is vanity, be it never so holy: as Adam called his best son and holy martyr Abel, that is to say in the Hebrew tongue, vanity (Gen. iv.), perfectly knowing that all flesh by sin was vile and vain, and therefore not to be trusted unto. This (once) speaking of God is also referred unto the text that followeth, which declareth two virtues in God, power and mercy; power to punish his enemies, and mercy to recompense his faithful afflict ed and this is so true, that it shall never be made false; the wicked to feel God's strength in damnation, and the faithful to feel God's mercies in salvation; not because their works deserve it, but because God of his mercy so contented to bless the poor faithful workman. Now the Prophet saith, he heard it twice at God's mouth; that is to say, he knew God had made promise of mercy to save the faithful penitents, and of justice to punish the impenitent sinner. And this he heard in the time of the law of nature, by reading of Moses' books, and also by the Holy Ghost in his own time, when by the inspiration of the Holy Ghost he wrote this Psalm and the rest of his prophecies. The same have we likewise heard, first, by reading of the books of Moses; next, by reading of the Scriptures of the Prophets; and thirdly, by reading of the New Testament: the which I pray God give us grace to believe and follow. Amen. THE matter and argument of this Psalm is a consolation for them that are wont much to be moved and afflicted, when they see the ungodly flourish and prosper in all wealth and pleasure; and contrariwise, the godly and good people oppressed with poverty, and all other calamities and afflictions; as ye may see the Prophet Asaph entreat of this matter in this his first Psalm. The same ye may see also in King David, in his 37th Psalm; wherein he exhorteth men not to judge amiss of God, nor to leave off godly conversation, although the best be punished, and the worse scape quit. These two Psalms, entreating of one matter, are to be read and known of us in these perilous days, lest the hatred and persecution that happeneth to God's truth, and to the lovers thereof, might unhappily make us to judge of God, and to forsake his truth, as many have done, and daily the number of them increase, with the decrease of God's honour, and the increase of their own damnation. For now Christ trieth the chaff from the corn, the rust from the metal, and hypocrisy from truth. If we will not or cannot abide the hammer, or trying-pot that God setteth us in, to explorate and search whether our faith will abide the fire of trouble and persecution, or not; if we suffer not, all our religion is not worth a haw. For it is not words that prove faith, but deeds; if it abide the trial, it is true; and the more it is tried, the finer it will be, and at length brought into such, fineness, as corruption shall never hurt nor harm it in the world of grace and virtue. God therefore grant us grace to suffer his trial, and search strongly, patiently, and thankfully. Amen. (Matt. xxvi. 1 Tim.i. 2 Tim. iv. 1 John, ii. 1 Cor. iii. Heb. xi. Matt. x. James, ii. Gen. xii. xv. xvii. xxii. Rom. iv. Matt. vii.) THE ORDER OF THE PSALM. Į. THE TEXT and Letter OF THE PSALM. III. THE PRINCIPAL PARTS, AND MOST NOTABLE THE TEXT AND LETTER OF THE PSALM OF ASAPH, THE FIRST VERSE. 1. Truly God is loving unto Israel; even unto such as are of a clean heart. THE PARAPHRASE, OR PLAIN EXPLANATION. God loveth the godly, although they be afflicted; and hateth the ungodly, although they be in prospe rity. The Lord is loving and merciful to such as be afflicted, and specially if their hearts be pure and clean, and judge nothing of God amiss, whether they see the good oppressed, or the evil exalted. In their hearts they murmur nothing at God's doings, nor in their minds they find no fault with God's order and providence. (Matt. v. Luke, vi. Rev. iii. Prov, iii. Heb. xi.) THE SECOND AND THIRD VERSES. 2. Nevertheless, my feet were almost gone; my treadings had well near slipt. 3. And why? I was grieved at the wicked; I do see also the ungodly in such prosperity. THE PLAIN EXPLANATION. Yet notwithstanding, when I saw the good afflicted, and the evil prosper, it troubled my mind; so that in manner I was forced and compelled, through indignation, to judge of God as other evil men did, and grievously offended his high majesty, in thinking his doings not indifferent, in troubling the good, and quieting of the bad. (Psalm xxxvii. lxxiii. Hab. ii.) THE FOURTH VERSE. A. For they are in no peril of death, but are lusty and strong. THE PLAIN EXPLANATION. I perceived further (saith the Prophet), that the wicked lived not only quietly and pleasantly, but also died (in manner) without heaviness or any great torments. Besides all these felicities, pleasures, and ease for their own parts in this world, it happeneth when they die, they leave also pleasant and delectable mansion-houses, great riches, and large possessions to their children. THE FIFTH AND SIXTH VERSES. 5. They come into no misfortunes like other folk, neither are they plagued like other men. 6. And this is the cause that they be so holden with pride, and overwhelmed with cruelty. THE PLAIN EXPLANATION. If any miss of loss and damage in this world, it is they if sickness flieth from any, it flieth from them so that much felicity and little adversity cause them to know neither God, their neighbours, nor themselves. THE SEVENTH VERSE. 7. Their eyes swell for fatness, and they do what they lust. THE PLAIN EXPLANATION. Such as flourish with riches and authority, were proud and arrogant; for all things come so abun dantly unto them, that they have more than they look for. THE EIGHTH VERSE. 8. They corrupt other, and speak of wicked blasphemy; their talk is against the Most Highest. THE PLAIN EXPLANATION. They afflict and cruelly persecute the good and innocent, and they are come to this insolency and pride, that they would not only their abomination should be known, but also they themselves boast of it, and in most abomination most extol and magnify themselves. THE NINTH VERSE. 9. For they stretch forth their mouth unto the heaven, and their tongue goeth through the world. THE PLAIN EXPLANATION. They be so blinded and deceived with the felicity and trouble of this world, that they spare not God nor godly men; but speak against both, and do their wills and pleasures. THE TENTH, ELEVENTH, TWELFTH, THIRTEENTH, FOURTEENTH, FIFTEENTH, SIXTEENTH, AND SEVENTEENTH VERSES. 10. Therefore fall the people unto them, and thereout suck they no small advantage. 11. Tush (say they), how should God perceive it? Is there knowledge in the Most Highest? 12. Lo, these are the ungodly; these prosper in the world; these have riches in possession. 13. Then have I cleansed my heart in vain (said 1), and washed my hands in innocency. 14. All the day long have I been punished, and chastened every morning. 15. Yea, I had almost said even as they but lo, then should I have condemned the generation of thy children. |