A Proceeding in the Harmony of King David's Harp.  
That is to say, An exposition of 13. Psalms of the Princely Prophet David, from the 22. unto the 35. Psalm, being a portion of the Psalms expounded by the reverend Doctor Victorinus Strigelius, professor in Divinity in the University of Lipsia in Germany.  
Translated out of Latin into English by Richard Robinson, Citizen of London. Anno Christi 1591.  
Seen and allowed.  
Brief Contents of these 13. Psalms.  
Of 

Prophecy and Prayer. 22.  
Thanks giving. 23.30.  
Doctrine only. 24.29.32.  
Doctrine and thanksgiving. 33.34.   Of 

Prayer only. 26.28.32.  
Prayer, as Psalm 25  
Consolation. 27    Psal. 34. Verses 25. & 16. 
The eyes of the Lord are upon the righteous: & his ears are open unto their prayers. The countenance of the Lord is against them that do evil, to root out the remembrance of them from the earth.  
Printed at London by john Wolf, and are to be sold at his shop over against the great South door of Saint Paul.   


TANDEM SI.  
HONI SOIT QVI MAL Y PENSE    

To the right Honourable Sir Christopher Hatton, Lord high Chancellor of England, Knight of the most noble order of the Garter, and one of her majesties most honourable privy Counsel: Grace, Mercy, Peace and plenitude of Temporal and eternal Beatitude, in Christ jesus our Lord and Saviour everlasting.  
KIng David the man beloved of God after his own heart (Right Honourable and most worthy Maecenas) though he was also the faithful feeder, the Shepherd of God, 
1 Sam. 16.7.  the servant of the Lord, the Conqueror invincible, the Captain of the destitute, the sacred Psalmograph, the melodious Musician, the sweet singer of Israel, and Patron of singers, the praise-worth Prophet of God the anointed of the Lord, and princely figure of Christ, the sovereign King of all kings: Albeit (I say) he was such an earthly parsonage, endued with more heavenly graces, than ever any was either before or after him: yet, in himself feeling, and of himself confessing great and manifold infirmity of human nature, by many his most grievous conflicts between the Spirit and the Flesh, suffering (according to the saying of Saint Paul, that old beaten soldier of Christ) Inward fears, outward feightinge. 2. Cor. 7. 5. he found also by experience in the world both inward and outward envy, both domestical and foreign enmity, and under the hands of the highest jehovah, both temptations of abiections, troubles of dejections, and tryalles of his truth, constant faith and unfeigned conversion. So as by the providence of God: seeing all this, sorting for his best behoof beyond either his desire or desert (As all things work for the best to them that love God etc. Rom. 8.28.) amongst his other grievous complaints in his sacred Psalms, to mollify his miseries with meditating of God's mercies, he eftsoons took into his hands the harp of his heavenly harmony, sounding thereupon and singing to the same such like consolatary conclusions of God's goodness towards his elect, as this is: Great are the troubles of the righteous, but the Lord delivereth him out of all. Psa. 34. vers. 19 And again such like testimonies of God's indignation against the reprobate as this is: ibid. But malice shall slay the wicked, and they which hate the righteous shall perish. vers. 21. That these effects apparently were thus proved in him and his enemies, the history of his life and actions, and the events of his enemy's enterprises most evidently do testify. For it was a thing past his and all human expectation and help, that he so mighty a parsonage, advanced from the sheephook to the sceptre. 2. Sam. 7.8. From a King's page. 1 Sam 16.21 to a king's parsonage. 1. Sam. 5.3. Long persecuted by Saul. 1. Sam. 18. whose life he saved 1 Sam. 24.13. committing those two horrible sins. 2. Sam. 11. And so utterly destitute of all safeguard and safety in himself, for which he felt God's judgement and justice threefold, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of the Child borne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his banishment for the fact, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temptation of abjection for exercise of his faith, his own son his hearts grief 2. Sam. 17. and so many nations his utter enemies, Ps. 18. It was (I say) a thing impossible with man, and past all his expectation, that this desolate David should find such favour with God and man, as to reobteine a right recovery of that, which he had before lost with so great injustice, viz. God's grace and favour, his estate of dignity, kingdom, life, and felicity: Notwithstanding, such was the providence, presence & promise of the most highest jehovah (as is affirmed by the holy Ghost, the true witness of Gods most worthy will & working herein. The Lord in his mercies so looked upon him with his loving favour, that he searched the secrets of his heart, heard his sorrowful sighs, salved his sore, renewed his spirit, remitted his sin, healed his harms, saved his life, prolonged his days, continued his kingdom: and finally, clothed his enemies with shame, but made his Crown to flourish, Ps. 132. vers. 19 Then all which blessings none could be more at any time or greater, by God bestowed upon any mortal Prince or Potentate upon earth: whereupon highly commending the great goodness and mercy of Almighty God as the only umpire in this spiritual and corporal conflict, well and worthily ascribing the glory of this triumph unto the highest jehovah, doth this learned expositor Victorinus Strigelius thus profoundly infer of this Warrior and wrestler: David being tempted, prayeth: praying, he was delivered, and being delivered he gave thanks. O excellent order of a princely warfare, O more surpassing virtue of divine deliverance, O most blissful Conqueror by the crowning Creator. Many proud pompus and mighty Monarches of old time, as idolatrous, tyrannous and wicked Pharaoh, Nabuchadnezar, Antiochus, and such others, extolling themselves for Gods, contemning the true God, and afflicting his people for their true profession, have warred against those weaklings to the destruction of their bodies, souls, kingdoms, and infinite thousands others of their alliances: and after them such other profane princes, foreprophecyed of by Daniel, as the Assyrian and Chaldean Lion, the Percian Bear, the Macedonian Leopard, 
