserable captivity, outrageously mocking our misery, did require of us, that we should delight them with our songs, and take again into our hands the harps that we had hanged up: speaking these words, Come off, sing unto us those tunes of your Zion. 4 But we did not agree unto them, bearing most heavily this their derision, as breaking out into the reproach of the Lord himself. For with what countenance, or with what conscience, could we abandon the holy praises of the Lord, to be derided of those wicked enemies? 5 But be it far away, and God forbidden o jerusalem, that though we be far separate from thee, we should forget thee: but let rather every one of our right hands forget all playing of instruments. 6 Let the tongue of every one of us rather cleave to the roof of our mouths, than that it being unmindful of thee, should set forth thy holy name to be derided of them: and unless so long as we shall be banished away from thee, we do mourn so long: and again, that then we begin our joy, when we shall be restored unto thee. 7 But thou, o Lord, do not forget these our unkind kinsmen, and with what exhortations they have kindled the cruelty of the Chaldees, when they cried in the day of the cruel destruction of the city, Raze it, raze it, even to the very foundations. 8 But the time shall be also, when even thou o Babylon, shalt be destroyed, and this thy prosperity shall be given unto him, which shall deal with thee again, as thou hast dealt with us. 9 And blessed shall he be, that shall take thy young infants also, and dash them against the stones. PSALM. CXXXVIII. The Argument. When David had attained to the kingdom, and brought the Ark into the city, thinking also of the building of the temple, even prophesying that it would come to pass, that all the kings of the world should acknowledge and celebrate this so great a benefit, which was fulfilled in the end in Christ the eternal son of David. But because the instruments of Satan use commonly to lie in wait for none more, than for them that are the chief in the Church of God, he adjoineth also prayers, as it becometh us to do in prosperity, to consider the battle against Satan and the world never more carefully, than in the time of truce. And he doth pray, resting upon that certain foundation of our hope, which is threefold: even that God beholdeth all things, that he cherisheth the oppressed, that he is the enemy of the proud, howsoever he seem to wink for a time: that we are the work of God without repentance, and therefore of necessity to be made perfect in due time. THE PARAPHRASIS. 1 I Will praise thee with my whole heart, neither will I be ashamed to sing forth thy praises also in songs, before the assembly of the mighty, and before the very Angels that stand about thine Ark. 2 I will praise thee in the palace consecrate to thy Majesty, and I will sing of thy mercy & truth: because thou hast gotten unto thee, now at the length, most great honour: for that thou hast so marvelously performed unto me, that which thou didst promise in thy word. 3 For thou hast deferred for a space my deliverance: notwithstanding, so oft as I called upon thee, thou ministering unto me an invincible strength of mind, hast straightways heard me when I cried. 4 And surely it will come to pass, o Lord, that all the kings of the world, when they shall know what thou hast promised unto me, and how assuredly thou hast performed thy promise made unto me, they will give thee praise: 5 Having in admiration chiefly this thing, that thou hast fulfilled thy promises, after such a marvelous manner above expectation, confessing therein thy power and glory chiefly to appear. 6 In that thou hast declared in deed, that though thou sit in a most high throne, yet dost thou behold all the base and most low things: & that thou knowest a far off, those that proudly lift up themselves, although thou mayest seem to wink at both twain for a time. 7 Doubtless, although I be enwrapped in the midst of most rough tempests, thou wilt preserve me safe: and laying thine hand upon mine enemies, how cruel soever, thou wilt deliver me with thy right hand. 8 For thou, o Lord, thine own self wilt fully perform the work that I have enterprised by thine authority: for this is thine everlasting mercy testified by thy word, neither wilt thou leave the work unperfect, which thou hast once begun. PSALM. CXXXIX. The Argument. This Psalm doth teach us, when we are oppressed against right and equity, by men of power, and chiefly for religion, we must always keep a good conscience, and appeal to the judgement seat of God, who beholdeth the very hearts, whose infinite power is described in this Psalm by David with great majesty. THE PARAPHRASIS. 1 O Lord unto whom I appeal, and whom I can not deceive though I would, I am throughlie known, & manifest unto thee. 2 For no part of my life is unknown unto thee, whether I sit or I rise: yea, thou dost even understand all my thoughts a far off. 3 And thou observest narrowly my walking and my lying down, neither is any of those things hidden from thee, which I go about. 4 For thou knowest even my words, o Lord, before my tongue pronounce them. 5 Thou holdest me enclosed before and behind, and as it were compassed by thy hand laid upon me. 6 Thy knowledge is so high, that no man can comprehend it, it doth astonish me assuredly with the admiration thereof. 7 Wherefore, if peradventure I be so mad, that I go about to flee away from thee, whither I pray thee can I go, that thou shouldest be ignorant where I lie hid? and whither shall I fly from thy fight? 8 If I shall even go up and fly up into the very heavens, verily there shall I find thee: contrariwise, if I lie down in the close places of the grave, behold again there shall I perceive thee. 9 If the sun itself arising up, should lend me his most swift wings, whereby I might flee even into the farthest part of the west: 10 That same shall be even as though thou thyself didst lead me thither, and thy right hand will there find me out, and take me. 11 And if I were so mad, that I should persuade myself, that the darkness at least should hide me, the night itself shall be like a light compassing me about, that I shall be open unto thy sight. 