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
THE PSALMES OF Dauid TRVLY OPENED AND explaned by Paraphrasis according to the right sense of euerie Psalme With large and ample Arguments before euerie Psalme declaring the true vse thereof TO THE WHICH IS ADDED A briefe Table shewing wherevnto euery Psalme is particularly to be applied according to the direction of M. BEZA and TREMELLIVS Set foorth in Latine by that excellent learned man THEODORE BEZA And faithfully translated into English by ANTHONIE GILBIE And by him newlie purged from sundrie faultes escaped in the first print and supplied with the principal pointes of euerie Psalme summarilie set downe in a Table at the end of the booke PSALME 22 5. Our father 's called vpon thee and were deliuered they trusted in thee and were not confounded Printed by Henrie Denham 1581 Cum priuilegio Regiae Maiestatis TO THE RIGHT HONORABLE AND VERTVOVS LADIE THE LADIE KAtherine Countesse of Huntingdon mine especial good Ladie Grace and peace in Iesus Christ our Sauiour al sufficient RIGHT honorable my singular good Ladie I can write no pleasant thinges the which the great states much desire neither anie eloquent termes which this world doth require but as your honour doth know my rude simplicitie yet through Gods great mercie alwaies grounded vpon his infallible veritie it pleaseth your honour to giue me leaue sometimes to write vnto you And now hauing gathered some profite my selfe by a booke of that excellent man Theodore Beza written in Latine and dedicate to my most honorable Lord so am I bold to put foorth some part of the same into English which I thought most expedient for you and to present it to your honour with this short preface The which though it be short and rude yet do I beseech your honour to consider it as a preparatiue to moue your godlie mind to the more diligent meditation of these Arguments of the Psalmes which are verie profitable and to this Paraphrasis which is a briefe and a plaine declaration of the meaning of the holie Ghost who did endite the Psalmes and set them foorth by his secretaries Dauid and others as shal appeare in their places First then I beseech your Honour to consider the state of our time and compare it with former times that we may see what is like to come vpon vs vnles we do watch and pray and bring foorth the fruites of vnfeigned repentance We do reade in the histories of the Kings of Iudah who were the deare people of God how that after the death of Manasses that idolatrous and cruel King who had brought in idolatrie againe after that his father Hezekias had reformed religion Amon reigned but two yeares when God in mercie stirred vp good Iosias who restored the religion and brought it againe to ful perfection and made a couenant betwixt the Lord and the people and al the people stoode to the couenant 2. Kings 23 3. the which true religion was continued 31. yeares euen al the time of Iosias yet is it written in the 2. Kings 23. verses 25 26 27. Like vnto Iosias was there no King before him that turned to the Lord with al his heart and with al his soule with al his might according to al the lawe of Moses neither after him arose there anie like him Notwithstanding the Lord turned not from the fearcenes of his great wrath wherewith he was angrie against Iudah because of al the prouocations wherewith Manasses had prouoked him Therfore the Lord said I wil put Iuda also out of my sight as I haue sent away Israël and wil cast off this Citie Ierusalem which I haue chosen and the house whereof I haue said My name shal be there Againe 2. Kings 24.3 Surelie by the commandement of the Lord came this vpon Iudah that he might put them out of his sight for the sinnes of Manasses according to al that he did and for the innocent bloud that he shedde for he filled Ierusalem with innocent bloud therefore the Lord would not pardon it The which terrible words and threatnings against Gods chosen people when I read them they cause me to tremble and feare for our state here in England And I do earnestlie request your honour and al that feare God diligentlie to meditate these and such like places of the holie histories which I omit for breuitie sake For besides that our religion is not yet brought to ful perfection in these 22. yeares the which thing I feare wil be laid to our charge the horrible sinnes of former times are not yet purged with true teares of repentance For manie do yet carie their idols in their hearts manie do waite for the occasion to shew the like crueltie that they did before few do feele how horriblie they did offend Gods sacred maiestie in erecting of idols contrarie to Gods holie commandement especialie in kneeling downe and worshipping that wafer cake the vilest and weakest idol that euer was imagined vpon the earth both for the smalnes of the substance and the huge heapes of errours therein maintained The most part make that their reuolting vnto Antichrist and renouncing of the Gospel of Christ in Q. Maries time but a laughing matter Two or three or none do worthily lament their fal with Peter Wherefore I can not but feare I saie least the like punishment wil come vpon vs for the like sinnes committed in the daies of Q. Marie for al our outward shew of religion as came vppon Iudah for their former sinnes committed in the time of Manasses Therefore haue we great cause to praie vnto the Lord our God to be merciful vnto vs to our Queene and Countrie that so by earnest praiers either we may turne awaie his fearce wrath from vs altogither or at the least with our Hezekias our gratious Queene I meane to obteine that it come not in our daies To this purpose is this Booke of the Psalmes most necessarie for euerie Christian not to reade them for fashion and custome onlie either in a knowne or vnknowne language which were to take the name of God in vaine but to meditate them in their hearts and so by earnest and continual inuocation and hartie praiers to moue the Lord our God to mercies as his holie seruants haue by the like meanes alwaies found mercie before vs. For whereas al other scriptures do teach vs what God saith vnto vs these praiers of the saints do teach vs what we shal saie vnto God and how we must prepare our selues to appeare before his maiestie both in prosperitie and aduersitie and therefore are they dailie to be vsed with great reuerence and humilitie And surelie these Arguments this Paraphrasis of the psalmes set forth of late by that great learned man Beza do so liuelie paint forth the zealous and feruent praiers which both the whole Church generalie and the saints of God particularlie haue vsed from time to time that we haue great cause to praise God that hath giuen vs such patternes and examples at this present
Lord and they shal testifie vnto their posteritie that shal be borne after them that he onelie is the authour of this maruellous worke PSALME XXIII The Argument Dauid of a shepeheard being made a most mightie king contrarie to the errour of the Epicures which do dreame that al that they haue commâ—th vnto thâ—m either by fortune or by thâ—ir owne industrie and so abuse al the good things that they haue vnto al filthines doth attribute al those things to the liberalitie of God alone vsing two similitudes one of a shepeheard that prouideth for his flocke with great carefulnes the which similitude is most apt for Dauid being once a shepeheard and it also admonisheth the kings that they ought to be the shepeheards and feeders of the people The other similitude is taken from them that keepe good hospitalitie which most liberallie receiue those trauelers that come vnto them the which thing also doth admonish vs of our state and sheweth how al things are sanctified vnto vs by the word of God and thankesgiuing whatsoeuer the Lord ministreth vnto vs for the vse of this life Last of al it teacheth vs that we ought to rise from those transitorie benefites to those euerlasting and heauenlie blessings seeing that godlines hath the promises both of this present life and of the life to come THE PARAPHRASIS 1 THE Lord is my shepeheard I neede not to feare anie famine 2 He lodgeth me in greene pastures and leadeth me to the pleasant riuers of waters 3 He restoreth me to life being ouertyred and doeth leade me in a plaine and pleasant waie deseruing thereby euerlasting praise for his mercie 4 Therefore though I should go by most darke and dreadful vallies of death I wil feare none euil trusting vpon the rod and shepeheards hooke of my shepeheard 5 Thou in the verie sight of mine enimies doest prepare a deintie table for me thou doest annoint my head with oile and giuest me a ful cup. 6 And surelie thy goodnes and mercie shal followe me to cause me to dwel in thy house al the daies of my life PSALME XXIIII The Argument This most sweete Psalme doth teach vs that as God is the creator of al things so is he the Lord of al howbeit that he hath chosen vnto himselfe out of the multitude of men some certaine persons whome onlie he accounteth for his subiects and whome alone he hath appointed to euerlasting blisse Furthermore he declareth who these are and by what workes the true members of the Church may be knowne that we may vnderstand that they are not al of the Church who are outwardlie conuersant in the Church But because there was but one certaine nation as yet comprehended vnder the couenant the Israëlites I meane and there was but one place certaine in the which the Church was bound to assemble that holie mountaine I meane in the which the Temple was then to be builded therefore doth Dauid chieflie make mention hereof and doth treate by the spirit of prophesie of the magnificent building of the Temple Yet doeth he exhort the people that they should not onlie regard the outward building and the outward rites and sacrifices but that they should chieflie giue their hearts vnto him that promised to dwel in the Temple And this same doctrine doth euen now at this daie declare the true vse of the sacraments and doth much more appertaine vnto vs vnto whome the truth is plainelie reuealed al the shadowes of the lawe being abolished than it did to the old fathers THE PARAPHRASIS 1 GOD is the Lord of the earth and of al things therin conteined euen of the whole world I saie and of al that dwel therein 2 For it is he that built the earth vpon the sea placed it to appeare aboue the flouds as we see 3 Howbeit he hath chosen vnto himselfe a certaine mountaine into the which loe who shal ascend and who shal stand in that place consecrate vnto him 4 Euen he whose hands are not polluted with wickednes that is of a pure heart which gapeth not for vaine things neither sweareth deceitfullie 5 Such a man shal receiue blessings of the Lord abundantlie and in the end shal find him a sauiour as he that can not lie hath promised 6 And this is thy true seede ô Iakob euen the generation of men that seeke God and present themselues before thee ô Lord. 7 O ye gates lift vp your postes mount vp I saie ye eternal gates that the King of glorie may enter 8 Who is this glorious king That same Lord strong and valiant that mightie warriour 9 Lift vp your head postes ô ye gates mount vp I saie you gates that this King of glorie may enter 10 Who is this glorious King The Lord of hoastes he is this King of glorie PSALME XXV The Argument This Psalme teacheth a forme of praier dailie to be vsed of the whole Church and of euerie one of the saintes of God wherein three things are requested euen by faith regarding the promises alreadie made vnto vs and confirming it selfe by the experience of former benefites The first is the free forgiuenesse of sinne The second that we may be gouerned by the holie Ghost in the whole course of our life that remaineth The third a defence from the iniuries of our enimies the which three do answere to the petitions of the Lords praier wherein we require to haue our sinnes forgiuen and that we be not led into temptation and to be deliuered from euil THE PARAPHRASIS 1 VNTO thee ô Lord I lift vp my whole heart 2 O my God my hope is onlie fixed in thee let me not be repulsed I beseech thee and put to shame and so be derided of mine enimies 3 And surelie thou wilt not suffer them that depend vpon thee to be put to shame but rather must these faithles persons that persecute the innocent be brought to shame 4 Graunt ô Lord that I may vnderstand in these so great perplexities and extremities what way thou appointest thine to walke and teach me thy pathes 5 Guide my steps in thy truth and teach me continualie for thou art he ô my God of whom I do looke faithfullie for my deliuerance 6 Be mindful ô Lord of thy mercies which thou hast shewed so oft to thy seruants and of thy manifold goodnes which thou hast declared in al ages 7 Contrariwise ô Lord forget al the follie of my youth and al my trespasses and remember me ô Lord of thy sinâ—ular mercie and goodnes 8 And why should not I thus hope seeing the Lord is merciful and true in his promises therfore doth he cal againe into the way the sinners that go astraie 9 He also after they be humbled made meete to learne doth teach them gentlie and meekelie and declareth how louinglie he vseth to gouerne his 10 Which waie so euer the Lord doth leade his his mercie appeareth as also how constantlie he keepeth his promise to them that keepe