Dan. 7. cap. verses 4. 5.6.7.  and the Roman beast far differing from the others, all warring against the Saints of God, attributing their victories to their own valours, derogating the glory of the immortal God, have destroyed divers kingdoms, their own and others, with infinite thousands of bodies and souls into perpetual perdition, with Satan and his angels for ever. But this divine David, the Lords Conqueror so fought his battles against the enemies of God and his truth, as this interpreter inferreth of him in the 7 Psalm, that the very youths of his people and dominions, might at home in the Church and Scholes hear, read, learn & profit in the law of Moses and doctrine of the Prophets, touching the promises infallible of the everlasting kingdom of Christ, and the salvation of all the faithful for ever: of which everlasting kingdom, Solomon son of the said K. David was also a lively and express figure, as in the 45. Psalm is mentioned.  
Such a peaceable, spiritual and corporal warfare in this last age of the world, hath God of his unspeakable goodness, grace, and mercy given us this many years in England by the preaching of the Gospel in the halcyon days of our most sacred Saba, Queen Elizabeth, hearing, honouring and advancing to our great comfort and consolation the wisdom of Christ himself a better than Solomon, Idque sub summi jehovae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostro, Gen. 5.1. Wherein (Right Honourable) we have manifold and great causes in every degree with the same our divine Deborah, aswell Governors as all others, 
judges 5.9.  willing persons among the people of Israel to praise the Lord of Hosts for his late most gracious victory given us over the Spanish Sysera by sea: As also with the same our humble Hester to celebrate the Lords loving mercies, 
Hest. 15.22.  with continual remembrance of thankfulness for supplanting and suppressing the proud, haughty enterprises of haughty Haman domestical, so as we may say, The Lord hath saved his Zion, dwelling with the Daughter of Babel, 2. Zach. 7. And finally, with the same our joyful judith (the exaltation of Jerusalem, the glory of Israel, and rejoicing of our nation) To sing a song of praise unto the Lord of hosts for his heavenly help, 
judith 13.4.9.  in overcoming, subverting, and vanquishing the policy, power, and practices of that Olophernes, the romish Antichrist, and his mischievous members, the jesuitish Seminaries and Sectaries, with such other foreign Scorpions, whatsoever and wheresoever. Since therefore the solace of the Lords Zion, and joy of his Jerusalem in our churches and common wealths of England and Ireland, by the gracious and omnipotent presence and preservation of Christ himself, the true Michael and head of his church and kingdom everlasting, environed with his angelical ministers and watchmen over us (as this princely Prophet David sweetly singeth) Continueth still firm and immovable, Psal. 125.2. There neither is, nor aught to be any member of this body, no nor the meanest, nor basest labourer in this Vineyard of the Lord so flourishing, but he is bounden by all good and dutiful industry to bestow his time in praying for, his travel in prospering, and talon in preferring the beauty & beatitude thereof, to the advancement of God's alone glory and continual comforts of the faithful: Amongst whom (Right Honourable good Macenas) reputing myself simplest of many thousands, and much bounden unto the goodness of God, and those good benefactors which any way have helped or healed my weak estate, and supported my poor possibility, both in the study of my translations, and in the exercise of my pen in writing (two simple shifts in me, but singular gifts in others of better countenance in the Church and common wealth.) Here therefore finding myself indebted unto your noble bounty, more than unto any other Benefactor whatsoever yet living: I humbly crave pardon of your Honour for my long delayed duty, and humbly beseech your accustomed benignity, now (though late to accept in good worth (as in part of payment of my debt-bounden duty long since liable to your Honourable deserts) this pittance of my poor study and pen, which is my last translation entitled, A proceeding in the Harmony of the princely prophet David's Harp: (whereof a former part was dedicated to the late noble Earl of Warwick deceased) a token of my true intent (as God knoweth) which would painfully put in ure the performance of my bounden duty, to the full satisfaction of all my honourable, worshipful, and worthy good benefactors, and their worthy good expectations: Though my hindrances have been great, and my infirmities are yet many, Even as the distressed wight wandering from Jerusalem to jericho, desirous to be settled at God's good pleasure, 
Luk. 10.  in the consolation of the faithful, till God the restorer of them that trust in him, do further increase and confirm me with his grace, favour and comfort. In mean time I rest, humbly craving and heartily beseeching the same omnipotent and immortal God, to bless and preserve your Honourable good Lordship with long life, prosperous health, increase of Honour in the earthly Zion, and with the perfruition of life and joys in the celestial jerusalem, for ever & and ever. Amen. London, at my poor house In Saint Martin's parish by Ludgate this Thursday the 22. day of April be-in S. George's even, anno Christi 1591.  
