before him two farre other markes that is the true and earnest restoring of the worship of God by taking away al shew of idolworship secondlie a careful defence of the godlie Then he witnesseth that he is mindful of another euerlasting kingdome promised vnto him and that he wil euer turne his eies vnto it euen in verie death and so by this hope he wil go downe comfortablie into the verie graue For he trusting vpon the power of Messiah which must die in deede but shal liue againe before he feele anie corruption in the graue so also shal he himselfe rise againe and be made partaker of his eternal blessednes Therefore this Psalme amongst others is plainelie written by the spirit of prophâ—sie For it contriueth an excellent doctrine of the original of magistrates of their authoritie and office and doth manifestlie reproue the Pharisaical doctrine of the merite of workes euen folowing faith as also it describeth Christs resurrection and his power in raising vs againe from death as Peter doth interprete it Actes 2.25 and Paule Actes 13.34 not as a Prophet but as an Euangelist And where he calleth Messiah Chasid that is as I interprete it The man vpon whome the father hath powred foorth most abundantlie al his mercie and bountie which we draw out of him alone by faith he seemeth by one word to haue conteined the summe of the doctrine of the Gospel THE PARAPHRASIS 1 PReserue me ô Lord for thou art he in whom I do trust O my soule say thus vnto the Lord. 2 Thou verelie art my Lord yet am I able to do nothing that can profit thee 3 But I do most gladlie waite how I may comfort those saincts and excellent men which are with me vpon the earth 4 Doubtles they are most miserable that seeke to anie other God be it farre from me therefore that I should be partaker of their cruel and bloudie sacrifices the which I am afraide once to name with my mouth 5 Thou ô Lord art my portion thou art my wages thou alone art vnto me al sufficient 6 And surelie a most pleasant place and a most beautiful portion of inheritance is fallen vnto me 7 I doe thanke thee ô Lord and wil giue thankes vnto thee for that thou hast giuen me this counsel and because thou doest teach me inwardlie euerie night 8 I haue thee ô Lord and wil haue thee before mine eies for so long as thou standest by me I shal not be moued 9 Therefore my heart leapeth and my tongue reioiceth yea and this same my bodie being in securitie doth not feare verie death 10 For thou wilt not leaue me in the graue because thou wilt not suffer thy most deare beloued vpon whom thou hast powred foorth al thy bountiful mercie to feele corruption 11 Thou wilt open vnto me the way to that true life for the ioie wherewith the mind can rightlie be satiate is set in the sight of thy countenance and it belongeth onlie vnto thee to graunt euerlasting ioie PSALME XVII The Argument This Psalme doth teach vs when the tyrants do persecute either the religion it selfe or the godlie professors of the same that we should yet keepe a safe conscience and praie to God for deliuerance It teacheth also that thing which Christ declareth in the parable or historie of that glutton and poore Lazarus ful of sores that is that the wicked rich men are fed in this life but in the other they shal perish howbeit on the contrarie the Sainctes are here pressed with miseries that they may learne to hope for better things which hope shal neuer deceiue them THE PARAPHRASIS 1 HEare ô Lord that which is iust hearken vnto my crie bend thine eares vnto my praiers which I powre foorth of an vnfained heart 2 Let thy sentence be for me from thy iudgement seate and declare that thou alowest the things that are right 3 For thou thy selfe 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 testifie 4 Concerning these men I haue so behaued my selfe as thou commandest I haue carefullie auoided the path that the oppressors tread 5 Strengthen thou me therefore which walke in thy waies that in my walking I do not wander 6 I cal vpon thee heare me my God giue attentiue eare and hearken vnto my words 7 Shew foorth al that thy maruelous mercie thou that art the sauiour of them that trust in thee against such as stand vp against thy power 8 Keepe me as the apple of the eie and defend me vnder the shadowe of thy wings 9 Against those wicked men that would destroie me the enimies I saie that gape ouer me with such greedines round about 10 Fatnes couereth their eies and they speake cruellie 11 They watch our steps on euerie side hauing their eies onlie bent how they may cast vs downe to the ground 12 For he is like a Lion gaping for his praie and like a Lions whelpe lieng in waite in his den 13 But come thou foorth ô Lord that thou maist preuent him and cast him downe and preserue my life deliuered from this wicked man by thy sword 14 Deliuer me I saie by thy hand ô Lord from these mortal men these mortal men I saie that flourish so long which thinke of nothing but of this life whose life thou doest so fil euen as it were with delicates drawne out of thy store that they haue aboundance to leaue to their children and also to their posteritie 15 But I now being vniustlie oppressed of him shal once haue the ful fruition of thy countenance and when I shal awake and behold thee I shal be satisfied PSALME XVIII The Argument At what time this triumphant song was written by Dauid it appeareth by 2. Samuel 22. and by the plaine and euident title of the same when he declared after he had ouercome al his enimies and had not onlie established his kingdome in his owne countrie but farre abroade in other places that he was bent vpon this thing onlie to declare that he raigned not for his owne cause but for the glorie of God alone And we must needes graunt this that we haue no writing extant of anie Poet that flourished most in wit and eloquence to be compared with this Psalme if we do but onlie looke to the phrase But concerning the matter it selfe he so describeth those his so dangerous perils that he that readeth them shal thinke himselfe almost to behold the things with his eies And so doth he paint foorth the glorie of God in executing iudgement and his diuine Maiestie with such a high style that he that readeth it may thanke the heauens and the earth yet stil to shake And he doth so set forth his victories that we may thinke we see his triumphes before our eies And he doeth so attribute those things onlie vnto GOD that he taketh no praise at al to himselfe
10 But the innocents whome these men without cause laboured to oppresse shal more ioifullie praise the name of God and shal flie vnto him more boldlie hereafter al I saie that be of good conscience shal take occasion of a certaine holie boasting and glorieng hereby PSALME LXV The Argument This Psalme or hymne written to the praise of God first teacheth vs that his benefites are neuer anie where rightlie knowledged and praised but onlie in his holie congregations Then he biddeth vs to marke three special things and to praise God for them One and that for the greatest that God doth gather a Church vnto himselfe in the which he wil be praised where he heareth them that do praie where he doth forgiue sinne the which finallie he neuer ceasseth to blesse with the multitude of his benefites and most mightilie to defend Secondlie that he doth mainteine the societie of mâ—n by appointing and preseruing the policies and gouernements in the midst of so great hurlieburlies Thirdlie that he doth minister from heauen al things that are necessarie for this life so abundantlie and liberallie THE PARAPHRASIS 1 THou certeinlie art onlie he to whome once vttering thy pleasure al men must worthily yeeld but this praise ô God is giuen vnto thee in the onlie mount of Sion where onlie vowes are paied vnto thee aright 2 And thou againe there doest despise the praiers of none that flie vnto thee 3 There doest thou purge the sinnes wherewith else we being vtterlie ouerwhelmed durst not lift vp our faces before thee 4 O blessed is he therefore whome so euer thou so fauourest that thou commandest him to come vnto thee and whome thou feedest abundantlie with those true good things of thy house and most holie palace after thou hast receiued him into the number of thy houshold seruants 5 For although no men seeme to be more in danger yet experience it selfe doth declare that none are more sure whiles that thou in verie deede dost declare thy selfe terrible to al their enimies for the perfourmance of thy promise so oft as they cal vpon thee so that euen to the vtmost coastes of the earth and the farthest part of the sea the same of thy name being spread al men are compelled to looke vp vnto thee 6 Thou art he by whose power consisteth whatsoeuer is high in the world euen by thy might which as it establisheth these mountaines which we see and the kingdomes also and the policies whereby mankind is preserued 7 And like as thou doest calme the stormes of the sea and the sounding tempests so also thou doest breake and bridle the fiercenes of the raging multitude 8 By these testimonies of thy most mightie power the inhabitants of the earth being conuinced do tremble and keepe silence and thus peace being restored thou causest that men againe do leade their life both daie and night in comfortable peace and tranquillitie 9 For thou takest care of the earth euen from the heauens watering it and making it fruiteful with plentious showres which are thy verie gift wherwith it being soupled and prepared doth reteine the seede committed vnto it 10 Afterward thou waterest the sorrowes of the fields thou breakest the clots thou mollifiest the ground with mild and timelie showres sent downe from aboue thou cherishest and bringest forth the seede with their buds 11 Finallie thus thou crownest the earth most bountifullie with al kinde of fruites yearelie the fatnes dropping downe from aboue from thy steps which waie soeuer thou walkest 12 Yea and the pastures of the wildernes doest thou cherish with dew and thou fillest the high hilles also with gladnes 13 So are the pastures clad with sheepe the vallies are clothed with corne finallie al places do sound together with ioiful shoutes and songs PSALME LXVI The Argument This Psalme and also certaine other do seeme to be written for the perpetual vse of the Church although they haue some priuate occasion partlie to renew the memorie of so manie old deliuerances and partlie to giue thankes vnto God so oft as anie occasion doth offer it selfe either priuatelie or publikelie THE PARAPHRASIS 1 O Al ye inhabitants of the earth sing vnto the Lord a triumphant song 2 Praise his name with songs praise him with glorie and maiestie 3 Saie in his presence O how terrible and feareful doest thou shew thy selfe in verie deede for euen thine enimies ouercome by the greatnes of thy power are compelled to acknowledge thee and to dissemble at the least that they feare thee 4 Therfore shal al the earth worship thee it shal sing praises vnto thee and celebrate thy name 5 Go to come hither al you behold the things that God hath done and with how great miracles he hath declared himselfe terrible to mortal men 6 This is he that dried vp the sea in a moment and made the floud passable vnto our feete for the which benefit we his people euen at this daie do reioice 7 This is the almightie Lord of the whole world beholding from heauen al the nations scattered throughout the world not suffering them that forsake him to exalt themselues at their pleasure 8 O praise the Lord ô ye tribes and kindreds consecrate vnto him sound forth his glorie far and wide 9 For he hath restored our life when it was lost and he onlie hath staied that we should not fal with sliding steps 10 For thou wouldest not haue vs to be lost ô God but onlie hast tried vs and fined vs as the siluer put in the fornace 11 Thou hast snared vs and cast vs bound with chaines into most streight distresse 12 Thou hast suffered that our enimies hauing ouercome vs did abuse vs with reproches and scoffes as though we had bin beastes we haue tasted the heate of the fire and the force of the water but thou afterward hast sent comfort and refreshed vs. 13 Wherefore I am present in thy house with offerings to performe my vowes 14 Which I haue fullie vowed in my miserie and spoken them with my mouth 15 Therefore haue I determined to offer vnto thee fat offerings euen the fat of rams and bullockes and goates 16 And you also al others that feare God come hither I praie you with me and giue eare vnto me rehearsing the benefits bestowed by him vpon me 17 I haue called for his helpe with my mouth and haue praised him with my tongue 18 And that with a mind free from al euil imagination for else he would not haue heard me 19 Therefore the Lord hath heard me and gaue eare vnto my praier 20 Praise then be vnto God who refused not my praiers neither did withdrawe his mercie from me PSALME LXVII The Argument The Prophet doth attribute vnto the onlie mercie of God both the spiritual blessings which are peculiar vnto the Church and also the corporal whereof he desireth the continuance and also doth prophesie the spreading of the Church that should be vnder Messiâ—h and so exhorteth al the
