Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	david_n	king_n	saul_n	6,232	5	10.0779	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13068	A third proceeding in the harmonie of King Dauids harp that is to say, a godly and learned exposition vpon 17. Psalmes moe of the princely prophet Dauid, beginning with the 45. and ending with the 61. Psalme: done in Latine by the learned Reuerend Doctor Victorinus Strigelius, Professor of Diuinitie in the Vniuersitie of Lypsia in Germanie, anno Christi, 1562. Translated into English, by Richard Robinson citizen of London. An. Christi, 1595. Seene, perused, and allowed.; Hypomnēmata in omnes Psalmos Davidis. Psalm 45-61. English	Strigel, Victorinus, 1524-1569.; Robinson, Richard, citizen of London.	1595 (1595)	STC 23361; ESTC S117926	98,441	165

it were a prophecy of the passion of Christ our Lord and of the punishment of the Iewes For like as Saul persecuted Dauid with an implacable or vnpacifiable hatred so the blind and furious Iewes raged with hatred against Christ But as Dauid when Saul and his familie was extinguisht almost vtterly destroied florished and raigned king of the Iewes so the politicall gouernment of Moyses lawe beeing vtterly destroied and the Iewes wandering in perpetuall banishment Christ sitteth at the right hand of his Father and giueth most ample gifts or benefits vnto his church Psal LIX And exposition thereof Verse 1 Deliuer mee from mine enemies O God defend mee from them that rise vp against mee Verse 2 O deliuer mee from the wicked doers and saue me from the blood thistie men THe same things which Dauid prayed for against Sauls messengers let vs pray for in like maner against the popes adherents by whom many godly ministers are for matrimony cruelly slaughtered when neuer yet any barbarous nation killed men for the like cause And neither onely doe they exercise Nero like cruelty against charchmen but they kill and slay also other honest and godly persons when they transgresse any vngodly law These bloody persons let all godly men with most feruent prayers craue of God that he would either cal them backe to amendment if they be amendable either els euen at the first to destroy them Verse 3 For loe they lie waiting for my soule the mighty men are gathered against me without any offence or fault of me O Lord. Verse 4 They runne and prepare themselues without my fault arise thou therefore to helpe me and beholde Some man peraduenture would aske what cause should mooue Saul to lie in wait nights and dayes to slay Dauid Againe euen so what cause should mooue the pope and his confederates to set themselues so cruelly against our churches Touching this question Dauid heere answereth that Saul had no grieuous nor iust cause which he might lay for excuse of his fury For although Saul burnt with hatred at the felicity of Dauid and sorrowed sore to see this yongling to be esteemed of all men before himselfe and his some Ionathas euen by Gods prouidence yet with no right did he persecute Dauid whome to obey he must needes when God of necessity would haue it so Euen so our aduersaries although they are displeased with vs when they are reprooued of their vngodly opinions and worshippings yet can they not but with rashnesse and impudency obiect vnto vs any corruption of doctrine in vs for those things which wee ●eauch touching al the articles of the Christian doctrine most sure it is that the same doe agree with the Scriptures propheticall and apostolicall and with the symbols or articles of the Christian bel●efe Therefore like as the Iewes for no iust cause hated Christ so do papists practize without any cause great and iust to destroy churches or congregations religiously constituted But touching two sorts of iustice or righteousnesse in the seuenth psalme before it is spoken largely the one concerning our good conscience the other concerning our persons Concerning the righ●eou●nesse of our person the psalme s●●●h 143. 2. Enter not into iudgement with thy seruant because in thy sight shall no man liuing be iustified Againe Pfal 130 3. If thou O Lord shalt marke streightly what is done amisse O Lord who shall abide it Touching the righteousnesse of the cause let vs holde that saying of Paul 2. Cor. 1. 