Your Right Honourable good Lordships most humble and debt-bound Orator unto the Almighty, Richard Robinson, Citizen of London.   

Rodolphi Waddingtoni decasticon in Psalmorum encomion & huius operis  
SVnt animae morbi varij dum corpore clausa est,  
Quae scelerum premitur collwione gravi.  
Horum qui quaerit sibi plene dulce levamen,  
Hic Davidis Psalmos nocte dieque legat.  
Lectio Psalmorum psallit solatia vera:  
Hinc mens fracta malis se levat atque fovet  
Gratia prima Deo, Davidi sit proxima regi,  
Strigeliusque petit, ne sua laus pereat.  
Ordine postremus Robinsonus licet extat,  
Tu tamen O Lector vive Richard, canas.   

PSALM. XXII. Deus, Deus meus, respice in me.  
The Argument and disposition of the Psalm.  
Moved I am undoubtedly to believe for certain, that the doctrine comprehended in the monuments of the Prophets and Apostles, is delivered from the true God, and that all other Religions, striving with the doctrine of the Prophets and Apostles, are fabulus, and against God, both blasphemous and deadly; When I consider the doctrine of our Religion, to be more ancient than the opinions of other Nations, and to be confirmed by manifest divine testimonies, I do also behold, (not without great pleasure) the descent or race of our Teachers, even from Adam to the disciples of the Apostles. Finally, seeing by marvelous means the Church is preserved, which beareth about this doctrine every where in the world, and seeing that the most wisest, and most modest persons, had rather suffer all torments then to cast the same away: I doubt not, but that the Church of CHRIST thinketh rightly of God, truly calleth upon God, is truly heard, and shall have her rewards in the end. But much more vehemently I am so moved to believe, so oft as I consider or think upon the sayings of our Prophets, touching the fatal or divine mutations of the whole world, touching the perpetual order of the governments thereof, also touching the coming, Passion, and Resurrection of our Redeemer, of whom GOD in the beginning before spoke, that he would send him unto mankind, to take away sin, and death, and to restore unto us righteousness and life.  
Amongst these prophecies, (which properly and plainly do preach of CHRIST,) this Psalm (in mine opinion) hath the special place, which with so great light of words and efficacy of meaning, setteth before our eyes the passion and resurrection of Christ: as I cannot easily believe, that neither Apelles nor Durerus the most excellent Painters, if they had seen Christ before their eyes, (as he was hanged upon the Cross,) could better or more evidently have expressed the same with their colours. For although David lived certain years before Christ was sent in the flesh, yet notwithstanding, being fully inspired with the light of the holy Ghost, he so describeth Christ, (suffering for us, and raised from death to life,) with such notable words, that this 22. Psalm, may seem more rather a declaration of the present deed, than a Prophecy of those things that were to come. For the Prophet taketh his beginning even from those very words which Christ himself used, as he hanged in his extreme agony, and he foreshoweth the venomous illusions wherewith those enemies of Christ, (being then in his most grievous calamity) insulted against him: afterwards he addeth a most lightsome and large description, wherein he most evidently layeth open, the special or chief parts of this Tragedy. viz. They pierced (saith he) my hands and my feet, etc. verse. 17. Also, They parted my garments amongst them, and cast lots upon my vesture. verse. 18. To these descriptions are many complaints, prayers, & consolations inserted, which contain most fervent affections.  
