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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10086	The Psalmes of Dauid truly opened and explaned by paraphrasis, according to the right sense of euerie Psalme. With large and ample arguments before euerie Psame, 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 Tremellius. Set foorth in Latine by that excellent learned man Theodore Beza. And faithfully translated into English, by Anthonie Gilbie, and by him newly 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.; Bible. O.T. Psalms. English. Paraphrases.	Bèze, Théodore de, 1519-1605. Psalmorum Davidis et aliarum prophetarum, libri quinque.; Gilby, Anthony, ca. 1510-1585.	1581 (1581)	STC 2034; ESTC S102233	223,270	384

also in the writings of Paule as Galathians 5 verse 12. and 2. Timoth 4 verse 14. and in Peter Actes 8 verse 20. although he mitigate that imprecation afterward And also the olde Church did powre out these and such like praiers against Julian the Apostata the which the verie end did prooue that they were heard and surelie vnlesse sometimes we might vse them it were in vaine which is written 1. John 5 verse 16. But these things are not to bee drawne into example and as I said before wee must take great heede least either for desire of vengeance or false zeale or vnaduisedlie vsing them we sinne against either or against both the tables of the Lawe and bring vpon our owne heads the thing that we praie against others As concerning Dauid and this Psalme what bitter hatred he sustained and how cruellie he was persecuted manie yeares by Saule and ●●s it may be vnderstanded by his owne historie yet that he did beare no priuate hatred against Saule it appeared by that that he spared ●im so oft neither is it read that he did anie thing cru●llie in that whole time of banishment Therefor● did hee ●egard the glorie of God alone and the restoring of the ●ingdome trusting vnto the promises of God Further●ore the end doth declare that Dauid did speake these ●hings wholie by the spirit of prophesie and as he was a figure of Christ himselfe as Peter doth teach vs Actes 1 verse 20. The which agree with the historie of Christes death and with the pun●shments which the miserable Iewes do now also suff●r which things Dauid doth pronounce of himselfe and of his enimies in this Psalme And although it can not be certainelie determined against whome speciallie Dauid cast foorth these darts ●et I iudge their opinion to be most probable which do refer them vnto Doëg For they agree with his fact which was most horrible and the 16. verse of this Psalme doth point as it were with the finger the circumstance of that time as also the 8. verse of this Psalme doth make mention of his office and charge And although the holie scripture make no mention of Doëg afterward yet can it not bee doubted but these prophetical execrations did fal vpon him and such as we see also conceiued against him in Psalme 52. Finallie let them al knowe who folowing the example of Doëg or Judas do persecute the Church at this daie no lesse cruellie and namelie they who exercising the same hatred that they haue receiued of their Elders haue not ceased of late to stirre vp the kings by them bewitched to the most cruel murthers of most innocent man and whose crueltie is not yet satisfied let them knowe I saie although the Church do not applie these praiers preciselie against them yet both they and theirs vnlesse they repent which J rather desire doubtles haue the same and peraduenture more greeuous punishments euen in this world hanging ouer their heads as alreadie is come to passe vpon manie of them THE PARAPHRASIS 1 O GOD mine onelie honour and by who● iudgement I knowe I am allowed commended as innocent whome these 〈◊〉 do condemne as most wicked keepe not 〈◊〉 silence 2 For thou seest with how manie most false sla●ders I am assailed by wicked deceiptful and li●● men 3 With how great hatred they inuade me bo● in word and deede that I should not escape an● waie finallie how vnworthilie they fight again● me 4 For surelie they render vnto me hatred for amitie and there remaineth nothing vnto me b●● onlie to flee to my praiers 5 For my benefits I saie they render iniurie and for loue hatred vnto me 6 Chieflie that most wicked man who seeing he hath abused his authoritie against the good and the godlie cast him downe againe vnder some wicked man vnto whose lust he may be subiect and cause him to haue enuious men againe at his elbowe which may let his purposes 7 Let him be drawne into the lawe and let him neuer go out but condemned and so manie petitions as he shal make to the iudge let them bring vpon him so manie penalties 8 Let his life be short and let another take his charge when he is put foorth of office 9 Let him leaue his children fatherles and his wife a widowe 