12 For the very darkness doth not so cover any thing, but that thou seest it fully: yea, the night doth shine unto thee, none otherwise than light itself, so that there is no difference of light and darkness with thee. 13 And no marvel, for even the very bowels within me, are thine own by right and authority, because thou hast made me, and covered me in my mother's womb. 14 And this work surely which I behold in myself, is so wonderful, that I am utterly most senseless and unthankful, unless I praise thee for this cause, and profess that thy works are exceeding marvelous, seeing I do perceive that thing manifest so to be. 15 Even then the joining of my bones was known unto thee, when I was form in so secret a place, and was fashioned in the dark cave, as it were with needle work: 16 Even then, I say, thou didst behold me, when I was yet an unfashioned lump without shape: and all this my fashioning, and also the very time appointed thereunto, was set down in thy book, before that any part of that workmanship was made. 17 Therefore, o God, how do I prefer the consideration of these things before all others? which are so great verily, that no man is able once to account the sum of them. 18 For if at any time I go about to rehearse them, I find them more than the small sands of the sea: and though sleep come upon me, thinking upon these things, I never wake again, but a new matter and cause of praising thee doth offer itself. 19 And if thou, o God, determine to exercise thy power, and to destroy the wicked utterly, then surely shall I be free from these cruel men: 20 From these men, I say, which speak wickedly of thee, so great, and so proud is the cruelty, not of mine enemies so much as of thine, for they abuse thy holy name. 21 But I, as thou knowest, because they have hated thee, do therefore again hate them, and do even abhor them, because I perceive them to rise up against thee. 22 I hate them I say utterly, and count them for my greatest enemies: much less will I join myself unto them, or can abide to wink at their wickedness. 23 I submit myself, o God, in this thing to thy trial, that thou mayst throughlie see my heart, and utterly search all my thoughts. 24 Finally, consider whether I have provoked them with giving any offence: and as thou knowest me innocent, so preserve thou me, and govern the course of my life with thy counsels. PSALM. CXL. The Argument. This Psalm is of the same argument with many others, in the which David being brought into great extremities, partly assaulted by slanders, partly by open violence, doth declare what is the state of the godly in this world, and to whom we must flee for succour: adding most sweet sentences, whereby we may perceive what we must stay our faith upon, and how the end of all these conflicts shall be blessed in the end to the godly, but utter destruction to the wicked. THE PARAPHRASIS. 1 Deliver me, o Lord, from wicked men, preserve me from those that would do me violence: 2 Who partly assail me by craft, devising many things with themselves, and partly prepare open force against me. 3 Thou wouldst think they were serpents, whetting their poisoned tongue against me, and asps that carry poison in their mouth to kill men at unwares. 4 But thou, o Lord, preserve me, that I do not fall into the hands of any of these wicked men: defend thou me against them that do me injury, and are wholly bend upon this, that they may cast me down miserably, and destroy me. 5 These proud men have laid snares privily against me, and have spread their nets, and set their grins for me, which way soever I should go. 6 But I, o Lord, do hold this point firmly, that thou are my God, hear therefore, o Lord, my voice, when I pray. 7 O Lord my Lord, thou art he, who both wilt and canst save me, and who hast been in stead of an helmet to my head, assailed with a thousand darts. 8 Permit not I beseech thee, the wicked to have their most mischievous desires, neither to bring to pass that which they go about: for thereby they will take occasion to be more and more proud. 9 But rather grant, that the captain of them that lie in wait so diligently for me, and also they their own selves with their captain may be overwhelmed with that evil, that they have intended against me by their slanders. 10 And surely I see it will so come to pass, that even burning coals coming down from heaven, shall fall upon them: and they being stricken with lightnings, shall be cast headlong into most deep pits, never to come out again. 11 For this is an undoubted thing, that the backbiters and slanderers shall never continue: and all they that rage with violence, bring upon themselves destruction by their own wickedness. 12 Neither can it be doubted, but that the Lord will help the poor and the oppressed. 13 And the just, o God, shall praise thy name, and with what force soever they be assaulted, yet shall they that love truth and equity, remain safe before thee. PSALM. CXLI. The Argument. In this Psalm also David, being most grievously vexed, doth pray unto God with great confidence, after his accustomed manner: but he requireth three things chiefly in this prayer. One, that he may bridle his tongue, which unless it be restrained, doth many times make the matter worse. The second, that he do not join himself to the wicked, being overcome with evil examples or enticements. The third, that just and moderate reprehenders be not wanting unto them. THE PARAPHRASIS. 1 DEfer no longer, o Lord, I beseech thee, to hear my cry, but rather give care unto me, when I cry unto thee. 2 Let my prayers be accepted unto thee, as the smell of the incense appointed by thee: and let my prayers which I power out; lifting up my hands unto thee, be as the evening sacrifice. 3 Stop my mouth, and lock up the doors of my lips by the power of thy holy spirit, lest I do speak any thing rashly or impatiently. 4 Give not up my heart to be governed with wicked lusts, lest I give myself wholly to evil, with those that are bend to wickedness, either being overcome with the greatness of dangers, or enticed by tasting their delicates. 5 But let the just men smite me, the which thing I will count for a great benefit, and let them rebuke me: and let never that excellent balm want unto my head, wherewith it shall not be hurt. But what need more words? for it shall shortly come to pass, that I shall pray unto thee in the miseries of these wicked men, even for them: much less shall I be swallowed up by them. 6 And when thou hast cast down headlong the chief of them, others which are now enemies unto me, shall receive my words with gentle minds, as acceptable and pleasant unto them. 7 In the mean season, we do lie not only as dead men: but also even as the hewers of stone do cut here and there the pieces of stones, so are we scattered, and our bones cast to and fro, at the mouth of the grave. 