In conclusion, there is added a most gladsome narration, or discourse of the resurrection and glory of Christ, which he enjoyed after he had subdued his enemies under his power. Let us therefore love and oftentimes read this most sweet Psalm, not only to the end that it may instruct us concerning the deeds done by our Captain and Redeemer, but also for this cause, that it may confirm us against Academical doubtings of our adversaries, which oftentimes mightily shake men's minds: whither the doctrine which the Prophets and Apostles have left for monuments, be delivered from God himself, who in very deed is Creator and conserver of all things, whom only to worship with true godliness of mind, & whom to obey it behoveth us. Against these weapons may a man oppose (as it were a Buckler,) the godly and continual meditation of this Psalm, which witnesseth, that the greatest matters of all, are from God declared unto the Prophets, which things the event itself also hath approved and ratified. Sithence therefore, sure it is, that these Prophecies have their grounds from GOD, it must needs be also, that the other doctrine of the Church, is of and from God. But now let us hear David himself, speaking familiarly with us.  

To him that excelleth upon 
* Or the Hind of the Morning, & this was the name of some common song.  Aiieleth Hasshahar. A Psalm of David.  Verse. 1. 
My God, my God (look upon me) why hast thou forsaken me? and art so far from my health, and from the words of my complaint?  Verse. 2. 
O my God, I cry in the day time, but thou hearest not: and in the night season also I take no rest.  
A Most heavy or sorrowful lamentation is this, which far passeth our thinking or speaking, and a complaint of the mind, striving with temptation of abjection: for, it cannot be, but the same person which sustained God's wrath, came into that cogitation, as if he were forsaken and cast away from God. And although we in this instant and present fortune, do not attain unto the greatness of the complaint, which Christ earnestly, and not dissemblingly there used: yet notwithstanding, some of the members of his Church feel some small taste of these agonies.  
When our first Parents had begotten of themselves two Sons, they were brought into good hope it should come to pass, that even these should become as it were, the first young plantings of the true Church, and with joyful minds thought they upon the promise made unto them by God, touching their seed also: afterwards, when they saw their chiefest hopes suddenly to be quailed by the death of Abel, (whose slain body they beheld,) and his other wicked brother to become a reprobate, no doubt than they were in so great mourning & sorrow, that they often might cry out, My God, my God, why hast thou forsaken me? Why repressest thou not the raging devil, and breakest not, nor enfeeblest his power? David being driven into exile, and not only bereaved of his Kingdom, but (which was far greater than his Kingdom) being spoiled of all opinion of holiness and righteousness, no doubt understood well this verse, and with often speeches repeated the same, especially here, looking upon those distresses whereof he knoweth himself to be both the Author and original, crying in this verse: My God, my God, etc. Unto these persons is King Ezechias also to be added. For when he (being himself, as it were oppressed with a grievous and deadly sickness) saw death even at the door, he began to cry out, saying: Like a Lion hath the Lord broken my bones. Esay. cap. 38. verse. 13. And jeremy the Prophet may well be numbered with these also, as it seemeth where he saith: The comforter that should refresh my soul, is far from me. Lam. cap. 1. verse. 16.17.18. For what thing may happen more sorrowful and lamentable, unto a pitiful tender hearted man, and a lover of godliness, then to see his Country, together with the Temple, most miserably fired or burning, and his Citizens, partly to be slain, and partly carried away into unknown places by the enemies. But Christ's sorrows, and grievous perplexities, had much more bitterness in them: for Christ bore in himself the whole mass of our sin, he felt the wrath of God poured upon him, even as if he had polluted himself with our filthiness. Therefore this great and unspeakable burden, not only expressed unto him a bloody sweat, but also this tragical complaint, which signifieth, that Christ had a grievous conflict with the tentation of abjection.  
Truly it is a great and huge calamity, to lose or forego visible helps or succours, and to be forsaken of friends, but this by no means can be compared to the forsaking of God. For the eternal Father, exercised not in the punishment of his Son, his virtue and divine power, but suffered him to be tormented with horrible miseries both in soul and body.  
Moreover, the Word (as Iraeneus most gravely saith in his third Book and 21. chap.) ceased in Christ, that his human nature might die in him and be crucified: that is, The word, or second person in Trinity, abused not his power against his calling, but gave place unto his Father's wrath against sin, and became obedient unto his Father unto death, even the death of the Cross. Thus have I briefly spoken touching the first and the second verses, that the Reader may thus be instructed therein. For this same greatness of the complaint, can not be uttered by any speech, but is to be learned in godly meditation, and in the use or course of our life.  Verse. 3. 
But thou continuest holy, o thou worship of Israel.  
