A FIFT PROCEEDING in the Harmony of King Dauids Harpe That is to say a godly and learned Exposition of 5. other moe Psalmes of the princely Prophet Dauid beginning with the 68. and ending with the 72. Psalme being the last part of the first Tome or one halfe of the booke of Psalmes Written in Latin by the reuerend Doctor Victorinus Strigelius professor of Diuinity in the Vniuersity of Lipsia in Germanie Anno. 1576. Translated into English by Richard Robinson Citizen of London 1594. Seene and allowed Psalme 36. verse 10. O continue forth thy louing kindnesse to them that know thee and thy righteousnesse vnto them that are true of hart Psalme 37. verse 35. Hope thou in the Lord and keepe his way and he shall promote thee that thou shalt possesse the land when the vngodly shal perish thou shalt see it AT LONDON Printed by P.S. for Matthew Lownes and are to be sold at his shop vnder S. Dunstons Church in the West 1598. To the Right Reuerend father in God Richard by Gods prouidence Bishop of London To the Right Honorable Sir Richard Saltonstall Knight Lord Maior of London and to the Right worshipful his Brethren the Aldermen and Sheriffes of the same City grace mercy peace and plenitude of temporall and eternall beatitude in the sacred Trinity OUR Lord and Sauiour Christ Iesus right reuerend Father in God honorable Lord and right worshipful Patrons as hee rightly called himselfe the way the truth and the life of all faithfull beleeuers and good liuers and was so in deed the way by example not erring the truth by promise not failing and the life by reward neuer ending so on a time ascending up a certaine hill after he had in a prolix sermon instructed his Disciples and a multitude of others his followers in the way truth and life of perfect blessednesse vpon earth and the fruitfull effects thereof in the life euerlasting said vnto them yee are the salt of the earth the light of the world As it might well seeme attributing the first title salt of the earth vnto his disciples as they which with the table of the Testament deliuering sincere doctrine it with the pot of Manna ministring the sacraments by Christs institution seasoning the soules of Gods seruants and with Aarons rod executing discipline vpon disordered liuers within the Church And by the second title light of the world fully attributing vnto temporal magistrates as to the learned in the lawes divine humane the light of righteousnes sword of truth and ballance of iustice with iudgement to cherish the good and punish the euill liuers in the common wealth And so making of both a blessed and happy coniunction or incorporation of good gouernement hee added hereunto this rare and notable conclusion A citty that is set on a hill cannot be hid signifieng thereby a Citty so gouerned is a right Hieropolis or sacred Citty and a kingdome so administred is a right Hierarchia or sacred principalitie knowne beloued of friends feared and made famous among enemies both neare and far off Such in truth blessed bee the true omnipotent and immortall God hath been the happy state of this citty of London yea and whole kingdome of England though low insituation yet high in acceptation with God and good people of all nations vnto which as I a poore member thereof God be my witnes defender Iudge and reuenger haue alwaies wished well in goodwill goodworde and good workes to my poore power so eleuen yeares nowe past I signified the same specially by translating the learned Vrbanus Rhegius his godlie exposition vpon the 87. Psalme intituled the Solace of Sion and ioy of Ierusalem and dedicating the same vnto the then Right Honorable Sir George Barne Knight Lord Maior of this Citty who thankfully accepted my good wil therein For it carried this credit with it Her foundations are vpon the holy hils and holy innocent and the best members of this our Church and common wealth have profited thereby I doubt not But nowe if there bee any vnholy nocent and bad persoyet remaining either within or without the gates of that Hierusalem or vision of peace as God which once promised to search it doth best see for man seeth not as God seeth 1. Sam. 16. 7. whether he be a forger of falshood Iere. 10. 14 slanderous seruant Pro. 13. 5. euill nurtured child Ecclus. 22. 7. and so a carnall master Iohn 3. 10. and a carelesse parent 1. Tim. 5. 8. with blinde seer and deafe hearer Esay 42. 