10 Let his children wander from dore to dore to beg their bread al their goodes being destroied and wasted 11 Let the cruel vsurers snare him and al his substance with their most intricate snares and what soeuer he hath gotten by sore labour let it fal vnto men that pertaine nothing to him 12 Let none of them which were his welwillers before retaine constant friendship with him let no man haue compassion of his fatherles children 13 Let his kinred vtterlie perish and let him be destroied in his next posteritie 14 Let the Lord cal vnto memorie not onelie his sinnes but also the sinnes of his fathers and of his grandfathers and also let him cal to memorie the sinnes of his mothers kinred neuer to blot them out 15 Yea let them be alwaies in Gods sight whilest the remembrance of him be vtterlie abolished 16 For trulie his manners do deserue this that his punishment should be equal to his transgression as one that hath bin so far from al humanitie that he hath not onelie had no pitie on me but also hath sought me vnto death which am vexed for no deseruing of mine owne and am forsaken of them that ought not so to do and one that am vtterlie astonished 17 He delighted in cursings the which rather let them fal vpon his owne head and as he was an enimie of al humanitie so let it depart far from him 18 Yea let al kinde of calamitie ioined together with thy wrath cleaue vnto him like a garment and inuade him wholie as the drinke receiued into the bodie entreth into the bowels and the strength of oile doth pearse vnto the verie bones 19 And let him haue perpetual miserie to be couered therewith wholie as with a cloke and like a girdle wherewith he may be alwaies girded when he commeth forth 20 And let them haue this reward of their wickednes of the Lord which are mine enimies and deuise my destruction with their deadlie slanders 21 But thou againe ô Lord God grant vnto me this thing for thine owne names sake that thou wilt deliuer me for thy great mercie 22 For I am most miserable and verie poore and most deepelie wounded in my heart 23 I vanish awaie like a shadowe when the light goeth downe and I leape here and there like a grashopper 24 My knees do faile for hunger and my bodie is consumed al iuice being wasted 25 And which thing is most greeuous of al they are so far off from being touched with anie drop of mercie that contrariwise they take occasion hereof to raile against me and if peraduenture they see me they wag their head in derision 26 Helpe me ô Lord

and to confirme them against imminent calamities which wil assured he fal vpon al them that vex the Church THE PARAPHRASIS 1 I Wil praise the Lord with my whole heart and I wil shew foorth al his maruelous workes 2 I wil be ioiful and reioice in thee I wil sing vnto thy name ô God most high 3 For that mine enimies are turned backe are fallen downe and perish at thy presence 4 For thou hast mainteined the right of my cause and sitting vpon thy throne of iudgement thou hast declared thy selfe to be a iust iudge 5 Thou hast rebuked the multitude of the heathen and thou hast destroied them for euer 6 O enimie the destructions that thou diddest threaten doe no where appeare thou saiest forsooth that thou wilt destroie cities and the memorie of the inhabitants shal together be abolished with them 7 But the Lord hath an euerlasting dominion and sitteth alwaies to giue vnto euerie man his due right 8 It is he onlie that ruleth the whole world righteouslie and gouerneth the people with equitie 9 He is an high tower to the oppressed and a safe refuge to the afflicted 10 Wherfore al that knowe thy name wil trust in thee for thou neuer forsakest ô Lord them that seeke vnto thee 11 Sing praises to the Lord which dwelleth in Zion declare vnto the people his worthie actes 12 For he maketh inquisition for bloudshead and murther neuer vnmindful of his people neither forgetteth he the crie of the oppressed 13 Haue mercie vpon me ô Lord ô thou that hast deliuered me from deaths doore see what violence mine enimies do vse against me 14 That I maie shew foorth al thy praise and entering into Zion may with ioie declare that thou art my sauiour 15 The multitude of the enimies are drowned in the selfe-same ditch which they haue digged for me and they are snarled in the selfe-same snares the which they haue hid for me 16 The Lord is knowne by executing his iudgement by catching the wicked in their owne wiles and crafts 17 The wicked shal fal backward into hel and al they that forget God 18 Neither shal the poore be alwaies forgotten neither the hope of them that are oppressed shal faile them for euer 19 Rise vp ô Lord let not mortal men preuaile let these wicked people be punished by thine appointment 20 Cast them downe ô Lord let them al knowe that they be but men mortal PSALME X. The Argument The crueltie of