The third verse setteth down a consolation against the most sorrowful complaint above recited: for as he that suffereth shipwreck (being by the violent rage of the storm tossed up and down) if happily he fall upon any Rock, or board of the broken ship, which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a board to swim upon, he lays all the hold thereupon that he can, and so amongst the outrageous roaring storms of the North, succoureth himself thereupon for a season. So Christ in midst of the waves of his troubles and trials, embraceth consolation to himself, whereby he establisheth and confirmeth his mind, lest he should faint or quail, and be overcome of the cruel enemy. And the first place of consolation, is the manifestation of God. [But thou continuest holy] when thou makest thyself known amongst us, and hast given thy word unto us, it resteth agreeable thereby, that our prayer and our groanings are not in vain nor frustrate. For neither in deed vainly, nor without cause, hath God so oftentimes made himself known with so evident testimonies. Let us not esteem these things to be as vain visions and imaginations, or delusions and pastimes: God hath done great and mighty matters hereby: he would show plainly, that he is carefully affected for our salvation, and he would hereby deliver unto us, the testimonies of his word and doctrine, wherein he imparteth unto us, the heavenly gifts and society of his blessedness. Finally, he hath for that cause manifested himself, so as he would witness, that he will both be acknowledged and called upon, and that he will also hear and save us.  
Like as therefore the Son of God, in his most troublesome storms or tempests, hath first a respect unto the manifestation of God, (as men say the Phenician Mariners, espying their Cynosura, that star in the night, guiding them in the Skies, they are of good confidence as it were to arrive in a safe Port.) So let every one of us, first and foremost cast our mind and eyes unto the notable testimonies of God's manifestation, and being with these confirmed, let us crave of God, help and deliverance, or at least mitigation of our present calamities. And where he addeth, [o thou worship of Israel,] the studious sort may know, that the noun Relative is put for the foundation. For, the worship of Israel in this place, signifieth the same people or congregation, praising and worshipping God with a true heart.  
And what may be thought more sweet? then that we surely know, that the Congregation is the Temple of God, wherein God dwelleth and abideth, as in the 2. Cor. cap. 6. it is written. You are the Temple of the living God, (as God saith) because I will dwell in them, 
Leu. 16.12  and will walk amongst them, and I will be their God, & they shall be my people. And Christ saith most sweetly, If any man love me, he will keep my word, and my father will love him, and we will come and make our dwelling with him. john 14. verse. 23.  Verse. 4. 
Our Fathers hoped in thee, they trusted in thee, & thou didst deliver them.  Verse. 5. 
They called upon thee, and were helped: they put their trust in thee, and were not confounded.  
The second place of consolation, is here brought from an example of the society of our Fathers, wherein are deliverances many and marvelous, set down and left us: and that I may omit the rest, which almost are innumerable, who would not by good right, marvel at the most joyful end or conclusion of those calamities, 
Gene. 39.7 13.20.21.  which joseph that most holy young man patiently suffered. For, first he was taken away from his Parents cherishing, which he held most entire, and most dearly loved: after that, upon a false suspicion of adultery, he was cast into prison. In these inconveniences, which are not slenderly to be accounted upon, doubtless joseph craved of God nothing more, then that being delivered from false accusation, he might safely and sound be restored into his native Country. But most true is the saying of S. Paul, Eph. 3, God can give all things more abundantly, than we either can hope, or can conceive in our minds. Verse. 20. For joseph was advanced with such glory, that he retained that place, which was the next or second, unto the Royal principality of Egypt. Upon this example and such like, Christ here now looking, was stirred up, and conceiveth some consolation. For God's will was, there should a memorial of such like deeds remain, to the end the Church might ask and look for of him, the like deliverances.  Verse. 6. 
But as for me, I am a Worm, and no man: a very scorn of men, and the outcast of the people.  Verse. 7. 
All they that see me, laugh me to scorn, they shout out their lips, and shake their heads, saying:  
The sixth little verse, reciteth a complaint, which declareth, that the godly are exercised in a certain perpetual turmoil, and interchange of temptations and consolations. Marry felt in herself a joy not common, when she heard the Angels, 
Mat. 1.20 Luk. 1.38.44. Luke 2.19 Math, 2.16  Shepherds, and Wisemen make mention, and witness that which they had seen and heard of Christ the infant: but this joy within a while after was diminished when she understood of the subtle deceits which were laid by Herod for Christ. And even so here now in Christ, great is the variety of his motions or affects, for, although he before recited two notable consolations, wherein he both might and ought to settle his mind, yet notwithstanding, he is overcome with the greatness of the sorrow, and once again falls to complaining. But he maketh answer by way of examples, showing the difference which was between him and the rest of the Fathers. As if he said they were men, but, I am no man, but a worm. This humility wherein Christ vouchsafed for our sakes to debase and abject himself, exceedeth all wisdom and eloquence of Angels and of men. For although Christ was in form of God, (that is, in nature and power equal with God,) yet he usurped not this equality of God, namely, against his calling: but, as S. Paul most wisely saith: He humbled himself in the shape of a servant. Phil. 2.7.  
