Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	government_n	worship_n	3,428	5	7.3798	4	false

Text snippets containing the quad

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

seeme desperate this Psalme doth teach vs notwithstanding to cal vpon God with assured confidence For seeing that both his wil and his promises are most certaine we must needes conclude that he doth heare the sighings of them that are his whome he wil comfort in due time and likewise that he wel knoweth the wickednes of the wicked which he wil auenge at his good time THE PARAPHRASIS 1 HElpe ô Lord our sauiour for there is not a godlie man left and the faithful are failed from among the children of men 2 They speake deceitfullie euerie one to another euen though he be his friend flattering with their wordes with double and deceitful hearts 3 Cut off ô Lord these flattering tongues boasting themselues so proudlie 4 They saie We can bring to passe what we wil with our tongues we may speake what we list who is Lord ouer vs 5 But the Lord now at the length saith I wil rise vp for these so pitifullie oppressed and for the mourning of the miserable and I wil set in safetie those that they haue snared 6 The words of the Lord are pure words euen as the siluer tried and fined seuen fold 7 Therefore ô Lord keepe them euerie one and preserue them for euer from this wicked kind of men 8 For the wicked do wander on euerie side when the worst men are exalted into the highest place of honour PSALME XIII The Argument The Prophet doth teach vs the more desperate that the state of the Church is in this world the more earnestlie must we praie vnto God and beleeue in him more stedfastlie for that the praiers of the Saints shal neuer be made in vaine THE PARAPHRASIS 1 HOw long ô Lord wilt thou forget me how long wilt thou turne thy face from me 2 How long shal I carefullie consult with my selfe and torment my soule how long shal mine enimie gape ouer my head 3 Behold me and heare me ô my God restore lightes vnto mine eies that I sleepe not in death 4 Least mine enimie saie that he hath ouercome me and they that oppresse me reioice that I am fallen 5 But I trust in thy mercie assured that this my heart at the length being deliuered by thee shal be replenished with ioie and I wil praise thee ô Lord of whose louing kindnes I haue had so good experience PSALME XIIII The Argument This Psalme setteth forth a most sorowful description of the natural man or of the man not regenerate as Paule himselfe doth interprete it Rom. 3.10 The which corruption both of the vnderstanding and of the wil doth chiefelie vtter it selfe in that deadlie hatered which hath bin from the beginning whereby the world doth persecute the Church Howbeit the Prophet biddeth the true Jsraël to be of good courage resting vpon the hope of the comming of the Messiah Wherefore we ought much more to be of good comfort seeing that Christ is come alreadie and hath fulfilled the whole mysterie of our saluation whose latter comming yet we do looke for with the old fathers when at the length we shal be brought home into our owne true vndoubted countrie THE PARAPHRASIS 1 THAT men are so doting mad to persuade themselues that there is no God it is manifest heereby that they are al so wicked al doe make themselues abhominable and not one of them doth leade his life aright 2 The Lord himselfe from whome nothing is hid beholding men from heauen to see if anie would knowe him or seeke after him 3 Doth find that al are turned away from him that they are altogither filthie and that there is not one at al which ordereth his life aright 4 Are not these mischieuous men altogither mad which deuoure the holie people of God as it were bread and neuer cal vpon God 5 But the time wil come when they shal be as feareful as they are now careles For God doth defend the generation of the iust 6 You make a mocke at the counsel of the poore whome you oppresse but the Lord is their refuge 7 Oh that now at the length that sauiour of Israël would come foorth out of Zion for then in deed Iacob should reioice then shal Israël be ful of ioie when the Lord shal bring againe his captiues PSALME XV. The Argument The Prophet hauing declared in the former Psalme the manifest and apparant enimies of the Church now he sheweth who those be that are iudged of God the true Citizens or inhabitants of the Church or of the eternal kingdome of heauen and such as shal neuer be cast out opposing them against hypocrites who though they be conuersant in the verie bosome of the Church and that sometime also they haue authoritie and gouernement in the same yet are they not of the Church howsoeuer they both deceiue themselues with a false opinion of godlinesse and other with a lieng shew of religion He teacheth therefore that the true worshippers of God are not discerned by those things that are common to good and euil men that is to saie by the obseruation of the outward worship but by those things that are onlie proper to good men that is to saie by an vpright mind to God and an vpright dealing towards men without al dissimulation both the which they must testifie with an holie and iust life Finalie he teacheth certaine precepts of an holie and iust life after this sort that a man must be farre from al theft and deceit that he may slander no man to abhorre from hurting