8 But thou, o Lord, my Lord, when I turn mine eyes unto thee, being full of hope, bring me not utterly to nothing: 9 But rather defend me, lest peradventure I fall into snares, and into the nets which wicked men have laid form. 10 And so doubtless it will come to pass, for they shall rather fall into the nets of God: but I, as it hath come to pass hitherto, so also always hereafter, shall escape without hurt forth of their snares. PSALM. CXLII. The Argument. The Hebrew title doth signify, that this Psalm was made by David, when he was closed in on every side by Saul, and fled into the cave of Engaddi: whereby it may be perceived how great his faith and constancy was, as it is declared 1. Samuel. 24. therefore this Psalm also containeth an excellent example of most fervent prayers. THE PARAPHRASIS. 1 I Crying, call upon the Lord: and crying, pray unto the Lord. 2 I power forth all my mind before him, I declare unto him whatsoever doth trouble me. 3 And grief in deed doth bring darkness upon me, but thou knowest what path I should hold in these rocks of the wilderness, though they have set snares round about me. 4 I look 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 save me. 5 Therefore I with crying seek thee only, thou art my refuge, and my portion, keeping me alive. 6 Ah! hear the cry of a man most miserable and utterly consumed: deliver me from these enemies much more mighty than I, which do persecute me so cruelly. 7 Deliver me from this prison, that I being compassed with the assembly of just men, which rejoice that this deliverance is given me by thee, may sing thy praises continually. PSALM. CXLIII. The Argument. There is scarcely any other Psalm extant, wherein it is declared more plainly, what moderation we should use when we are oppressed with slanders. For although he that is unjustly accused that he hath hurt this or that man, be not guilty of that crime in his own conscience: as it appeareth that David was banished without all deserving, as a seditious person, and guilty of high treason (which causeth him both in other places, and in this Psalm boldly to appeal unto God, trusting to his innocency) notwithstanding, whereas the conscience before the judgement seat of God doth abundantly reprove them also which are most innocent before men, it must needs be, that the conscience here sustain a double person, both confessing itself guilty, & also setting itself as innocent before the same judgement seat: and David doth this thing most manifestly in this Psalm, adding a sentence as notable as any is anie-where in the holy scriptures, whereby all & every man without exception, (besides him only which was borne pure without all spot) being considered in themselves, are condemned of injury done unto others, and therefore worthy of sundry punishments. Afterward there is added an excellent description of the battle of faith with infidelity, whilst the one armeth herself both with the invincible power of the most mighty and most merciful God, and also with his most certain truth, declared in his written word: but the other gathering strength of the greatness and multitude of the troubles, whereunto it seemeth that God would never offer his: but faith overcometh in the end, because as the Apostle saith, We are not under sin, but under grace: that is to say, in the regenerate, not the flesh, but the spirit doth overcome. THE PARAPHRASIS. 1 O Lord, thou knowest the goodness of my cause concerning mine enemies, therefore I beseech thee, that thou wouldst deliver me being an innocent: but again, when I consider who I am before thee, what shall I rather do, than entreat thee to turn away thy most just wrath? hear me therefore that pray, hear me, which pray earnestly, resting both upon thy truth in performing thy promises, and of thy righteousness in defending thine own. 2 Howbeit, though I be innocent concerning these men: yet desire I this thing earnestly, that thou deal not with me thy servant by judgement. For this is plain, that there was never man, neither is there any man, who if he be set before thy judgement seat, as he is in himself, can be found just. 3 But behold, I beseech thee, how these men account me: they have sought me unto death, they have cast me down, so that scarcely my life remaineth: yea, and I am counted of them already as a putrefied carcase in the pit of the grave. 4 And what shall I here do? whither shall I turn me my God? for I am in mind utterly amazed, and I tremble being stricken in my heart, whether I do look upon thee a severe judge, or upon these my cruel enemies. 5 Howbeit, when I call to memory how mercifully thou usest to deal with thine, and do not only remember thy promises, which of themselves are most sure: but also with how many notable wonders thou hast confirmed them, which none was able to work besides thee, I take a wonderful comfort thereby. 6 Wherefore I come to thee with stretched out hands, requiring thee to send down thy holy spirit upon me: none otherwise than the earth burned up with heat, and gaping everywhere, doth wait for the dew. 7 Hear me therefore, o Lord, and tarry not: for all my strength doth fail me: and now, when I am more like a dead man, than a living, do not withdraw thyself far from me. 8 But grant rather, that thy mercy may speedily shine as it were a light unto me, that fly only unto thee, which may govern me wandering in this darkness, seeing that I depend wholly on thee alone. 9 Deliver me, o Lord, from these mine enemies, because I lie hid under thy wings alone. 10 Finally, seeing thou art not only the God which canst save us, but also art my God, that is to say, which hast testified that thou wilt do this thing for me, which thou canst do: take me from these mine enemies, and continue furthermore to teach me both to know, and also to do that which is acceptable to thee: lest that either my blind mind, or mine affections, which are by their nature outrageous, carry me out of the way: but rather that thy spirit, which worketh all goodness, may lead me in the right way the whole course of my life. 11 Neither yet do I desire that thou shouldest restore me unto life, which am ready to die, and brought to death's door, as though I did trust to my own merits: but that thou mayest provide for thine own glory. 