the enimies of the Church is liuelie painted foorth in this Psalme and their carelesse securitie and they are described to be much like the Giants called of the Poets Cyclops yet al their enterprises in the end shal come to naught because God wil neuer forsake his Church nor suffer them to go vnpunished THE PARAPHRASIS 1 WHY departest thou far off ô Lord and why withdrawest thou thy selfe when most need is in the time of troble and calamitie 2 The wicked with crueltie doth rage against the good cause them to be snared in their owne craftie counsels 3 For the wicked delighteth in his owne lustes and the couetous man doth therein count himselfe blessed and contemneth God himselfe 4 He walketh with a proud countenance and careth for nothing and thinketh alwaie that there is no God 5 Al things fal out prosperouslie vnto him he putteth awaie thy iudgements farre from his sight he casteth downe his aduersaries as with his onelie breath 6 He thinketh in his heart alwaie that he shal neuer be moued neither suffer anie aduersitie 7 His mouth is ful of cursing griefe and iniurie doe lie vnder his tongue 8 He lieth in waite in the villages to kil the innocent in secret places with glieng eies he watcheth for the succourlesse 9 He lieth in waite in secret as the Lion doth in his denne he lieth in waite I saie that he may spoile the poore drawen into his net 10 He crowcheth lieth downe so that heapes of the poore fal as a praie into hi● teeth nailes 11 He imagineth with himselfe that God forgetteth these things and doth not behold them or at the least doth not alwaies marke them 12 Rise vp ô Lorde lift vp thine hand ô most mightie and forget not the poore 13 For whie should the wicked aduaunce himselfe against God persuading himselfe that thou wilt neuer cal these things to accompts 14 But thou surelie doest behold these things thou doest obserue if anie man hurt or vexe an other that thou maist apprehend him and set him before thy iudgement seate the poore do rest vpon thee and thou hast taken vpon thee to defend the fatherles 15 Breake thou the power of this malicious and wicked person search out his wickednes that he being destroied suddenlie be seene no more 16 God the eternal King wil cast downe and destroie the wicked out of his land 17 O Lord thou hearest the desires of the poore thou comfortest their heart thou bendest thine eare vnto them 18 Deliuer the fatherles and the oppressed least these earthlie wretches do exercise a continual tyrannie ouer them PSALME XI The Argument The Prophet doeth heere teach that the godlie are in this world like vnto birds which are compelled to wander to and fro without certaine habitation for the foulers snares yet are not they to be heard which thinke that a man should leaue his calling either imagining that things are lead by fortune or that the godlie otherwaies should perish For the end wil declare it selfe that al and euerie particular thing is gouerned by Gods prouidence who wil neuer forsake them that trust in him neither wil suffer them vnpunished that dispise him And it seemeth that Dauid made this Psalme when the courtiers laboured vnder the colour of friendship to driue him out of the Court as though otherwaies he should be slaine by Saul the which thing he counted not meete to do vnlesse he were constrained by extreme necessitie THE PARAPHRASIS 1 IN the Lord put I my trust how saie yee then as men careful for my life Flee awaie into your mountaines 2 For lo saie ye the wicked haue bent their bowe and haue laid their arrowes vpon their string to shoote at those priuilie that are of vpright heart 3 And whereas the verie foundations are shaken what can the righteous do 4 The Lord sitteth in his holie temple the Lords throne is in the heauens his eies doe behold al things and he trieth mortal men with his eie lids 5 The Lord trieth both the good and the bad and he vtterlie hateth and abhorreth him that is giuen to wickednes 6 He wil raine vpon the wicked coles fire and brimstone and stormie tempests this is their portion appointed 7 For the iust God loueth righteousnes and he alwaies beholdeth them that do right PSALME XII The Argument When the Church is sometime brought into this extremitie that al men may be bold to doe al things either by force or by craft so that al things may