12. This is our rejoycing euen the testimony of our conscience that we liue in this world in simplicity and godly purenes and not in fleshly wisedome but by the grace of God we haue had our conuersation in this world This reioycing is needfull before God when we aske or craue of God that he would helpe a iust cause and before men openly because he confirmeth the godly ones and vanquisheth the victories of the vngodly ones Verse 5 Stand vp O Lord God of hosts thou God of Israel to visite all the heathen and be not mercifull vnto them that offend of malicious wickednesse Verse 6 They goe to and fro in the euening they grinne like a dogge and runne about thorow the city Verse 7 Beholde they speake with their mouth and swordes are in their lippes for who doeth heare Often times in the psalmes this question is handled whether we may curse our enemies yea or no and although some men make answere otherwise yet these three verses are so manifest that they require not long reasoning of the matter For first of all blasphemy is to be condemned when immediatly it hurteth the glory of God Next of all blasphemers are to be accursed because they sinne the sinne vnto death Thirdly wee must craue that God would represse errors and their fauourers These things being thus considered the declaration of the precept deliuered from Christ is easily vnderstoode Luk. 6. 28. Blesse them that curse you namely blasphemers which are recouerable for in the societie of our enemies some persons there be recouerable Verse 8 But thou O Lord shalt haue them in derision and thou shalt laugh all the heathen to scorne Verse 9 My strength will I ascribe vnto thee For thou art the God of my refuge Verse 10 God sheweth me his goodnes plenteously and God shall let me see my desire vppon mine enemies Verse 11 Slay them not least they forget but scatter them abroade among the people and put them downe O Lord our defence No doubt of it these verses do prophecie touching the remnant of the Jewes people which after the destruction of Hierusalem wandered amongst the nations so many yeares But here let vs consider of the causes why the politicall lawe of Moses was destroied than which there was none more excellent in al the world And certs the first cause is for that it pleased God to set downe an horrible or fearefull example of his wrath against the enemies of Christ Touching this cause Christ saith Luke 19. 44. Because thou knewest not the time of thy visitation c. Therefore in these daies let them feare like punishments which either despise the pure doctrine of the gospel with an Epicuriall contempt or endeour what they can to destroy the same with an vngodly wilfull stubbernes The second cause is that the matter and euent may shew that the promises touching the Messias are not to be vnderstood conerning a politicall kingdome but concerning euerlasting benefits The third to manifest that the workes of the lawe are not righteousnes before God The fourth that the Jewish prerogatiue which they had in their owne nation might be taken away For if Moises his policie should as vnto this day haue remained no doubt of this these which were conuerted out of the Jewes would chalenge and take to themselues a singular prerogatiue for their temple and ceremonies which they had The fifth cause that the destruction of

a while after they shall depart into the country of condemned persons where is weeping gnashing of teethe for indeed damned persons shall neuer see light that is consolation ioy and life which the godlie ones shall possesse But as he said before Man wil not abide in honour so now he saieth here man is blinde in prosperitie and doth not acknowledge euen the Author of all goodnesse or the lawful vse thereof no nor yet thinketh of his owne infirmitie which is sooner changed then the swiftest flie that flieth But let vs out of saint Paules sayings learne these three things first from what fountaine good things come vnto vs next vnto what vse good things granted by God are to be bestowed and last of all how great our infirmitie is Touching the first cause let the saying be holden 1. Corint 4. 7. What hast thou O man that thou hast not receiued or if thou hast receiued it why doest thou boast as though thou hadst not receiued it Touching the second cause Saint Paul in 1. Cor. 12. 7. saith All these things are giuen to the profit of the church Touching the last cause there is extant a memorable sentence 2. Cor 4. verse 7. Wee carry about vs this treasure in earthen vesselles that the excellency of that power might be of God and not of vs. And here I conclude this exposition vpon this fortie nine Psalme PSAL. L. Deus deorum Dominus loquutus est Of the Title A Psalme of Asaph THe Title admonisheth the Reader touching that societie of the Prophetes which in the raigne of Dauid aduaunced the lawe and promises with speech and writing for thinke with your selfe what conflicts and what conferences those great personages Dauid Nathan the sonnes of Chore Asaph Heman Ethan and Idithun had whose Psalmes lightsomely written by them are extant vnto vs. And in this place that I may say nothing of the rest who is ignorant what honourable mention is made of Asaph so oftentimes in the Bookes of Paralipomenon or Chronicles lib. 2. cap. 29. vers 25 26 27. And Ezechias commaunded the chiefe of the Leuites to praise the Lord with the words of Dauid of Asaph the Seer whereby it appeareth that Asaph the Author of this Psalme was in great honour and reputation and retained the very next place vnto Dauid