8. whereof too many I haue found as I can conuince I pray to God humbly and hartely these either speedely if it be his heauenly holy will to conuert by doctrine and discipline in the church or if so they will not bee conuertible at his good pleasure in his iustice and iudgement to subuert them perseuering in their malignities inflexible In the meane time with all humble and hartifull duty I commend this my present poore labour to the aduancement of Gods glory ineffable hir maiesties continuall honour and your honours and worships fauorable protection first as vnto that Aaron whose sincere doctrine with example of life and discipline as your rod which God long make to bud and blossome in blessednes and consequently as vnto that Mercury which tuning this my harp in right concord of goodwil as I deliuer it may sende the sweete solace thereof from your sincere brests not vnto an earthly Apollo to regratifie you with an earthlie scepter but to the heauenly Iehoua who may best rewarde you with all abundance of heauenly happines in the life euerlasting which God for his sonne Christs sake grant vnto your honors and worships At my poore house in S. Brides parish in fleetstreet this 24. of August 1598. Your honorable good Lordships and worthy worships humble poore Orator Richard Robinson Cittizen of London PSALME LXVIII Exurgat Deus dissipentur Inimici c. TO HIM THAT EXCELLETH A Psalme or Song of Dauid demonstratiue touching the wonderfull mercies of God towardes his Church in respect of his pormises graces and victories which he giueth her and it is exhortatorie that his Church should therefore prayse God for euer The Argument THIS Psalme is a glorious and plentifull prophecie touching the resurrection and triumph of Christ in his ascension touching his gift of the holy ghost his gathering of the Church by the ministry of the Apostles the destruction of the Iewish policy or state and the benefits of his new and euerlasting kingdome And like as the fine verses of Poets do edifie vttered from a sincere and sacred brest So no doubt of it Dauids penne in the writing of this Psalme was filled with spirituall ioy which exceedeth all capacitie and consideration of man For he vseth not a simple kinde of phrase describing the magnificence of Christes kingdome but most e-legantly with figures hee describeth euen as it were the triumphant pompe of this King For he frameth his
is no forgiuenes of sinnes without an equall recompence and redemption equiualent This when no creature is able to pay it is decreed by his wonderfull wisedome that his sonne should pay the ransome for vs. For God declineth not from his righteousnes and yet by his wonderfull wisedome doth hee temper his righteousnesse with mercie As by the Prophet Oseas cap. 11. 9. I might indeed iustlie destroy thee but I will not exercise the furie of my wrath because I am God and not man the holy one in the middes of thee Neither indéed here must I passe with silence the particle containing a testimonie of the efficacie of the Gospell He shal send out his voyce and that a mightie voice as if he said The preaching of the Gospel shall not be a vaine sound of spéech but it shall be as saint Paule saith most swéetlie Rom. 1. 16. and 2. Cor 3. 3. The power of god vnto saluation for al that beleeue and the ministerie of the spirit of life c. O God wonderfull art thou in thy holy places euen the God of Israel he will giue strength and power vnto his people Blessed be God In conclusion he teacheth that Gods Church is by marueilous meanes gouerned preserued and defended as in the 4. Psal 3. it is said The Lord hath chosen vnto himselfe the man that is godlie For when we seeme to bee weak then are wee strong For the power of God is made strong in our infirmitie And to let passe other things In quietnesse and hope consisteth our strength c. To him that excelleth vpon Shoshanim A Psalme of Dauid a Figure of Christ persecuted by his enemie Saluum me fac Deus quoniam c The Argument THis Psalme is memorable in the writings of the Euangelists and Apostles For Saint Iohn the Euangelist in his 2. 15. 19. cap. citeth three verses out of this Psalme And Peter the Apostle speaking of the punishment which Iudas the traitor had vseth in 1. cap. 18. Act. the wordes of this Psalme Finallie Paule in the 11. and 15. cap. Rom. speaketh of this psalme in many wordes And it is a prophecie touching the passion of Christ and the horrible punishments of the Iewish nation and of the proper worship appertaining to the Church of the new Testament But it is a threefold Meditation vpon the passion of the Sonne of God one of instruction an other spiritual the third of example or imitatiō The instructiue meditation is to read much and often the interpretations which are extant in the Euangelists touching the passion of this Lord and to confer them with the histories of the Prophets that this conference of the histories and prophecies