faile to be worshipped 6 And thou againe wilt powre downe vpon thy people from heauen al good things like a showre comming downe vpon the new mowne medowes and none otherwise than thou vsest to water the earth with showres in due season 7 Whilest he reigneth the iust shal flourish and great peace shal be so continued as is the firme course of the starres 8 And the king himselfe shal haue dominion from the one sea to the other euen from Euphrates to the farthest coastes of the earth 9 The inhabitants of the countries of the desert shal come vnder his yoake falling downe vnder his feete and his enimies falling downe before him shal licke the dust of the earth 10 The kings of Silicia and of the Islands shal offer presents vnto him the Aethiopians also and the Arabians shal bring him giftes 11 Finallie al kings shal worship him al nations shal serue him 12 For his righteousnes shal be praised throughout the whole world for that he heareth the crie of the poore and doth defend the needie forsaken of others 13 He hath mercie on them that are needie and he refresheth those that are in danger of their life 14 He defendeth the poore against the iniurie of the mightie neither doth he suffer the violence done vnto them to be vnreuenged 15 God also wil keepe him safe and gold shal bee brought vnto him out of the middest of Arabia al men shal make praiers for his life and safetie and shal dailie wish al prosperitie vnto him 16 Then shal wheate be shorne euerie-where with ful handfuls in the verie mountaine tops the corne growing as high as the trees of Libanus and there shal be such a multitude of inhabitants in the cities that they may almost seeme like plants springing out of the earth 17 Therefore his memorie shal be for euer euen durable as the Sunne and this king shal be an example of al felicitie vnto al nations which shal account him blessed 18 But vnto thee ô Lord the Prince of the heauenlie companie the Author of al things so wonderful let al praise be giuen 19 The same of thy glorie be praised for euer that it may fil al the earth so euen so shal it be ¶ Here end the praiers of DAVID sonne of Jshai PSALME LXXIII The Argument That which is written in the end of the former Psalme is not so to be taken as though the Psalmes of Dauid were al ended here as it is euident seeing that diuers of them that folowe haue his name set before them and some of them that go before are without anie title but those 11. that folowe are attributed to Asaph an excellent Prophet and Leuite one of the singers of whome mention is made in manie other places and chiefelie 2. Chro. 29 30. vnlesse we had rather saie that there were diuers men of that name or that his posteritie were called by that name And in this Psalme is dâ—scribed the victorie of the spirit against the flesh the which the Sophisters and Papists do falselie imagine to be that which is taught by the Philosophers when they dispute of the strife betwixt reason and the affections whereas yet in those things which peculiarlie belong vnto God there is nothing that striueth more against the true wisedome than doth the verie reason of man as he is natural and not regenerate yea euen then when he hath granted the true principles so true is it that the Apostle saith euen that mans wisedome doth end in foolishnes as appeareth also in this Argument For mans wisedome doth iudge and rightlie iudgeth that if men be gouerned by the prouidence of God it must go wel with good men and euil with euil men But where it gathereth thereby that therefore men are not gouerned by the prouidence of God and that their paines and trauel is in vaine which seeke vertue because the life of wicked men fâ—r the most part floweth with prosperitie but the life of the godlie is contrarilie ful of calamitie herein it sheweth it selfe to be most foolish For it should rather haue bin gathered by that same principle that we must determine otherwise of the ends of good and euil things than men vse to do because God doth bestowe euen vpon euil men certaine commodities his prouidence is not therefore abolished but rather his infinite goodnes and patience commended And that good men are exercised with diuers calamities in this life it commeth to passe partlie that they should not abuse the mercie of God partlie because they stand in neede of chastisement and also that they may learne to hope for better things and the more hard battels that they suffer so much the more excellent might the power of God appeare in their victories and the souldiers themselues might be rewarded with so much the greater reward Finallie which is the chiefest of al that it shal neuer go wel with the euil men and that by their owne fault Contrariwise that it shal neuer go euil with the good and that by the singular mercie of God For vnto the euil men good things are turned to euil and on the contrarie vnto the good men euen euil things turne to good This is a verie pretious doctrine which is handled oftentimes both in other Psalmes and in diuers places of the scripture especiallie in Job and the Prophet Abacuc but aboue al in this Psalme the which doctrine Asaph worthilie saith that it must be sought onlie in the sanctuarie of God whereas bare slender and sometime foolish things are taught in the scholes of the difference of good and euil things and of the vertues and of their causes and effects euen among those Philosophers which did count vertue their onlie meede and did iudge onlie the wise man to be alwaies blessed THE PARAPHRASIS 1 BVT whatsoeuer things are now brought on the contrarie it must needes be true and inuiolable that God can not be but fauourable vnto Israël that is to them that worship him purelie and deuoutlie 2 Howbeit I confesse that I could scarselie wrestle out at the length from contrarie cogitations so that I was verie like to fal and scarselie could I staie my selfe least I should fal downe headlong 3 For I was wholie set on fire beholding mad men so proud and puffed vp with prosperitie 4 For they are lustie so that thou wouldest saie that they were free from diseases and almost from death it selfe they are of so strong health 5 When others are in trouble and oppressed with manifold miseries these men haue the comforts of this life in readines whereby they auoide these miseries 6 Therefore are they haughtie and testifie with how great pride and fiercenes their heart swelleth by the verie apparel of their bodie adorned with chaines with gold and pretious stones 7 And their fat panch doth declare with what and how great delicates they abound and their eies sticke out with fatnes and if they desire anie thing they obteine also more than
Psalme and other foure that followe haue neither the name of the writer nor the occasion of the writing set before them in Hebrue but they seeme altogether to be written by Dauid which thing is noted in the Greeke and that at the same time when he brought in the Arke of the Lord into his citie as it is written 1. Chron. 15. whereof we did speake vpon the Psalme 47. either verelie when he dâ—clared the building of the temple of the Lord a little before the death of Salomon which historie is written 1. Chron. 29. and it doth conteine the doctrine of the true vse of the temple of al the holie rites wherewith both Messiah himsâ—lfe and al his office was shadowed Therefore notable and plaine prophesies are adioined of his comming and of that spreading of his spiritual kingdome throughout the whole world so that Christ did not vnworthilie admonish the senselesse Jewes with these words Search the scriptures for they beare witnes of me THE PARAPHRASIS 1 SIng vnto the Lord a new song sing vnto the Lord al ye inhabitants of the earth 2 Sing I saie vnto the Lord giue him thanks shew foorth without ceasing the saluation that he hath wrought 3 Rehearse vnto the Gentiles and to al people his excellent and maruellous works 4 For the Lord alone is great and no praise is sufficient for him and he is to be feared worthilie but not those false and feigned gods 5 For they verelie are vaine though the people do worship them so deuoutlie but the Lord hath created the verie heauens 6 Maiestie and honour doe go befoâ—e him shining foorth in his works and it is declared in his sanctuarie both how great his power and glorie is 7 Giue therefore vnto the Lord al ye people assembled together giue I saie vnto the Lord the praise of power and glorie 8 Giue honour vnto the Lord due vnto his name and take an oblation and enter into the courts consecrated vnto him 9 Worship the Lord sitting in that his renowmed sanctuarie al ye inhabitants of the earth reuerence his Maiestie 10 Proclame on euerie side ô ye criers Now is the Lord come to reigne ouer the whole earth now verelie the world shal be established now shal the people be gouerned with a iust and righteous gouernement 11 Let the heauens be glad and the earth reioice and the roring sea how wide soeuer it lieth testifie her ioie 12 Let the fields leape for ioie and whatsoeuer is in the fields finallie let al the trees of the wood now reioice 13 Before the Lord for lo he commeth he commeth to gouerne the earth to gouerne the world I saie and al the people with the scepter of his iustice and truth PSALME XCVII The Argument Jt falleth out in the Psalmes as in a doubtful feast that thou canst not easilie iudge which to prefer before another This Psalme verely is most worthie for al the godlie to meditate most diligentlie as a most diuine briefe summe of al the mysterie of the Gospel and these are the chiefe places thereof First the diuinitie of Christ by the repeating of the name Iehouah sixe times and by attributing al glorie and power vnto him verse 2 5 6 9 10. finallie by worshipping of the verie Angels verse 7. it is most manifestlie confirmed as the Apostle doth interpret it Heb. 1 6. Secondlie his humanitie as the same Apostle doth interpret it which thing is also prooued hereby that here it is treated of that kingdome as it were first then to be begun verse 1 2 6 9. wherby it is plaine that it cannot be referred onelie to his godhead but that it apperteineth necessarilie vnto the King that should be borne of the stocke of Dauid which should so be God that he should also be man and so also man that he should be verie God Thirdlie a plaine prophesie of the spreading of the spiritual kingdome throughout the whole world verse 1 5 6. wherevnto Christ himselfe had regard Ioh. 5 22. Mat. 28 18. Fourthly the rebellion of verie manie vnto whom the Gospel should be now is the sauor of death vnto death verse 2 3 4 5 wherevnto Christ had respect Luke 12 49. For J had rather interpret these things thus than to applie them to the preaching of the lawe Fiftlie that incredible power of the spirit of God which should declare it selfe in the ministerie of the Apostles verse 1 6 7 9. the which thing Christ also foretold before Iohn 12 32. and 14 12. Sixtlie the exaltation of the verie person of Christ verse 9. wherevnto the Apostle manifestlie alluded Ephe. 4 10. and Philip. 