anie man to hate false accusations to detest the wicked to ioine himselfe with those that feare GOD to set more by his oth than by al the world neuer to seeke gaine by the damage of an other to exercise iudgement incorruptlie finalie he addeth a sure and euident promise that they shal neuer be forsaken of God but shal haue euerlasting felicitie with him who so euer doe keepe this course of life THE PARAPHRASIS 1 I Pray thee ô Lord which of so manie as beare a roome in thy tabernacle shal remaine for euer in thy holie hil 2 He that walketh with an vpright heart and worketh righteousnes without al deceit 3 Which slandereth not with his tongue which neither hurteth his neighbour by open violence nor by craft 4 Who abhorreth the wicked and maketh much of them that feare GOD who wil rather willinglie suffer damage than to breake his promise 5 Which doth not lend his monie to the hinderance of an other neither condemneth the innocent being corrupt by reward 6 Who so euer thus doth behaue himselfe he shal enioie most certaine and vnchangeable blisse and felicitie PSALME XVI The Argument Dauid in this Psalme being as it were rauished in spirit acknowledgeth the kingdome which he enioied to be giuen him of God without his deseruing by whose 〈◊〉 helpe he was able to rule and gouerne it orderlie and rightlie Furthermore whereas men for the most part are wont to abuse such dominion vnto riot he setteth

them to be who so euer do trust in the Lord that they shal neuer fal downe 2 For like as we see the verie citie of Ierusalem compassed round about with mountaines so the Lord standeth round about his people on euerie side and wil neuer forsake them 3 And if at anie time that iron scepter of cruel tyrants do lie vpon the shoulders of the godlie yet certainelie it shal not remaine vpon them for euer as we haue oftentimes found by experience least peraduenture those that before gaue themselues to liue iustlie at the length being driuen thereto by despaire be caried awaie also to liue in sinne licentiouslie 4 But thou ô Lord as thou hast done hitherto continue to defend the good and them that loue vertue to bind them vnto thee by new benefits 5 And surelie he wil do so but if anie of those whom the Lord doth account amongst his people shal turne from the right waie vnto wickednes let them knowe that it wil come to passe that he wil carrie them awaie to iust punishment howsoeuer they wrestle against it none otherwise than he vseth to do to the prophane and other most wicked men but the true Israël shal enioie a stable and sure tranquillitie PSALME CXXVI The Argument The people of God being restored at the length from Babylon doth thankefullie acknowledge such a notable newe birth and praieth for the residue of the exiles which were more slacke and in the end were punished for their slacknes and he setteth forth that there is now and shal be hereafter a ioiful issue of those miseries wherewith the Lord doth chastise and trie his So it becommeth them at this daie which haue escaped out of the bondage of Antichrist and are come to that place where the pu●e worship of God is exercised to praie for them continualie which sticke stil in that mire and to prepare themselues vnto new battels cheerefullie when it shal please God THE PARAPHRASIS 1 WE must needes graunt in deede that this benefite of God is so great that when the Lord did bring vs out of this miserie and so long captiuitie after such a maruelous maner and so aboue al expectation in such a strange time we thought in our selues that we were in a dreame 2 Then began the mouth to be filled with laughter then began the tongue to testifie gladnes then began al the people with admiration to saie Doubtles the benefite of the Lord is maruelous toward these men 3 And surelie so it is for if euer at anie time before this worke of God is maruelous towards vs neither do we reioice without cause 4 But thou ô Lord that our ioie may be ful and stable which thou grauntest vnto vs bring againe the others also and refresh them being burnt vp with the heate of that most miserable captiuitie euen as though thou shouldest send vpon the drie countries of the South riuers of waters 5 Howsoeuer it is the thing it selfe declareth vnto vs that it is by thy singular benefite that they which do sowe with teares should reape with ioie 6 So see we it come to passe sometimes amongst the husbandmen who when in scarsitie they go to and fro in the field sowing their seed taken out of their barnes not without teares yet contrariwise in the time of haruest they go out and returne reioising euen laden with heauie sheaues PSALME CXXVII The Argument Seeing that the Hebrue title giueth this Psalme vnto Salomon it appeareth that it was written and deliuered vnto the people after the temple was builded and religion established that the people might acknowledge such a benefite of God by the establishing whereof the whole safetie of the nation did stand not in the stonie temple nor in the outward rites onelie but that euerie one should consecrate himselfe and his familie vnto God Therefore was it vsed againe after the returne from captiuitie and after al things were restored for iust cause that the people of God being new borne againe might be taught which is the true foundation both of the gouernement domestical and political and by what meanes that