might confirme in our minds an assent whereby we might embrace this article But whereas in histories wee must not onelie looke for the euentes but much more the causes of the euents must bee sought for this meditation comprehendeth also a consideration of the causes for which the Messias was made a sacrifice and Redeemer For it is needefull that the causes of so great a matter bee neither slender nor fained but great and weightie causes which we shall thorowly beholde when God shall be all in all Now let vs diligently learne the elements which are deliuered in the worde and let vs craue of God that hee would gouerne with his holy spirit our purpose vndertaken touching the greatest matters And although some vnlearned persons fondly dispute y t God seeing he is omnipotent could restore mankinde into his ancient liberty and dignity by other maner of means yet let vs so hold it determined y t god doth not any way decline frō his righteousnes which thing sith so it is God must not only haue his place of mercy but also of righteousnes attributed vnto him touching his secret prouidence in the redeeming of mankind As therefore the immense mercy of God would not beholde the vniuersall death and destruction of our nature according to that saying of Ieremy Lament 3. cap. 22. It is the mercy of the Lorde that we are not consumed So the eternall and vnchangeable righteousnesse of God required a satisfaction for the offence and for the punishment For the Law of God which is a rule of iustice in God discerneth good and euill and bindeth the reasonable creature to become conformable to that rule and denounceth horrible destruction vnto all thinges which are contrary to that rule Wherefore seeing the ransome pacifieng the wrath of God and satisfieng the righteousnesse of God could neither bee paide by Angels nor by any other creature because the malice of sinne is infinit and no creature is able to endure the wrath of God it is by Gods wonderfull wisedome decreed that the second person of the Godhead which is called the word should take vpon him the nature of man and should satisfie the lawe of God for the fault and punishment in mankind That is that he which knew no sinne should take vpon him to redeeme vs from sinne that by him we might bee made the righteousnesse of God In this decree with admiration whereof the very Angels stand amazed at do shine the righteousnesse and mercie of God also the vnspeakeble humility and loue of God towardes vs. For there is no remission of sinnes graunted without recompence and satisfaction made For thinke I pray you howe great the force of Gods wrath is against sinne when he could not be pacified with any other sacrifice but by the passion and death of the immaculate Lambe And we indeed by the greatnesse of this remedie may esteeme the greatnesse of our sicknesse and sore For as Hippocrates saith vnto extream diseases we must lay extreame remedies Againe how great mercy is there in God not sparing his only begotten sonne but giuing him for vs all and giuing vs with him all things also The sonne of God adorning and amplifieng this mercy saith Iohn 3. 16. So God loued the world that hee sent his onely begotten sonne that euery one which beleeueth in him should not perish but haue life euerlasting Notably therefore saith Clement B. of Alexandria Man is beloued of God For how should he not bee beloued for whose sake the onely begotten sonne of God was sent from the bosome of his father What shall I say of the humility of the Sonne turning vpon himselfe the reproches of other men and for the loue he bare towards his church for whose sake he put on the shape of a seruant and was by all meanes tempted like as we are tempted except with sinne onely that he bring and repossesse this his spousesse into her ancient liberty Pontanus telleth that in his time there was a cettaine husband-mans wife carried away by the Pirates of Tuneta and when her husband heard of this matter hee leapt into the sea and besought the Pyrats with great desire that they would also carry him away with his wife they maruailing at the faith and mind