his couenant that he hath made with vs as the singular testimonie of his mercie 11 I beseech thee ô Lord therefore for thy great mercie and for the honour of thy holie name forgiue me my sinnes the which I acknowledge to be great and manifold 12 O how happie is he that feareth the Lord for he wil teach him the waie that he ought to walke 13 His mind enioieth a continual rest a blessing shal alwaie followe him wherof his posteritie shal be partakers 14 These are they to whome the Lord doth reueale his counsels which are otherwaies hid from vs euen that his couenant I saie to them that feare him 15 Wherefore I haue mine eies alwaies bent vpon the Lord alone for he in the end wil rid my feete foorth of these nets 16 O looke vpon me and haue mercie vpon me for I am verie miserable and forsaken of al. 17 Sorowes oppresse my heart on euerie side deliuer me from these miseries 18 Behold how miserablie I am vexed and tormented and put awaie my sinnes which are the verie cause of al these miseries 19 Behold how manie do hate me and how bitter hatred they beare against me 20 Defend me and keepe me from shame for in thee onlie do I trust 21 Graunt that I may be preserued safe in simplicitie and integritie the which I do waite for of thee 22 Finalie ô God deliuer thou Israël out of al troubles PSALME XXVI The Argument It is a verie hard thing in the Court to retaine true religion and vprightnes of life and conuersation chiefelie when wicked men do reigne there flatterers do rage partlie by open violence partlie by false accusations and an other sort doth sing in their eares that they must frame their wits to serue al turnes and purposes euen as the fish called Polypus doth change himselfe into the colour of the stone whereunto he cleaueth so that some do altogither leaue their vocations prouiding for their owne commodities to the great damage of the common wealth others do by little and little fal to the Courtlie maners like the rest And some there be who for the wicked life of certaine others do either absteine from the holie assemblies or gather vnto them-selues apart priuate conuenticles as did the Catharians and the Nouatians and manie Monkes that went into solitarie places and the Anabaptistes of our time But Dauid contrariwise though his state was no better in the Court of Saul yet doth he perseuere in his place and vocation and doth the more diligentlie frequent the holie assemblies that were polluted with no idolatrie whiles he is driuen from them by violence neither when he is driuen thence doth he repent of his constancie but being alwaies one man he doth commit his cause vnto God and stil continueth to abhorre the counsels and the examples of the wicked and plainelie testifieth that he wil make a true profession of his faith and that he wil liue an vpright life resting vpon the promises of the most merciful and most mightie God THE PARAPHRASIS 1 O LORD iudge thou my cause for surelie according to my power I haue endeuored my selfe to walke vprightlie and I setling al my confidence in thee ô Lord am minded to continue without wauering 2 Thou ô Lord prooue me and trie me and search the secret of my heart 3 Surelie mine eâ—es are alwaie bent vpon thy goodnes and I haue appointed thy truth to be the guide and leader of my life 4 I haue carefullie auoided the companie of these most vaine men and I haue fled awaie from these deceitful dealers 5 I hate the assemblie of euil men neither do I accompanie the wicked 6 I do present my selfe before thine altar not onlie with my hands washed in water but rather purified from al wickednes 7 That I may openlie set foorth thy praise and celebrate thy wonderful workes 8 For there is nothing that I loue more dearelie than that temple wherein thou hast set thy seate euen the house of thy Maiestie 9 Wrap me not in I beseech thee with these wicked persons neither account me with these cruel men 10 Who do speedilie put in execution their wicked deuises and whose hands are ful of bribes 11 But I haue walked vprightlie to my power therefore haue mercie vpon me and deliuer me 12 That I do stand vpright in the waie I do attribute it to thee ô Lord and wil magnifie thy name in the publike congregations PSALME XXVII The Argument Whether we saie that Dauid did write this Psalme when he was now deliuered or when he was in the middest of his daungers it is no great matter But here are opened vnto vs euen when al things seeme most desperate three liuelie and neuer failing fountaines whence we may drawe assured comfort One is to take hold of the power of God by true faith and oppose it against al the bragges of the enimies The second a continual desire alwaie of the glorie of God keeping euermore a safe conscience and vsing diligentlie the meanes whereby our faâ—th may be confirmed that is to saie the hearing of the word preached and the vse of the sacraments if so be that we may haue thâ—m if not yet must we haue a continual meditation of them The third is earnest praier wâ—th faith and patience THE PARAPHRASIS 1 O Lord seeing thy wil doth manifestlie appeare like a most bright light vnto me in this so great darkenes to deliuer me whome shal I feare seeing my life standeth vpon the strength of the Lord of whom shal I be afraid 2 I speake of experience for so oft as those wicked tyrants mine enimies did runne vpon me as though they would deuour me with their teeth they fel downe voide of their purpose 3 Hereafter therefore though the enimies come foorth with their armies set in araie against me yet wil I stand without al feare yea though they enter into battel against me I wil hereof take the occasion of more confidence 4 Neither do I yet herein prouide for mine owne priuate commoditie but I beg and craue this one thing of the Lord that I may dwel in the house of the Lord and leade my life with him euen to spend my whole life in beholding the beautie of the Lord and to meditate in his holie temple 5 For there trulie vnder the roose of his house wil I lie hid when anie storme commeth in the secret place of his pauilion shal I be hid whilest that I be set vpon an high and safe rocke 6 Yea euen now alreadie like a conquerour I mount vp listing mine head aboue mine enimies that compas me about wherefore I wil offer sacrifice ioifullie in his tabernacle and I wil sing and praise the Lord. 7 Receiue therefore ô Lord the voice of my crie haue mercie vpon me and heare me 8 My heart doth continualie meditate that same thy commandement Seeke ye my face that is euen as I now open my selfe wherfore I do obeie thee
trust in him 4 O blessed is that man who putting al his confidence in the Lord turneth awaie from men that are puffed vp with most vaine and deceitful confidence 5 O Lord my God! how manie and maruellous are thy works who is able to comprehend in his mind or to declare and vtter thy thoughts towards vs seeing they are innumerable 6 Howbeit this doth chieflie set forth the greatnes of thy benefites that al this doth proceed freelie of thine vnspeakeable mercie For thou hast not required of me the oblations and sacrifices of the law as though I could satisfie thee by them which were a madnes for anie man to persuade himselfe but thou hast required this one thing for al maner of oblations and offering that I should heare thee the which thing also thou hast graunted vnto mee making me apt and readie to heare thee 7 Wherefore I trusting to this thy grace haue streightwaies againe answered within my selfe Lo I am here for in the verie beginning of the booke of thy lawe I doe heare my selfe thus called when thou saiest Heare ô Israël 8 Neither dost thou command vs ô my God to heare thee for anie other cause but that we should obeie thee when thou speakest Seeing thou hast graunted vnto me ô Lord this wil I haue testified my wil and that thy lawe is setled in the secret of my heart 9 Neither haue I done this dissemblinglie for I haue openlie declared thy righteousnes neither wil I euer cease to declare it for feare of anie peril of the which my wil thou art witnesse ô Lord vnto me 10 I haue not kept secret I saie thy righteousnes which I did knowe in my heart but I haue most plainlie professed how faithful thou art in thy promise and that al our saluation doth consist in this thine onlie goodnes I haue testified thy mercie truth also before al the assemblie of thy people 11 Now thou againe my God seeing that new enimies do arise continue as thou hast done hitherto to haue mercie vpon me and ioine neare vnto me those thy faithful keepers euen thy mercie and fidelitie in keeping thy promises 12 For innumerable troubles doe againe hang ouer my head and so manie and so great punishments due vnto my sinnes do presse me that I can scarselie behold them a farre off with mine eies for they are aboue the number of the haires of mine head and my verie heart faileth me 13 Let it please thee therefore ô Lord to deliuer me ô Lord I saie make haste to helpe me 14 Cause them to be confounded ashamed and frustrate of their expectation that seeke my death and let them be turned backe with shame voide of their purpose which bend themselues wholie to hurt me 15 Let them suffer the same blot of infamie for a reward of their wickednes wherewith they would haue spotted me which cried Ha ha in my miserie 16 But contrariwise let al that seeke thee being confirmed comforted by mine example reioice and they that haue set al their hope of saluation in thee let them exhort one another to praise thee I was miserable and destitute of al mens helpe but the Lord prouided for me and mine affaires Thou wast my helper thou wast my deliuerer and now ô my God I beseech thee make no delaie PSALME XLI The Argument This is a most greeuous temptation which was the occasion of the making of this Psalme treating the same matter with the booke of Job wherein this question is handled to wit whether seeing God is iust and al the miseries wherevnto men are subiect doe come for our sinnes we may determine of the wrath of God and of the condemnation of anie by the present miseries wherewith they are oppressed For it is the common iudgement of the world supposing of the contrarie that they are in Gods fauour which doe abound with the commodities of this life And both these are false as God himselfe doth decide the controuersie betweene Job and his friendes and Salomon also in his booke called Ecclesiastes Now this temptation is most greeuous for it openeth the doore to blasphemie and desperation and this euil iudgement is the more greeuous when it proceedeth from faithlesse and churlish persons of whom chiefly we looked for comfort Thus was Dauid maruellouslie vexed of them who liked not his sincere and vpright dealing and seueritie of discipline as it appeareth by the historie that the son was drawen away froÌ„ his father by the practise of wicked Achitophel and others and driuen to that horrible conspiracie Moreouer these faithles persons had an horrible disease in their hearts which increased the desire of alteration in them for they supposed when Dauid should be taken awaie that they could raise vp one who would satisfie their lustes and would set them at more libertie Dauid therefore greeued with so manie sorrowes acknowledgeth himselfe a sinner and both by faith resting vpon God and vpon an vpright conscience towardes these traitors flieth vnto God and wisheth wel vnto them that had a better opinion of him and powreth foorth most feruent praiers for the safetie of himselfe and his kingdome of the good issue whereof he is so sure as he might wel be hauing a particular promise of God that he giueth thanks for the performance of the same And heerein there is a maruellous figure both of Dauid compared with Christ and of Achitophel with Judas as the verse of this Psalme is cited Iohn 13 18. For like as Dauid being betraied chased awaie by his sonne dâ—d yet recouer the kingdome euen so Christ betraied of his disciple and nailed vpon the crosse by the malice of his owne people did then verelie begin his kingdome and both the traitors had the like and the same end THE PARAPHRASIS 1 BVT wel may it be vnto you that iudge more vprightlie of me being in most great miserie for surelie the Lord wil deliuer me forth of this calamitie 2 The Lord wil not faile to prouide for me and wil restore me to life againe yea whatsoeuer these do prattle God wil againe blesse me neither wil he suffer mine enimies to satisfie their lustes vpon me 3 The Lord rather wil strengthen me though I be throwen downe with the greatnes of my sorowes and he wil go about my verie bed 4 For I haue called vpon him with these words which cannot be frustrate I knowledge ô Lord that I haue sinned against thee and am therefore punished most iustlie but thou hauing compassion vpon me heale me being wounded much more in mind than in bodie 5 Behold these churlish and faithles persons doe not cease to cursse me wish nothing more than my destruction When saie they shal he once perish and his name be wholie extinguished 6 If anie man come vnto me vnder the colour of friendship he may wel testifie amitie in his words but he meaneth in his heart to hurt me casting manie subtile fetches in his mind and