2.9 Seuenthlie faith by bearing the word in the elect and the vnspeakable ioie of the conscience that shal folowe thereof verse 8. Eightlie the office of those that are iustified and sanctified verse 10. Ninthlie the crosse is like a certaine apparitor attending vpon the promises of the Gospel which yet shal haue a most ioiful end verse 11. and 12. Wherevnto the Apostle most manifestlie alluded Philip. 4.4 THE PARAPHRASIS 1 THe Lord being so long inclosed as it were within the smal and narrowe bounds of one people now at the length he beginneth his kingdome ouer al the world wherefore let the earth reioice and al ye most great countries euen beyond the seas be ye ioiful 2 For he is come although verie mild and meeke towards his yet to be reuerenced of his owne both for his diuine Maiestie and also terrible to his enimies how fierce soeuer they be euen compassed about with the blacke darknes of the clouds and sitting vpon a throne staied as it were with two vnmoueable pillers namelie iustice which he sheweth in keeping promise with his owne and defending them by his couenant and most seuere iudgement whereby he punisheth his aduersaries 3 A flaming fire shal then go before him and shal take hold on his enimies on euerie side 4 The lightenings breaking forth from his iudgement seate shal fil the world with glittering light they shal see this in the end euen against their wils which are most blind and they shal tremble thoroughout the compasse of the earth 5 The hils at the sight of the Lord at the sight I saie of the Lord of al the earth shal melt 6 But vnto others that are willing to be taught and readie to obeie he wil shew himselfe so iust and minful of his mercie promised that the verie heauens being astonished with so great so glorious bountie powred out by him vpon al people as farre as the heauens are extended shal set foorth this so great a benefite as it were with a sounding voice 7 Go to then be ye ashamed of your most filthie seruitude ô ye slaues of the idols but ô ye euen the verie Angels worship him as your Lord and King 8 But who wil heare these things verelie the true Sion who with the residue of the cities of her dominion as a mother with her daughters
Psalme doth belong to those times that were most miserable of al other in the which that captiuitie of the seuentie yeares was finished so that it seemeth vnto me to answere on the contrarie vnto that excellent praier which is conteined in the 9. Chapter of Daniel And there be foure parts thereof one from the 1. verse vnto the 11. doth describe a most lamentable mourning of the Church more like to a dead carcase than to a liuing bodie euen as it is resembled in Ezechiel Chapter 37. adioining so liuelie and apt similitudes that in my iudgement there is no writing treating of the same argument comparable with it The second part from the 12. verse vnto the 15. setteth forth the arguments of most sure comforts partlie drawne from the most constant nature of God himselfe partlie of the oracle vttered by the mouth of Iâ—remie and other Prophets concerning the restoring of the Citie The third part from the 16. verse vnto the 23. is the amplifieng of the second part in the which the â—r nâ—tâ—o honour of the second temple that is to saiâ— of the spiritual and eternal whereof that stonie tâ—mple was a figure that is euen of the Church to be spread with most great maiestie throgh the whole world vnder Christ the head is described by the spirit of prophesie Finâ—llie the fourth part from the 24. verse vnto the end of the Psalme the Church as a conquerour singeth a song of triumph THE PARAPHRASIS 1 HEare my praiers ô Lord and let nothing hinder that my cries come not euen vnto thee 2 Turne not thy face from me in such miserable times but rather giue eare and answere speedilie to me that crie 3 For behold my life is consumed as the smoke and I am withered and without al moisture al my strength being consumed like the stone vnder the fire 4 My heart is withered like the hearbe cut downe with the syth and loatheth al meate 5 My bones consumed with sorowe sticke hard vnto my flesh 6 I am like the Pellicane or the Bitter dumping in the desert like the Owle mourning in the wildernesse 7 I passe the nightes like a bird vnder the house eaues bereaued of her mate or spoiled of her yong ones taken foorth of the nest 8 For mine enimies lie in wait for me poore miser and with intollerable pride they abuse the example of my calamitie if they wish euil or curse anie 9 Wherefore I being cast downe vpon the earth can not tel whether I do eate bread or dust and I mixe my drinke with teares 10 For how can I do otherwaies thou beeing so sore displeased with me in that thou maist seeme therefore to haue exalted me that I should fal with so much sorer ruine 11 Wherefore to conclude al in few words I vanish awaie like a shadowe when the sunne setteth and wither like the haie 12 But thou ô Lord vpon whose power notwithstanding and promises I do rest continuest stil the same and thy memorie which thou hast appointed to be with vs must needes be eternal 13 Therefore seeing thou hast so long bin as it were an idle beholder of the miseries of Sion so manie yeares thou wilt arise I knowe wel and haue compassion vpon it when the appointed time shal come 14 Neither shalt thou want seruants which shal beare good affection towards the rammel thereof and haue pitie thereon when it is beaten into dust 15 Yea it is so far off that it should alwaies lie prostrate that contrariwise ô Lord the Gentiles which in the former ages were alienate from thee shal now feare thy name and al the kings of the world shal magnifie thy Maiestie 16 Because thou ô Lord whose worke this is onlie hast built Sion againe and hast shewed thy selfe there much more glorious than at anie time before 17 Not despising the praiers of thy most miserable people but rather hearing them in verie deede 18 For thou shalt do a worke worthie to be set forth in writing to euerlasting memorie and a new people created by thee shal sing forth thy praises 19 Because that from thy most high and holie throne euen from the heauens thou hast looked downe vpon the earth 20 To heare the mourning of the prisoners and to loose them forth of their bonds of whose life it was despaired 21 That in Sion againe thy name ô Lord that thy praise I saie in Ierusalem may be published manie nations and kingdomes running together to worship thee 22 Howbeit thou in the meane season I grant whilest this so great goodnes is waited for doest greeuouslie afflict vs and doest as it were cut off the thred of our life 23 But in this extreame distresse ô God I did flie vnto thee and I praied thee with plaine words that thou wouldest not take me awaie hastilie before that I had run the race of my life 24 And why should not I trust that it wil certainelie come to passe that thou hast promised vnto vs for thou art not like vs who are changed by time but thou abidest stable throughout al worlds 25 And the verie earth was most firmelie established by thee long ago when thou madest it and this mightie compas of heauen standeth vnshaken vnto this daie which was framed by thine onelie hands 26 But their stabilitie is nothing to that thine vnchangable firmitie for they also by little little do faile but thou endurest al one Al these things I saie how stable so euer they seeme are worne by little little as the garment is by long vse whilest that at the length they be changed by thee from the forme that we now see as a garment cast off 27 Yet thou art the selfe-same altogether subiect to no tearme of yeares and time 28 Therefore that thy kingdome which thou hast raised for thy selfe amongst thy people shal also be for euer and that posteritie of thy seruants with whome thou hast made an euerlasting couenant howsoeuer it be tossed with manie and most sharpe tempests yet it being staide by thy wil and vnchangeable power shal remaine for euer PSALME CIII The Argument Dauid did write this Psalme being rauished as it were out of himselfe into heauen in the which he stirreth vp not himselfe onlie but the verie heauenlie spirits also to sing praises vnto God taking the chiefe occasion of that great and vnspeakeable benefite of God which he bestowed on his Church by reuealing both the right waie of righteousnes and the free forgiuenes of sinnes not forgetting his most abundant liberalitie in giuing vs those things most bountifullie which belong to this present life which benefits he setteth forth with most excellent similitudes most sincete sentences adioining herevnto a most magnificent description of the diuine Maiestie THE PARAPHRASIS 1 GO to my deare soule and mine inward bowels giue thankes vnto God with al your power 2 Praise the Lord my soule and declare thy selfe that thou art mindful of al his benefites