of the man tooke him also with them and when they arriued at Tuneta and had openly shewed their prize they declare vnto the King a rare and memorable acte who though he were a Prince barbarous and enemy to Christianity yet merueiling and perceiuing the vertue of the man did set him and his wife both at liberty and commaunded them to bee registred as of the number of those which were the guard of his person So the sonne of God leaped from high and heauenly beatitude into the sea of our mischiefes and miseries and of free became bondman of rich poore that by his virtue and power hee might obtaine liberty for vs and coopt vs into the society of heauenlie blessings Let vs therefore be ashamed of our pride and impatience wherein we disdaine to suffer some sorrowe to profit the Church thereby The spirituall meditation of the passion of the sonne of God consisteth in Feare and in Faith Feare is to tremble with acknowledgement of Gods wrath against sinne whose speciall testimony is the death of the sonne of God For although the threatnings added vnto the Law and horrible examples of punishments and feares of conscience doe shew the iudgements of God destroying contemptuous persons yet if we looke well into this glasse of Christ crucified wee shall see a far more euident signe of Gods horrible wrath For seeing God could not be pacified with the obedience of anie creature but did decree that his Sonne should be the propitiator or attonement maker in his bloud as S. Paule saith Assuredly me must confesse that great earnest and vnspeakeable is the wrath of God against sinne And least this acknowledgement of Gods wrath should leaue in our minds the stinges or darts of seruile feare which is a sorrowe without faith and a grudging against God and a horrible fleeing from God as was in Saule and Iudas let faith take roote in vs whereby the hart is stirred vp in the acknowledgement of Gods mercie promised for his sonnes sake For seeing God hath not spared his only begotten sonne but giuen him for vs all surely it cannot otherwise be but with him also he will giue vs all thinges Therefore spirituall meditation is not only to knowe the history touching the passion and to beleeue the same but also to feele in our hart sorrowes and consolations The exemplary or imitatiue meditation of Christes passion is to follow the humility and patience of Christ as S. Peter saith 1 Pet 2 21. Christ suffered for vs leauing vs an example that wee should follow his steps And although none of vs in this our imbecility or weakenes is able to follow the example of Christ yet notwithstanding let there bee some lineaments agreeable in vs with this Image of imitating Christ ⧠The Psalme and Exposition thereof Saue me O God for the waters are come in euen vnto my soule I sticke fast in the deepe myre where no grounde is I am come into deepe waters so that the flouds runne ouer mee I am weary of crying my throate is drie my sight faileth me for waiting so long vpon my God SOme men do merueile whie the Euangelistes write That the sonne of God was grieued with sorrow and vexed in mind when he was in the Orchard seeing it seemeth a thing vnméete for a strong graue and constant person to weepe and waile and ware pale with feare of death as women vse to do For of Hercules addressing to cast himselfe into a burning fire Seneca saith thus Quis sic triumphans laet us in currustetit Victor Quis illo gentibus vultu dedit Leges tyrannus quanta paxobitium tulit Vultus petentis astra non ignes erant Who did so ioufull victor triumph make What Tyrant with such austere countenance Prescribed lawes to Nations for their state How great a peace toth' skies did him aduance No fiers they were But let vs knowe that Christ vare upon him a greater burthen then Hercules did for he was not in anguish and veration of minde for death onelie and for thinking vpon the tormenting of his bodie but he felt the wrath of God to bee turned vpon him against mine thine and all mens sinnes This féeling of Gods wrath sore vexed and grieued his most sacred breast For although euerie creature groneth and moneth when it is burthened aboue the abilitie of bearing the same yet the greatnesse of this burthen expressed in Christ not onelie teares but also drops of water and blood mingled togither which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therfore omitting disputations let vs tremble with feare in acknowledgement of Gods wrath against our sinnes and with the Prophet Isay let vs saie Surely he hath borne our infirmities and caried our sorrowes c. He was wounded for our transgressions hee was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed say 53. verses 4 5. They that hate me without a cause are mo then the haires of may head they that are mine enemies and would destroy me guiltlesse are mightie I paide them the things that I neuer tooke The former thrée verses contained a description of feares inwardlie in his heart This verse setteth forth his outward enemies As in truth for most part alwayes inward feares and outward fightings and hostile inuasions do méete togither But we are admonished by this saying They that hate me without cause c. that we suffer not as murtherers and theeues c. but like vnto Christians c. 1. Pet. 4. 