by thy power and hast stilled the most deepe surges thereof that there might be a passage to thy people 10 And by the same thy mightie arme thou hast cast downe Aegypt euen thine enimies wounded to death 11 And how can it be but thou art able to doe it vnto whome the heauen and the earth as to their onlie Creator are subiect 12 And which hast defended with a certaine special power the land which thou hast chosen and giuen vnto thine For thou certainlie hast appointed the north and south borders thereof and hast set Tabor at the west and Hermon at the east 13 Wherefore seeing thou hast a power neither weake nor idle surelie thou wilt declare thy strength and wilt lift vp thy right hand 14 Finallie thou wilt declare thy selfe in deede to be the King whose throne that most moderate equitie whereby thou gouernest thine assemblie and that seueritie of iudgement whereby thou punishest thine enimies and the enimies of thy people doe hold vp as it were two pillers vnto whome also sitting vpon this throne mercie and truth are seene to stand before him 15 O blessed is the people who being stirred vp with the sound of thy trumpets ô Lord doth go foorth the light of thy countenance shewing them the waie 16 And praising thee dailie and trusting of thy iustice doth reioice 17 For thou art both the honour and also the strength both of them and vs and we lift vp our head trusting vpon thy most merciful goodnes 18 For our defender our king I saie vpon whom we set our eies who is ordeiâ—ed ouer vs by thee ô Lord which hast consecrated and separated thine Israël forth of al people vnto thee is stablished by thy power 19 For thou at what time it pleased thee to bestowe this so great benefite vpon vs didst appeare vnto men whome thou louedst most dearelie and didst speake vnto them in these words I haue raised vp this most valiant man chosen out of the whole people by whose power my people may be defended 20 Dauid I saiâ— hath it pleased me to take onlie out of al the rest whose endeuour I would vse in that busines and therefore haue I consecrated him with my holie oile to be the king 21 Therefore my hand shal establish him with mine arme I saie wil I strengthen him 22 No enimie shal ouercome him by subtiltie neither shal anie wicked man oppresse him by force 23 For I wil destroie al that would oppresse him before his face and I wil staie al his enimies 24 My mercie shal neuer faile him my truth shal neuer forsake him and he trusting to my fauour shal lift vp his head most high 25 I wil cause him to haue one hand vpon the sea and another vpon the flouds 26 And he shal name me his father his God and his safe tower 27 And I wil place him againe as my first begotten sonne in the whole familie of the kings of the whole world euen in a throne most high aboue others 28 I wil defend him with euerlasting mercie and my couenant made with him shal be stable for euer 29 I wil cause that his generation shal be eternal and his throne as stable and euerlasting as heauen it selfe 30 For though his posteritie shal saile from my lawe neither order themselues by the rules of the lawe prescribed vnto them 31 But violate the ordinances that I haue appointed and keepe not my commandements 32 I wil then take the rod and correct their faults and punish their wickednes 33 But I wil not suffer them to be without al sense of my mercie neither wil I therefore breake my promise 34 Nor wil violate my couenant or wil change anie thing of those things that I haue spoken 35 For I the holie one haue once sworne by mine owne selfe If I lie at anie time vnto Dauid 36 His generation shal stand for euer and his throne shal be as the sunne before me 37 And it shal continue euen as the moone in al ages they both being faithful witnesses of this my promise in the heauens 38 Thou hast euen promised these things of old ô Lord how shal I now saie then that it is come to passe that thou being angrie hast refused and cast awaie this thy king 39 Wherefore I praie thee hast thou abrogated thy league made with thy seruant wherefore hast thou laid open to the reproch of al men his crowne cast vpon the ground 40 Al his forts being ouerthrowne and al his fortresses destroied 41 Thou hast laid him open to be spoiled by al that passe by at their pleasure and to be derided of al his neighbours about him 42 Thou hast ministred power and cause of ioie to al his aduersaries 43 Thou hast made blunt the edge of his sword thou hast taken awaie al courage from him that he is not able to stand against the force of his enimie 44 And thou hast blotted out al his honour and hast cast downe his throne euen vnto the ground 45 In the verie flower of his youth thou hast cut off his strength hast couered him with al shame 46 Oh Lord wilt thou withdraw thy selfe from vs for euer shal thine anger thus like a most raging flame breake foorth against vs 47 Remember how short the space of mans life is although it should be the whole time continued And shal we thinke that thou hast made men for no purpose but to take them awaie suddenlie 48 What neede anie violence I praie you to destroie vs seeing there is no man who doth not perish of his owne selfe and no man is able to exempt him selfe from the graue 49 Where are now those thine old benefits ô Lord which thou hast sworne vnto Dauid that they should remaine for euer 50 But to what purpose do I make these complaints Thou knowest most certainelie the purpose of thy counsels and be it far from me that I should doubt of thy fidelitie Onlie I beseech thee ô Lord consider with thy selfe how thy seruants are rebuked especiallie how manie reproches so manie people do vomit into my bosome 51 Euen what these thine enimies rather than ours haue reprochfullie laide vnto thy charge ô Lord and with what ieasting taunts they aunswere those things which are rehearsed by vs of the king and kingdome that thou hast established 52 Howbeit ô Lord howsoeuer these men dote and which waie soeuer thou leadest vs to and fro al land and euerlasting glorie apperteineth vnto thee And so vndoubtedlie without al faile wil it come to passe PSALME XC The Argument Moses doth here preach of the miseries of mankind speciallie of death wherof the Philosophers do teach manie things but falselie and foolishlie For they vnderstoode nothing of the creation of man nor of his fal much lesse of the true comforts against al the miseries of this life Hereof did these wicked voices arise that It was the best either not to be borne at al or to die
his words at al did refuse the land which ought to haue bene most deere vnto them 25 And therfore disdaining to heare God speake they stirred vp a tumult in their tents 26 Therefore he stretched out his hand worthilie against them to destroie them in the desert 27 And did scatter their posteritie amongest the nations and cast them so into diuers regions 28 For also they ioined themselues with Baal Peor that abhominable idol and did eate the sacrifices that were offered to things that had no life 29 Against the which wickednes God being most iustlie angrie did fal vpon them and strike them with a most greeuous plague 30 But Phinees rising vp with great courage did auenge that horrible fact and the Lord ceased streightwaie to strike them 31 And Phinees was counted to haue done that thing iustlie and therby did obteine the praise that should remaine to al posteritie 32 But they notwithstanding prouoked God vnto wrath at the waters which were therefore called the waters of strife to the great damage of Moses 33 For they so stirred his mind that he also spake something vnaduisedlie 34 And Moses verelie therefore died in that wildernes but they that were brought into that land of Canaan were nothing more obedient to Gods commandements than their fathers for they spared the people whome God had streightlie commanded to be slaine 35 And they mixing themselues amongest them did streightwaie learne their manners 36 And serued their idols to their most certaine destruction 37 Euen comming to this madnes that they did slaie their sonnes and their daughters vnto diuels 38 That they offered I saie the bloud of their sonnes and innocent daughters powred it foorth willinglie to the grauen images of the Canaanites and defiled the whole countrie with most cruel slaughters 39 Behold therefore their most horrible facts behold the abhominable whooredomes wherewith they of set purpose polluted themselues 40 Wherewith God being most iustlie greeued did so burne foorth in anger against this people in the end that though he had chosen them vnto himselfe before he now abhorred them 41 He deliuered them into the hands of the Gentiles and laied them open to the lust and pleasure of their enimies 42 Wherefore they were after sundrie sorts vexed by them afterward and oppressed at their pleasure 43 Notwithstanding he did deliuer them againe ofter than once by the which benefits yet it was so farre off that they did recouer anie better mind that contrariwise they following their owne lusts ceased not to prouoke him to anger whilest that they being forsaken of him consumed in that their owne wickednes 44 And who would not here haue in admiration the infinite goodnes of God For lo though he had profited nothing with them so manie ages neither by benefits nor by chastisements yet heard he their cries in their distresse 45 And remembring his couenant and of his infinite mercie suddenlie changing his mind 46 He caused that euen they which had carried them into captiuitie should haue compassion vpon them 47 Go to then ô Lord our God finish the worke that thou hast begun and gather vs at the length home vnto thee foorth of the Gentiles that we may praise thy name and set foorth thy praises for euer 48 Let euerlasting glorie be vnto thee ô Lord God of Israël O al ye people agree vnto me and saie with one mouth Amen Praise ye the Lord. PSALME CVII The Argument This Psalme than the which nothing can be spoken more truelie nor more eloquentlie neither yet more diuinelie doth affirme the prouidence of God both general and particular to be most iust and also most merciful bringing foorth and most elegantlie describing most goodlie examples of those things which come to passe both by sea and by land that of necessitie we must grant their causes and effects wholie to be gouerned by God either against the wicked which denie God vtterlie or remoue him from the gouernement of the world as doe the Epicures or do thinke that he doth regard the things that he hath made onlie generalie as do the Peripatetians or doe bind him to second causes as doe the Stoikes as also against the superstitious persons confessing the truth in deed but attributing to their feined gods that which belongeth to the most mightie and merciful God alone Al the which lies being worthilie condemned the Prophet doth admonish the godlie and them that are trulie wise that they should learne rather to haue the works of God in admiration and to praise both his most excellent wisedome and moderation in them than to cal them into doubtful question and to dote with the wicked THE PARAPHRASIS 1 PRaise the Lord for his infinite goodnes and euerlasting mercie deserueth the same 2 O you the innumerable multitude whom God hath deliuered out of manifold dangers and forth of the hands of your enimies acknowledge this thing with me 3 For how manie hath he gathered from the beginning of the world which were scattered from the east and the west from the north and south Ocean sea 4 How manie wandering in the waste wildernes and seeking a citie commodious to dwel in 5 Halfe dead and killed with famine and thirst 6 Crieng vnto him in their extreame miseries hath he heard and being drawne foorth of their distresse 7 Hath he brought into the right waie and led them into commodious cities 8 Let these men therefore set foorth this his great mercie before the Lord himselfe and shew foorth his maruelous workes to other men 9 Who hath refreshed them panting for thirst and fed them so mercifullie being hungrie 10 How manie also being shut vp in darke prisons and euen as it were in the darkenes of death being chained in their mind with sorrowe and in their bodie most streightlie with iron fetters 11 And that worthilie because they did not obeie the commandements of God which are ingrauen in the minds of al men but rather folowed their owne lustes than the counsels of God 12 Notwithstanding when the Lord had tamed their fiercenes so and had brought them to this point that they could finde no helpe in anie 13 He heard them crieng vnto him in this their distresse and deliuered them from their miserie 14 And bringeth them from the dungeons of the prisons and darkenes of death breaking their fetters of iron 15 Praise ye therefore this so great mercie of the Lord before him and declare his wonderful actes to other mortal men 16 Who hath broken the brasen gates and hath broken in pieces their iron barres 17 What shal I speake furthermore of them who by their owne foolishnes going in the waie of wickednes and being oppressed by manifold diseases do suffer the reward of their madnes 18 And loathing al maner of meate are at deaths dore 19 Whome notwithstanding the Lord did heare crieng vnto him in this miserie and he deliuered them out of their distresse 20 And he speaking but one word did take