in the Schoole of those Prophets at that time And in the second Booke of Paralipomenon 35. chapter And the Singers the sons of Asaph stood in their standing according to the commaundement of Dauid and Asaph and Heman and I dithun King Dauids Seers verse 15. Let vs therefore giue thankes vnto the Sonne of God sitting at the right hand of the Father and giuing such giftes vnto his church and let vs earnestly desire the societie of these persons in the life euerlasting and in the meane time let vs thankefully receiue those crummes which fall from their table THE ARGVMENT THe fiftieth Psalme is a notable doctrine touching fayth true inuocation and true worshiping of God and a refutation of the Ethnickes opinion in heaping vp sacrifices For this error is straggled abroade in all ages amongst all nations and people That sacrifices and other ceremonies are works pacifying Gods wrath and merites remission of sinne by the deede done as they now say This opinion moueth mens minds that they heape vp such ceremonies without end it reprehendeth therefore this error deepely fixed in mens mindes and sheweth the true worshipings of gods repentance feare of God fayth which acknowledgeth the Mediator and knoweth that we are for his sake receiued and yet it obserueth ceremonies because they are the testimonies of promises and are signes of confession and doe inuite others thereunto So the prophet Ieremy in his 2. cap. reprehending the same error saith verse 22. For I spake not vnto your fathers nor commaunded them when I brought them out of the land of Egipt concerning burnt offerings and sacrifices But this thing commaunded I them saying obay my voice c. verse 23. And Christ saith in the fourth of Iohn verse 23. True worshippers shall worship the father in spirit and truth that is in true spirituall motions of the heart such as are repentance feare of God and faith or confidence liuely beholding Christ Finally the diuine scripture is full of such sermons which must be considered to the end hipocrisy may be reprehended and true worshiping of God may be illuminated or inlightned in vs. Thus much for the argument and now to the exposition of the Psalme Psal L. And exposition thereof Verse 1 The Lord euen the most mightie God hath spoken and called the world from the rising vp of the Sunne to the going downe thereof Verse 2 Out of Sion hath God appeared in perfect beuty Verse 3 Our God shall come and shall not keepe silence there shall goe before him a consuming fire and a mightie tempest shall be stirred round about him Verse 4 Hee shall call the heauen from aboue and the earth that hee may iudge his people Verse 5 Gather my Saintes together vnto me those that haue made a couenant with mee with sacrifice Verse 6 And the heauens shal declare his righteousnes for God is iudge himselfe THe Exordium or beginning of the Psalme is very great wherein this is not onely signified That God will haue his voyce to be heard of all mankinde but also a Sermon is set downe touching the twoo folde comming of the Messias For because it maketh mention of the hill Sion which is the store-house of the gospell published throughout all the world no doubt but the kingdome of Christ is described as he first came in the flesh So therefore I vnderstand the wordes of the Psalme Iehou●h the sonne of God which is the lord of of all creatures and Logos the word by whom the father hath made himselfe knowen vnto vs by his voyce hath dispersed the gospell in lury and as Paul saith Was a minister of circumcision Heb. 8. 2. and being raised from death to life gaue commaundement vnto the Apostles to gather a church out of all nations by the ministrie of the gospell which thing sheweth the glorie of God and of his sonne our Lord Jesus Christ And it is that glorie of Christ that hee of himselfe hauing made a purgation or clensing of our sinnes sitteth on the right hand of maiestie in the heauens beeing made heire ouer all and lord aboue all principality power strength and dominion is made of God for vs iustification sanctification and redemption as in Hebr. 1. 1. Col. 1. 1. Cor. 1. This glorie of Christ doeth the gospell preach vnto vs. But for as much as the greatest multitude of mankinde doth with horrible impiety contemne the acceptable comming of Christ full of louing kindnes and mercy he addeth a sermon touching the second comming of Christ which Saint Paul excellently describeth in 1. Thessal 4. 16. For the Lord himselfe shal descend from heauen with a showt and with the