15 16. That is for the confession of the Gospel And there is a notable ardent affect in the particle without a cause As if he had said They hated me not only as one neither guilty of sin nor hurting them but also most feruentlie coueting to do them good yéelding with great humilitie and taking vpon my selfe the punishments which they temselues deserued not séeking any reuenge but rather with great sorrow deploring or bewailing their wilfull obstinacie and destruction For this great good will and full of sorrow and lamentation for them and earnest desire to do them good do I beare this hatred Let Teachers or Preachers consider this figure and let them know that it is a common disease almost in all mankinde to be vnthankfull and let them for their great good will and great benefits suffer with patience to haue euill will hatred reproches and other mischiefes rendred them like as all Hystories are full of examples of vnthankfulnesse The Citie of Athens kept Miltiades in prison almost euen to his verie death and banished Aristides Themistocles and Cimon who had well deserued of the same Citie Finallie there is an infinite number of such whose examples maie admonish vs that we for Gods cause be carefull to do well not for reward of man and that we be not dismaid when mens indeuours and duties are not answerable to our good will and deseruings And that
sinne onelie let vs not maruell that his most sacred brest was vexed and disquieted touching the peruersitie of mens iudgements which are more fleeting then the flowing streames For looke whither fortune leadeth thither listeth the will of men And the thing it selfe sheweth that enterprises are ballenced or ratified by the euents For if anie man haue once good successe in anie thing hee is by and by counted a wise man But if the world go awrie with him then euerie man reprehendeth him But I omit to be here longer disputing vpon a thing so manifest whereof wee see dailie example in our life time But Lord I make my praier vnto thee in an accceptable time Heare me O God in the multitude of thy mercy euen in the truth of thy saluatiâ—n Take me out of the mire that I sinke not and let me be deliuered from them that hate me and out of the deepe waters Let not the water should drowne me neyther let the deepe swallowe me vp and let not the pit shut her mouth vpon me Heare me O Lorde for thy louing kindnesse is comfortable Turne thee vnto me according to the multitude of thy mercies And hide not thy face from thy seruaunt for I am in trouble O hast thee and heare me Draw nigh vnto my soule and saue it Oh deliuer mee because of mine enemies Christ teacheth vs by his example which is the gate the tower and altar for the godlie ones whereunto they maie safelie runne for refuge when they are tossed with diuers stormes in this life For as Salomon saith Prouerbs cap. 18 10. The name of the Lord is a strong tower c. That is true praier whereunto the iust person fleeing is deliuered So often therefore as all maner feares and dangers fall vpon vs let vs not séeke after vnlawfull remedies for our sorrows ut let vs craue of God inward consolation and deliuerance or mitigation of calamities according to Gods prouidence He that obeieth and submitteth himselfe to this rule hee in verie deede shall finde by proofe that praier vnto God is not a vaine sound but obtaineth greater thinges then anie man dare aske or looke for Ioseph when he was in prison wrongfullie cast vpon the sinister suspicion of adultery doubtlesse asked not of God in his praier the second roome or place in dignitie next to the king neither gold nor riches but onelie defence of his life and good name and the bringing of him againe into his Country out of which through the vngodlie and wicked practise of his brethren he was banished But he obtained of God not onelie wished benefits but also thinges greater then those for of a seruant and in déede a captiue or prisoner he was made the chiefest counsellor and gouernour of the most flourishing kingdome of Egypt yea and succoured his father Iacob with all houshold and kept them in greatest penurie and famine fo foode So when Daniell was cast among the Lions he desired not of God to be a gouernour of countries nor to haue deuine giftes of reuelations touching greatest matters and yet was hee so by God deliuered that he afterwards ruled and gouerned the whole country of Susian and enioyed the gift of Gods wisedome reuealing hidden mysteries namelie the sure and certain decription of time appointed for the comming of the promised Redéemer and the historie of the church or congregation of Christ and gouernements of kingdoms euen vnto the verie end of the world Let these examples of Gods promises stir vs vp vnto praier and let not the cogitation of our vnworthines discourage vs Séeing Daniel and all the holie ones euen from the verie beginning of the worlde made their praiers vnto God not in confidence of their owne worthinesse but in the confidence of the mercie promised for Christes sake and for this Lordes sake who saith Iohn 16. 