to stirre vp our dul hearts to the sense of our sinnes to feare Gods iudgements and to seeke for mercie betimes And if it please God to giue vs this grace thus to do vnfeignedlie and without al hypocrisie of this are we sure that though we can not turne awaie the general plagues that are threatned and seene to hang ouer England yet that al we that can be stirred vp with like affections with these saints of God our fathers and brethren of old to vtter our misliking and loathing of our owne sinnes and of the sinnes of the people and so seeke for Gods mercies shal be marked to saluation when the plague commeth as God himselfe hath promised Ezekiel 9. Yea though the perusing of these Psalmes can worke no more in vs but to cause vs to consider how far we are from that zeale of Gods glorie that desire of building his house that comfort of his word and sacraments that vprightnes of life that faith hope and patience in afflictions that was in Dauid and the other seruants of God that made these Psalmes and so bring vs to some more earnest desire and longing for the same vertues yet wil they be verie profitable vnto vs to be diligentlie read and wel weighed in our mindes And these Arguments and Paraphrasis giuing the true sense of the psalmes in so plaine words as no man hath done before wil greatlie further vs to such godlie meditations Now as the latine Psalmes of Beza belong to my most honorable Lord by right as dedicate and sent vnto him from farre so these english Psalmes translated at home by one of your seruants who is wholie my Lords and yours in the seruice of the great Lord do by as good right pertaine to your honour who but by some such meanes of translation can haue smal commoditie of the others although you haue some propertie therein because it is my Lords your husbands to whom if mine old forworne rude simplicitie vnfit for this fine world could haue brought forth anie thing worthie his honour I would not haue bin so long silent But I humblie beseech both your honours to take thus in good part this poore mite as that of the widowe which did testifie hir great good wil in a right smal matter And as I am most bound I wil praie for you both that God our merciful father for his Christes sake would vouchsafe to graunt you to reade the Psalmes of Dauid and to meditate them by the same spirit with Dauid whereby ye may feele true comfort in al troubles of mind and bodie as did Dauid and so in the end be crowned in the heauens with Dauid and reigne for euer with Christ our spiritual Dauid in euerlasting glorie Amen Ashbie 7. of March 1579. Your Honours most bound alwaies to commaund in the Lord Anthonie Gilbie THE EPISTLE TO the Reader SEEING among humane affaires those men which haue good causes and sound reasons for their enterprises are of greater authoritie and more able to persuade a reasonable man than they that can render no other account but either their owne affectionate opinion for a cause sufficient or their selfe wil how vnreasonable soeuer for an inuincible argument or in a word their headie rashnes for a lawe that may be in no wise gainesaied Therfore the Translator thinketh meete to shew some reason of his doings that that thing which was most forceable to drawe him to this translation who otherwise for his age is verie vnfit to take such paines might somewhat preuaile both to moue other that are more apt for such matters to do the like and thee also the Christian Reader to a more attentiue consideration of those things that are most diuinelie set foorth in this Booke Wherfore these two causes especiallie brought him to take this worke in hand First loue to his vnlearned countriemen Secondlie the excellencie of the worke it selfe For considering that the Psalmes in English are in manie places read rather for taske as it were and for fashion sake than for good deuotion and with vnderstanding which the spirit of God commandeth in al partes of diuine seruice and because that to reade that which a man neither yet vnderstandeth nor seeketh ordinarie meanes whereby hee may vnderstand is a plaine contempt of the thing that is read in that it noteth want of care and therefore defect of loue and consequentlie the hypocrisie of him that serueth God careleslie Againe such is the miserable state of our nation seeing that euerie congregation hath not a sufficient pastor to explane and interprete these Psalmes as also other places of scripture with liuelie voice of man the principal and chiefe way that ought to be in the Church to edifie the conscience and to build the faith therefore the Translator receiuing this Booke which was come from farre euen from a strange Countrie and in a language vnknowne to the multitude he was moued none otherwise than as a louing friend is wont to impart to his louers that thing which he knoweth may be profitable to manie and so set forth in our vulgar speach that thing wherof otherwaies they that haue greatest neede should haue reaped the least commoditie in so much as now euen the simplest poore man for a smal peece of monie may by diligent reading in this Booke of that rare man THEODORE BEZA atteine to a better vnderstanding of these holie Psalmes of Dauid than in old time by the report of the ancient the great learned men were able by the perusing of manie of the great Doctors of the Church Further sith we see this also by dailie experience that what so euer we knowe whether it be in flieng newes touching this or that matter whereof mans mind is so desirous or else euen in the Artes and Sciences which are gotten by great exercise and long practise a man taketh a little or no pleasure in them so long as he keepeth them to himselfe and maketh no man priuie to them but so soone as he vttereth them to others whome he loueth then his ioy and pleasure increaseth and he accounteth his owne knowledge so much the greater the more that he hath participated it vnto other Euen so this Translator hauing viewed this Booke through out could not be silent but receiuing so great comforts himselfe thereby tooke in hand God giuing thereto good successe to make it manifest also to the common sort that they might al reioice together in the Lord hauing found so precious a iewel which hath afore time bene hid from our forefathers and is in our daies reuealed vnto vs by the goodnes of God And he thinketh his labour wel bestowed and his knowledge and comfort greatlie augmented and aboundance of fruite redounding to himselfe if his godlie purpose be wel accepted that is if it be generalie receiued and reuerentlie embraced as by right it ought of them of whome chiefelie in his trauel he had respect Now as concerning the matter that is translated we
God seeing thou art iust defend mine innocencie against them and cause that they do not reioice ouer me 25 Neither let them saie vnto themselues Oh! now at length we haue whereof to reioice and triumph together saieng Lo now at length we haue deuoured him 26 But rather let them be ashamed and confounded together who take the occasion to reioice by my miseries and let them be couered with shame and confusion which lift themselues vp against me so despitefullie 27 Of the contrarie part cause them comfortablie to reioice that fauour my iust cause and when they see me preserued by thine assistance that they may iudge in their hearts and testifie openlie that thou art worthie of most great praise who hast declared in deede that thou hast a great care for the preseruation of thine 28 And I wil sing foorth both daie and night this thy mercie in sauing thine and thy iustice in the aduenging of thy selfe vpon the enimies of thy name PSALME XXXVI The Argument There is nothing that greeueth good men and them that feare God so much and that worthilie as the life of prophane and wicked men who do openlie testifie that they neither feare God nor man But the Prophet doth admonish vs when we behold these things that we may not gather hereby that God careth not for such matters but rather to rise vp into a more high consideration of the infinite goodnes of the most merciful and mightie God thereby cum towards them to whome he is not bound anie waie for neither may we measure Gods iustice nor his counsels by our smal capacitie Afterward he teacheth that the prouidence of God doth most manifestlie shine foorth in these so great confusions both because he doth preserue notwithstanding this vniuersal world which would perish in a moment if the wicked had their whole swinge and also doth defend his Church continualie the which though it be maruelouslie oppressed yet doth it neuer want abundance of present comforts so much as is necessarie and is furthermore refreshed with a sure hope of a better thing euen the euerlasting felicitie Wherefore this one thing remaineth that we flie to Gods protection who continueth to defend vs assured that they al shal fal in the end which delight in wickednes THE PARAPHRASIS 1 THE whole life of the wicked doth tel me in my heart that they haue cast awaie al feare of God 2 For they are so farre from being touched in their conscience with anie griefe of sinne that contrariwise they flatter themselues inuenting new and new sinnes that at the length they make themselues abhominable vnto al. 3 For al their words tend to this end that they may hurt either with fraud or force neither can they be brought once to receiue into their hearts to leade their life so that they may profite others 4 They consume the whole nightes in inuenting wickednes they continue obstinatelie in euil doing no wickednes is so great that they abhorre 5 Wherefore seeing thou ô Lord doest suffer these things so patientlie we must confesse that thy goodnes is higher than the verie heauens and that thou art most true of thy word which doest not suffer the vnworthie yea euen the breakers of thy couenant to be without the experience of thy goodnes 6 Neither is there anie cause yet why thou shouldest be counted vniust therefore because thou doest also shew thy goodnes to such maner of men for the height of thy iustice is incomprehensible and thy iudgements are more profound than the deepest gulfes of the sea that no man is able throughlie to search them and to consider them and this thy vnsearchable moderation doth shine forth not onlie in the preseruing of mankind in such a troblesome state but also in other liuing creatures 7 Howbeit there is an other thing wherein chieflie thou declarest how great and pretious thy goodnes is to wit in the saluation of those men whome thou receiuest to thy special fauour and couerest as with the shadowe of thy wings being separate from the number of other men 8 For besides those transitorie good things which thou doest not hold backe from thy verie enimies thou doest feede them with the euerlasting deinties of thy house and giuest them of thy most sweete waters to drinke abundantlie 9 For with thee alone is the spring of true life and we do attribute it to the benefite of thine onlie light that we haue anie light 10 Continue therefore to shew thy goodnes vnto the true worshippers of thy Maiestie and graunt that those which loue righteousnes may perceiue thee their reuenger and deliuerer more and more 11 Suffer not the proud to treade mee vnder their feete neither let the wicked laie hand of me to cast me downe 12 Doubtles in the due time and place that thou hast appointed they that reioice in wickednes shal fal and me thinke euen now I see euerie one of them to be throwne downe by such violence that they can neuer rise vp againe PSALME XXXVII The Argument This Psalme conteineth the same Argument with the former but more largelie treated For there be two circumstances added to wit that prophane and wicked men do not onlie rage and oppresse others without punishment but also do abound with plentie of al things and contrariwise that good men seeme most miserable And it is euident both by other Psalmes and by other Prophets and by experience that this temptation is most greeuous wherevnto we are taught thus to answere in this Psalme first to thinke as it is most true that we are deceiued when we do account the prosperitie of the wicked to be good and the afflictions of the godlie to be euil seeing that not onlie the end of these things but also the course of this present life doth declare that they are most miserable euen then when they seeme most happie and of the contrarie that these are most blessed in their greatest miserie neither wil the verie nature of God suffer the matter to go anie otherwaies Wherefore this one thing remaineth that euerie one resting in that most iust prouidence of God in that state that God hath appointed him euer calling vpon God that neuer forsaketh his wait patientlie and constantlie whiles he verelie reach foorth his hand vnto his seruants and cal the wicked to account who haue abused his goodes the which thing he wil surelie do in due time though not at our pleasure or appointment THE PARAPHRASIS 1 WHen thou beholdest the prosperous state of the wicked be not offended with their prosperitie neither enuie them for it 2 For al their felicitie vanisheth away as suddenlie as the grasse cut downe by loosing his moisture doth streight waie wither 3 Rather hold thou fast thy confidence fixed vpon God alone and continue in the exercise of virtue so shalt thou passe ouer this life and safelie enioie the commodities thereof 4 Let thy pleasure be onelie in the Lord who wil neuer faile thee calling vpon