lo standeth vp but I lie downe troden vnder his feete and in this my so great trouble what can I speake but vnaduisedlie and without al order and therefore what other thing can I do if I speake than by trespassing with my tongue to bring more griefe vpon mee wherefore I haue wholie purposed to be silent and to bridle my mouth 2 So therefore I determine with my selfe haue perfourmed that which I determined so that I did not once mutter yea I did abstaine from speaking those things which I might with most good right haue brought foorth for my defence 3 But when I pe●ceiued my sorowe to waxe more bitter and my heart the mor● that I did bridle it so much more did it boile within me at the length fire did burne foorth and turning my mind from mine enimies vnto my God I began to speake that which I had conceiued within me 4 O Lord cause me more and more seriouslie to vnderstand and consider how momentanie and transitorie this life is and cal into my mind the shortnes of this life 5 For behold thou hast made the daies of this my life scarse one hand-breadth long which is almost nothing in thy sight neither are they whose state seemeth most constant and flourishing anie other but a most vaine thing Wherfore then am I so sore troubled for the hazarding of a thing of so smal importance as though either they should rage against me for euer or I should fight anie long time with these euil persons 6 Doubtles men doe walke in the shadowe of things not seeing the things themselues making great stirs for the most part for things of no value by the which their cares if anie man doe get anie thing yet doth he not knowe for whome he gathereth it in the end 7 God forbid therefore that I should be careful for this trash I doe rather depend of thee vpon whome onlie I do fasten my hope who seeing thou art my Lord canst not despise thy poore seruant 8 And why should I lo complaine of thee which knowledge my selfe a sinner Wherefore I do not murmur against thy most iust iudgements but I rather desire this of thee that of thy mercie forgetting al mine iniquities thou wouldest graunt vnto me that I be not a iesting stocke to foolish wicked men 9 Finallie why should not I hold my peace why should I speake one word seeing al these things come vnto me not by chance but by thy knoweledge and pleasure who doubtles art most good and most righteous 10 But I beseech thee take thine hand a little space from me which woundeth me continualie so that I wholie doe faint and faile 11 Yet doe I not denie but that thou dost worthilie punish mankind with these thy most iust punishments so that whome soeuer thou touchest al his beautie and comlines must waste and consume immediatelie as though a moth had eaten it to be short euerie man in himselfe is nothing but vanitie it selfe 12 But thou ô Lord heare my praiers and cries and hauing pittie of these my teares make answere vnto me For thus hast thou done to my forefathers whome thou didst loue vnto whome thou seest me most like euen a stranger pilgrime in this world 13 Cease ô Lord and grant me some space to recouer my life before I doe vtterlie perish PSALME XL. The Argument Although this Psalme doth containe a thankesgiuing yet for the most part it is of doctrine and instruction and hath also a singular prophesie concerning the abolishing of the old couenant and of the office of Christ therefore Dauid by his example doth teach vs these things First that the efficacie and force euen of our praiers which are heard of God are deferred the which doctrine is necessarie in the contention that faith hath with distrust and impatience Secondlie that this deferring turneth both to the glorie of God our owne commoditie For so it is made more euident to al men out of how great dangers the Lord doth deliuer his seruants and also this is made more certainlie manifest how farre they are deceiued who either being drawen awaie through euil examples or being ouercome by impatience do fal frō God Thirdlie that we must attribute this that we are heard of God and deliuered from dangers to no sacrifices of the law nor satisfactions of our owne but to the free reconciliation in Christ alone which was then to be fulfilled when Dauid wrote this but is now wholie fulfilled and finished and therefore we are heard not that we should take libertie to sinne by the mercie of God but rather that we should consecrate and offer vp our selues wholie vnto him both before him and before men openlie and without al dissimulation and hypocrisie Fourthlie that this chaunge doth not proceede from vs but is wrought in vs by the grace of God who pearceth our eares to make vs perceiue his word and worketh in vs both to wil and to doe Fiftlie that the written lawe of God is the onlie rule of true obedience Sixtlie seeing that in this life there is continuallie a certaine interchangeable course of temptations we must ioine with our thankesgiuing for present benefites praiers against miseries which may hereafter followe and we must doe our diligence that being confirmed by the experience of things that are past we may wholie depend vpon him And forasmuch as Dauid was a figure of Christ Christ himselfe is brought in speaking in the 6 7 and 8. verse and testifieng that he was made of his father our priest not to offer the sacrifices of the lawe but that by offering himselfe he might finish the