And although the greatness of these things cannot be comprehended of us, yet let us render thanks unto the Son of GOD, that he is carefully moved for our salvation, and that he manifested this his unspeakable humility & love towards us, in thus suffering for our sake. The other parts of this sixth and seventh verse, may enough be understood out of the History left unto us in the writings of the Apostles. Wherefore I come to the next verse, wherein there is a poisonful & deadly biting taunt of the ungodly High Priests, and their companions, insulting against Christ.  Verse. 8. 
He trusted in God, that he would deliver him; let him deliver him, if he will have him.  
The eight little verse, is a biting taunt of the reproachful crew of the jewish Nation: as if they said: go to thou goodly Champion, seek now to save both thyself and us? And as the ungodly jewish people did spitefully revile the Son of GOD, so Epicures do in all ages, scorn and mock at Christian Religions or ordinances: and when the same are about to hinder their profit, they then endeavour all they can to extinguish the Gospel, and practise all impiety and cruelty against Christ and his members. But there is an enemy much more hating Christ, namely the devil: he first by his hatred towards GOD, plucked away our first Parents from him.  
The same Manquellor, holdeth always the minds of the ungodly ones, bewitched with false persuasions of God, these he abuseth or illudeth as instruments, to the fulfilling of his infinite bitterness of hatred against the Son of God. Therefore are ungodly Bishops and their Champions, the Actors or part players of these illusions. But that most proud spirit is their Poet: and how wretched a thraldom is it, to be an instrument of such and so great fury and hatred against God?  Verse. 9 
But thou art he that tookest me out of my Mother's womb: 
Simile in Psal. 71, 5.  thou wast my hope when I hanged yet upon my Mother's breasts.  Verse. 10. 
I have been left unto thee, ever since I was borne: thou art my God, even from my Mother's womb.  
The ninth and tenth verses, contain a third place of consolation, which is taken from the providence of GOD: and it appeareth by this one little verse, that David here with philosophical eyes beheld or looked upon man's nature, and to have gathered diligently thereby all testimonies of God's providence touching the same. For although in the world a most beautiful order of the heavenly motions, the most acceptable seasons of days and nights, the revolution of the year, the marvelous compass or course of the Sun, and other Planets, the fruitfulness of the earth, and finally the whole nature of things, be set before us to acknowledge the will and presence of God: yet notwithstanding, there is not a more excellent testimony, (that there is a God, and that by his providence, the world is governed, and that he provideth for all things appertaining to man, and not only to all, but also for every one,) then is the whole creation or fashioning of man, and every figure & perfection of mankind.  
For, that I may let pass to speak of forming or proporcioning an Infant in the womb, what can be so marvelous, as the bringing forth of the Infant into this world? For except God himself play the Midwives part, and fulfil that Office, it cannot undoubtedly be brought to pass, that any one Infant, should come forth safe and sound into the world.  
The Anatomists, that is, they of that science which cut men's bodies, and lay the parts distributed before their eyes, do know the place Os Sacrum, (which name is derived, as of the most holy and divine work of generation) is most straightly closed or shut, and that not any thing, be it never so little, can pierce the joint of that bone: and yet out of these straits God marvelously bringeth forth the timely Infant, as it were in a certain due season, and by the outstretched joints of the thighs. Therefore most truly saith the Prophet, or rather Christ himself, here, following physiology, (that is, the rule of nature,) Thou o God, hast brought me out of my Mother's womb.  
Furthermore, this also is most pleasant to be considered, that God (unto the young child as yet in the womb) prepareth and ordaineth food or nutriment, fit and convenient even in the Mother's breasts. For after the child is once conceived, the Menstrual blood is distributed into three parts. The first part, which in purity excelleth the others, is disperse into the Matrice, to nourish the young one quickening by a little and a little. The second part, somewhat less pure, ascendeth into the place of the Mother's dugs, to be there turned into Milk, which within a while after, may nourish and sustain the child borne. The third part, of the others especially lest pure, is settled in a certain thin skin of the Matrix, until such time, as together with the child new borne, the many menstures of the Mother are sent forth.  
Seeing therefore God performeth the Midwives duty unto us all, and not that only, but also procureth proper nourishment to those younglings, as yet unborn, doubtless we must confess, that the lives of men are cared & provided for of him also. Wherefore let us daily comfort and confirm ourselves, with the remembrance of these wonderful works, so often as we are distressed for or concerning our living, or for defence and deliverance out of greatest perils. And let us cry out with the Prophet. Thou hast brought me out of my Mother's womb, and hast nourished me with my Mother's breast: therefore no doubt it is, but thou wilt both defend, and also eftsoons deliver me created after thine Image, and redeemed with the blood of thy Son.  Verse. 11. 
O go not far from me, for trouble is hard at hand, and there is no man to help me.  