12 Therefore what will be the end? even that thou utterly destroy mine enemies, by whom I am so unjustly vexed, for thy singular mercy, because I am thy servant. PSALM. CXLIIII. The Argument. David being renowned with noble victories, and that not without singular courage and strength both of body and mind, as it is known by his history: yet in this Psalm, which doth wholly agree with the 18. he doth so give thanks unto God, that he doth attribute no more to himself in warlike affairs, than Paul doth in the ministery of the Gospel, when he saith, that He that planteth, and he that watereth are nothing: but that it is God only that giveth the increase. He teacheth all men true humility of mind, what great diligence soever they have used in the work committed unto them. And because our battle is so long as our life lasteth, he giveth thanks so for the victories obtained, that he desires new strength against new conflicts, which are at hand, giving a singular admonition to take heed, lest we being made more negligent by prosperous success, be overcome at unwares by the enemy. Finally, he doth open the fountain, from whence all good things both public and private do flow: to wit, the sincere worship of the true God, closing up the Psalm with a most magnificent acclamation, the which would to God all Commonwealths would earnestly meditate! THE PARAPHRASIS. 1 I Do render unto thee, o Lord, mine only strength, the praise of all these victories by most worthy right. For I do attribute it unto thee, that these my hands have fought so valiantly, and that my fingers have handled my sword so cunningly. 2 For thou art he, by whose benefit I remain alive: thou art my defence, my tower, my saviour, my shield, my refuge: finally, thou art he who only hast subdued all this people unto me. 3 For, I pray thee, what manner a thing is man, that most miserable of all living things, and most full of calamities? wherefore shouldst thou regard him? what have mortal men borne of those that are mortal in themselves, that thou shouldst take care of them? 4 Certainly, he himself is most like a thing of nought, and his life is like a shadow that passeth away most swiftly. 5 Be present therefore with me, o Lord, without whose help I perish, and come forth terribly from thy heavenly tower, and testify thy presence with the tempests following thee, and command the tops of the clouds being stricken, to cast forth stormy whirlwinds. 6 Let thunderbolts follow, whereby thou mayest cast down their troops, let lightnings come thick glistering like darts, wherewith thou mayest disorder their whole armies. 7 Finally, stretch forth thy hand, and deliver me from these whirlpools, even from the hands of these strangers. 8 I do call them strangers, because that although they be counted in thy family, yet do they nothing appertain unto thee, seeing their mouth is full of falsehood, and their hands are defiled with a thousand deceits. 9 But even these also thou wilt drive away, therefore I will sing a new song unto thee, both with my voice, and with mine instruments: 10 Unto thee, I say, which art the revenger of royal dignity, and the defender of David thy servant, even now ready to be slain with the sword of his adversaries. 11 Wherefore deliver me, and defend me out of the hands of these strangers, whose mouth is full of falsehood, and their hands are full of deceit. 12 For thus (lest I be thought to respect only mine own commodity) our sons also shall be like the fair plants which grow up speedily at the very beginning: and our daughters being of a tall and comely stature, shall be like unto pillars cunningly polished or carved, wherewith the entries of palaces are sustained. 13 In our storehouses all kind of provision shall abound: many millians of our cattle shall plentifully fill our streets. 14 Our herds shall be seen to be of a strong and well knit body, there shall nowhere be any invasion of enemies, which should need to be repulsed with armies: there shall no cry be heard throughout the cities. 15 O happy people, to whom thou shalt give this thing! o blessed is that people, which acknowledgeth the Lord to be his God, and whom the Lord likewise acknowledgeth for his people! PSALM. CXLV. The Argument. Even this one Psalm is most worthy, that all men should choose also as a squire and rule how to give true praise unto God: for nothing can be spoken either more gravely or more honourably, both of the wisdom, mercy, justice, and power of God, testified in all his works, and especially of his singular and excellent benefits toward his Church: so that this Psalm verily is a perfect example of that same reasonable worship of God, which doth continue in the Church alone. THE PARAPHRASIS. 1 O My God, my King, I will highly extol thee, and celebrate thy name for ever and ever. 2 I will consecrate all the days of my life to set forth thy glory, and will amplify thy name with songs that never shall have end. 3 For thou art great, o Lord, and no praise is sufficient for thee, neither can any man attain to thy greatness. 4 For thy wonderful works endure not for one generation and age alone: but as one age succeed another, so likewise must some men commit the memorial of them unto others, unless they will be negligent in doing their duty. 5 Wherefore truly be it far from me, that any thing should be of greater authority with me, than that I should carefully think that the brightness of thy Majesty, which shineth unto us in the very daily use of things, and that thy deeds are greater than can be comprehended by the admiration or by the capacity of all men. 6 And doubtless, though very many be most blockish and wonderful thankless: yet can there never be wanting some, which shall even against their wills confess at the least thy terrible power: but admit that other be silent, yet will I never cease to declare thy greatness. 7 But God forbidden that I alone should labour to do this my duty: for verily there will be always some assembly, which will by all means testify the remembrance of thy peculiar goodness, and thy most undoubted promises: 8 Namely, that thou art most merciful, and most ready to exceeding mercy: and of whom a man may almost doubt, whether he be more slow to wrath, or more prone to pardon. 9 For is there any thing, o Lord, void of thy goodness? nay, what is there in this whole world anie-where, which doth not testify thy clemency even in this point, that thou dost suffer so many ages this world that is defiled so sundry ways? 10 Therefore, o Lord, thou hast created nothing: nothing was done of thee, since the world was first made, which doth not even of itself set forth thy glory: but only thy chosen people do acknowledge thee, and give unto thee due and convenient praise. 