confirme our faith and to continue vs in patience First that our sinnes are the verie cause although neither onlie nor alwaies of the miseries wherewith we are vexed so that there is no cause why we should murmur against Gods iudgements Secondlie that their sinnes vndoubtedlie are freelie forgiuen to al them that beleeue in Christ both concerning the fault and also the punishment but yet that this forgiuenes is not streightwaies felt no not alwaies in the hearts of the Saints and therefore that there remaineth euen in them for a time a most greeuous temptation of distrust the which yet in the end is ouercome by an earnest acknowledging and loathing of sinne and by constant and continual praier for Gods mercie Furthermore that there do remaine great and grieuous temporal punishments euen after the sinnes be forgiuen howbeit not for that by them anie satisfaction can be made to Gods iudgement but by the which we being chastised and tamed may learne to waxe more wise and more and more diligentlie than before in feare and trembling to accomplish our saluation Finalie that the Saintes of God praieng for deliuerance doe not so much regard themselues as the glorie of God to this purpose that his mercie may therâ—in appeare and least the wicked if they should see the godlie forsaken and altogither oppressed should be confirmed in their impietie THE PARAPHRASIS 1 AH Lord I do not refuse to be reproued and chastened but I do require this one thing of thee that thou do not correct me in that thy terrible and hot burning furie 2 Neither do I thus praie without cause for I do see that I haue not to do with man but with thee especialie with whose arrowes I am striken thorough and by whose hand laied heauie vpon me I do lie prostrate 3 Therefore the sense and feeling of thine indignation worthilie kindled against me doth so throughlie strike me that I seeme wholie deuoured my verie bones consuming for the multitude of my sinnes â— For mine iniquities as also the iust punishments wherewith thou chastisest me do rise vp from the soales of my feete aboue the crowne of my head and ouerwhelme me being vnable to beare so great a burthen 5 My blacke and bloudie woundes which thou hast worthilie giuen me being mad and senseles do powre forth filthie woore and madder 6 I go crouching and altogither stooping with sowre and heauie countenance scarse trailing my bodie 7 My reines do burne with intollerable paine neither is there any part of my body void of griefe 8 I do wholie languish and faint broken with so manie strokes the which do compel me to roare from the bottome of my heart 9 Thou ô Lord vpon whome wholie I do depend doest knowe what I desire and it is euident vnto thee what al my sighes do seeke 10 My miserable heart tossed to and fro faileth me al my strength is gone I am bereft not onlie of my sight but of my verie eies also 11 And also they whome I accounted my most friendlie companions al do behold me thus wounded a far off neither wil anie of my neighbors once come at me 12 And for al this as though so manie miseries were not ynough to kil me there wanteth not such as lie in wait for my life and that haue such a bitter hatred against me that they cease not to inuent most wicked waies to destroie me and mutter their subtiltie amongst themselues secretlie 13 But I behaue my selfe as though I were deafe and keepe silence as though I were dombe 14 I refraine my selfe I saie as though I heard none of these things and as though I had nothing to answere their slanders 15 For Lord I wait with silence for thy succour nothing doubting but that thou wilt answere me in due time which cal for thy helpe 16 For as I may not dissemble with thee I do thinke that I am in great danger least they triumph ouer me for they desire nothing more than to see me ouerthrowne vtterlie 17 And I do now wauer in deede like one that should streightwaies fal neither do I feele my selfe free from griefe one moment 18 And I graunt verelie that these things are worthilie laied vpon me for my sinnes the which how great they be both thy chastisements and the anguish wherewith I am tormented do declare 19 But mine enimies in the meane time do flourish and increasing in power waxe more cruel they waxe mightie I saie that hate me without anie cause 20 Yea for my benefites they requite mee with iniurie and onelie hurt me for this cause that I would liue wel and godlie 21 Forsake me not ô Lord ô my God be not far awaie from me 22 Thou Lord my saluation hasten to helpe me PSALME XXXIX The Argument The drift and end of this Psalm is the same that the 36. 37. is but here that is spoken particularlie which in the other places is set forth more generallie that is to wit by what reasons we ought to be erected and confirmed when as in a good cause we are vexed of wicked men God after a sort winking at our miserable afflictions Therefore the Prophet doth teach vs chieflie by his owne example that in such like cases our affections are to be bridled euen for this cause for that otherwise the furious rage of the wicked is wont for the most part rather to be increased than diminished of the which thing Paule doth admonish vs Rom. 12 19. and 1. Pet. 3 13. But if our enimies do not cease to abuse our meekenes and some danger there is least our patience should be ouercome then must we turne our mind vnto God oppose or set these arguments against our wicked thoughts That this life is transitoâ—â—e and therefore this strife cannot be long neither can anie thing be taken from vs by our enimies but that which of it selfe is fraile and readie to fade awaie furthermore though we be afflicted with aduersitie yet we are not hated of God who fauoring and defending vs there is no cause of doubting but that al things wil turne to our coÌ„moditie at the length and also euen that the sinnes which we haue committed do deserue greater punishments fourthlie sith nothing commeth to passe vnaduisedlie neither anie thing done of God but iustlie it is most meete that we settle and rest our selues in his wil that doth thus righteously punish the disorder or confusion of mankind Lastlie we must set before our eies the example of other most holie men whome the Lord hath thus also exercised and yet hath not neglected or despised them And the Prophet doth throughout this Psalme mixe praiers ful of affections that he might teach vs that these things are not to be disputed coldlie of vs as though we were in Philosophers schooles but we must vse most vehement and earnest praiers whereby we should aske of God both to haue our afflictions eased and our faith continued THE PARAPHRASIS 1 THe wicked
I deliuer from al perils and make him partaker of euerlasting felicitie PSALME LI. The Argument This Psalme was then written of Dauid as the Hebrue title doth declare when he was most sharpelie rebuked of the Prophet Nathan for that his most horrible adulterie ioined wi h manslaughter as is witnessed 2. Sam. 12. Jt is one of the principal Psalmes of Dauid conteining a notable example of repentance which must go before remission of sinnes I saie it is notable whether thou respect the person it selfe of Dauid or else his sinne or lastlie the verie matter that is euerie part of repentance For first here is set foorth vnto vs an example of a most mightie King and of a most holie Prophet such a one who as much as anie man could had wel deserued of the Church euen to this end that we should learne that kings haue none other God than poore men haue and the higher that one is in authoritie among men the more euident and infamous is his sin for that cause he must labour the more carefullie to giue vnto other an example of repentance But now concerning him of whom here we haue to speake I knowe not whether hâ—uing consideration of the circumstances of Dauids person any monument be extant of so many heinous crimes proceeding out of one fact whereof we perceiue how great weaknes there is euen in the best most excellent men and againe we learne what exceeding mercie the most gratious and most mightie God doth shew to euerie one that do repent But if we carefullie ponder that which is the principal point I can not tel whether euer there were anie example heretofore of such a repentance For as concerning the inward acknowledging and abhorring of the sinne which they cal contrition J see not what can be required as wanting in it sith Dauid confesseth that he was guiltie of eternal damnation euen from the first moment of his conception and most exquisitelie searcheth forth al the circumstances of his offence so farre is he from seeking anie excuses to couer it and from dreaming of anie recompence for his deserts But if we consider the outward confession of the sinne which is another part of true repentance the which commonlie they confound with satisfaction what a rare example is this of so great a king and so worthie a Prophet that laieng aside al humane respect either of his roial maiestie or priuate reputation did not onlie suffer the storie of that his crime to be put in writing but euen he himselfe wrote a perpetual testimonie of his acknowledging of the fact thereby to satisfie the whole Church For the holie man knew that we must be ashamed of sinne not of repentance or turning from sinne and that a skarre that is seared or a blot that is printed in vs by sinne is not increased by such a publike confession as is made before the Church but rather is cured vp and taken awaie Dauid so farre differeth from the deintie men of our age that had rather beare anie thing than the yoke of this discipline and gouernement that though he were a king of great power yet he willinglie submitteth himselfe vnto it Finallie the commoditie of true repentance doth here also most euidentlie appeare in that God doth neuer forsake those that are truelie penitent but contrariwise turneth euen their verie sinnes both to his glorie and their amendement and comforts And there are ioined in this Psalme also two principal pointes of true religion the one of original sinne the other of the abuse of sacrifices as though the purgation of sinne consisted in that outward ceremonie whereas on the contrarie part the sacrifices that proceeded from vnpure men did not please God and therefore forgiuenes of sinnes must go before which afterwards should be sealed in the hearts of the beleeuers by the sacrifices which are made and offered by faith THE PARAPHRASIS 1 WHat excuse shal I bring ô God what pretence shal I make None at al. I onelie beseech thee most merciful GOD to haue mercie vpon me most miserable sinner And whereas this one wickednes of mine conteineth manie sinnes that thou wouldest grant vnto me not one mercie but thy whole mercies whatsoeuer that my sinnes may be done awaie at once 2 Certeinlie this fault is so fowle and this blot sticketh so sore vnto me that I can not persuade my selfe that it can be washed awaie of thee but by great difficultie wash me therefore ô my God againe and againe and oftentimes whilest the filth of so great wickednes be vtterlie washed awaie 3 For I do not denie or lessen my fault but I detest and abhorre my most greeuous sinnes dailie set before mine eies 4 For though I haue greeuouslie offended men yet haue I chieflie to do with thee For vnto thee vnto thee haue I peculiarlie offended and though I went about to deceiue men yet could I not deceiue thee a most euident eie-witnesse and my iudge Therefore I neither desire to be iustified neither can I desire it seeing thou hast decreed most iustlie those things that thou hast pronounced against me and I confesse plainelie that nothing is faultie in thy iudgements toward me 5. Yea and though I had not committed these horrible factes who am I but a mortal man most worthie death and destruction being euen then corrupt and guiltie when my mother conceiued me and polluted with sinne euen then when she nourished me in her wombe 6 And why should I alledge the sacrifices offered vnto thee by me and such other things for thou doest onlie alow that righteousnes that resteth in the secret of the heart the which this same thing yet declareth that I wanted notwithstanding I confesse that thou hast taught me that thy wisedome not as thou hast done euerie one but as one of thy houshold priuatelie and most familiarlie 7 Wherefore I stand heere before thee the greatest of al sinners but doe that which thou onlie canst do purge me ô God with that thy true hysop al my filth shal straightwaies vanish awaie wash thou me I shal suddenlie be whiter than snowe 8 Comfort me with the testimonie of thy holie spirit which may bring vnto me that most comfortable and most ioiful message of the forgiuenes of sinnes so shalt thou suddenlie refresh the bones which thou hast worthilie broken 9 Doe not I beseech thee doe not behold my sinnes but rather rase out of thy tables at once al the wickednes that I haue committed 10 Begin againe ô God that thy verie worke which thou hadst begun in me and is left off because I haue letted it namelie the purenes of my heart of the which thou art the onelie author and creator and renew those holie motions of my heart within me 11 Ah! do not cast me awaie out of thy sight though I be worthie to perish neither spoile me at once of the gift of thy holie spirit 12 Restore vnto me rather that vnspeakable