happie state might be preserued wherevnto they were come after so great miserie by Gods singular mercie And this is the flowne thereof that families and cities do stand by religion and the true worship of God neither that anie handicraftes do profit aright without religion either yet anie labours wherewith the citizens do exercise themselues and that the godlie families are the true ornaments of the cities of the which matter though both the Philosophers and lawmakers haue taught certaine things yet dare J affirme that this onlie Psalme is to be preferred before al the bookes of them al euen to be considered by mans reason both for the weight of the sentences and the eloquence of the words and oh happie citie which doest set forth this example vnto thee But where shalt thou once be seene in the whole world THE PARAPHRASIS 1 BY the singular benefit of God verelie is the citie restored and the walles thereof are repaired together with the priuate houses and we see the fields tilled and the villages and townes euerie-where erected finallie we see the families increased with children but wherto serue al these things without the true worship of God wherefore it is necessarie that you turne the eies of your minds vnto this thing both publikelie and priuatelie for it is God that must build both the families which else shal fal to naught and it is he that must keepe and defend the cities also which else shal stand for a time to their great dammage or streightwaies be destroied 2 For although the maisters haue wise skilful and diligent seruants and the citie be ful of such men which casting off al idlenes do al arise vp to their labours as soone as it is light and in the euening after most great labours take a niggardlie and slender repast which is the iust punishment of couetous men yet is al this labour spent in vaine vnlesse that God do fauour those labours and the commodities which are taken thereby But verelie the Lord doth graunt most mercifullie as with pleasure al things necessarie vnto his not yet being idle but so laboring that they neither torment themselues with distrust nor with couetousnes nor with anie other affections which are the tormenters of mans life 3 Hereof is that ofspring of children the seed of cities not by chaunce not onelie by force of nature not by labour or industrie but as the matter is plaine to them that are not altogether blinde they are giuen to the fathers by the goodnes of the Lord. 4 This is another benefit of GOD when the children being giuen by God are of good health and so strong in the floure of youth that thou maiest account them like dartes cast out of the hand of some mightie man 5 Happie is that man that hath his quiuer ful of such arrowes who shal not want defence if anie

foorth thy praise for euen this one sact doth plainlie declare what great fidelitie thou keepest in preseruing thy seruants 11 Therfore let the whole mount Sion breake out into gladnes ô ye damsels of Iuda reioice you of the iust iudgements of God! 12 Compas Sion round about account her towers 13 Consider diligentlie her wals her bulwarks and set foorth the praises of her palaces so that ye may spread forth the memorie thereof euen to the posteritie 14 And let al men vnderstand that this is God and wil for euer be our God which wil not leaue vs no not in the last minute of our life PSALME XLIX The Argument The Prophet doth vse a most graue preface in this Psalme and that not without cause seeing that it conteineth a doctrine necessarie to the nobles commons to the rich and to the poore to this purpose that the one should not be so insolent and proud and the other should not be discouraged or caried away with the desire of riches beyond the rule of righteousnes therefore this Psalme conteineth the same argument in substance with certaine Psalmes that went before and that do followe Wherein the vanitie of the fading goodes of this world is described especiallie when they be gotten with craft and deceit or their owners do abuse them But a peculiar and certaine special matter is regarded in this Psalme namelie of those rich men which oppresse the godlie poore which poore men the Prophet doth comfort chieflie with two reasons One that there is nothing more vaine than the pride of the rich men as the thing it selfe proueth in the end whereby it solloweth that these proud men are not to be feared as though they had like power to hurt as they haue wil to doe it The second that the certeine hope of a better life is to be set against al those cogitations which vse to come into our minds in such temptations and that we must fullie determine that they are more like beastes than men who being increased with honours and riches do not vnderstand how to vse them much lesse that anie wise man should enuie them THE PARAPHRASIS 1 O Al ye people heare what I shal saie giue eare al ye inhabitants of the earth 2 Both noble and simple both rich and poore 3 For I wil speake of things which who so regardeth is verie wise and I haue meditated with my selfe things that al men ought to vnderstand 4 I my selfe wil diligentlie consider that I haue determined to teach vnto others euen great and most hid things that this my harpe may be perceiued to haue sounded not onlie vnto others but vnto my selfe also 5 For why should I tremble though I be neuer so much oppressed