hope well of things deferred and to rest at peace in God yea though he cast a sterne countenance at vs and so to perseuer euen vnto the very end To this purpose Iob saith cap. 13. verse 15. Yea though hee shall kil me yet will I trust in him and he shall be my Sauiour So Dauid with a great respect or regarde of fayth saith I haue put my trust in God and wil not feare what flesh can doe vnto me yea although all feares and all dangers euery where arise ouer mee yet I hold it a thing both certaine and affirmed to yeelde and obey to God calling mee and not to start aside no not a naile bredth from his worde For if God be on our side who shall be against vs Rom. 8. 31. O that it would please God to giue vs in the great outrage of stormes and concourse of calamities like strength of faith vanquishing feares and doubtings And without all doubtes he shall be mightie in our infirmitie if we make our prayers vnto him according to his promise Math. 7. 11. How much more shal my heauenly father giue you his holy spirit when you pray for it Verse 5 They daily mistake my words al that they imagin is to doe me euil Verse 6 They hold altogether and keepe themselues close and marke my steppes when they lay waite for my soule Verse 7 Shall they escape for their wickednes thou O God in thy displeasure shalt cast them downe Hee handleth at full the historie as touching his miseries in time of his banishment Like as in Esops fables all beasts conspire together to spoile the poore Camel So as Tyrteus the musitian saith Nemo curat vagos ledere nemo veretur Non exul cur● ducitur esse Deo No man careth for the wandring wights to hurte them none doth feare Men thinke that God forgetteth quite pore Exiles liuing here But vnto a most euident complaint wee neede not to adde any long declaration Verse 8 Thou tellest my flittinges putte my teares into thy bottell are not these things noted in thy booke O the vnspeakable fatherly louing kindnes of God numbring the very haires of our head and gathering our teares For I pray you thinke and consider how great this gatherer is namely the Creator of all things the King of kings and Lord of lords Wee merueile at the humanitie of Theseus who washed with his owne hands the dead carkases of his slaine souldiers at the water of Thebes But much more let vs maruell yea and al amased wonder at this when we reade and heare that God gathereth our teares But whose teares I pray you gathereth he not the teares of Angells but of sinners whose infirmitie and filthines is great Surely I can scarse tell whether any more notable description bee extant of Gods prouidence either in the histories of the Prophets or of the Apostles Let this therefore be fast fixed in our mindes so that it may comfort vs so often as wee are vehemently disquieted touching the will of God and are vexed with a certaine speciall sorow God taketh care not onely for our bodies and soules but also euen for our very haires and seely teares and keepe them as it were a matter of great importance and as a treasure of great prise Therefore notably said Saint Paul that our light afliction which is but for a moment causeth vnto vs a farre more excellent and an eternall weight of glorie 2. Cor. 4. 17. Verse 9 When soeuer I call vppon thee then shall mine enemies be put to flight This I know for God is on my side In this verse let there be considered a difference betweene the doubting of the Ethnicks and the careful confidence of the church Cato although he beleeued there was a God yet hee doubted whether he might be hard and by litle and litle was plunged into desperation But the church which embraceth the worde deliuered from God striuing against doubting beleeueth assuredly that she is receiued and heard for the Mediators sake and the cause of his assurednesse is the worde of GOD in which phrase or speech I comprehend the commaundement promise oath and truth of God But these things are elsewhere often expounded Verse 10 In Gods word will I reioyce in the Lords word will I comfort me Verse 11 Yea in God haue I put my trust I will not be afrayd what man can do vnto me Verse 12 Vnto thee O God will I pay my vowes vnto thee will I giue thanks Verse 13 For thou hast deliuered my soule from death and my feet from falling that I may walke before God in the light of the liuing So often times as I haue now spoken of thanksgiuing vnto God the same is to be referred vnto three conclusions whereof the first is that the glory of the power liberty and presence of God in his Church might be attributed vnto God and that Epicures Stoicks and other blasphemous persons which crie out that God is either idle or blinde might be refuted c. The second conclusion is that true acknowledgement of God might goe forwards in vs and that God hencefoorth would vouchsafe to communicate himselfe vnto vs for God ceaseth to communicate himselfe vnto vnthankefull persons which are lyars and vniust Lyars indeed because they acknowledge not from whence their benefit is receiued and vniust because they render not due recompenses whereunto they are bound The last conclusion is that others by our example might be assured or woon●e to the true acknowledging and inu●cating vpon God Unto these finall effects let vs referre our Eucharist or thanksgiuing and let vs declare our thankefulnesse not onely in speech and preaching but with all obedience in our vocation life and calamities PSAL. LVII Miserere mei Deus miserere mei quoniam in te confidit anima mea c. To him that excelleth Destroy not a Psalme of Dauid on Michtam vvhen he fled from Saul in the caue 1. Sam. 24. 