godlie to giue thankes and to celebrate the praise of God THE PARAPHRASIS 1 GOD from whose mercie so manie benefites do proceede vnto vs continue to blesse vs and chiefelie do cause his pleasant countenance to shine vpon vs. 2 That his waie which he hath declared vnto his people may be knowne as far as the borders of the earth are extended and that al nations may embrace the saluation promised by him 3 Let al people praise thee ô God let al the people praise thee 4 Let the people be glad and reioice For the time wil be when thou shalt gouerne the whole world with most iust and righteous iudgement 5 Let the people praise thee ô God let al the people praise thee 6 Command the earth also to bring foorth her fruites and continue ô God our God to heape thy benefites vpon vs. 7 Continue I saie ô God to blesse vs and let al the world againe acknowledge and worship thee PSALME LXVIII The Argument Dauid being about to carrie the Arke of the couenant which was the visible testimonie of the presence of God and of his mercie into the tower of Sion when he had ordeined a solemnitie whereof he himselfe was the ringleader than the which there was neuer anie in this nation more famous which is written plainlie 1. Chron. 15. he made certaine Psalmes vndoubtedlie by diuine inspiration wherewith he inflamed both himselfe and others doubtles to praise God maruelouslie And amongst other he did write this Psalme also than the which nothing could be written more diuinelie more ful of maiestie or more eloquentlie by anie man and he repeateth and calleth to memorie the former benefites of God and addeth maruellous artificial colours rather painting it forth than writing it But we must diligentlie marke this thing further that the Prophet stood not fixed onlie in that matter which was then in hand but by diuine inspiration did insinuate mysticallie as the times did then suffer the most excellent secrets of the kingdome of heauen and therfore by that Arke is mysticallie vnderstood that the sonne of God in whome the fulnesse of the Godhead remaineth hath put vpon him our flesh by Sion is meant the tabernacle not made with mans hand by bringing in of the Arke the ascension of Christ into heauen by leading awaie of the captiues that Sathan sinne death are ouercome lastlie by the temporal blessings continuallie powred vpon Jsraël the spiritual euerlasting giftes of Christ dailie bestowed vpon the Church by the holie ministerie worke of the Gospel is here figuratiuelie described as Paule witnesseth Ephes 4 8. and almost throughout the Epistle to the Hebrues THE PARAPHRASIS 1 GO to let God onlie arise and in a moment al his enimies shal flee awaie wandring and scattered abroade 2 For al the vngodlie must none otherwise vanish awaie at his sight and countenance than the smoake which being driuen with the winde is dispersed and the waxe that is laied before the fire is melted 3 But on the contrarie the righteous being maruelouslie refreshed by his countenance shal reioice and shal leape for gladnes 4 Go to then celebrate the Lord with songs sing vnto his name prepare the waie to him that hath long wandered in the wildernesse and comming now vnto vs praise him I saie who is eternal both in name and in deede and reioice before him 5 For he that is the father of the fatherles and the defender of the widowes hath now chosen amongst vs holie and stable habitations vnto himselfe 6 This is he that hath made fruiteful those barren persons of whome we had our beginning who hath losed vs from bonds being oppressed with most cruel bondage who hath cast out the rebels into drie and desert countries and regions 7 For thou ô God when thou wentest before the people leddest them by the horrible wildernes 8 The earth it selfe did tremble and the heauens being afraid by feeling of thy maiestie were dissolued as it were in a sweate and dropped downe when thou ô God the God of Israël didest sit presentlie vpon the top of mount Sinai 9 Furthermore thou hast not failed to water the countrie in the which thou hast placed thy people with the raine of thy large liberalitie and to refresh it when it was barren 10 Euen that thou mightest feede therein thy flocks to whome thou hast giuen it and mightest strengthen thine which else should haue perished through hunger 11 And also thou hast giuen the cause to the great multitudes of our virgins to reioice and sing of thy victories which should otherwaies haue bin vnthankeful vnlesse they had praised thee with hymnes 12 Behold the mightie euen the kings compassed about with their armies haue fled awaie they haue fled I saie and the women that vsed not to come out of the house haue diuided the spoile 13 O ye damsels ye haue liued hitherto amongst the soote of the pots euen sitting at home but now ye may come foorth shining and glittering no otherwise than the doues as white as snowe do cast foorth a certaine golden glistering as they flee in the aire 14 For when the strength of the enimies was scattered by the power of GOD a most cleare brightnes did shine vnto the earth euen like the snowe that lieth vpon the top of Salmon which dazeleth the eies of them that looke vpon it with the brightnes thereof 15 O mount Basan thou verelie art verie fat and art seene to haue manie tops of thy hilles but what canst thou do God hath not chosen thee but the mount Sion vnto himselfe 16 Why then should ye be proud why should ye lift vp the tops of your hilles for God hath chosen vnto himselfe this hil far lower than you in the which he wil dwel the Lord hath consecrated vnto himselfe this seate for euer 17 Here verelie he is caried in his chariots the which two millians both on this side and that side doe drawe and being inuironed with these armies as he did sit vpon the top of Sina of old so now he entreth the possession of this his holie place 18 Now therefore ô God thou doest verelie exalt thy selfe carrieng awaie thine enimies captiue taking the spoiles that thou maist giue to thine euen thus taming thine enimies how rebellious so euer and going vp to the tower of Sion that thou maist settle thine euerlasting habitation there 19 Wherefore euerlasting praise be vnto thee ô Lord ô God I saie our sauiour which doest heape vpon vs thy continual benefites 20 For this is that God who hath declared himselfe vnto vs to be the God our sauiour after a thousand sorts and the Lord hath approued in verie deede that deliuerance from death is set in him alone 21 Therefore so oft as neede is that same God wil breake the verie head of his enimies and wil cast downe the wicked which arrogantlie hold vp their long shagged haire 22 For he hath promised to do the same thing againe
to bring forth their wepons and armies no more than they which lie sleeping in a most deepe traunce 6 But both the chariots and the horses being striken with slumber at the rebuke of God could not remooue from their place 7 Therefore thou art verie terrible and who is able to abide thy sight so soone as thy wrath is inflamed 8 For thou hast declared thy selfe plainlie bringing things to passe by thy diuine power aboue al order of nature that thou doest reigne in heauen and causest the very earth to tremble and to quake 9 When thou didst arise to destroie the wicked and to preserue thine who were of euerie side oppressed 10 Thus the more that men do rage so much the more doth it appeare who and how great thou art and if any doe yet remaine and begin againe to rage thou wilt euen bind them as it were in one bundle and destroie them at once 11 Go to then al ve that are preserued by the maruellous power of the Lord our God standing round about this your Emperour paie vnto him the things that you vowed most worthilie bring your offerings vnto him that is so terrible with al diligence 12 For this is he that cutteth off all the courage and strength of the verie kings as a gardener doeth twist his vines and doth declare himselfe terrible to the most mightie princes of the earth for his Church sake PSALME LXXVII The Argument It may be perceiued by manie most dolorous examples and euen by the greeuous agonie of Christ himselfe how horrible the battel is of the conscience touched with the sense of Gods wrath wherevnto yet we said that euen the most holie men haue bene subiect Psalme 6. and by this Psalme as by certeine other we vnderstand the same Therefore it is worthie the marking yea and verie necessarie to knowe by what weapons those valiant champions haue also shaken off these fierie darts of Satan This Psalme therefore doth teach vs in this most dangerous temptation to applie these remedies euen continual praiers although the verie mind be vnwilling to praie and though the verie thinking of God doe terrifie vs and a meditation of the former testimonies of Gods good wil towards vs which is ioined with his vnchangeable purpose how that he neuer putteth awaie for euer him whome he hath testified to haue chosen seeing that these his gifts are without repentance and that his mercie is infinite and that he hath the most high power in ruling the course of al things and times finallie the remembrance of the maruellous works of God both in trieng and in preseruing of his Church And it is very meete for euerie man to haue such examples in good remembrance and to applie them vnto him selfe particularlie in such manner of temptations THE PARAPHRASIS 1 I Haue cried vnto God I haue cried I saie and haue lift vp my voice vnto God whilest hee heard my crie 2 The more greeuouslie that I was oppressed the more earnestlie I sought the Lord so that I praied in the verie dark of the night holding vp my hands without ceasing although my verie heart refused al comfort 3 For the remembrance of God was so far awaie from pacifieng mine vnquiet mind that contrariwise nothing did trouble me so much so that I did lie wholie oppressed with sorrowe 4 Neither could mine eies take anie sleepe nor my heauie heart breath nor finallie my mouth could speake one word 5 But at the length I began to cal to memorie those excellent things which thou hast done in the former ages whereby thou hast declared that infinite mercie towards thine from the beginning 6 Then came those comfortable songs into my memorie which I heretofore haue sung of thee al the which things I reuoluing with my selfe in the night and considering continuallie in my mind 7 Verelie thinke I although it seeme that thou art vtterlie vndone yet how can it be that that God whose wil is vnchangeable should now cast thee away for euer and that he should be now vnto thee an enimie neuer to be reconciled whose fatherlie loue thou hast so often tried 8 Shal I iudge that his mercie can be cleane spent or doe his decrees and promises at the length vanish awaie by continuance of time as mortal and humane things are wont to doe 9 Shal I saie that he hath cast off that nature most readie to haue mercie and in displeasure hath shut vp his compassion which before was spread ouer al 10 Furthermore I said thus also within my selfe Verelie this thy wound is now of it owne nature deadlie but the change of things dependeth in thy hand that is in the hand of the high God 11 And here I began againe to consider how oft thou hast shewed foorth that thy wonderful power in times past by deliuering thine through extraordinarie meanes 12 I began I saie to meditate those thy mightie works and to ponder them in my mind by the examples whereof I might lift vp my mind that did lie downe prostrate 13 For it appeareth no where more euidentlie what thou art able to doe than in thy sanctuarie where in deede thou declarest thy selfe what one thou art and can anie other god make himselfe equal with thee although those false gods were such as other nations imagined them to be 14 Thy works ô God are in deede maruellous and thou hast abundantlie shewed to al people how mightie thy strength is 15 For I praie thee with what incredible power hast thou deliuered thy people out of Aegypt I meane the posteritie of Iacob and Ioseph 16 Then the verie waters ô God sawe thee present I saie they sawe thee and were astonished and euen the depths of the sea were moued when they felt thy presence 17 The cloudes powred out flouds of waters the heauens thundered horriblie thy fierie darts went euerie-where abroad 18 A terrible noise of thunder was heard throughout the circuit of heauen the world shined with glittering lightenings the earth shaked and trembled 19 Finallie the seas made passage vnto thee and thou hast opened a waie to thy people going thorough the middest of the waters leauing no steps of this passage 20 Lastlie thou hast thus lead into these pastures thy people being brought foorth as a flocke committing them to faithful pastours Moses and Aaron Wherefore then should I despaire as though thou either wouldst not or couldst not behold me PSALME LXXVIII The Argument It may be collected by this Psalme what maner of sermons the Prophets made in the Church of Jsraël when the histories were declared in their synagogues And surelie this ancient monument of the holie antiquitie is to be had in great reuerence as certaine other Psalmes also and the sermon of Stephen in the Actes of the Apostles and that sermon of Paule made at Antioch Acts. 13. And hereby we learne also with what profite we may reade the holie histories which are set forth vnto vs in this Psalme after two