11 For these alone do know & declare by experience what thy dominion is, and what is thy power: 12 That is to say, the publishers of thy most valiant acts, committing the glory of thy kingdom to their posterity. 13 For indeed, thy kingdom is not limited in any bounds of time, for that it always endureth one, and unchangeable from all eternity. 14 And how just and moderate this thy rule is, hereof it is evident, o Lord: because thou dost stay up every one, how unworthy soever, which else should fall: and also liftest up those that are already fallen down. 15 And what manner of benefit is this of thine, which is common to all? that the life of all living creatures is attributed to thee their creator and preserver, and thou again givest them nourishment in their due and convenient time. 16 For whatsoever hath life, liveth not by any other means than hereupon, that thou bestowest upon every one, as it were willingly reaching forth thine hand, & compelled by thine alone liberality. 17 Neither doth both thy justice, and thy most bounteous liberality less appear in governing those things which thou hast made, and directing them what way soever thou wilt, to the end appointed by thee. 18 Yet thou manifesting thyself principally, and with a certain peculiar testimony of thy favour in defending them carefully, which worship and reverence thee with an earnest affection of the heart, thou dost as it were never departed from their sides: 19 Insomuch that they can ask nothing of thee aright, which thou dost not grant them, and always helpest them when they cry. 20 And even as thou safely keepest all those that love thee, so thou destroyest all the wicked. 21 Wherefore, by good right, o Lord, I will declare thy praises, even with a sounding voice: and it becometh all men, to whom thou grantest the use of this life, to do this thing diligently and continually. PSALM. CXLVI. The Argument. The Prophet doth exhort all men in this Psalm to set forth the praises of God, which consist chiefly in this point: that all our confidence may be fixed in him alone, as both in a most mighty & most moderate, and especially in a most merciful Lord of all things, of whose both power & equity, and clemency, he setteth forth some notable examples, & those being proved by very daily experience. THE PARAPHRASIS. 1 GO to yet my seely soul, praise the Lord. 2 For I have thus determined to bestow the whole time of my life in praising the Lord, and to set forth my God so long as I live. 3 And this praise properly belongeth unto him, that we fix our whole confidence in him alone. For whom wouldst thou rather trust? to princes, whose glorious show useth to dazzle the sight of foolish men? But seeing even these mortal men be also borne of mortal parents, that is to say, having neither firm strength, nor stable will: safety cannot consist in them. 4 For even their life consisteth in their breath, of the which, so soon as they are bereaved, the soul departing out of their body, they are resolved again into dust: and all their cogitations do vanish away together with them. 5 But, o blessed is that man, which trusteth in the help of the God of jacob, and whose whole hope is laid up in the Lord his God 6 For hereby it appeareth even to blind men, how good and how great his power is, in that he created the heaven, the earth, the sea, and all things that are comprehended in them: and his excellent goodness and fidelity is herein evident, that he never breaketh his promise: 7 That he doth maintain those that are unjustly oppressed, he feedeth the hungry, and looseth the prisoners from their bonds. 8 He openeth the eyes of the blind, and of such as are vexed for want of counsel, and lifteth up those that faint under the burden of miseries: finally, the Lord loveth all that love righteousness. 9 The Lord doth defend and nourish those that are destitute of man's help, especially strangers and travelers, the fatherless and widows: but utterly overthroweth them that live a wicked life. 10 Last of all, other dominions are truly transitory, and subject to destruction: but the kingdom of the Lord alone is everlasting: thy God, I say, o Zion, endureth for all ages. Praise ye the Lord. PSALM. CXLVII. The Argument. The people did in this Psalm celebrate that most high benefit of their return from Chaldëa, which was like a new birth of the Church: chiefly, if we principally regard the worship of God, as it is convenient: and the testimonies of the mercies of God are annexed, so elegantly described, as nothing can be more excellent, the which though they be general, yet do they properly belong to the children of God, because they only know from whom they proceed, and give unto God his just praise. Therefore in the end of the Psalm he doth make mention of that most excellent, and great benefit of all others, wherewith God did bind his Church peculiarly unto him, even the knowledge of his will, which bringeth salvation. And whereas that deliverance from Chaldëa, and the gathering together of Jsraël, as the city of jerusalem itself also were figures, the truth thereof is exhibited unto us in deed in the Gospel, there is no doubt, but the Christian Church is much more bound daily to set forth the benefit of our redemption, whereby we are brought into the heavenly country, especially in these our last times, wherein God hath begun to gather his Church from the other occidental Babylon. THE PARAPHRASIS. 1 GO to, I beseech you, praise the Lord: for what should we rather do, than to give thanks unto God? who, besides that he is God, and therefore hath bound all men unto himself by good right, hath bestowed upon us so many peculiar benefits: and again, what can be more joyful and more to be desired, than such a testimony of his fatherly love? 2 For behold, o God, thou restorest jerusalem being cast down, destroyed, subverted, and beaten into dust, contrary to the hope of all people, and dost gather together thine Israel being scattered full seventy years: the which thing the work itself doth testify, that thou wast only able to do. 3 Thou dost comfort them that are utterly desperate, thou also dost heal the deadly wounds, that none could heal but thou: 4 Even because there is nothing which thou art not able to do: for thou knowest the number of the very stars, the which as their Lord thou callest out by name. 5 O our great Lord, both of infinite power, and also of understanding! 