old figures and being obedient to his father euen to the death of the crosse he might be vnto vs perfect righteousnes and redemption as the Apostle teacheth abundantlie Heb. 10 5. and afterwardes But we must remember that these things are so to be attributed to the person of Christ that they are to be applied farre otherwise to Christ than to Dauid that is to the truth it selfe and the figure this onlie excepted that Christ especiallie in his agonie or conflict did beare in deede our person and therefore he that is our redeemer in as much as there was no sinne in him so may he be said the first that is redeemed of himselfe forasmuch as our sinnes were laid vpon him THE PARAPHRASIS 1 I Haue waited for the Lords helpe a verie long season but with good successe for he hath giuen eare vnto me at the length and hath declared in deede that he hath heard my crie 2 For he hath drawen me forth of the most deepe pit and most tough mire and hath set me vpon an high rocke where I walke most firmelie 3 Wherefore he hath ministred vnto me the matter of a new song euen to set foorth the praises of our God whereby al that looke vpon me set forth as an example of his mercie may learne to worship God and to feare him and to

it to be the marriage song of Salomon and the daughter of Pharao For besides that the Hebrue inscription or title would not haue omitted that I see that that marriage is plainlie and worthilie condemned of the holie Ghost 1. Kinges 11. so that me thinketh it is a great absurditie to suppose that it was a figure of so great a matter And that same spiritual coniunction of Christ and the Church is in this Psalme most diuinelie described by an allegorie borrowed of common marriages the which the prophets afterward haue oftentimes opened and Paule himselfe Rom. 7.2 Cor. 11. and Ephes 5. But we must marke that as in marriages among men first contracts are made and then the marriage celebrated so Christ the husband of the Church is to be considered after a sort in a two-fold state that is in a state of weakenes which we may compare with the contractes and in the state of glorie which he obteined after his resurrection being now the true and the glorious husband of the Church euen though it continue as yet in part vpon the earth and in this Psalme he is set forth as glorious and that hath entered in marriage with vs. Christ therefore is that King the husband of the Church than whome there is nothing more beautiful as he that wanteth al blemish And what the force of this persuasion is it doth not onlie appeare in entising but also in changing mens minds through the preaching of the Gospel and the vnspeakable power of the same The same Christ in asmuch as he is man receiued the spirit not in measure but most abundantlie so that it redoundeth to al the sainctes he hath a sword giuen him not for ostentation like an vnsensible idol but that he must drawe it forth and this is it that pearceth to the separation of the soule and of the spirit Also he is furnished with arrowes wherewith he striketh through al his enimies wherefore exceeding praise and singular excellencie both in preseruing his children and in confounding the proud is by good right due vnto him Againe afterward he is brought in carried vpon three horses to wit the truth meekenes and righteousnes which are gouerned of the word as of the onlie directer of the course for the declaration of the which most diuine allegorie according to the weightines and worthines of the matter we had neede haue a whole booke But by a contrarie this may brieflie be vnderstood if a man do consider how the kings and princes that are led by a contrarie spirit are wont to be carried f●r otherwise not vpon horses but vpon most sauage and cruel beasts namelie ambition arrogancie fiercenes crueltie riot and horrible oppression of subiects And we must carefullie note that which foloweth that howsoeuer the world doth impeach and slander this gouernement being both most righteous and most moderate yet this iust King ruleth al things prosperouslie and the more he is resisted the more he sheweth forth his power both in that so iust and so safe defence of his poore flocke and also in wounding his enimies to death inwardlie by his heauenlie power that is to saie when he giueth them vp into a reprobate sense so that they become the instruments of their owne destruction And though al these things do fal out dailie whiles this King defendeth al his elect that none of them do perish and reuengeth their enimies as pleaseth him yet that which seemeth here to be noted appeared plainelie in the verie beginning of this mariage that is solemnized in deede when as he did terriblie punish the thankeles synagogue with those rods that as yet endure but yet preseruing a remnant of his elect through a certaine rare mercie which he vsed