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.

PSALME. LXXXII.

The Argument.

The liuelie image of the diuine Maiestie amongst men, is expressed in the magistrates, vnto whome therefore God doth attr••bute that name, not of his owne proper essence and substance, but the name that signifieth the power which he hath ouer al things. Howbeit, in this thing, as in others, there be manie faultes committed, both by them that haue the power of gouernement gi∣uen vnto them, and also by them that are their sub∣iects. And this Psalme doth treate of the faults of the magistrates themselues, which are most great and dan∣gerous. For it can hardlie be, but that where the magi∣strates do not their office, the people also, in that neither the wicked are brideled, nor the godlie confirmed and comforted, ful to vtter ruine. Wherefore, the Prophet in the beginning of the Psalme, doth first open, and then shut vp the fountaine, whence al the most greeuous euils committed by the magistrates, do spring forth, bringing in the person of God himselfe to speake: to wit, that they onlie beholding them, whom they count as subiects, they forget him, who standeth ouer their heads: who hath pla∣ced them, not in his owne place and throne, but ouer cer∣taine men onlie, and that vpon this condition, that they should not haue an infinite and absolute power to do what they lust: but that their authoritie should be limi∣ted by certaine lawes, & bound to a certaine time. Nei∣ther doth he vse them so as his deputies or vicepresidents, that he onelie should be present, but also that he should rule and direct their iudgements: and when they haue finished their time and course, whether it be by death, or by anie other meanes, that he wil c••l them to an ac∣counts of al their words and deedes, euen as he doth al other mortal men. Afterward, he condemneth another thing, wherein they fault and faile most commonlie, to wit, the parcialitie and fauouring one person more than another. Finallie, because the Prophets had oft preached

this to men that would not heare them: the Prophet prai∣eth, that that righteous King would come to put an end to this disorder, the which thing also we did see came to passe, when the political gouernement of the Iewes cea∣sed, and was abolished. Now in our times, and especi∣allie after the preaching of the Gospel is restored, whereas we see these euils to growe aboue measure, so that in manie places there is no regard at al, either of Gods law, or the law of man, what must we now rather desire, than that that last daie should speedilie come, wherein the Lord may restore al things, as it is promi∣sed vnto vs by the mouth of Peter, Actes. 3, 21.

THE PARAPHRASIS.

1 YOV sit indeede, I confesse, in a higher place aboue other men that are your subiects, but I, the most high God, am present in that your assemblie, who haue not debarred my selfe of mine authoritie ouer you, neither am I present as an idle beholder, but as your Iudge also.

2 I praie you then, how long shal I suffer you thus to abuse this authoritie giuen vnto you by me, vnder certaine lawes and conditions? and to exer∣cise iudgements, not by right and equitie, but as you fauour the wicked partie?

3 But I haue placed you in this seate, vpon this condition, and giuen it vnto you in plaine com∣mandement, that you should relieue them that are spoiled by violence, that you should defend the fa∣therles, and mainteine the poore against the iniu∣ries of the rich:

4 That you should deliuer, I saie, the miserable and the poore, from the hands of the wicked.

5 But what hath it auailed to haue spoken these things vnto you? I do see that you do care for no∣thing lesse, than to knowe what is your dutie, and therefore are more vnwilling to do your dutie. Wherefore, al things are out of order, and none o∣therwise

confounded together, than if al men were in most extreame darkenes, so that the verie foun∣dations of the earth are moued foorth of their pla∣ces. For what can remaine safe amongst men, when the difference of right and wrong is taken awaie?

6 Heare therefore ye kings and magistrates, who are so negligent, what sentence is giuen vpon you. You are honoured in deede with that name, wher∣by mine authoritie ouer al men is declared: and I haue embraced you with special fauour, as a father his children.

7 Howbeit, I haue not exempted you from my power and authoritie. Therefore you are kings, I saie, but mortal, euen as other men: you shal die, ô ye princes, and you shal stand at my iudgement seate, as euerie most vile and poore man, to giue ac∣count of al things.

8 O God arise! and seeing thou art the onelie Lorde, by ful right and authoritie of al men, thou thy selfe gouerne the empires and the king∣doms.