6 And which doth use his infinite power nothing proudly or immoderately, but even to help the oppressed, & to cast the wicked down to the ground. 7 Go to then, praise the Lord, that our God, both with voice and with instruments: 8 Which covereth the heaven with clouds, from whence he draweth forth the rain to water the earth, and to clothe the tops of the mountains with all kind of herbs. 9 With this food he feedeth the beasts, and nourisheth the young ravens when they cry, being forsaken of their dams. 10 Yet is there nothing in us, which should move him to embrace us: far unlike to those which approve an horse, by beholding his beauty or courage: or that do regard a man that runneth for his swiftness. 11 For what can he find in any man, which he hath not given unto him before? Therefore all the benefits, which are bestowed upon them that fear him, and who have regard only to his mercy, do proceed of his liberality alone. 12 Go to then jerusalem, praise thou the Lord: go to Zion, praise thou thy God. 13 For he doth ward thy gates with bars: he doth cherish and multiply thy family, thy citizens I mean. 14 He bringeth thee into amity with thy neighbours, he feedeth thee with the fine flower of wheat. 15 For he needeth none armies or engines of war: but so soon as he hath declared what his pleasure is, his commandment goeth forth through the whole world, like a most swift post. 16 He raineth down the flakes of snow as it were wool from the clouds: he doth sprinkle the earth also with the small door frost, as it were with dust. 17 He casteth out the ise like morsels, and he bindeth together all things with cold, that no man is able to abide. 18 And he also again, so soon as he commandeth, doth melt the things that are frozen, and the waters straightway flow forth again, as though their bands were loosed. 19 And these things verily do testify most plainly, both his infinite goodness and power: yet surely they are nothing in comparison of that benefit, which he bestowed upon his Israel, when he delivered unto him the doctrine of salvation, and the rule to lead his life both godly and honestly. 20 Neither is there any nation under heaven, with whom he hath so dealt, but he hath left other men without this most true and most just doctrine. PSALM. CXLVIII. The Argument. The scope and end of this Psalm most full of majesty, even written with a heavenly fervency, is (whereas there be extant so many most clear witnesses of God's wisdom, of his power and goodness, as there be things created) to call upon all those things high & low, and of the middle sort, to set forth the praise of God with common consent. For though many of them are without both understanding and sense: yet they all, after their manner, although they be silent, are said to sound forth the glory of God: though men which have reason, and for whose cause they are made, ought properly both in their own name, and in their name to do this duty: and chiefly the godly aught to set forth continually that incomparable benefit, whereby they are chosen into the fellowship of the son of God. THE PARAPHRASIS. 1 GO to, let them found forth the praises of the Lord, even from the most high heavens. 2 O all ye holy spirits, the apparitors of his Majesty, which are divided into innumerable garrisons, go ye before others in this his praise. 3 Thou Sun and Moon, and all ye Stars shining in the heavens, show forth the praise of your Maker. 4 O ye most high spheres of the heavens, praise ye him, & ye vawts of waters which hang on high. 5 Let all these things, I say, praise the Lord: for they began to have their being by his only commandment. 6 And they are placed by his appointment in the same place and order where they stand most stable: and they are set in order with certain spaces and bounds, which they can not pass over by any means, though they would. 7 And let the earthly things again answer unto the heavenly, and the creeping worms in the hollow holes of the earth, and also the depths of waters. 8 And ye flames of lightnings also, hails, snows, vapours lifted up, whirlwinds, and other tempests, which all have your being, and are moved by his commandment. 9 Mountains and all hills, trees laden with fruits, the Cedars mounting up with such marvelous height. 10 Ye wild beasts also, and ye that be tame, whatsoever creepeth upon the ground, and whatsoever fleeth through the air. 11 But chiefly both the kings and their people subject unto them, the princes and the governors of the earth. 12 Young men and old, young maids also and children, 13 Praise ye the name of the Lord: for he alone deserveth most high praise, as he that is more deep than the very earth, & more high than the heavens. 14 But this becometh chiefly the people, whom God of his unspeakable favour hath consecrated unto himself, and brought them into the most high state of dignity above others: therefore it becometh those that have received such benefits of God, to set forth his praises, even the posterity of Israel, the which people God hath chosen to be his own family and household. PSALM. CXLIX. The Argument. The interpretation of this Psalm seemeth to be more plain and more agreeable to the holy history, if it be applied unto the kingdom of David, rather than to the last times of the captivity of Babylon. Wherefore, in ny judgement, the people recovering themselves from so many miseries, which they had suffered, both in the times of the judges, and of Saul himself (both the religion of God being first restored, and also the policy set in good order) is taught by this Psalm to give thanks unto God, and not to abuse his so great benefits. Wherein David himself giveth them example, acknowledging the Lord God to be the King together with them. And as concerning the musical instruments here named, it was a part of the service of the law, which is abolished: notwithstanding, no man, unless such a one as is worthy to be counted amongst beasts, can deny, but that there is a great power both of music, when it is sung, and also in instruments to move men's minds: yet the examples both of the former Church, and the horrible abuses that straightways followed, do teach sufficiently how unprofitable it is to bring in such music and instruments into the Church of Christ, as hath been of late. And a prophesy is also added, which the very end did confirm, so many victories being granted unto David, and the bounds of his kingdom being spread, even unto Euphrates, that then the promise was fulfilled at the length, which was made unto Abraham, as concerning the figure: for it can not be doubted, but that these things were the figures of the kingdom of Christ, and of his spiritual victories, and of that horrible judgement, which shall be most fully in the end at the last day, and which now and then God executeth upon all the rebellious. THE PARAPHRASIS. 