4. THE ARGVMENT PLato in Protagora citeth the saying of Simonides Uirum vere bonum nasci difficile est qui manibus pedibus mente sit Tetragonos that is A hard matter it is to finde a right good man borne which of his hands feet and minde is alwayes vpright and constant Such a man was Dauid who could more hardly be withdrawen from an honest or good purpose then the shining Sunne may be driuen out of his course for although by great right he might haue slaine Saul yet neither would he vse the law of defence whereof politike lawes do make mention nor yet take occasions which ministred oportunity vnto him to slay Saul For seeing he had altogether consecrated himselfe vnto God and his country that is the Church he would not be the authour of an euill example amongst Gods people in putting kings to death but in faith craued and looked for helpe from God wherefore let vs maruaile at this humility and gentlenesse in Dauid here

set downe and let vs vse the like as we may vse it Let others maruaile at Dauids victories wherein he tare in pieces both Lion and Beare and ouerthrew the monstrous fellow Golias before his owne eyes let vs maruaile at and publish abroad the most excellent kinde of victory wherein our domesticall enemies their ambition and desire of reuenge are ouerthrowen and destroyed For in that part of man which is called Furious namely in the heart there are two most trouble some and most cruell affections wrath and ambition and these are easily inflamed in great personages and being inflamed do euery where trouble whole kingdomes and the common society of men therefore to vanquish these plagues is more glory then triumph Let vs also consider in the history of Dauid a testimony of Gods presence in the Church for although Saul bent and practised all the whole indeuour of his kingdome to the destruction of Dauid and that he neuer purposed any thing more earnestly then to destroy Dauid by all meanes that he could not by iudgement nor by good aduisement but by violence and greedy assault yet God tooke this silly mor●ell if I may so say out of Sauls iawes and suffered not so much as a haire to fall from Dauids head Let vs being confirmed with this testimony beleeue that God is alwayes present in his Church and that the enemies can not be cruell against her but when he himselfe suffereth them Psal LVII And exposition thereof Verse 1 Be mercifull vnto me O God be mercifull vnto me for my soule trusteth in thee and vnder the shadow of thy wings shall be my refuge vntill this tyranny be ouerpast IN reading of the Psalmes let not the foot goe one way and the string sound another way as it is sayd of those which daunce not right measure but let our affections iumpe in one with Dauids harpe Let euery man say therefore with true confidence in his dangers and calamities My soule trusteth in thee and in the shadow of thy wings will I trust vntill this tyranny be ouerpast This application of the Psalmes vnto our selues bringeth more light to the Readers then long or large commentaries shall doe but how hard a matter it is in a true heart to sound these words godly mindes doe by experience finde For two temptations doe alwayes murmure against vs the one of our vnworthinesse the other of particularity but against our vnworthinesse let vs set downe and oppose free promise and against particularity vniuersal promise as elswhere is often sayd Also before in the 17 Psalme is a most excellent metaphor taken from Hennes largely declared at full I will not therefore sing one and the same song so often times Verse 2 I will call vpon the most high God euen vnto the God which shall perfourme the cause that I haue in hand Verse 3 He shall send from heauen saue me from the reproofe of them that would eat me vp Verse 4 God shall send foorth his mercy and trueth He foresheweth with notable words the presence of God in his Church that he may confirme vs with his example and testimony that we should not come fearefully vnto God but trusting in the mercy and truth of God we should crie that is as Christ sayth Math. 7. 