The eleventh verse, mixeth a most ardent Prayer, with complaints and consolations before expounded. For the whole Psalm ought to be referred, partly to the kind exhortative, and partly to the kind demonstrative: and whereas the mind is stirred up and confirmed with the other places of consolations, he joineth thereunto also a prayer, which as Solomon affirmeth: Is a strong Tower. Prou. 18. verse. 10. That is, the only Tower and sacred Anchor, whereunto we (forsaken of all creatures) ought to fly: he also useth two arguments, whereof the first is taken from the object. As if he said, great storms and tempests fall upon me, wherefore be present to help me, being moved with the greatness of my calamities. So speaketh David also in the sixth Psalm, heal me o Lord because I am weak. The other argument is taken as from the person of God: as if he said: There is besides thee only, no man which can help me, and qualify or mitigate my miseries. Therefore thou being moved with the truth of thy promises, help me.  Verse. 12. 
Many Oxen are come about me: fat Bulls of Basan close me on every side.  Verse. 13. 
They gape upon me with their mouth, as it were a ramping and a roaring Lyon.  
The two verses following, amplify the proposition of the narration: for where he said before briefly, Trouble is hard at hand, now he showeth forth and explaineth this brevity. For he telleth with how great perils or dangers he is ensnared, and with notable Metaphors painteth out the cruelty of the pharisees hatred: he calleth the Bishops and Rulers of the jewish people Oxen and fat Bulls, because under pretence of the Ministry, they usurped upon them tyrannical power, and obtained such authority, that both all their sayings and doings, were allowed by the judgement of the rude multitude, and embraced with great rejoicing of them. But much more plainly understood here it is, that he compareth the bitterness of the High priests hatred against Christ, unto the rage of a Lion, by whose roaring all other beasts are made afraid. And the Prophet here alludeth this unto the first promise, wherein GOD himself proclaimed battle against the devil, saying: I will set enmity between thee & the Woman, yea, between thy seed, and her seed. Neither indeed may it otherwise be, but that the devil burneth with beastly cruel hatred against Christ and his Church, sithence he knoweth, that by this one Captain, his power is broken and enfeebled.  Verse. 14. 
I am poured out like water.  
He amplifieth the narration to the description by parts or division: first of all he saith: He is poured out like water. This part containeth a most sweet consolation, for it is witnessed by Christ, that he hath paid a sufficient ransom for sin: for although the bloody sweat, wherewith the Son of God was all over washed, when he was in the Garden, might have pacified his Father's wrath: yet notwithstanding, lest any man should be overcome with desperation, by reason of the greatness of his sins, he gave his soul even unto the death, and shed his blood (than the which nothing is more precious,) like water most plentifully to redeem us, or as it were, bring us out of bondage into liberty.  
We must therefore hold still our opinion against the Novatians, the commandment of GOD is immutable or unchangeable, that although our sins be great, yet when we truly repent, let us return unto GOD, with full trust of reconciliation for Christ his sake: and let us not despair for the greatness of our fault, but that the power of God's Son, is to be accounted of, and to be preferred far beyond all the sins of every man. And let us not add blasphemy unto our other faults, which accuseth God of untruth, and denieth that men's sins can be forgiven them. Like as Saul and judas are therefore condemned, because they believe not, that for the Son of God's sake, their sins are forgiven them.  
Cain was accused of this blasphemy, that he returned not unto God, but also added blasphemy thereunto, saying, My sin is greater than that it may be forgiven. 
Gen. 4.13,  These things have I briefly spoken, touching the particle, which setteth before us necessary consolation: that God will have none to despair, be their sins never so grievous.  Idem. 
My heart melteth within my body like wax: all my bones are dispersed.  
He said before, that all his whole body was so dried up, as there was no moisture therein left. Now he complaineth of the feebleness of his bones, wherein a chief strength was wont to be. They were dispersed and so shaken, that they could not perform their duty. Thirdly, he describeth the melting or consumption of the heart, My heart (saith he) is melted within me, as wax melteth at the fire. O inspeakable humility, Christ here sustaineth the wrath of God, and is made faulty, as if he had defiled himself with mine, thine, and all men's sins. This feeling of God's wrath against sin, is the object and cause of horrible fears which Christ suffered, that we should not suffer them.  
He is made as it were our shadow of refuge, because the Creature of God, is not able to endure his wrath. But I am moved by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Luke. 22. ver, 44. to think that Christ's bloody sweat, was the resolution of his whole body, now utterly enfeebled: yielding up breath, drying up his blood and all his strength.  Verse. 15. 
My strength is dried up like a potsherd. etc.  