the things that he hath iustlie gotten doe continue 4 That meeke merciful and iust God commandeth the light to arise vnto them that walke vprightlie in the midst of the darknes of calamities 5 A good man is also liberal he lendeth and gouerneth his things vprightlie and iustlie 6 Wherefore he shal neuer fai and his memorie shal be for euer 7 He shal be shaken with no slanders neither with anie euil tidings but setling his hope vpon the Lord shal constantlie confirme himselfe 8 By this meanes his heart being staied he wil couragiouslie wait whilest that he see his aduersaries suffer the iust reward of their wickednes 9 In what state soeuer he is he continueth to be liberal vnto the poore and remaineth iust wherefore he is increased dailie more and more with glorie and honour 10 The wicked seeing this his felicitie wil be greatlie greeued and wil gnash with their teeth but they shal consume awaie al their enterprises being brought to naught PSALME CXIII The Argument The Leuites which were appointed to sing do exhort themselues mutuallie in this Psalme to praise the loue of God towards man testified by manie benefits chieflie toward the miserable and poore such as were Ioseph Moses Dauid and Daniel vnto the which examples doubtles this Psalme hath respect like as that which treateth of the barren women verelie is to be referred to Sara Rebeccah Anna. But in the verie beginning streightwaies we are admonished that these praises are then onlie accepted when they proceed from the seruants of God and are giuen to that true God as he openeth himselfe in his word for this is meant by the name of Iehouah And seeing that the Leuitical priesthood is taken awaie and al we Christians are now consecrate to offer this sacrifice of praise before the throne of God it appeareth that this exhortation doth apperteine to al Christs Church THE PARAPHRASIS 1 PRaise ye praise ye I saie ô ye seruants of Iehouah the name of Iehouah 2 Let the blessed name of Iehouah be praised now and for euer 3 For most iust causes of praising and giuing vnto it al laud do declare themselues from the rising of the sun euerie-where vnto the setting of the same 4 The Lord doubtles hath a more high dominion than al the Gentiles and also he exalteth his glorie aboue the verie heauens 5 Is there anie like vnto the Lord our God which sitteth most gloriouslie in a most high place 6 And yet doth abase himselfe so lowe of his infinite goodnes that he beholdeth gouerneth both the things that are done in heauen and in earth 7 Wherefore this is he that raiseth vp the abiects and exalteth the miserable lieng in the dunghils 8 Whome he placeth among the princes among the princes I saie of his people 9 Finallie he causeth that they that were barren before and without comfort suddenlie being made mothers of manie children were filled with ioie Praise ye the Lord. PSALME CXIIII The Argument Jt probable that this elegant and excellent Psalme was sung especiallie in the feast of the passeouer which was appointed peculiarlie to celebrate the deliuerance out of Aegypt and the bringing in of them into the land of promise the which things seeing they were the figures of that true and euerlasting deliuerance by Christ from the most miserable bondage of Sathan sinne and death and of the bringing of vs into the verie heauen it iâ— plainlie perceiued how much more we than the old people are bound to celebrate so great mercie of God especiallie in our holie feast of thankesgiuing THE PARAPHRASIS 1 WHen Israël came out of Aegypt euen the posteritie of Iacob from that cruel people 2 The Lord did consecrate Iudah to himselfe and Israël for a people ouer whom he would chieflie rule 3 The sea did flie at his sight comming foorth of Aegypt least it should hinder his passage Iordan driuing her waters backward made it selfe passeable that he might come ouer 4 The verie mountaines the tops of the rocks as it were the hornes of rams beating together and the hils like lambes did leape 5 And wherefore ô sea diddest thou flie wherefore ô Iordan diddest thou driue back the waters 6 Wherefore ye mountaines like rams and why did ye hils like lambes so leape 7 Verelie it was meete that thou ô earth shouldâ— tremble at the sight of the Lord going before his people at the sight I saie of the God of Iacob 8 Who turned the rocke into pooles euen the head rocke into flowing waters PSALME CXV The Argument This Psalme doth containe an example of publike praiers conceiued with great boldnes for the preseruation of the Commonwealth against prophane nations though it is not euident what battel this was and to what times this Psalme is to be referred I do applie it to the historie of Iehosaphat 2. Chron. 20. or else suppose that it was indited for the Chuâ—ch generallie to some such vse Now besides manie excellent sentences it conteineth a notable comparison of the true God with the false and it teacheth furthermore verie plainlie that the last and chiefe end of our praiers ought to be not anie commodities of our owne but the onlie glorie of the true God THE PARAPHRASIS 1 THat we desire deliuerance out of this peril of thee ô Lord be it far from vs that we should aske it as due vnto anie righteousnes of ours neither that anie glorie or dignitie should arise thereof to vs but that rather thou shouldest prouide for thine owne name that is to saie that it may appeare plainlie thereby how liberal thou art in promising and how true in perfourming thy promises 2 For I beseech thee why doest thou suffer these men anie longer to aske in derision Where is their God 3 Our God ô cursed men of whome ye demand where he is is in the heauens indued with far greater maiestie than anie earthlie prince by whose power and also most free wil al things were created in the beginning and are euen now gouerned 4 But your idols if the matter be considered are gold and siluer and therefore dead things without al sense but if regard be had of the workmanship they are made by the hands of men 5 They haue a mouth and are dumbe what can they then answere you they haue eies and are blind what can they then see what is done here 6 They haue eares and are deafe wherefore then do ye powre out praiers vnto them they haue noses and smel nothing wherevnto then serueth the perfume and smel of sacrifices 7 They haue hands but touch nothing what can they then giue you they haue feet and can not go how then can they make haste to helpe you 8 And to speake al at one word what letteth it but that you your selues that worship them be as witlesse and senselesse as the verie stocks stones in whome ye trust 9 But thou Israël trust in the Lord the sure shield and defender of al them
abide 18 And he also againe so soone as he commandeth doth melt the things that are frosen and the waters streightwaie flowe foorth againe as though their bands were losed 19 And these things verelie do testifie most plainelie both his infinite goodnes and power yet surelie they are nothing in comparison of that benefite which he bestowed vpon his Israël when he deliuered vnto him the doctrine of saluation and the rule to leade his life both godlie and honestlie 20 Neither is there any nation vnder heauen with whome he hath so dealt but he hath left other men without this most true and most iust doctrine PSALME CXLVIII The Argument The scope and end of this Psalme most ful of maiestie euen written with a heauenlie feruencie is whereas there be extant so manie most cleare witnesses of Gods wisedome of his power and goodnes as there be things created to cal vpon al those things high lowe and of the middle sort to set foorth the praise of God with common consent For though manie of them are without both vnderstanding and sense yet they al after their maner although they be silent are said to sound foorth the glorie of God though men which haue reason and for whose cause they are made ought properlie both in their owne name and in their name to do this dutie and chieflie the godlie ought to set foorth continuallie that incomparable benefite whereby they are chosen into the felowship of the sonne of God THE PARAPHRASIS 1 GO to let them found forth the praises of the Lord euen from the most high heauens 2 O al ye holie spirits the apparitors of his Maiestie which are diuided into innumerable garrisons go ye before others in this his praise 3 Thou Sunne and Moone and al ye Starres shining in the heauens shewe forth the praise of your Maker 4 O ye most high spheares of the heauens praise ye him ye vawts of waters which hang on high 5 Let al these things I saie praise the Lord for they began to haue their being by his onlie commandement 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 certaine spaces and bounds which they can not passe ouer by anie meanes though they would 7 And let the earthlie things againe answer vnto the heauenlie and the creeping wormes in the hollowe holes of the earth and also the depths of waters 8 And ye flames of lightnings also hailes snowes vapours lifted vp whirlewinds and other tempests which al haue your being and are moued by his commandement 9 Mountaines and al hils trees laden with fruits the Cedars mounting vp with such maruelous height 10 Ye wild beasts also and ye that be tame whatsoeuer creepeth vpon the ground and whatsoeuer fleeth through the aire 11 But chieflie both the kings and their people subiect vnto them the princes and the gouernours of the earth 12 Yong men and old yong maides also and children 13 Praise ye the name of the Lord for he alone deserueth most high praise as he that is more deepe than the very earth more high than the heauens 14 But this becommeth chieflie the people whom God of his vnspeakable fauour hath consecrated vnto himselfe and brought them into the most high state of dignitie aboue others therefore it becommeth those that haue receiued such benefits of God to set forth his praises euen the posteritie of Israël the which people God hath chosen to be his owne familie and houshold PSALME CXLIX The Argument The interpretation of this Psalme seemeth to be more plaine and more agreeable to the holie historie if it be applied vnto the kingdome of Dauid rather than to the last times of the captiuitie of Babylon Wherefore in ny iudgement the people recouering themselues from so manie miseries which they had suffered both in the times of the iudges and of Saule himselfe both the religion of God being first restored and also the policie set in good order is taught by this Psalme to giue thankes vnto God and not to abuse his so great benefits Wherein Dauid himselfe giueth 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 seruice of the lawe which is abolished notwithstanding no man vnlesse such a one as is worthie to be counted amongst beastes can denie but that there is a great power both of musicke when it is sung and also in instruments to moue mens minds yet the examples both of the former Church and the horrible abuses that streightwaies followed do teach sufficientlie how vnprofitable it is to bring in such musicke and instruments into the Church of Christ as hath bin of late And a prophesie is also added which the verie end did confirme so manie victories being granted vnto Dauid and the bounds of his kingdome being spread euen vnto Euphrates that then the promise was fulfilled at the length which was made vnto Abraham as concerning the figure for it can not be doubted but that these things were the figures of the kingdome of Christ and of his spiritual victories and of that horrible iudgement which shal be most fullie in the end at the last daie and which now and then God executeth vpon al the rebellious THE PARAPHRASIS 1 GO to al ye that haue receiued benefites of the Lord sing vnto him a new and excellent song being deliuered from so manie not dangers but deaths 2 Euen thou ô Israël delight thy selfe in setting forth his praises whose worke thou art as it were newlie formed O ye citizens of Sion reioice ye trusting in the Lord your King Gouernor which belongeth to none other nation vnder heauen 3 Set foorth his praises far and wide not onelie priuatelie but also publikelie not onlie with voice but also with fluites and timbrels and with al kind of musical instruments 4 Euen because it hath pleased the Lord of his infinite mercie to consecrate this people vnto himselfe and as the matter it selfe maketh it manifest when they seemed vtterlie to be lost to make them honourable and of most high dignitie 5 Wherefore these glorious people vpon whom he hath bestowed so manie benefites do now reioice and shal reioice hereafter and with great quietnes shal sing a triumph 6 Praising the Lord indeede with their exclamations cries but armed with double edged swords in their hands 7 Wherewith they may punish the prophane Gentiles and auenge the crueltie of the people 8 And also may drawe their kings nobles bound in chaines and iron setters 9 Euen to execute the iudgement appointed and commanded by the Lord and this verelie is the dignitie and the honour of al them whome God hath receiued to his fauour PSALME CL. The Argument Jt is probable that the holie singing men of the temple did stir vp one another with this Psalme ful of maruelous zeale We