7 8. We should aske knocke and seeke for euery one that asketh receiueth and he that seeketh findeth and to him that knocketh it is opened But so often is mention made in the Psalmes of the mercy and trueth of God to the end we may know and acknowledge that we are preserued and defended not by humane helps or safegards nor yet for our owne merits but freely by mercy promised in the Gospel which is not a deuice of mans opinion but an eu●●lasting and vnchangeable decree of Gods wisdome and trueth Therefore although we are vnworthy yet must this glory or praise be attributed vnto God that he is mercifull and keepeth promise with most assured faith Wherefore let vs crie out with Daniel 9. vers 17 18. We powre out our prayers before thee not in our righteousnesses but in thy great mercy heare vs for the Lords sake Verse 5 My soule is among Lions and I lie euen among the children of men that are set on fire whose teeth are speares and arrowes and their tongue a sharpe sword Let this description of the Church be diligently looked vpon for the Church alwayes so liueth euen as Daniel sitting among the Lyons Dan. 6 16. The deuils are alwayes intrapping vs. Ungodly persons alwayes giue cruell threatnings vnto the church So doth the prophet I say in his 11. cap. vers 11. compare the church vnto an infant playing vpon the hole of the aspe and to a weined childe playing vpon the cockatri●e hole For like as the infant perceiueth not the greatnesse of the danger wherein hee is exercised neither is furnished with any defence against the most hurtfull serpents So the church looketh not so farre into the sleights of the deuill and the world wherewith she is allured neither hath she visible ●uc●ours whereunto she may flee for refuge Then resteth this one thing that shee with her whole minde and heart be turned vnto God and from him looke for defence in so great snares of the deuill and in so great multitude of dangers Furthermore seeing no weapon is more hurtfull then the tongue if it be prepared to doe hurt most elegantly doth hee compare slaunders vnto fire arrowes and sharpe swords For indeede slaunders doe not onely hurt those whome they diffame but also foolish light beleeuing hearers in whose heartes and breastes they leaue the stings of suspitions For most truely is it saide of a certaine slaunderer Calumniare audactèr quia semper aliquid haeret Slaunder stil boldly something alway stickes in thee Then what remedies must be administred to the poisonfull bitings of Sycophants the seuenth psalme teacheth vs namely a deniall or modest refutation and prayer For let vs when we are accused of heinous crimes purge our selues modestly Afterwards let vs commend our causes vnto God and let neither our confession nor patience striue the one with the other but let either vertue haue his due place Verse 6 Set vp thy selfe O God aboue the heauens and thy glorie aboue all the earth God is moued with nothing more then with respect of his glorie As in Esay 48. verse 11. For mine owne sake for mine owne sake will I doe it Therefore notably doth Dauid in his praying alleadge this cause Bee thou a defender of thy glorie refute the enemies slaunders which exclame against vs that we are heretiks and Schismaticks and falsly lay in our dish two most heinous crimes Blasphemie and Sedition whereof the one violateth or transegresseth the first the other the second of the commaundements These poisonful reproches blemishing or defacing thy glory thou thy selfe refute and shewe in purpose and euent that the confession of truth pleaseth thee Verse 7 They haue

Moses pollicy extinguished Ceremoniall ●ites abolished Fiue speciall points of glory which the church hath by Christ The first part The second part The third part The fourth part The fifth and last part A description of the church gathered from out of the nations in three points Seauen degrees of excellence proper vnto the true church of God Platos rule as touching parents * Which was either a musicall instrument or a solemne tune vnto which this Psalme was sung Christ the King onely protecting the church Num. 25. 3. ●●ut 4. 3. An. mun 3628 secund Dau. Chyt Henric. Pantaleon Anno Christi 6●6 The churches stabilitie euen amids the ruines of kingdomes Roboam 3. Reg. 14. 15. Iosphat 1. Paralip 19. Ioas 2. Chro. 24. 17 18. The Iewes false fabulous dreames of the kingdom of Christ 1. Tim. 6. 12. Kings and Princes are shieldes of the earth Kings and princes wherin they exalt the Lord. The Church discerned from other sects Heretickes of our time An admonition to loue help and adorne the true church The churches proper glorie A consolation touching perpetuall stabilitie of the church Vide Polyd. Vi●g inuent cap. 6. Gods iust iudgement ●t● destroying Valence the tyrannicall Emperour Augustines saying touching the blessed ones Platoes saying touching the loue of our countrey A contrary description of the Church and the vngodly ones Ouid. epist 3. Of the difference betwixt the godly and the vngodly ones at the later iudgement Eccles. 7. 36 Metathesis The difference betwixt Homo and Vir in signification Doctrine of future iudgement A resemblāce of the Church in Lazarus her enemies such as Diues Luke 16. 