towards so rebellious a stocke of Abraham Hauing now gotten the victorie this King is placed in his throne the which is said to be eternal that it might be signified not to be of this world not onlie because as Salomon saith iustice establisheth the seate of a king but also for that this King is both the true and the eternal God and the verie sonne of Dauid according to the flesh to whome in that he is placed aboue euerie name euen in that he is man al power is giuen both in heauen and in earth as this verse is cited Heb. 1.8 so that neither there are more kings for that one wife can not haue manie husbands neither yet is he so to be vnderstood God that he is not man for thus he were no meete husband for this Church which consisteth of men neither also is he man in such sort that he is not the eternal and verie God for then the Church should not haue one husband sufficientlie able to defend it After this the most holie gouernement of this kingdome that is to saie of the Church is added for the Church of God alone is ruled by the true rule of most vpright gouernement in al publike and priuate vocations because there the spirit of God reigneth instructing the iudgement of the godlie and brideling their affections And the cause of this saieng which foloweth is verie weightie to wit that this King both concerning his verie person and also the heauenlie gifts is annointed aboue his felowes that is to saie he is exempted out of the number of other kings For the most excellent kings euen Dauid himselfe was infected with manie and greeuous sinnes but in this King nothing at al is wanting Finallie those things that are spoken of his most pretious apparel do partlie belong to the voice of his father In whom I am wel pleased wherein is signified that the father was reconciled vnto vs both by the perfect integritie of the person of our Immanuel and likewise by this most sweete smelling sauour of his obedi●nce euen to the death of the crosse and partlie to that saieng of the Apostle 2. Cor. 2.14 We are the sweet sauor of Christ who is made vnto vs wisdome righteousnes sanctification redemption 1. Cor. 1.30 And out of his iuorie tabernacles namelie his heauenlie seat from whence he doth behold vs he doth after a sort powre downe al these things and euen himselfe vpon vs. Now foloweth after the description of the King the husband a most perfect description of the Church his wife and of the princelie marriage wherein other her companions are ioined to the hol●e Israëlites who haue the title of the Queene that are themselues kings daughters al the which being appointed to one husband doe in verie deede beare the person of one Catholike Church but yet are distinguished from her as from the princesse or wife because the holie Iewes Prophets and Apostles and the other natural branches haue the first place by whome euen we are brought into this Kings chamber through the gold and beautie whereof we also shine and are beautified But this is chiefelie to be marked that these Queenes are not said to haue taken al these ornaments out of their owne wardrobe

Psalme and other foure that followe haue neither the name of the writer nor the occasion of the writing set before them in Hebrue but they seeme altogether to be written by Dauid which thing is noted in the Greeke and that at the same time when he brought in the Arke of the Lord into his citie as it is written 1. Chron. 15. whereof we did speake vpon the Psalme 47. either verelie when he d●clared the building of the temple of the Lord a little before the death of Salomon which historie is written 1. Chron. 29. and it doth conteine the doctrine of the true vse of the temple of al the holie rites wherewith both Messiah hims●lfe and al his office was shadowed Therefore notable and plaine prophesies are adioined of his comming and of that spreading of his spiritual kingdome throughout the whole world so that Christ did not vnworthilie admonish the senselesse Jewes with these words Search the scriptures for they beare witnes of me THE PARAPHRASIS 1 SIng vnto the Lord a new song sing vnto the Lord al ye inhabitants of the earth 2 Sing I saie vnto the Lord giue him thanks shew foorth without ceasing the saluation that he hath wrought 3 Rehearse vnto the Gentiles and to al people his excellent and maruellous works 4 For the Lord alone is great and no praise is sufficient for him and he is to be feared worthilie but not those false and feigned gods 5 For they verelie are vaine though the people do worship them so deuoutlie but the Lord hath created the verie heauens 6 Maiestie and honour doe go befo●e him shining foorth in his works and it is declared in his sanctuarie both how great his power and glorie is 7 Giue therefore vnto the Lord al ye people assembled together giue I saie vnto the Lord the praise of power