and be set round about with my mightie enimies compassing me and following my verie foot-steps 6 They trust I graunt vnto their riches and are proud resting vpon their great wealth as though it were lawful for them to doe what they lust 7 But I beseech you what is more vaine than this momentanie confidence for the vse of riches doutles is no longer durable than the life it selfe which is most short although a man should possesse them to the last minute of his life For no man can redeeme another much lesse himselfe with his riches neither can he make anie couenant with God for the restoring of life 8 For the price of the life is greater than that it can be paied by anie man much lesse that a man should get immortalitie to himselfe by anie riches 9 Naie no man can obtaine vnto himselfe the prolonging of his life by anie summe of monie 10 For the verie experience of al ages doth teach that al men must die be they wise be they foolish and that there is no difference in this thing either of kind or of age or of state of the person and that those goods which they leaue when they die do commonlie go vnto others euen whome they knowe not 11 Yet notwithstanding such is the foolishnes of manie that they so leade their life as though they should neuer depart hence whiles a fained imagination doth occupie their mindes as though their families remaining for euer and their faire houses that they had built should continue alwaies vpon the earth in their name 12 Howbeit there is nothing more vaine than the madnes of these men seeing man doth not remaine long in this worldlie honour so that they which liue thus minded are not much differing from the beasts 13 For their life is nothing else but meere foolishnes and yet their posteritie being no wiser tha● they praise their example and followe it 14 Howsoeuer it is and howsoeuer these men doe please themselues in these fantasies yet like beasts shut in the night in the stable so these men when the euening of their life commeth are gathered into the graue where death doth eate and deuoure them as it doth others Contrariwise although they must die also which walke the right waie yet another light shineth out in due time at the rising whereof it shal appeare how much more excellent these be than those mad men For that shadowed power of them shal streightwaies be changed into the graue the which shal deuoure them caught awaie from these their glorious buildings 15 But God contrariwise wil bring the godlie from the prisons of the graue and wil receiue them to himselfe 16 Therefore I wil thee to be quiet and not to bee discouraged at the sight of anie proude rich man howsoeuer thou see him to abound in riches 17 For the time shal come when his dead bodie shal lie in the graue spoiled of al this dignitie and his glorie shal not followe it so farre 18 Wherefore let them delight themselues and please themselues as they list and iudge none other to be happie but them that giue themselues to pleasure after their example 19 Yet if thou consider their great grandfathers of whom they boast and al their continuance thou shalt find that they are buried with an euerlasting death the which doth manifestlie condemne the foolishnes of their posteritie 20 Finallie although anie man be increased with riches and honours yet if he want true wisedome he is to be counted to differ little or nothing in this life from the beastes which wholie perish PSALME L. The Argument Like as God hath giuen vnto man a spiritual soule and a visible bodie so would he alwaies and wil be worshipped with them both euen with the inward and outward worship and as he would haue the external actions to be the witnesses of the inward so hath he diligentlie admonished men that both twaine should consent and agree together Furthermore least men depraued by nature should go out of the waie either in the one or the other part of the worship of God he hath giuen commandement most fullie vnto the people of Israël by written lawes both for religion and maners how he would be worshipped

both inwardlie and outwardlie There was also another chiefe end of the ceremonies that is of the outward worship that they might behold in them as in a certaine table both the guiltines of their owne sinne and also the promises of taking away sinne which should be perfourmed in Christ and so being admonished should continuallie remember their dutie againe what they did owe vnto God and what vnto their neighbours None therefore did more abuse the outward worship of the lawe than they that dreamed that they had wel done their dutie if they had diligentlie obserued those outward ceremonies neglecting their chiefe end Therefore doth the Prophet Asaph reprooue this most wicked errour which the Pharisies afterward did most stubbernlie defend in this most diuine and godlie Psalme the which thing also afterward the other Prophets did not cease to inculcate and he bringeth in God vsing most strong arguments both from his owne nature and from the condition of those things which were offered vnto him And this doctrine is to be reteined in the Church of God alwais because men commonlie stumble at this stone But chieflie it is necessarie for this our time in the which not onlie that old errour is restored whereby the sacraments are transfourmed into so manie idols by taking awaie the difference of