1 GO to, all ye that have received benefits of the Lord, sing unto him a new and excellent song, being delivered from so many, not dangers, but deaths. 2 Even thou o Israel, delight thyself in setting forth his praises, whose work thou art as it were newly form. O ye citizens of Zion rejoice ye, trusting in the Lord your King & Governor, which belongeth to none other nation under heaven. 3 Set forth his praises far and wide, not only privately, but also publicly: not only with voice, but also with flutes and timbrels, and with all kind of musical instruments: 4 Even because it hath pleased the Lord of his infinite mercy to consecrate this people unto himself: and as the matter itself maketh it manifest, when they seemed utterly to be lost, to make them honourable, and of most high dignity. 5 Wherefore these glorious people, upon whom he hath bestowed so many benefits, do now rejoice, and shall rejoice hereafter, and with great quietness shall sing a triumph, 6 Praising the Lord indeed with their exclamations & cries, but armed with double edged swords in their hands, 7 Wherewith they may punish the profane Gentiles, and avenge the cruelty of the people, 8 And also may draw their kings & nobles bound in chains and iron setters, 9 Even to execute the judgement appointed and commanded by the Lord: and this verily is the dignity and the honour of all them, whom God hath received to his favour. PSALM. CL. The Argument. It is probable, that the holy singing men of the temple did stir up one another with this Psalm, full of marvelous zeal. We have spoken in the former Psalm, how that it is not expedient that the use of this music should be retained in the holy assemblies, which was a portion of the Levitical worship of the law, and whereof this fruit at the length did arise in the days of our fathers, that the preaching of the word was changed into songs, not understanded of the singers themselves: and at the length, that grave and plain singing of Psalms, which (as I think) hath always been in the Church, hath been turned into a vicious curiosity. THE PARAPHRASIS. 1 PRaise ye the most holy God, which sitteth in that high sanctuary, praise him I say, that testifieth his infinite power and strength, from that his most stable palace. 2 Let the cause of his praise be unto you that his great power, declared in so many marvelous works. 3 Let the trumpet sound out his praise, let the viols and the harps sound out his glory. 4 Let the timbrels thunder him out, let the flutes whistle unto him, let the virginals stricken with the fingers, and the organs blown with the bellows praise him together. 5 Let the high sounding cymbals sing out his triumph, let the cymbals, I say, sound unto him. 6 Finally, whatsoever hath breath, let it set forth the praise of God. FINIS. A BRIEF TABLE, OF THE PRINCIPAL POINTS OF EVERY PSALM, WHEREBY Every man may meditate in them, as his mind is most affected. 1 Psalm. Who are blessed, who are miserable. 2 A prophesy of the kingdom of Christ. 3 A comfort in great troubles by the mercy of God. 4 He reproveth his adversaries, and stayeth himself upon the loving kindness of God, not upon worldly commodities. 5 God, our God and our King, will punish the wicked for his own glory. 6 A conflict of the conscience with sin, and comfort in the end. 7 We must set the defence of God against reproachful slanders. 8 A thanksgiving to God for our creation and redemption in Christ. 9 A thanksgiving for benefits received, and comfort against imminent miseries. 10 All the enterprises of the giants and tyrants against the Church shall come to nought, for the Lord will hear the poor. 11 The Lord trieth the good men, and destroyeth the wicked. 12 Call upon God when all things seem desperate, and past all hope. 13 The more desperate that things appear, more earnestly must we pray. 14 The corruption of the natural man chiefly uttering itself against the Church. 15 Who shall be the inhabitants of the heavens. 16 An exercise of the faithful soul. 17 A complaint of the pride and cruelty of the enemies. 18 Gods marvelous power in delivering his. 19 A brief sum of all godly knowledge, with a prayer for the attaining thereunto. 20 The people pray for their king. 21 A thanksgiving for a victory, whereof all the praise is given to God. 22 Of Christ's agony & grievous sorrow which he suffered & overcame for us. 23 The Lord is my shepherd, I can not want. 24 God is the Lord of all, but chiefly of his Church, in the which we must pray, that God may reign and set forth his glory. 25 A prayer for faith, forgiveness of sin, direction of the holy spirit, and for God's merciful protection. 26 A meditation for them that live amongst the wicked. 27, 28, To the same purpose. 29 A necessary meditation of the majesty of God. 30 A thanksgiving for deliverance from some great danger. 31 A prayer in great danger. 32 The blessedness of man is in the forgiveness of sin. 33 Praise God with a pure heart. 34 A thanksgiving, and other necessary doctrine. 35 Against the flatterers of the wicked, and false accusers of the godly. 36 The wickedness of men, the providence of God, and his mercy. 37 To the same purpose most excellently. 38 Sin is the cause of our miseries, yet put away by faith, although temporal punishments do follow for our amendment. 39 A meditation of the shortness of man's life, and his miseries. 40 Many godly lessons. 41 A comfort of the miserable against traitors. 42 An earnest desire to be in the assembly of the Church. 43 A prayer for the deliverance from the enemies to praise God. 44 An earnest prayer for help in present miseries, by the consideration of former mercies. 45 The marriage song of Solomon. 46 A thanksgiving for some great deliverance of the Church. 47 An earnest exhortation to praise God. 48 God is chiefly to be praised for the defence of his Church. 49 Outward felicity & worldly honour is nothing. 50 The worship of God is spiritual, and the outward ceremonial hypocrisy is detestable. 