19 20 A patterne of epicurial pompous persons such as king Alexander Anno mundi 3640. The last degree of punishments alotted for the vngodly ones Saladine liued about the yere of Christ 1176. Seuerus died at Yorke in anno Chri●● 212. Anno regni 18. The praise of Dauid and his Musicians A first and second comming of the Messias Exod. ●0 Philosophical rules shewing how God is to be worshipped A mutuall league or couenant betweene God and his church A sixefolde order to be considered in Prayer What God we call vpon The commandement of God vnto vs. Conuersion of him that prayeth Promise to him that praieth Asking in faith Beleeuing God Asking according to Gods will obtaineth all Bene dieere male viuere nihil aliud est quam sua se voce damnare 2. Sam. 12. 1. Ezech. 33. 11 The acknowledgement of sinne The confessiof sinne Three petitions of Dauid in these three verses A cleane hart The holy spirit Three notable properties which Dauid attributeth to the holyghost Rom. 8. 13. Comfort of the principal spirit What exercises of faith calamities are Iudas representeth truelie all heretikes reuoulters treacherous conspirators The Oliue liuely representing the church of Christ in three similitudes Which was an instrument or kinde of no●e Knowledge of God the well-spring of all vertues Ignorance contempt of God the root of all sinne Such are the base people of vnbrideled sensualitie in these dayes Exod. 19. 18. The roote branches of sinne in mankinde Anno Christi 70 95 252 257 276 Saules two se●erall assaults vpon Dauid 1. Sa. 23. 27 28. 1. Sa. 26. 7. 12. So in like maner are the practises of the enimies of the gospel hindered at this day Three cause● why Dauid when hee might did spare to kill Saul The effects of the Psalme Causes mo●uing God to bestow his benefites A two folde kind of prayer Two speciall points of mischiefe in the enemy Pride and Tyrannie Two distinct prohibitions in praying or cursing for the enemies A prayer against fained friends A difference betweene the prayer of the faithfull and the prayer of hypocrites The threefold praier of the hypocrites wicked ones The prayer of the faithful Iohn 4. 23. Three speciall meanes to learn diuinitie Meditation Praier and Temptation Against the open enemies of our time Against the false friendship of our time Luk. 16. 20. Matth. 9. 8. Luk. 7. 12. Against the false brethren of our time The cursed end of the wicked King Achis his courtmaligning the estate of King Dauid An Apologie of the life and doctrine of true gospellers The tripartite diuision of this Psalme The church like the Halcian bird A refuge in sorrowes The vnspeakable fatherly louing kindenes of God towards his The doutings of the Heathen The faith of the church A threefolde conclusion of thanksgiuing A constant person in goodnes God deliuereth Dauid out of Sauls hands Our affections must iump with Dauids harpe The church is in the world like Daniele●● among the lions c. The description of slaunderous tongs The example of gods indgement aud iustice vppon slanderous persons Dauids thanksgiuing vnto God for his goodnesse Gods goodnes must be both acknowledged in ourselues and made knowen vnto others Contempt of God in heretikes and tyrants Examples of both Dauids prayer for defence against those his enemies Whereunto Dauid compareth these his enemies in foure kinds An affirmed difference of Gods iudgement in the behalfe of his church against her enemies The application of this Psalme two folde The first signifieth the historie of Dauids troubles The second the historie of Christs passion The Popes Nero-like crueltie That which our Preachers do teach is agreeable to the scriptures Propheticall Apostolicall and Symbols A two-fold kind of righteousnes First of our person Second of our cause A three-fold cause why the enemy may be cursed Fiue causes why Moses law was abolished 1 2 3 4 The cause of the perp●tuall destruction of the Iewes The Iewish Rabines both blinde themselues and leaders of the blinde Two sacrifices acceptable to God The first thanksgiuing The second Mortification These were certain songs after the note whereof this psalme was sung 2. Sam. 8. 1. 10. 1. 1. Chron. 18. 3. A speciall difference betweene the kingdome of Israel and other kingdomes A significatiō of the word Token in triumphing The final causes and impulsiue causes of the deliuering of the church A comparison of Dauids verses vnto two ancient prophecies of Iacob and Esau The application of Saul and Dauid to the foresaid Isac and Iacob Explication of these words Sichem Sucot Gilead Ephraim Iuda Moab Gen. 19. 37 and 36. 36. Edom. ● Mac. 3. 11. Philistia Cen. 10. 4. and 21. 32. The causes of victory in battels Gods help not humane exploits This Psalme containeth a prayer for the prosperitie of the supreme magistrate The flesh fea●full of the crosse but the spirit reapeth comfort therby Dauids assured affiance in Gods alone defence A three fold prayer for the preseruation of the supreme magistrate For long life and prosperity For Gods mercifull and true protection Prayer and thankesgiuing 1. Tim. 1. 17.