23. Verely verely I say vnto you whatsoeuer you shall aske my father in my name hee will giue it you they are heard and obtaine their petitions For so Daniel praieth cap 9. 17 Wee poure out our prayers before thee not in our righteousnesse but in thy manifold mercies heare vs for the Lords sake And the same forme of praier is in the 17. verse of this psalme before recited Heare me O Lorde for thy louing kindnesse is comfortable according to the multitude of thy mercies turne thee vnto me Let vs therefore set against out vnworthinesse the preceptes and promises of God Thou O God hast commanded praier to bee made and wilt of vs in this maner be worshipped and honoured I acknowledge then that I am bound to obay thy commandement For although I am vnworthie yet thy commandement and thy will is worthie whereunto I yeeld thy promises worthie whereunto I agree and repose my full trust in the same Wherfore I make my praier vnto thee not trusting in my worthinesse but in the worthinesse of the name of thy sonne Christ Iesus and of God the father which commandest and promisest performance of that which I pray for Though hast knowne my reproofe my shame and my dishonour mine aduersaries are all in thy fight Thy rebuke hath broken my heart I am full of heauinesse I looked for some to haue pitie on mee but there was no man neither found I anie to comfort me They gaue mee gall to eate and when I was thirstie they gaue me vinegar to drinke He addeth vnto his prayer a complaint of the falsehoode of his friends and euill reioycing which his enemies haue at his calamities Seeing then that there is likelie familiaritie betwéene the head and the members let vs not maruell if the same thing chance vnto the Church for the in her calamities is both forsaken of her friends and cruellie assaulted of her enemies Like as certaine yeares agone we haue séene not without great sorrow manie examples thereof But admit it be so that we speake not of the Church shall I say how much Dauids prophecie here describing the last act of Christs passion liketh me For the Euangelist Saint Iohn declareth Cap. 19. verses 29. 30. How Christ the sonne of God hanging vpon the Crosse when he had first tasted the Vinegar giuen him by the Souldiours cried out It is finished and bowing his head gaue vp the spirit This consonancie of this prophecie which Dauid hath and that Hystorie of saint Iohns Gospell maie confirme vs against the venemous doubting which some haue touching the certainite of the doctrine from God deliuered vs. For séeing the euent answereth not in breadth but in streitnesse vnto the predictions or foretellings of the Prophets it is not to be doubted that the whole doctrine of the Prophets is true and procéeding from God Let their table bee made a snare to take themselues withall and let the things that should haue beene for their wealth be vnto them an occasion of falling Let their eies bee blinded that they see nor and euer bow downe their backes Powre out
salt of the earth purity of doctrine and the vnity of the teachers Examples of hurtful emulation euen in the ancient Bishops of the Church Discord arising felse brethren Why the Apostles and good Bishops are called Kings with their hoasts Verses 4. 5. 6 Teachers of the Gospell compared vnto doues for the diuersity of their gifts The vocation or calling of the Minister The 3. effects of the Gospell Iohn 12. 35. The 2. effect of the Gospell The 3. effect of the Gospell The exceeding great traine of Christ our triumphant king The saying of Athanasius against Arius of the ascension of Christ The deliuerance of the captiues The captiuing of the enemies and the spoiling of them A comfort vnto the Church burdened with the crosse A prophecie touching the destruction of the Iewish nation The sweete ioies of this triumph A thankesgiuing of the church for the victory by Christ obtained The order of the Apostles marching as Princes in the tryumph of Christ The stability and felicity of Christs church kingdom Dauids prophecie of kings and princes which shuld be patrones of the Church Dauid denouÌ„sceth a downfal and destructioÌ„ of Antichrist and his cruel bloody beastly warriours Dauid reciteth