51 A most earnest prayer for the forgiveness of sins. 52, 53, The crooked nature, cruelty, and punishment of the wicked, with comfort to the godly in the end of them both. 54 The saints being in great dangers, power forth their prayer, and doubt nothing of their deliverance. 55, 56, 57, Against traitorous enemies, with hope of deliverance. 58 Against wicked judges, he appealeth to God's judgement. 59 Against his cruel adversaries, with comfort in the end. 60 Though the Church be afflicted, yet shall it be comforted again. 61 A zealous prayer with great faith and confidence. 62 By the example of David we may confirm our faith in troubles. 63 To the same purpose, we must only look unto God in troubles. 64 Against the wicked, with the godly. 65, 66, A praise & thanksgiving unto God for the preservation of the Church. 67 A prayer for spiritual and temporal blessings. 68 The great mercy of God toward his people. 69 The complaint and anguish of David as a figure of Christ. 70 For the deliverance of the Church, or any particular member. 71 For comfort & constancy in the old age, when feigned friends do fail. 72 A prayer containing the sum of godly government. 73 God is always favourable to the godly, even in their misery: but the ungodly shall perish. 74 A fervent prayer against the spoilers of the Church. 75 God is the author of all just policy, the duty of magistrates. 76 God is known by preserving his Church, and destruction of the enemy. 77 Comfortable considerations in the trouble of conscience. 78 The marvelous works of God, both in trying and preserving his Church, and punishing of his enemies. 79 Against the oppressers of the Church who fight against God. 80 A lamentation for the oppression of the Church. 81 An exhortation to praise God for his benefits, and a reproach of their ingratitude. 82 A necessary admonition to all that are in authority. 83 A prayer against the enemies of the Church. 84 The great zeal of David to be in the holy assemblies. 85 In the midst of misery we must hope for mercy. 86 A fervent prayer for deliverance forth of misery, that the name of God may be glorified. 87 That the Church after the captivity should be restored to such glory, that every man should count himself happy, that is accepted as a member thereof. 88 A most doleful lamentation. 89 Another grievous lamentation, with great consolation in the end. 90 An excellent prayer of Moses. 91 An assurance unto him that putteth his trust in God. 92 An exhortation to praise God, with a comparison betwixt the wicked and the just. 93 The power of God and his promises. 94 Against tyrants, with a comfort to the afflicted. 95 The praise of God, and a terror to the unthankful. 96 An exhortation to praise God chiefly for Christ's coming. 97 Christ dreadful to the rebels, but joyful to the just. 98 An exhortation to praise God for his power, mercy, and truth, and for salvation in Christ. 99 To the same purpose. 100 To praise the Lord for his creation, redemption, and perpetual protection. 101 How a king should govern. 102 A lamentation, a consolation, a prophesy of the dignity of the Church, a song of triumph. 103 An excellent thanksgiving both for corporal and spiritual blessings. 104, 105, To the same purpose. 106 A thanksgiving for God's mercies, with a declaration of the stubborness of the people, and a prayer for full deliverance. 107 To praise God for his marvelous and wonderful providence in all manner of things. 108 David praiseth God with great confidence. 109 A most terrible imprecation against the enemies. 110 An epitome of the Gospel. 111 A thanksgiving and declaration what is true wisdom. 112 They that fear God are blessed, all other shall perish. 113 God worketh above nature in his Church. 114 Of the deliverance from Egypt, a figure of our spiritual deliverance. 115 A prayer for deliverance, for the only honour of the true God, who is compared with their feigned Gods. 116 David protesteth that he will give thanks, and acknowledgeth that he can render nothing else for God's great benefits. 117, 118, To praise the Lord for his mercies in Christ. 119 A long and most fervent prayer, for the true meditation and exercise in Gods holy word. 120 A prayer against slanders, and a lamentation for his long abode amongst the wicked. 121 The Lord must only be looked to in troubles. 122 David rejoiceth, and prayeth for the prosperity of the Church. 123 Like the 121. 124 The power of God only delivereth from dangers. 125 The assurance of the godly in their afflictions. 126 The people that were so wonderfully delivered, pray for them that remained in captivity: so should we do. 127 The whole state of the world, both in public and private, dependeth upon Gods only providence. 128 They are only blessed that fear the Lord. 129 The Church oft afflicted, but by the Lord delivered. 130 The faithful cry unto the Lord in their miseries, they confess their sins, and are delivered. 131 Man may not exalt himself, but wait upon the Lord. 132 The people pray for the posterity of David, and for the building of the temple: that is, both for their spiritual King the Messiah, and for religion. 133 A commendation of brotherly love and concord. 134, 135, 136, A thanksgiving to the Lord for the benefits bestowed upon his Church. 137 There is a time of silence under the cross, so that neither faith nor zeal decay. 138 David praiseth God for things past, and assureth himself against troubles to come. 139 A most excellent Psalm daily to be meditated. 140 The state of the godly in this world, and the stay of their faith. 141 David prayeth for the bridling of his tongue, and that he join not with the wicked: but that just men may admonish him. 142 An earnest prayer with great confidence. 143 An earnest prayer for remission of sins, the cause of misery. 144 He praiseth God with great humility. 145 He praiseth God for his wisdom, mercy, power, and justice, and for his benefits toward his Church. The other four Psalms are exhortations also to praise God chiefly for his mercies toward his Church. And whereas musical instruments are named, they were agreeable to that ceremonial time: but now all ceremonies being ceased, we must worship in spirit and truth, and so sing Psalms with the voice, as our heart may be most stirred up to praise and magnify the Lord our God. FINIS. 1581. SUBLIME DEDIT OS HOMINI Imprinted at London by Henry Denham, dwelling in Pater Noster row, at the sign of the Star. Cum privilegio Regiae Maiestatis.