it to be the marriage song of Salomon and the daughter of Pharao For besides that the Hebrue inscription or title would not haue omitted that I see that that marriage is plainlie and worthilie condemned of the holie Ghost 1. Kinges 11. so that me thinketh it is a great absurditie to suppose that it was a figure of so great a matter And that same spiritual coniunction of Christ and the Church is in this Psalme most diuinelie described by an allegorie borrowed of common marriages the which the prophets afterward haue oftentimes opened and Paule himselfe Rom. 7.2 Cor. 11. and Ephes 5. But we must marke that as in marriages among men first contracts are made and then the marriage celebrated so Christ the husband of the Church is to be considered after a sort in a two-fold state that is in a state of weakenes which we may compare with the contractes and in the state of glorie which he obteined after his resurrection being now the true and the glorious husband of the Church euen though it continue as yet in part vpon the earth and in this Psalme he is set forth as glorious and that hath entered in marriage with vs. Christ therefore is that King the husband of the Church than whome there is nothing more beautiful as he that wanteth al blemish And what the force of this persuasion is it doth not onlie appeare in entising but also in changing mens minds through the preaching of the Gospel and the vnspeakable power of the same The same Christ in asmuch as he is man receiued the spirit not in measure but most abundantlie so that it redoundeth to al the sainctes he hath a sword giuen him not for ostentation like an vnsensible idol but that he must drawe it forth and this is it that pearceth to the separation of the soule and of the spirit Also he is furnished with arrowes wherewith he striketh through al his enimies wherefore exceeding praise and singular excellencie both in preseruing his children and in confounding the proud is by good right due vnto him Againe afterward he is brought in carried vpon three horses to wit the truth meekenes and righteousnes which are gouerned of the word as of the onlie directer of the course for the declaration of the which most diuine allegorie according to the weightines and worthines of the matter we had neede haue a whole booke But by a contrarie this may brieflie be vnderstood if a man do consider how the kings and princes that are led by a contrarie spirit are wont to be carried fâ—r otherwise not vpon horses but vpon most sauage and cruel beasts namelie ambition arrogancie fiercenes crueltie riot and horrible oppression of subiects And we must carefullie note that which foloweth that howsoeuer the world doth impeach and slander this gouernement being both most righteous and most moderate yet this iust King ruleth al things prosperouslie and the more he is resisted the more he sheweth forth his power both in that so iust and so safe defence of his poore flocke and also in wounding his enimies to death inwardlie by his heauenlie power that is to saie when he giueth them vp into a reprobate sense so that they become the instruments of their owne destruction And though al these things do fal out dailie whiles this King defendeth al his elect that none of them do perish and reuengeth their enimies as pleaseth him yet that which seemeth here to be noted appeared plainelie in the verie beginning of this mariage that is solemnized in deede when as he did terriblie punish the thankeles synagogue with those rods that as yet endure but yet preseruing a remnant of his elect through a certaine rare mercie which he vsed towards so rebellious a stocke of Abraham Hauing now gotten the victorie this King is placed in his throne the which is said to be eternal that it might be signified not to be of this world not onlie because as Salomon saith iustice establisheth the seate of a king but also for that this King is both the true and the eternal God and the verie sonne of Dauid according to the flesh to whome in that he is placed aboue euerie name euen in that he is man al power is giuen both in heauen and in earth as this verse is cited Heb. 1.8 so that neither there are more kings for that one wife can not haue manie husbands neither yet is he so to be vnderstood God that he is not man for thus he were no meete husband for this Church which consisteth of men neither also is he man in such sort that he is not the eternal and verie God for then the Church should not haue one husband sufficientlie able to defend it After this the most holie gouernement of this kingdome that is to saie of the Church is added for the Church of God alone is ruled by the true rule of most vpright gouernement in al publike and priuate vocations because there the spirit of God reigneth instructing the iudgement of the godlie and brideling their affections And the cause of this saieng which foloweth is verie weightie to wit that this King both concerning his verie person and also the heauenlie gifts is annointed aboue his felowes that is to saie he is exempted out of the number of other kings For the most excellent kings euen Dauid himselfe was infected with manie and greeuous sinnes but in this King nothing at al is wanting Finallie those things that are spoken of his most pretious apparel do partlie belong to the voice of his father In whom I am wel pleased wherein is signified that the father was reconciled vnto vs both by the perfect integritie of the person of our Immanuel and likewise by this most sweete smelling sauour of his obediâ—nce euen to the death of the crosse and partlie to that saieng of the Apostle 2. Cor. 2.14 We are the sweet sauor of Christ who is made vnto vs wisdome righteousnes sanctification redemption 1. Cor. 1.30 And out of his iuorie tabernacles namelie his heauenlie seat from whence he doth behold vs he doth after a sort powre downe al these things and euen himselfe vpon vs. Now foloweth after the description of the King the husband a most perfect description of the Church his wife and of the princelie marriage wherein other her companions are ioined to the holâ—e Israëlites who haue the title of the Queene that are themselues kings daughters al the which being appointed to one husband doe in verie deede beare the person of one Catholike Church but yet are distinguished from her as from the princesse or wife because the holie Iewes Prophets and Apostles and the other natural branches haue the first place by whome euen we are brought into this Kings chamber through the gold and beautie whereof we also shine and are beautified But this is chiefelie to be marked that these Queenes are not said to haue taken al these ornaments out of their owne wardrobe
foorth thy praise for euen this one sact doth plainlie declare what great fidelitie thou keepest in preseruing thy seruants 11 Therfore let the whole mount Sion breake out into gladnes ô ye damsels of Iuda reioice you of the iust iudgements of God! 12 Compas Sion round about account her towers 13 Consider diligentlie her wals her bulwarks and set foorth the praises of her palaces so that ye may spread forth the memorie thereof euen to the posteritie 14 And let al men vnderstand that this is God and wil for euer be our God which wil not leaue vs no not in the last minute of our life PSALME XLIX The Argument The Prophet doth vse a most graue preface in this Psalme and that not without cause seeing that it conteineth a doctrine necessarie to the nobles commons to the rich and to the poore to this purpose that the one should not be so insolent and proud and the other should not be discouraged or caried away with the desire of riches beyond the rule of righteousnes therefore this Psalme conteineth the same argument in substance with certaine Psalmes that went before and that do followe Wherein the vanitie of the fading goodes of this world is described especiallie when they be gotten with craft and deceit or their owners do abuse them But a peculiar and certaine special matter is regarded in this Psalme namelie of those rich men which oppresse the godlie poore which poore men the Prophet doth comfort chieflie with two reasons One that there is nothing more vaine than the pride of the rich men as the thing it selfe proueth 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 haue wil to doe it The second that the certeine hope of a better life is to be set against al those cogitations which vse to come into our minds in such temptations and that we must fullie determine that they are more like beastes than men who being increased with honours and riches do not vnderstand how to vse them much lesse that anie wise man should enuie them THE PARAPHRASIS 1 O Al ye people heare what I shal saie giue eare al ye inhabitants of the earth 2 Both noble and simple both rich and poore 3 For I wil speake of things which who so regardeth is verie wise and I haue meditated with my selfe things that al men ought to vnderstand 4 I my selfe wil diligentlie consider that I haue determined to teach vnto others euen great and most hid things that this my harpe may be perceiued to haue sounded not onlie vnto others but vnto my selfe also 5 For why should I tremble though I be neuer so much oppressed and be set round about with my mightie enimies compassing me and following my verie foot-steps 6 They trust I graunt vnto their riches and are proud resting vpon their great wealth as though it were lawful for them to doe what they lust 7 But I beseech you what is more vaine than this momentanie confidence for the vse of riches doutles is no longer durable than the life it selfe which is most short although a man should possesse them to the last minute of his life For no man can redeeme another much lesse himselfe with his riches neither can he make anie couenant with God for the restoring of life 8 For the price of the life is greater than that it can be paied by anie man much lesse that a man should get immortalitie to himselfe by anie riches 9 Naie no man can obtaine vnto himselfe the prolonging of his life by anie summe of monie 10 For the verie experience of al ages doth teach that al 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 leaue when they die do commonlie go vnto others euen whome they knowe not 11 Yet notwithstanding such is the foolishnes of manie that they so leade their life as though they should neuer depart hence whiles a fained imagination doth occupie their mindes as though their families remaining for euer and their faire houses that they had built should continue alwaies vpon the earth in their name 12 Howbeit there is nothing more vaine than the madnes of these men seeing man doth not remaine long in this worldlie honour so that they which liue thus minded are not much differing from the beasts 13 For their life is nothing else but meere foolishnes and yet their posteritie being no wiser tha◠they praise their example and followe it 14 Howsoeuer it is and howsoeuer these men doe please themselues in these fantasies yet like beasts shut in the night in the stable so these men when the euening of their life commeth are gathered into the graue where death doth eate and deuoure them as it doth others Contrariwise although they must die also which walke the right waie yet another light shineth out in due time at the rising whereof it shal appeare how much more excellent these be