the signes and the thing signified and the doctrine of the worthines of the worke brought into the Church but also men are come to this point that the Pharisies of our time do applie to their inuentions that thing which the holie Ghost damneth of manifest impietie in the abuse of the outward worship appointed by God himselfe THE PARAPHRASIS 1 HOW long ô ye hypocrites wil ye abuse the patience and long suffering of God how long wil ye despise vs that speake vnto you of the true worship of God Go to let God himselfe come forth and speake vnto you And lo behold I saie euen God that same Iehouah that is aboue al the powers and potentates of the world doth come foorth not onlie calling you but also al the inhabitants of the world from the sunne rising to the setting of the same that the whole world may be a witnes of your madnes 2 And least you should thinke that any thing here should be spoken against the ceremonies appointed by God he being about to treate of this matter setteth his glorious throne of iudgement in verie Sion the most beautiful place of the whole earth and best beloued of him it is so farre from him that he wil forsake it 3 Behold I saie that same our God commeth and wil be no longer dumbe with flames of fire going before his face which shal consume al that stand against him and with thundering tempests on euerie side that he may shew himselfe such one now in declaring the meaning of the lawe and in bringing it to the right vse as he declared himselfe of old when he gaue the lawe 4 Yea and also he citeth the heauens aboue and the verie earth beneath to be present at this his iudgement that he hath determined against you being his rebellious and stubborne people 5 Heare you therefore him that citeth you in these words by his apparitours Cal vnto me saith he these people vpon whome I haue bestowed my singular fauour and mercie aboue others and with whome I haue made this couenant of sacrifices 6 The verie heauens shal be witnesses against you of the iust deciding of this controuersie For God himselfe wil sit as iudge least you imagine that ye haue to doe with anie mortal man 7 Then said he Art not thou that people whome I haue chosen to my selfe that Israël whom I haue imbraced Wilt not thou heare me being God euen thy God I saie reasoning with thee by this authoritie 8 And I doe giue the definitiue sentence of this controuersie by these plaine wordes I haue commanded in deed lawes of sacrifices which I would haue to be offered vnto me dailie but these as they are offered of you I doe nothing at al regard neither is this the cause wherefore I expostulate with you For I behold those things dailie more than I would 9 For I praie you whome doe you thinke that I am Am I such a one as must aske bullocks out of your heards or goates out of your foldes if perhaps I neede them 10 Doe you forget that I am the Lord of al the beasts which feede in the woods and mountaines 11 And that I which haue created them do knowe al the foules and al the wild beastes which liue in the field anie-where 12 Therefore if I were hungrie why should I aske them at thy hand seeing it is plaine and euident that the whole earth and whatsoeuer is conteined therein is vnder my power alone 13 Againe what madnes is this of you doe you thinke that I doe eate the flesh of buls or drinke their bloud 14 Do you not knowe what sacrifices I require euen praises due vnto me and the paiment or your vowes 15 The calling vpon my name chieflie in aduersities from the which thou being deliuered maist giue thanks vnto me for the benefits receiued and maist testifie thy selfe in thy whole life to be desirous of my glorie 16 But ô ye wicked and vnpure men how much soeuer ye dissemble holines with the multitude of sacrifices heare with what wordes the Lord himselfe doth rebuke you Darest thou be bold to talke of mine ordinances either to make mention of my couenant 17 Which wilt not suffer thy selfe to be corrected despising al my threatnings and casting awaie my commandements behind thy backe 18 If thou see a man that stealeth that is he whose companie thou most desirest if thou knowe an adulterer thou giuest thy selfe streightwaies to be partaker of his wickednes 19 Thou speakest nothing but that which is naught thou sharpenest thy tong to forge al kind of deceit 20 Thou slanderest backbitest euen thine owne brethren the brethren I saie borne of the same mother much lesse wilt thou abstaine from hurting strangers 21 These are thine exercises these are thy maners the which wickednesses because I haue dissembled a little while through my long sufferance doest thou therefore account me to be like thee and to alow these things Nay I wil deale with thee more seuerelie and set euerie one of thy faultes before thine eies and I wil cause thee to perceiue by experience that I haue not forgotten nor put out of my memorie anie one of them 22 Knowe ye this therefore and weigh this diligentlie and earnestlie with your selues so manie of you as forget God that if I once in mine anger take you awaie there is none able to deliuer you Finallie heare ye what I at the last conclude of this matter he that offereth his heart vnto me studious and careful of my glorie it is he onlie that offereth vnto me an acceptable sacrifice he that directeth his maners after the rule of my commandements him verelie wil