and glorie 8 Giue honour vnto the Lord due vnto his name and take an oblation and enter into the courts consecrated vnto him 9 Worship the Lord sitting in that his renowmed sanctuarie al ye inhabitants of the earth reuerence his Maiestie 10 Proclame on euerie side ô ye criers Now is the Lord come to reigne ouer the whole earth now verelie the world shal be established now shal the people be gouerned with a iust and righteous gouernement 11 Let the heauens be glad and the earth reioice and the roring sea how wide soeuer it lieth testifie her ioie 12 Let the fields leape for ioie and whatsoeuer is in the fields finallie let al the trees of the wood now reioice 13 Before the Lord for lo he commeth he commeth to gouerne the earth to gouerne the world I saie and al the people with the scepter of his iustice and truth PSALME XCVII The Argument Jt falleth out in the Psalmes as in a doubtful feast that thou canst not easilie iudge which to prefer before another This Psalme verely is most worthie for al the godlie to meditate most diligentlie as a most diuine briefe summe of al the mysterie of the Gospel and these are the chiefe places thereof First the diuinitie of Christ by the repeating of the name Iehouah sixe times and by attributing al glorie and power vnto him verse 2 5 6 9 10. finallie by worshipping of the verie Angels verse 7. it is most manifestlie confirmed as the Apostle doth interpret it Heb. 1 6. Secondlie his humanitie as the same Apostle doth interpret it which thing is also prooued hereby that here it is treated of that kingdome as it were first then to be begun verse 1 2 6 9. wherby it is plaine that it cannot be referred onelie to his godhead but that it apperteineth necessarilie vnto the King that should be borne of the stocke of Dauid which should so be God that he should also be man and so also man that he should be verie God Thirdlie a plaine prophesie of the spreading of the spiritual kingdome throughout the whole world verse 1 5 6. wherevnto Christ himselfe had regard Ioh. 5 22. Mat. 28 18. Fourthly the rebellion of verie manie vnto whom the Gospel should be now is the sauor of death vnto death verse 2 3 4 5 wherevnto Christ had respect Luke 12 49. For J had rather interpret these things thus than to applie them to the preaching of the lawe Fiftlie that incredible power of the spirit of God which should declare it selfe in the ministerie of the Apostles verse 1 6 7 9. the which thing Christ also foretold before Iohn 12 32. and 14 12. Sixtlie the exaltation of the verie person of Christ verse 9. wherevnto the Apostle manifestlie alluded Ephe. 4 10. and Philip. 2.9 Seuenthlie faith by bearing the word in the elect and the vnspeakable ioie of the conscience that shal folowe thereof verse 8. Eightlie the office of those that are iustified and sanctified verse 10. Ninthlie the crosse is like a certaine apparitor attending vpon the promises of the Gospel which yet shal haue a most ioiful end verse 11. and 12. Wherevnto the Apostle most manifestlie alluded Philip. 4.4 THE PARAPHRASIS 1 THe Lord being so long inclosed as it were within the smal and narrowe bounds of one people now at the length he beginneth his kingdome ouer al the world wherefore let the earth reioice and al ye most great countries euen beyond the seas be ye ioiful 2 For he is come although verie mild and meeke towards his yet to be reuerenced of his owne both for his diuine Maiestie and also terrible to his enimies how fierce soeuer they be euen compassed about with the blacke darknes of the clouds and sitting vpon a throne staied as it were with two vnmoueable pillers namelie iustice which he sheweth in keeping promise with his owne and defending them by his couenant and most seuere iudgement whereby he punisheth his aduersaries 3 A flaming fire shal then go before him and shal take hold on his enimies on euerie side 4 The lightenings breaking forth from his iudgement seate shal fil the world with glittering light they shal see this in the end euen against their wils which are most blind and they shal tremble thoroughout the compasse of the earth 5 The hils at the sight of the Lord at the sight I saie of the Lord of al the earth shal melt 6 But vnto others that are willing to be taught and readie to obeie he wil shew himselfe so iust and minful of his mercie promised that the verie heauens being astonished with so great so glorious bountie powred out by him vpon al people as farre as the heauens are extended shal set foorth this so great a benefite as it were with a sounding voice 7 Go to then be ye ashamed of your most filthie seruitude ô ye slaues of the idols but ô ye euen the verie Angels worship him as your Lord and King 8 But who wil heare these things verelie the true Sion who with the residue of the cities of her dominion as a mother with her daughters