than those mad men For that shadowed power of them shal streightwaies be changed into the graue the which shal deuoure them caught awaie from these their glorious buildings 15 But God contrariwise wil bring the godlie from the prisons of the graue and wil receiue them to himselfe 16 Therefore I wil thee to be quiet and not to bee discouraged at the sight of anie proude rich man howsoeuer thou see him to abound in riches 17 For the time shal come when his dead bodie shal lie in the graue spoiled of al this dignitie and his glorie shal not followe it so farre 18 Wherefore let them delight themselues and please themselues as they list and iudge none other to be happie but them that giue themselues to pleasure after their example 19 Yet if thou consider their great grandfathers of whom they boast and al their continuance thou shalt find that they are buried with an euerlasting death the which doth manifestlie condemne the foolishnes of their posteritie 20 Finallie although anie man be increased with riches and honours yet if he want true wisedome he is to be counted to differ little or nothing in this life from the beastes which wholie perish PSALME L. The Argument Like as God hath giuen vnto man a spiritual soule and a visible bodie so would he alwaies and wil be worshipped with them both euen with the inward and outward worship and as he would haue the external actions to be the witnesses of the inward so hath he diligentlie admonished men that both twaine should consent and agree together Furthermore least men depraued by nature should go out of the waie either in the one or the other part of the worship of God he hath giuen commandement most fullie vnto the people of Israël by written lawes both for religion and maners how he would be worshipped
that moued him to that crueltie by whose rage to auoide their craftie snares he came into so great danger Howsoeuer it be this Psalme doth shew vnto vs the example of a singular faith and constancie especiallie if we consider the person of Dauid and from how great dignitie without anie fault committed of him he was throwne downe into so miserable condition THE PARAPHRASIS 1 AH my God! haue mercie vpon a man most miserable how neare was it that he should swalowe me neither doth he yet cease to beset me round about and to bring me to extremitie as if he would deuoure me 2 These men I saie whither soeuer I remooue or go lieng in wait most diligentlie haue a mind to deuoure me and a great multitude do fight against me ô God most high 3 Notwithstanding when feare commeth vpon me I flie vnto thee 4 And why should I not glorie of that thou hast spoken vnto me most boldlie Wherefore I trust in thee ô God and wil not be afraid For what can these mortal men do against me that rest vpon the power of God who hath testified his good wil vnto me 5 They are wholie bent vpon this that whatsoeuer I intend I speake or doe they may peruert it and therevpon take occasion falselie to accuse me 6 They go together closelie following me at the verie heeles 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 ô Lord how manie soeuer they be and how great soeuer their conspiracies be cast them downe I beseech thee 8 I knowe that thou hast al my wanderings to and fro in a reckoning I beseech thee gather my teares into thy bottels they are I trust registred in thy counting bookes 9 Wherefore so oft as I shal cal vpon thee mine enimies shal be put to flight For I knowe this assuredlie that thou art of my side 10 For I haue the word of God whereof I glorie the word of God I saie whereof I wil glorie 11 Wherefore resting vpon God what should I feare and what can anie mortal man doe against mee 12 O how greatlie do these so manie and so great benefits bind mee vnto thee but I wil paie that which onlie I am able namelie the continual magnifieng of thy mercie 13 For thou hast deliuered my life foorth of the most present doores of death and thou hast raised me when I was cast downe and that I liue now I may onlie thanke thee PSALME LVII The Argument Another most great daunger much like to the former which is sâ—t foorth 1. Sam. 24. gaue the occasion of writing this Psalme whereof we may gather that it lieth in the hand of God not onlie with how great but with how long miseries yea euen by wicked men he wil exercise his seruants and therfore that we must praie continuallie as wel for the gifts of constancie and perseuerance as for the gift of faith Jn other things this Psalme is to the same purpose as certeine other that went before and written of like occasion THE PARAPHRASIS 1 NOw at the length ô Lord it is high time that thou either looke vpon me or else I am vndone Wherefore haue mercie haue mercie vpon mee I saie ô God for this my soule doth onlie trust in thee and I flie onlie vnto thee vnder the shadow of whose wings I may lie hid so long whilest these great calamities do passe ouer 2 I crie vnto thee ô God most high that thou wouldest finish that which thou hast begun in me 3 And so doubtles wil it come to passe For the Lord wil send helpe from heauen because I find none in the earth and he wil not suffer mee so shamefullie to be deuoured For there wil come downe from the heauen to deliuer me two inuincible helpes for defence euen his mercie and that most high and sure faith which he declareth in the perfourming of his promises 4 In the meane season I graunt my selfe exposed of the one side to the pawes of the lions and the crueltie of most outragious men and of the other side to the false slanders of most shameles accusers whose teeth are like vnto speares and arrowes and their tong more hurtful than most sharpe swords 5 But thou ô God declare that thou dwellest euen aboue the heauens and cause that thy glorie may be published throughout the whole world 6 Whither soeuer I mooue my foote their net is spread to take me I doe lie as it were throwne downe vpon the earth I see before mine eies the pit into the which they hope to cast me downe headlong but the matter wil go otherwaies For they contrariwise shal fal into the selfe-same pit 7 Therefore ô God I being now prepared with my whole heart with my whole heart I saie haue great desire to praise thee both with my voice and harpe 8 Go to my tongue go to both lute and harpe awake with me in the morning 9 Euen the gentils most farre distant shal heare me declaring thy praises the people shal heare me sing vnto thee 10 For surelie thy goodnes extendeth it selfe vnto the heauens and thy truth vnto the clouds 11 Declare thy selfe ô God to sit aboue the verie heauens and shew forth thy glorie to the whole world PSALME LVIII The Argument Jt may be collected of this Psalme that Saul that he might haue some excuse to couer his hatred against Dauid did gather a councel of the states whereby he procured him being absent to be condemned as a publike enimie now there is no greater iniurie than that which doth oppresse vnder the cloake of lawe wherefore Dauid comforting himselfe and appealing to God doth paint forth those most corrupt iudges in their owne colours as one that knew them verie wel and also doth pronounce the sentence against them in the name of God himselfe not as a priuate man but as a Prophet and as a king alreadie allowed of God and he vseth similitudes most agreeable to the couetousnesse and ambition of such maner of men For where they haue this purpose chieflie that they may set themselues aloft and their children by these practises yet God doth oftentimes cut them off in the mid course of their couetous desires furthermore their posteritie cleane contrarie to the opinion of their fathers doth either consume awaie by little and little in the sight of al men or is destroied by some sudden rage THE PARAPHRASIS 1 O Yee states and senatours tel me I praie you if there remaine anie sparkle of conscience in you Is this to decree iust iudgement O ye mortal men of how great dignitie soeuer ye be doe ye iudge aright 2 Naie surely seeing the matter it selfe declareth that inwardlie ye deuise al manner of wickednes outwardlie and openlie in al mens sight yee doe weigh nothing but iniurie in your ballance 3 Neither is this now the first time that ye do so for I
it be by death or by anie other meanes that he wil câ—l them to an accounts of al their words and deedes euen as he doth al other mortal men Afterward he condemneth another thing wherein they fault and faile most commonlie to wit the parcialitie and fauouring one person more than another Finallie because the Prophets had oft preached this to men that would not heare them the Prophet praieth that that righteous King would come to put an end to this disorder the which thing also we did see came to passe when the political gouernement of the Iewes ceased and was abolished Now in our times and especiallie after the preaching of the Gospel is restored whereas we see these euils to growe aboue measure so that in manie places there is no regard at al either of Gods law or the law of man what must we now rather desire than that that last daie should speedilie come wherein the Lord may restore al things as it is promised vnto vs by the mouth of Peter Actes 3 21. THE PARAPHRASIS 1 YOV sit indeede I confesse in a higher place aboue other men that are your subiects but I the most high God am present in that your assemblie who haue not debarred my selfe of mine authoritie ouer you neither am I present as an idle beholder but as your Iudge also 2 I praie you then how long shal I suffer you thus to abuse this authoritie giuen vnto you by me vnder certaine lawes and conditions and to exercise iudgements not by right and equitie but as you fauour the wicked partie 3 But I haue placed you in this seate vpon this condition and giuen it vnto you in plaine commandement that you should relieue them that are spoiled by violence that you should defend the fatherles and mainteine the poore against the iniuries of the rich 4 That you should deliuer I saie the miserable and the poore from the hands of the wicked 5 But what hath it auailed to haue spoken these things vnto you I do see that you do care for nothing lesse than to knowe what is your dutie and therefore are more vnwilling to do your dutie Wherefore al things are out of order and none otherwise confounded together than if al men were in most extreame darkenes so that the verie foundations of the earth are moued foorth of their places For what can remaine safe amongst men when the difference of right and wrong is taken awaie 6 Heare therefore ye kings and magistrates who are so negligent what sentence is giuen vpon you You are honoured in deede with that name wherby mine authoritie ouer al men is declared and I haue embraced you with special fauour as a father his children 7 Howbeit I haue not exempted you from my power and authoritie Therefore you are kings I saie but mortal euen as other men you shal die ô ye princes and you shal stand at my iudgement seate as euerie most vile and poore man to giue account of al things 8 O God arise and seeing thou art the onelie Lorde by ful right and authoritie of al men thou thy selfe gouerne the empires and the kingdoms PSALME LXXXIII The Argument This Psalme seemeth then to be made when Dauid had begunne to reigne and had great warres against manie nations whereof mention is made 2. Sam. 8. 1. Chron. 