sorts to wit to bring vs into a deepe consideration of the constancie of God alwaies continued in the performing of his promises and of the other side of his wrath against the obstinate and stubborne breakers of his couenant The Prophet then doth declare this by this long and diligent rehearsal both of the chiefe benefites which God hath bestowed vpon this people euen from the first adoption and choosing of them euen vnto Dauid and also of the punishments which the people caused God euen as it were vnwillinglie to execute vpon them And would to God that al men could marke in their minds how necessarie this doctrine is in our times and how woonderful examples God hath set before vs to both these purposes by the space of these fortie yeeres euen as great as euer before THE PARAPHRASIS 1 HEare the master teaching ô my people and giue eare vnto him that wil speake nothing vnaduisedlie 2 I wil speake foorth most graue matters and I wil bring foorth things to be called into memorie euen from the ancient times 3 The which though we haue heard by report yet knowe we that they are most certaine and not fained by our elders which haue deliuered them vnto vs. 4 And as they had regard of vs so is it meete that wee should haue regard of our posteritie that the praises of the Lord and those woonderful acts whereby he hath testified his power vnto vs may be continued vnto al posteritie 5 For God hath established a certaine doctrine by his singular goodnes whereby he testifieth his wil to the ofspring of Iacob euen to Israël and hath commanded our fathers that euerie one should declare it to his children 6 And they againe to others their children that by this meanes the knowledge of the true God and of the worship of God might be continued from the fathers to the posteritie by the order of their generation 7 To this purpose that euerie one mindful of so great benefits of God might be taught to beleeue in God and to obeie his commandements 8 And that they should not followe those their elders a stubborne kind of men greeuous vnto God himselfe vnconstant dissembling and vnfaithful 9 The Ephramites for example being cunning archers in deede yet when they came to the battel they turned their backs 10 Vnmindful of the couenants of God and disdaining to walke the waie that he appointed 11 Forgetting his noble and wonderous works 12 For this is he that wrought so manie wonders before their elders in Aegypt and in the fieldes of Zoan 13 Who lead them through the waters diuided here and there heaped vp like mounts 14 Who lead them in the daie time with a cloud going before them and in the night by a flame glistering in the aire 15 Who brake the stonie rocks and gaue them waters most abundantlie to drinke 16 Drawing forth riuers euen forth of the flint that running streames did flowe from thence 17 Yet did they not cease to offend him for al this naie they continued to prouoke that high God 18 Yea and they durst trie his power whether he were able to satisfie their lust 19 For thus spake they against God Is he also so mightie that he can intertaine vs with a deintie feast in the wildernes 20 For he hath striken the rocke in deed whence so manie waters doe flowe that they are in abundance but can he also giue vs bread and can he giue vs here delicates 21 The Lord hearing this was verie angrie against Israël and that verie worthilie 22 Because they beleeued not God neither gaue themselues wholie to be gouerned by him 23 For he had commanded the clouds aboue that they should feede his people and he had opened the gates of heauen 24 And the cloudes being commanded did raine downe manna a most pleasant heauenlie bread 25 And he did giue to euerie one of them euen his bellie ful of bread so delicate that no prince be he neuer so mightie hath anie better 26 Wherefore he commanded by his authoritie that the east wind should blowe on the one side and the south wind on the other 27 And behold he rained downe euen quailes those deintie birdes with such abundance vpon them that they were like in number to the dust and sand of the sea 28 So that al the tents within and al round about them were filled with birds falling downe from heauen on euerie side 29 These then they did take and eate with al greedines to their fil God giuing them most abundantlie that which they desired 30 But behold whilest they did eate and whilest they did yet chawe the meate 31 The wrath of the Lord burnt against them and he destroied al the most excellent and chosen men amongest them 32 Yet could they not be amended with thess plagues nor brought to trust in him whose infinite power they had so oft tried 33 Wherefore he disappointed their hope worthilie and destroied them trembling with continual terror 34 For they then sought him when he threatened them with death and comming earlie did intreate him 35 They acknowledged that God was vnto them a most safe tower and they called him the high God and their deliuerer 36 But al these things were onelie vaine flatterings nor anie other things than words ful of falshood 37 For they did not speake with an vpright heart but such as shewed themselues nothing more faithful than before in perfourming the conditions of the couenant 38 Yet he pardoned them through his infinite mercie neither proceeded to deale with them rigorouslie and though they continued to prouoke him to anger yet powred not he al his wrath vpon them 39 For he remembred that men are indued with a fleshlie lumpe that passeth and vanisheth away and that their present life is like to a blast that passeth by and neuer returneth againe 40 Ah! how oft prouoked they him in the desert how oft were they troublesome vnto him in the wildernes 41 How oft by returning to their old manners haue they tempted God distrusting his power and mercie whereof they had so oft experience how oft haue they limited the bounds to the holie one of Israël 42 For they had forgotten his vnspeakable power which he had declared by deliuering them from the most cruel bondage of the Aegyptians 43 When he did so manie miracles in Aegypt and so manie woonders in the fields of Zoan 44 For he turned their flouds into bloud so that al Aegypt which is ful of pooles had no water to drinke 45 He brought vpon them swarmes of al kind of flies and wormes wherewith they were destroied and frogs wherewith they were consumed 46 He gaue al the fruits of their fields to the caterpillers and their fallowe grounds to the grashoppers 47 He destroied their vines with haile and their wild figtrees with lightenings 48 He killed their cattel with haile and their beasts with thunderbolts 49 Finallie he powred foorth al his furie and that
as it were in a most large waie wil liue at hearts ease with a quiet minde being addicted wholie to thy commandements 46 Furthermore I wil boldlie dispute of those things which thou hast testified vnto vs euen before kings 47 And I wil delight my selfe with thy commaundements a thing that is most deare vnto me 48 I wil hold with both mine hands thy commaundements which are most ioiful vnto mee I saie and wil neuer cease to meditate thy statutes THE PARAPHRASIS Octo. VII 49 GRaunt that I may by experience perceiue that thou art mindful of those things which thou hast spoken vnto me thy seruant and hast commanded me to trust in 50 For in al my miseries this is mine onlie comfort euen thy word by the helpe whereof I being almost dead am restored to life 51 For although these arrogant men do deride me therefore yet notwithstanding I decline not from thy doctrine one iot 52 And I calling to memorie how thou hast punished such kinde of men do take great comfort thereof 53 Yet do I greatlie feare when I behold these despisers of thy doctrine which haue the same punishments hanging ouer their heads 54 Furthermore it is so far from me that I being an exile should despaire that contrariwise I am occupied in singing thy praises taking the occasion of thy statutes 55 Yea euen at midnight also setting aside al other cares beeing mindful of thy name I do watchfullie thinke how I may keepe thy doctrine 56 And this do I attribute to this cause that I labour to keepe thy commandements THE PARAPHRASIS Octo. VIII 57 LET other men gape after what things they lust I do account al my riches to be set in this ô Lord that I may obeie those things which thou hast spoken vnto vs. 58 I do powre foorth praiers before thee without anie dissimulation and as thou hast promised with thy mouth haue mercie vpon me 59 I am not of their number who haue no regard whether they walke in the right or wrong waie before thee but I haue searched carefullie what way I should keepe and I haue fastened my steps in those pathes the which thou hast testified to please thee 60 Neither haue I staied when I did knowe the matter so to be but haue streightwaies bent my selfe to obserue thy commandements 61 And although the wicked haue conspired against me and spoiled al my goodes yet do I not forget thy doctrine 62 No I do arise vp at midnight when others do soundlie sleepe and I do cal to memorie the examples of punishment which thou hast executed vpon such wicked men 63 But if I do knowe anie that feareth thee and that keepeth thy statutes I ioine him to my felowship 64 O Lord who leauest no inhabitants of the earth voide of thy benefites I desire this one thing of thee that I may learne thy statutes by thine instruction THE PARAPHRASIS Octo. IX 65 THou hast dealt faithfullie I grant with thy seruant as thou hast promised by thy word 66 Yet is there a further thing that I must desire of thee euen that thou wouldest teach me that true knowledge ioined with such a iudgement whereby I may discerne al things aright as it were by tasting a sauourie thing because I depend of thy commandements 67 Before I was tamed by thy rod I was wanton wandering to and fro but now haue I learned to obeie thy commandements 68 But againe I beseech thee which art most merciful and liberal that thou wilt teach me these same statutes 69 Surelie there is no kind of slaunder nor anie manner of deceit which these men of desperate boldnes haue not practised against me who could neuer yet bring to passe but that I endeuoured my selfe to keepe thy commandements with my whole heart 70 And they thus abusing their prosperitie and thy liberalitie became foolish and witlesse euen their senses as it were dulled with fatnes but I delight my selfe in the meditation of thy doctrine 71 I grant therefore that it was to my great commoditie that I being tamed by these miseries shuld prooue more meete to vnderstand thy statutes 72 For the doctrine which thou hast deliuered by thy mouth vnto vs is far aboue al heapes of gold and siluer THE PARAPHRASIS Octo. X. 73 THou who once hast made man and formed him with thy hands and therefore canst onlie restore him againe being vtterlie destroied of himselfe grant me vnderstanding that I may learne al thy precepts 74 For so shal it come to passe that al which feare thee shal mightilie reioice when they shal see me resting vpon thy word to haue attained this benefit of thee 75 For I haue learned by experience ô Lord that thou doest nothing vniustlie and in that thou hast dealt with me so hardlie thou hast done nothing repugnant to thy truth 76 But I beseech thee that thy mercie may be readie to comfort me the which thou hast promised to thy seruant 77 Let thine vnspeakeable mercie I saie be present that I may reuiue seeing thine onelie doctrine delighteth me 78 Let these cruel men be ashamed and frustrate of their purposes who haue dealt so frowardlie with me and that without my deseruing and I wil with so much more willing mind wholie applie my selfe to meditate thy commandements 79 So shal it come to passe that they which feare thee and which vnderstand thy testimonies wil ioine themselues to me 80 Wherefore graunt this vnto me that I may knowe and keepe thy commandements with a pure heart that I be not ashamed THE PARAPHRASIS Octo. XI 81 AL my courage faileth me whilest I wait for the deliuerance promised by thy word which is deferred 82 My verie eies doe faile me whilest I lift them vp to behold those things which thou hast spoken vnto me and oftentimes I breake foorth into this voice Ah alas when wilt thou once comfort me 83 Wherefore I became like a bottle dried in the smoke through sorrowe and mourning notwithstanding yet I haue not therefore forgotten thy statutes 84 Ah! how long shal these things endure and when wilt thou once decree iust punishments against them that persecute me 85 For they haue euen digged pits to catch me the which thing thou hast plainlie forbidden in the doctrine that thou hast giuen vs. 86 But whatsoeuer they enterprise whether by force or craft the thing it selfe shal declare that it must needs be stable and true whatsoeuer thou hast commanded Onelie helpe thou me that am most vnworthilie oppressed 87 For although those men haue cast me downe to the ground and almost brought me to nought yet haue I not forsaken thy commandements 88 Restore me to life therefore for thy singular bountie that I may most carefullie obserue those things that thou hast testified by thy mouth THE PARAPHRASIS Octo. XII 89 ANd why should I doubt oh Lord of the certaintie of thy promises whereas I see in that thing in the which though it be a most mightie