a prophecie touching the calling of the Gentiles to the church of God The Epilogue or conclusion of this Psalme is a general exhortation vnto thanksgiuing for manifold benefites * Of Shoshanim reade Psal 45. A threefolde Meditation of this Psalme The instructiue meditatioÌ„ The saying of Hippocrates The saying of Clement B. of Alexandria Pontanus The spiritual meditation of this Psalme The exemplary meditation The first part of this Psalme is a praier to the 31. verse Senecas verses of Hercules Christ bare vpon him the burthen of all our sinnes Preachers oftimes very vnthankfully delt with of those whom they haue best deserued of Examples of the heathen most vertuous persons Aristotles saying of iustice The godlie zeale which Dauid had for the aduancement of Gods glory Vrigils verse Scipios zeale for his country The seruent zeale of our sauiour Christ for our saluation S. Augustines saying touching a good conscience a good name The blind affection of man Christ is y e gate and the tower altar of refuge for vs to runne vnto with harty and humble praier Iosephs praier Daniels Praier It is Gods commandement and will that we should pray vnto him and his promise is assured performance The last act of Christs passion The 2. part of this Psalme containing a curse against the enemies of Christ Fiue degrees of punishmeÌ„ts inflicted vpon the Iewes and wherefore The 3. and last part of this Psalme containing a thanksgiuing by Dauid or rather by Christ and the maner thereof in 3. degrees The blessings lost by Adam are in and by Christ restored vnto vs. Gratiae priuatiur positiuae The diuers Epithites of our iustification by Christ A conclusion Exhortation The effects of this Psalme are touching faith and the force thereof mightily shaken by three meanes Iobs patience in his calamities Matth. 7. 7. 8 The effect of an oath The effect of prayer Dauid praieth for defence froÌ„ God in a good cause and for the destruction of his enemies We must pray to God to cut off the Pope and Turke the 2 strong arms of Antichrist A debasing of mans self conceit in his own nature A description of the 3. ages of the world The diuel stirs vp tyrants and heritikes in the last olde age of the world most wickedly weakning the state thereof Two effects of this Psalme The righteousnes of God in the law His righteousnes in y e gospel D. Martin Luthers saying vpon the first verse of this Psalme Tyrants trusting in mans helpe are desperately deceiued The Church sore charged and burdened with the crosse When good men are vnjustly slaundered it behooueth them to hold fast the consolations left them in the word of God against vnrighteous iudgements A principall proposition of this Psalme consisting in a Prayer and a Promise The Church in her old age thankfull vnto God A prayer for the Church in her old age The great mercy of God aboue mans merit The restoring of the church in the latter daies comparable to the deliuerances by God in former ages 1 Kinges 10 1 Kâ—ngs 12 2 〈◊〉 13 40 The church in the latter age shal at length descry and attaine vnto the port of life euerlasting The effects of this Psalme with a refutation of the Iewes contrary opinion in two points The vayne dreames of the Iewes This Psalme discerneth Christ the sauior from all other souerainty for euer The predictions of the prophets touching Christs suffering for mans saluation The excellencie of Dauids art oratoricall in compiling in 4. poynts The sentence of Saint Augustine cited by Prosperus Our excellent benefits by Christ our Sauiour A diuerse vse of the worde iudgement Dauids verse interpreted touching the first second comming of Christ the chiefe Iudge The peaceable estate of the Chucrch The maner of Chirsts kingdome governed by his iustice iudgement How Christ the Sauiour is to be honored in his kingdom The application of Daulds verse first to Gedeons and secondly to Christ his victorie Righteousnes and peace two effects of christ his kingdome A great difference between the bounds of Christs kingdom and the kingdoms of earthly Princes namely is sixe points Of kings and Queenes the nursing fathers and mothers of the Church from the beginning The great mercie of God in sending his son Christ to deliuer the distressed The application of the fable touching the viper and the palme Touching the eternail godhead of Christ and the royaltie of his euerlasting kingdome The florishing state of the Church with puritie of doctrine coÌ„cord of the Church The euerlasting renowme of Christ God and man eternal king of the faithfull and their euerlasting blessednes in and by him The myracle of myracles in the Messias Christ God man king immortall