18. And it declareth that there shal neuer want neither foreine nor domestical enimies vnto the Church and by what weapons they are chieflie ouercome the which doctrine how necessarie it is to our times especiallie would God that al to whome it belongeth would consider THE PARAPHRASIS 1 GO to now come foorth ô God neither keepe silence stil ô God 2 For those that are rather thine enimies than ours conspiring together were neuer more outragious neither did they euer rage with more furie 3 They did neuer take more craftie counsels and that against thy people I saie euen them whome thou hast receiued to protection flieng vnder thine onlie shadowe of defence 4 Neither do they deuise anie light assault against vs but exciting and stirring vp one another Come saie they and let vs destroie these men al at once that we may abolish the name and al memorie of the people of Israël 5 Thus then with one accord haue they made a solemne league against thee 6 The Edomites I saie comming foorth of their tabernacles the Ismaëlites Moabites Agarens 7 Gebalites Ammonites Amalekites Palestines and Tyrians 8 And also the Assyrians confederate with the sonnes of Lot 9 But thou ô God so deale with these as thou diddest with the Midianites of old and with Sisara and Iabin at the brooke of Kison 10 Whome thou diddest destroie at the citie of Endor and madest their lands to be dunghils 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 enimies 12 Who euen as these men had the same purpose euen to driue thee awaie and to occupie thy place 13 Whurle them awaie therefore like a ball and tosse them like stubble before the winde 14 And like as the fire burning vp some great wood and the flame consuming the tops of the mountaines 15 So fal thou vpon them with a great storme and pursue them and terrifie them with thy whirlewinde 16 Ouerwhelme them with infamie and shame that they may be compelled against their willes to aske Who is this so mightie a Lord 17 Cause them to be ashamed and to tremble seeing their purposes more and more disappointed and let them perish miserablie in the end 18 That al men may vnderstand that thou art both in name and in deede the onelie Lord which rulest from heauen far and broade throughout al the earth PSALME LXXXIIII The Argument There is the same argument and the same vse of this notable Psalme and of the 42. For the Prophet doth bewaâ—le and lament his miserable condition that for the rage of his enimies he could not go with others into the house of the Lord and there enioie the commodities of the outward holie ministerie The which thing he doth testifie to be more deare vnto him than al other most excellent commodities so far was he from following their example who being conuersant in the verie bosome of the Church do despise the holie assemblies and the vse of the sacraments or else do willinglie go into such places where they can not come together to the true worship of God And in my iudgement this Psalme was written by Dauid himselfe and after was deliuered to the Korites to be sung chiefelie in the solemne feast of the tabernacles that the zeale and desire of the people assembling together might be stirred vp by this notable example oftentimes repeated either that it was written of the Korites themselues of whome as it is verie probable some did ioine themselues vnto Dauid after the Priestes were slaine by Saule and were partakers of his calamities as was Nathan and
awaie al the cause of their deadlie disease and restored them to health 21 Let these men therefore praise this his so great mercie before the Lord also and publish his maruelous workes before other mortal men 22 Let them offer the sacrifices of praise vnto the Lord I saie and let them rehearse with great ioie what he hath done for them 23 But they which go vnto the seas by ship and there continue and are occupied in the waters 24 They surelie behold the great workes of the Lord and they may see with their eies how maruelous he doth shew himselfe in the mightie surges of the sea 25 For so sonne as he speaketh the windes do rise and streightwaies stir vp horrible tempests and the seas do swel with the raging stormes 26 The mariners with their ships are now lifted vp to heauen and now rolled downe to the lowe bottomes their minds fainting for feare 27 The whirlewindes do tosse them round about they stagger here and there like dronken men so that neither their cunning nor their strength hath anie place 28 Whome yet calling vnto him in this distresse the Lord deliuereth from these miseries wherwith they were vexed 29 For he which had raised the stormes doth calme them and the raging of the flouds doth suddenlie cease 30 But they when the flouds are asswaged being ioiful are at the length brought by him into the desired hauens 31 Go to then ye also set forth so great mercie of the Lord before him and declare vnto other mortal men his maruelous workes 32 Let these men I saie praise the Lord in the mid multitude of the people standing about them yea let them praise him in the assemblie of their chiefe men 33 For he the same so oft as he pleaseth turneth the wildernes into flouds and the wel warred places into a drie wildernes 34 And he turneth the most fruiteful countries into extreame barrennesse prouoked by the sinnes of the inhabitants 35 Contrariwise he bringeth in againe springs of waters flowing abundantlie vpon the deserts and countries not inhabited for their drinesse 36 And he placeth there men that liue most miserablie before who do also build most populous cities 37 Do sowe the fields do plant vines do reape corne in abundance 38 Euen because he of his singular mercie doth both multiplie them and doth increase their cattel maruelouslie 39 And they againe so doth he change the course of things are diminished and oppressed with anguish and are broken with al kinde of calamitie and miserie 40 He also maketh the princes which were terrible to others before by taking aware al their authoritie most contemptible and despised that they knowe not whither to turne them 41 He also raiseth vp the poore and oppressed and spreadeth their families like a flocke 42 Let al them therefore which are of vpright iudgement behold marke these things and take great pleasure thereof but contrariwise let al the wicked which raile against Gods prouidence being conuicted hold their peace 43 Lo then therefore whosoeuer is desirous of true wisedome let him giue himselfe wholie to consider these things that he may atteine vnto the knowledge of the infinite mercie of the Lord. PSALME CVIII The Argument This Psalme is gathered partlie of the 7 8 9 10 11 verses of the 57. Psalme partlie of the 5 6 7 8 9 10 11 12 verses of the 60. Psalme where ye may seeke the argument THE PARAPHRASIS 1 I Being prepared with my whole heart ô God to praise thee desire to do it both with voice and instruments go to therefore my tongue 2 Go to viol and harpe awake with me in the morning 3 The nations most far off shal heare me publishing thy praises the people shal heare me singing vnto thee 4 For thy goodnes surelie hath extended it selfe vnto the verie heauens and thy truth euen vnto the clouds 5 Declare thy selfe ô God to sit aboue the heauens and shew thy glorie to the whole compas of the earth 6 That they may be deliuered whome thou louest saue them therefore by thy power and heare me 7 And doubtles it wil so come to passe God speaking vnto vs out of his sanctuarie Wherefore I wholie reioice now of the victorie for GOD wil graunt vnto mee that I shal set my kingdome in order and ouercome mine enimies Therefore I wil diuide the fieldes of the Sichemites and wil measure out the vallie of Succoth 8 I wil haue in possession my Gilead and Manasseh beyond Iordan driuing awaie the Gentiles that are about them Ephraim shal be the greatest part of mine armie I wil place the throne of iudgement in Iudah 9 But the strangers how stout soeuer shal do my seruile workes the Moabites shal hold vnder the basen to wash my feete I wil command the Idumëans to take vp my shooes being put off and cast vpon their heads I wil triumph ouer proud Palestina with ioiful acclamations as she hath triumphed ouer vs before 10 But by whose conduct shal I win so manie strong cities and what power shal I rest vpon to come into Idumëa 11 Verelie thou being our captaine and trusting vnto thy power ô my God though thou haue forsaken vs before and hast refused a long space to go before our armies 12 Therfore helpe thou vs ô Lord after the calamities of so manie yeares for the help is vaine that is hoped for of men 13 We trusting onlie vnto God shal do valiantlie he alone wil treade downe our enimies PSALME CIX The Argument This Psalme is written by Dauid with such a terrible and feareful stile as thou canst scarselie finde anie example in the whole scripture like vnto it wherefore it must be vsed in praier and also read with greate iudgement yet is there some vse thereof so that we adde these cautions Namelie first of al that we be not drawne with the spirit of vâ—ngeance or false zeale but that wee seeke rather the glorie of God onlie and that earnestlâ—e and as he himselfe commandeth then least we vse these and such like praiers vnaduisâ—dlie against certaine persons seeing that we can not easilie knowe who do sinne vnto death and we are bound to praie for the repentance and saluation of al. For otherwise that wee may make praiers indefinitelie and with the exception of the sâ—cret iudgements of God being led with the true zeale of God against the enimies who of desperate malice yeeld their seruice vnto Sathan and persecute Christ and his members cruellie with an euil conscience that he wil destroie those euil men as they deserue it is plaine hereby that Christ himselfe commandeth vs dulie to praie that his kingdome may come the which thing verelie can not come to passe but by the ouerthrowing of the kingdome of Antichrist and by destroieng al the desperate enimies of the Gospel and of the true Church Yea of such imprecations conceiued against certaine persons we haue not onelie this example and others also in the Psalmes but