should set foorth thy holie name to be derided of them and vnlesse so long as we shal be banished awaie from thee we do mourne so long and againe that then we begin our ioie when we shal be restored vnto thee 7 But thou ô Lord do not forget these our vnkinde kinsmen and with what exhortations they haue kindled the crueltie of the Chaldees when they cried in the day of the cruel destruction of the citie Rase it rase it euen to the verie foundations 8 But the time shal be also when euen thou ô Babylon shalt be destroied and this thy prosperitie shal be giuen vnto him which shal deale with thee againe as thou hast dealt with vs. 9 And blessed shal he be that shal take thy yong infants also and dash them against the stones PSALME CXXXVIII The Argument When Dauid had atteined to the kingdome and brought the Arke into the citie thinking also of the building of the temple euen prophesieng that it would come to passe that al the kings of the world should acknowledge and celebrate this so great a benefite which was fulfilled in the end in Christ the eternal sonne of Dauid But because the instruments of Sathan vse commonlie to lie in waite for none more than for them that are the chiefe in the Church of God he adioineth also praiers as it becommeth vs to do in prosperitie to consider the battel against Sathan and the world neuer more carefullie than in the time of truce And he doth praie resting vpon that certaine foundation of our hope which is threefold euen that God beholdeth al things that he cherisheth the oppressed that he is the enimie of the proud howsoeuer he seeme to winke for a time that we are the worke of God without repentance and therefore of necessitie to be made perfect in due time THE PARAPHRASIS 1 I Wil praise thee with my whole heart neither wil I be ashamed to sing foorth thy praises also in songs before the assemblie of the mightie and before the verie Angels that stand about thine Arke 2 I wil praise thee in the palace consecrate to thy Maiestie and I wil sing of thy mercie truth because thou hast gotten vnto thee now at the length most great honour for that thou hast so maruelouslie performed vnto me that which thou diddest promise in thy word 3 For thou hast deferred for a space my deliuerance notwithstanding so oft as I called vpon thee thou ministring vnto mee an inuincible strength of mind hast streightwaies heard me when I cried 4 And surelie it wil come to passe ô Lord that al the kings of the world when they shal knowe what thou hast promised vnto me and how assuredlie thou hast performed thy promise made vnto me they wil giue thee praise 5 Hauing in admiration chieflie this thing that thou hast fulfilled thy promises after such a maruelous maner aboue expectation confessing therein thy power and glorie chieflie to appeare 6 In that thou hast declared in deede that though thou sit in a most high throne yet doest thou behold al the base and most lowe things that thou knowest a far off those that proudlie lift vp themselues although thou maiest seeme to winke at both twaine for a time 7 Doubtles although I be inwrapped in the middest of most rough tempests thou wilt preserue me safe and laieng thine hand vpon mine enimies how cruel soeuer thou wilt deliuer me with thy right hand 8 For thou ô Lord thine owne selfe wilt fullie performe the work that I haue enterprised by thine authoritie for this is thine euerlasting mercie testified by thy word neither wilt thou leaue the worke vnperfect which thou hast once begun PSALME CXXXIX The Argument This Psalme doth teach vs when we are oppressed against right and equitie by men of power and chieflie for religion we must alwaies keepe a good conscience and appeale to the iudgement seate of God who beholdeth the verie hearts whose infinite power is described in this Psalme by Dauid with great maiestie THE PARAPHRASIS 1 O Lord vnto whome I appeale and whome I can not deceiue though I would I am throughlie knowne manifest vnto thee 2 For no part of my life is vnknowne vnto thee whether I sit or I rise yea thou doest euen vnderstand al my thoughts a far off 3 And thou obseruest narrowlie my walking and my lieng downe neither is anie of those things hidden from thee which I go about 4 For thou knowest euen my words ô Lord before my tongue pronounce them 5 Thou holdest me inclosed before and behinde and as it were compassed by thy hand laide vpon me 6 Thy knowledge is so high that no man can comprehend it it doth astonish me assuredlie with the admiration thereof 7 Wherefore if peraduenture I be so mad that I go about to flee awaie from thee whither I praie thee can I go that thou shouldest be ignorant where I lie hid and whither shal I flie from thy fight 8 If I shal euen go vp and flie vp into the verie heauens verelie there shal I find thee contrariwise if I lie downe in the close places of the graue behold againe there shal I perceiue thee 9 If the sunne it selfe arising vp should lend me his most swift wings whereby I might flee euen into the farthest part of the west 10 That same shal be euen as though thou thy selfe diddest leade me thither and thy right hand wil there find me out and take me 11 And if I were so mad that I should persuade my selfe that the darkenes at least should hide me the night it selfe shal be like a light compassing me about that I shal be open vnto thy sight 12 For the verie darkenes doth not so couer anie thing but that thou seest it fullie yea the night doth shine vnto thee none otherwise than light it selfe so that there is no difference of light and darkenes with thee 13 And no maruel for euen the verie bowels within me are thine owne by right and authoritie because thou hast made me and couered me in my mothers wombe 14 And this worke surelie which I behold in my selfe is so wonderful that I am vtterlie most senseles and vnthankeful vnlesse I praise thee for this cause and professe that thy workes are exceeding maruelous seeing I do perceiue that thing manifest so to be 15 Euen then the ioining of my bones was knowne vnto thee when I was formed in so secret a place and was fashioned in the darke caue as it were with needle worke 16 Euen then I saie thou diddest behold mee when I was yet an vnfashioned lumpe without shape and al this my fashioning and also the verie time appointed therevnto was set downe in thy booke before that anie part of that workemanship was made 17 Therefore ô God how do I prefer the consideration of these things before al others which are so great verelie that no man is able once to account the summe of them 18
haue spoken in the former Psalme how that it is not expedient that the vse of this musicke should be reteined in the holie assemblies which was a portion of the Leuitical worship of the lawe and wherof this fruit at the length did arise in the daies of our fathers that the preaching of the word was changed into songs not vnderstanded of the singers themselues and at the length that graue and plaine singing of Psalmes which as I thinke hath alwaies bin in the Church hath bin turned into a vicious curiositie THE PARAPHRASIS 1 PRaise ye the most holie God which sitteth in that high sanctuarie praise him I saie that testifieth his infinite power and strength from that his most stable palace 2 Let the cause of his praise be vnto you that his great power declared in so manie maruelous workes 3 Let the trumpet sound out his praise let the viols and the harps sound out his glorie 4 Let the timbrels thunder him out let the fluites whistle vnto him let the virginals striken with the fingers and the organs blowne with the bellowes praise him together 5 Let the high sounding cimbals sing out his triumph let the cimbals I saie sound vnto him 6 Finallie whatsoeuer hath breath let it set forth the praise of GOD. FINIS A BRIEFE TABLE OF THE PRINCIPAL POINTS OF EVERIE PSALME WHEREBY Euerie man may meditate in them as his mind is most affected 1 Psalme Who are blessed who are miserable 2 A prophesie of the kingdome of Christ 3 A comfort in great troubles by the mercie of God 4 He reproueth his aduersaries and staieth himselfe vpon the louing kindnes of God not vpon worldlie commodities 5 God our God and our King wil punish the wicked for his owne glorie 6 A conflict of the conscience with sinne and comfort in the end 7 We must set the defence of God against reprochful slanders 8 A thankesgiuing to God for our creation and redemption in Christ 9 A thankesgiuing for benefites receiued and comfort against imminent miseries 10 Al the enterprises of the giants and tyrants against the Church shal come to naught for the Lord wil heare the poore 11 The Lord trieth the good men and destroieth the wicked 12 Cal vpon God when al things seeme desperate and past al hope 13 The more desperate that things appeare more earnestlie must we praie 14 The corruption of the natural man chieflie vttering it selfe against the Church 15 Who shal be the inhabitants of the heauens 16 An exercise of the faithful soule 17 A complaint of the pride and crueltie of the enimies 18 Gods maruelous power in deliuering his 19 A briefe sum of al godlie knowledge with a praier for the atteining thervnto 20 The people praie for their king 21 A thankesgiuing for a victorie wherof al the praise is giuen to God 22 Of Christs agonie greuous sorowe which he suffered ouercame for vs. 23 The Lord is my shepeheard I can not want 24 God is the Lord of al but chieflie of his Church in the which we must pray that God may reigne and set forth his glorie 25 A praier for faith forgiuenes of sin direction of the holie spirit and for Gods merciful protection 26 A meditation for them that liue amongst the wicked 27 28 To the same purpose 29 A necessarie meditation of the maiestie of God 30 A thankesgiuing for deliuerance from some great danger 31 A praier in great danger 32 The blessednes of man is in the forgiuenes of sinne 33 Praise God with a pure heart 34 A thankesgiuing and other necessarie doctrine 35 Against the flatterers of the wicked and false accusers of the godlie 36 The wickednes of men the prouidence of God and his mercie 37 To the same purpose most excellentlie 38 Sin is the cause of our miseries yet put awaie by faith although temporal punishments do folowe for our amendment 39 A meditation of the shortnes of mans life and his miseries 40 Manie godlie lessons 41 A comfort of the miserable against traitors 42 An earnest desire to be in the assemblie of the Church 43 A praier for the deliuerance from the enimies to praise God 44 An earnest praier for helpe in present miseries by the consideration of former mercies 45 The mariage song of Salomon 46 A thankesgiuing for some great deliuerance of the Church 47 An ernest exhortation to praise God 48 God is chieflie to be praised for the defence of his Church 49 Outward felicitie worldlie honor is nothing 50 The worship of God is spiritual and the outward ceremonial hypocrisie is detestable 51 A most earnest praier for the forgiuenes of sinnes 52 53 The crooked nature crueltie and punishment of the wicked with comfort to the godlie in the end of them both 54 The saints being in great dangers powre forth their praier and doubt nothing of their deliuerance 55 56 57 Against traiterous enimies with hope of deliuerance 58 Against wicked iudges he appealeth to Gods iudgement 59 Against his cruel aduersaries with comfort in the end 60 Though the Church be afflicted yet shal it be comforted againe 61 A zealous praier with great faith and confidence 62 By the example of Dauid we may confirme our faith in troubles 63 To the same purpose we must onelie looke vnto God in troubles 64 Against the wicked with the godlie 65 66 A praise thanksgiuing vnto God for the preseruation of the Church 67 A praier for spiritual and temporal blessings 68 The great mercie of God toward his people 69 The complaint and anguish of Dauid as a figure of Christ 70 For the deliuerance of the Church or anie particular member 71 For comfort constancie in the old age when feigned friends doe faile 72 A praier conteining the sum of godlie gouernement 73 God is alwaies fauorable to the godlie euen in their miserie but the vngodlie shal perish 74 A feruent praier against the spoilers of the Church 75 God is the author of al iust policie the dutie of magistrates 76 God is knowne by preseruing his Church and destruction of the enimie 77 Comfortable considerations in the trouble of conscience 78 The maruelous works of God both in trieng and preseruing his Church and punishing of his enimies 79 Against the oppressers of the Church who fight against God 80 A lamentation for the oppression of the Church 81 An exhortation to praise God for his benefits and a reproch of their ingratitude 82 A necessarie admonition to al that are in authoritie 83 A praier against the enimies of the Church 84 The great zeale of Dauid to be in the holie assemblies 85 In the midst of miserie we must hope for mercie 86 A feruent praier for deliuerance forth of miserie that the name of God may be glorified 87 That the Church after the captiuitie should be restored to such glorie that euerie man should count himselfe happie that is accepted as a member thereof 88 A most doleful lamentation 89 Another