my God and deliuer me for thy singular clemencie 27 She some notable worke that al men may confesse that I am preserued not by humane power but by thine onlie helpe and patience 28 Go to then let these men curse me as long as they lust so that thou do fauour me they wil rise against me I knowe wel inough but in the end they shal be ashamed of themselues and I thy seruant wholie addicted vnto thee shal reioice 29 Mine enimies I saie shal be cloathed with shame and reproch which they haue wilfullie called vpon themselues as with a garment 30 But I praising God openlie wil set foorth his benefits exceedinglie and wil praise him before al people 31 Who standeth by the poore that he may defend their life appealing vnto him against vniust condemnations PSALME CX The Argument J thinke that this most excellent and most pretious Psalme may aptlie be called an epitome of the Gospel promised wherin trulie although the Iewes which were giuen vp into a reprobate sense go about to couer light with darkenes these thiefe points of our saluation are declared both with a great perspicuitie and a maruelous breuitie First the diuinitie of Christ verse 1. as Christ himselfe doth interpret it Mat. 22 42 c. For the verie enimies of Christ did not doubt but he should be man that of the stocke of Dauid Secondlie his humanitie with his euerlasting power and kingdom both in heauen and in earth and also with the name which is aboue al names the verie Godhead being excepted and therefore the vnitie of the person in both natures besides that presence of his diuine maiesty which Eutyches affirmeth is in the same verse in these words Sit at my right hand as the Apostle doth interpret it Heb. 1 12. Thirdlie the battels of the same King and his victories against al his enimies visible and inuisible in the last part of the same verse as the Apostles interpret it 1. Cor. 15 24. and so forth and Hebr. 10 13. Fourthlie from what time this King began his kingdom verse 2 as Esai doth interpret it Esai 2 3. and by the theefe hanging vpon the crosse Luke 23 42. whereunto Pilate himselfe though he thought no such thing did subscribe it in three languages Fiftlie a plain descriptioÌ„ of the true Church that is to saie of them that are set vp against the enimies of this King in the 2. verse First that they are a people which do obey willinglie and without dissimulation Furthermore like as soldiers are knowne by their liueries or other cognisance vnder whose standards they fight euen so the armies of this most holie King are knowen by holines and this holines without al doubt before God is Christ himselfe who is made vnto vs wisedome iustice sanctification redemption in whome we are without spot or blot But before men the verie fruits of faith are the cognisance the which thing the prophet declareth borowing the maner of his speech of the ornaments of the priests and Leuites in the which chieflie at their solemne feastes they came foorth euerie one in their order Thirdlie he signifieth that this beautie doth now he had vnder the crosse and miseries wherevnto the Church is subiect but that which we are as is written 1. Iohn 3 2. shal appeare in that daie of the restoring of the Church whereof Peter speaketh Acts. 3 21. Paule 1. Cor. 15 28. In the fourth place he compareth the assemblie of the godlie how miserable so euer it is with the armie of most chosen yong men that we may knowe that the power of God is made perfect in our infirmitie the which power chieflie appeared in the first infancie of the Christian Church being new borne euen with the great shame of those that succeeded afterward Finallie al these things to wit both the Church it selfe and al the gifts wherewith it is adorned he saith by a most excellent and apt similitude that it is a dew falling downe from heauen as out of the wombe of the morning that is to saie it is the meere and onlie gift of the free goodnes of the heauenlie father Sixtlie a description most perfect of another office of Christ that is to saie of his eternal priesthood confirmed by an oth repeating also vnder the figure of Melchisedech the coniunction of both the natures into one subiect verse 4. of the which thing how manie and how great mysteries there be it is declared in the 7. Chap. of the Epistle to the Hebrues throughout Seuenthlie in the 5 6 7. verses the battels chieflie of Christ himselfe and afterward euen of the Church which shâ—l folowe from the beginning of the reuelation of the gospel vnto the second comming of Christ against al the most mighty Princes and chieflie against Sathan the Tyrant of this world vnlesse by the Monarch whereof he speciallie maketh mention is the 6. verse we had rather vnderstand the Romane empire and his image euen Antichrist Thâ— which thing Daniel did expound in me plainelie afterward Daniel 2 44. and Iohn in the Reuelations when the triumph shal be so much more glorious both of the captaine and also of the souldiers as the battel hath more sore and longer continued THE PARAPHRASIS 1 OTher fathers in deed are the lords of their children but this sonne that is promised vnto me is my Lord being verelie the eternal God in that he is verie man also to be borne of my kindred he shal be so highlie exalted of Iehouah which hath decreed this from al eternitie that he shal sit at his right hand that is to saie that he shal haue rule and dominion ouer althings created without anie exception Yet wil there not want manie and those most mightie enimies which wil resist this King but al their enterprises shal be in vaine For the Lord wil cast them downe and tread them al vnder his feete not one being excepted 2 And Iehouah wil giue vnto him in Sion this kingdome of euerlasting stabilitie ouer al the ends of the earth yea as I haue said alreadie which shal be extended euen to the verie right hand of God of the which kingdome the power shal be so great that the more enimies it hath the more excellent and more euident shal it be 3 And the people which willinglie and obediently offer themselues to be gouerned by him after infinite victories had ouer the enimies in the daie that the King when he hath ouercome al his enimies shal muster al his armies to make a triumph shal appeare before him also in garments of triumph which shal be holie most pure and most shining Then I saie ô King thou shalt behold the multitude of thy most chosen young men which the morning of that most heauenlie light hath brought forth vnto thee by powring downe her most plentiful dew vpon the earth 4 And doe not maruel that I haue made mention of holie garments For al things shal heere be most
that put their trust in him 10 Thou chieflie the ofspring of Aaron which ought to go before others both in doctrine and example trust in the Lord the sure shield and defender of al that put their trust in him 11 Finallie how manie soeuer do professe to worship Iehouah trust you in the Lord who is the shield and defender of them that fixe their hope in him 12 The Lord doubt ye not careth for vs he wil blesse he wil blesse the posteritie of Israël he wil blesse the kindred of Aaron 13 The Lord is bountiful toward his true worshippers both toward the noble and also the most abiect 14 He wil heape you euen you I saie and your posteritie with new benefits more and more 15 For the Lord which hath made the heauen and the earth hath receiued you into his fauour 16 And he inhabiting those most high heauens from whence he ruleth al things hath granted the vse of the earth and of infinite good creatures wherewith he hath adorned it vnto men of his singular liberalitie 17 Euen for this purpose that they should publish his glorie in the earth the which thing verelie the dead can not perfourme vnto whome death it selfe taking awaie the vse of the tongue hath inioined silence 18 Deliuer vs therefore ô God that we may sing foorth thy glorie both now being aliue and for euer Praise ye the Lord. PSALME CXVI The Argument Whether we refer this Psalme vnto Dauid whom we certainlie knowe to haue bene maruellouslie deliuered oftentimes by the Lord from most present death and also froÌ„ most great anguish of mind or to anie other it conteineth an example of a singular thankesgiuing whereby we may vnderstand how far sometime the best and most vpright men vse to be cast downe and vnto whom in such case we must flie finallie how happie an end there shal be of al temptations so that we refraine our impatience by the bridle of faith THE PARAPHRASIS 1 AL my loue is in the Lord hearing the voice of my praier 2 And giuing attentiue eares vnto mee wherefore also I wil cal vpon him so long as I liue 3 Behold I was bound in the chaines of death the verie anguish of the graue held me being ouercome with the sorrowes of my heart 4 Then I called vpon the name of the Lord I beseech thee ô Lord said I deliuer my most miserable soule 5 And what else should I say here than that which I streightwaies prooued in deed verelie that God is verie mild toward his and verie iust in perfourming his promises and that our God is most merciful 6 And that the Lord finallie doth defend those that walk plainlie vprightlie because he did help me so readilie when I was brought to extremitie 7 Go to therefore ô my seelie soule returne now vnto thy selfe and take rest seeing that so notable a change of thy state is wrought by the Lord. 8 For thou ô Lord hast deliuered my life from death thou hast staied the teares of mine eies thou hast established my feete that I did not fal 9 So that I may walke now safe and sound before thee among the liuing 10 For I beleeued the promises of the Lord and therefore did I speake euen my faith ministring voice and words to me being most sore oppressed with sorrowe 11 For I grant that I was so far cast downe that I knewe not whither to turne me and finding no staie anie-where did decline vnto this that I iudged with my selfe that both the very men and whatsoeuer they do is nothing 12 But ô Lord this most dangerous temptation being ouercome by thy power for how can that thing be vaine which is taken in hand by thine appointment or how can they be nothing with thee vpon whome thou hast bestowed thy grace what shal I giue againe vnto thee for al thy benefites which thou hast bestowed vpon me 13 Verelie I wil take in my hands the cup of thankful sacrifice and calling vpon thee by name ô Lord I wil testifie openlie that I knowledge this deliuerance to be of thee 14 And those things which I vowed vnto thee ô Lord when I was in danger wil I now paie in the presence of al the people 15 I acknowledge therefore and professe as the truth is that thou doest not despise those to whom thou hast once bin beneficial but louest them most deerelie and that thou wilt in no wise vnaduisedlie destroie them 16 Verelie therefore I am thy seruant thy seruant I saie euen thy bond seruant and therfore hast thou broken the bonds wherewith I was bound 17 And I againe as is meete doe render vnto thee this sacrifice of praise and cal vpon thy name 18 I paie the vowes vnto thee which I haue promised before the whole assemblie of the people 19 And that in the courts of thy house ô Lord and in the middest of the citie Ierusalem Praise ye the Lord. PSALME CXVII The Argument The vocation of the Gentiles is prophesied in this most short but verie excellent Psalme as Paule interpreteth it Rom. 15 11. And also the summe of the Gospel is declared namelie the giuing of the grace and truth as Iohn doth expound it Iohn 1 17. and the end also namelie the worshipping of God in spirit and truth that we may knowe that the kingdome of Messiah is spiritual Finallie we are here taught what is the office of the subiects of this kingdome and what good things they ought to waite for THE PARAPHRASIS 1 PRaise ye now the Lord ô al ye Gentiles casting awaie al your fained Gods and al ye people set forth his praise 2 For now at the length that his great mercie hath ouercome and is powred downe vpon vs and the truth of that eternal saluation promised of the Lord is now perfourmed Praise the Lord. PSALME CXVIII The Argument J do agree vnto them that attribute this excellent Psalme vnto Dauid and do suppose that it was written at the first beginning of his kingdome when the nations about him were readie to inuade him either in the feast of passeouer or in the feâ—st of the Tabernacles both that he might giue thanks to God after he had ouercome so manie difficulties and also that they which had so long resisted him might knowe that they resisted God and again that the whole people might so much the more willingly receiue the king that was giuen them froÌ„ heauen And it appeareth that Dauid so wrote these things of himselfe and of things that were past that they did chieflie appertaine to the Messias of whome he was a figure Esaie 8 14. and 28 16. Math. 21 42. Acts. 4 11. Rom. 9.33 Ephes 2 20. 1. Pet. 2 7. And Ierome witnesseth that this Psalme was thus expounded in the synagogues by the ancient Iewes the which thing is manifestlie confirmed by those ioiful acclamations of the people taken out of this Psalme when as they receiued him at his last entrance into the