In the fourth of Deut. verse. 24. it is said: Thy God is as a consuming fire. For the feeling of God's wrath, is as a fire consuming the heart and strength of man: as Hezekias most truly saith in Esay, cap. 38. verse. 13. who had but once tasted a little of the same, viz. Like a Lion hath he broken all my bones. But Christ felt the wrath of God against the sins of all men, and this he perceived to be poured upon him, even as it were for a sacrifice. Therefore elegantly compareth he here his weakness unto a Potshearde, which is dried at the fire, and hath no moisture or liquor left therein. Let us therefore looking upon Christ, think upon both these, viz. That GOD is unfeignedly angry with sin, and that by means of this sacrifice, we are received into favour. These things are always to be remembered and repeated of us.  My tongue cleaveth to my Gums. 
All men when they see that death approacheth near, do feel a dryness of their tongue, and desire drink greedily, the better to moisten and refresh their dried mouths: For when the blood hath recourse in great fears unto the fountain, that is, the heart, it must needs be, that the outward members are destitute of moisture, and so do require the steepeture.  

joh. 19.28.  So Christ upon the Cross cried out, I thirst: for this word is not only to be applied unto the signification, that Christ thirsted for the salvation and restoring of Mankind, but ought first to be taken as the word soundeth, touching the natural thirst.  Idem. 
And thou shalt bring me into the dust of death.  
This is a sorrowful lamentation, as are many others in this Psalm: as if he said, the eternal Father was not satisfied with the languishing and enfeebling of my body, shyvering of my bones, consumption of my heart, and finally extreme drought of my gums, but it was his pleasure also, that I should die and be buried.  Verse 16. 
Many dogs are come about me: and the counsel of the wicked laid siege against me.  
Those whom before he called Oxen and fat Bulls, (which mightily run upon men whom they meet) the same persons now he calleth many dogs. And he hath herein also respect unto the title of the Psalm, wherein Christ is compared unto a Heart, which is coursed by many dogs.  Verse. 17. 
They pierced my hands and my feet, I may tell all my bones; They stand staring and looking upon me.  Verse. 18. 
They part my garments among them, and cast lots upon my vesture.  
Like as Fulvia rejoiced in the death of Cicero, so the Priests and ungodly Teachers rejoiced in the punishment of Christ, who had reprehended their false opinions, and their deceivable traditions: and finally, because he seemed to withstand and hinder their authority and gain. But although there be many vicious affects or motions in man, yet notwithstanding the great joy or gladness which evil men receive by the calamity of good men, is a sure token of their mind bewitched of the devil, and stirred up of infernal Furies.  
For so is man's nature created, and all men of good minds hold this meaning, that they do nothing rejoice at the punishments of evil persons, but do rather bewail the miseries of mankind, which in a short space is cast down into tragical calamities. It appeareth then, that in the jews thus joyfully applauding, and like deadly enemies insulting against Christ, (who was condemned by their wicked decrees) there remained no pitiful affection or commiseration towards him, but that all feelings and motions agreeable to nature were even by the devil utterly taken from them. This profiteth us to consider for this cause, that we may crave of God to be governed by him, and defended against the devil, lest that we should be drawn headlong into such like furies. The other verses which pertain to the declaration, are more largely expounded in the History of the Gospel.  Verse. 19 
But be not thou far from me, o Lord, thou art my succour, haste thee to help me.  Verse. 20. 
Deliver my soul from the sword, & my darling from the power of the dog.  Verse. 21. 
Save me from the lions mouth; thou hast heard me also from among the horns of the Unicorns.  
These three last verses, do rehearse a prayer amplified, by mentioning the dangers wherein he was then distressed.   

The second part of the xxij. Psalm, touching the Resurrection of CHRIST.  Verse. 22. 
I will declare thy Name unto my brethren, in the midst of the Congregation will I praise thee.  
LIke as Lucius Aemilius Paulus who was called the Conqueror of Greece, (the Macaedonian wars within a few days most speedily and most happily finished,) was carried with triumph into the City, and mounting up to the Capitol, rendered his thanks unto the Gods for his affairs well exploited: So our Captain and Saviour Christ, by the power of GOD being raised up from death to life, and now making his triumph over the multitude of his enemies, gave thanks, not unto jupiter as Aemilius did, but unto his Eternal Father, who had crowned him with the glorious victory which is beneficial unto the Church. That benefit he promiseth to retain in perpetual memory, and to celebrate the same with a thankful heart unto all eternity. But therewith also he describeth the chief effect of his resurrection: he affirmeth that he is again raised from death to life, not to the end he should be idle, or thenceforth not to be busied in any good work, or that he should boast himself only of his wisdom and power, and so hold for most assured, that he should always remain in most great and eternal pleasures: but he saith expressly, that he is risen for this cause, to the end he may gather unto God his Church by the ministry of the Gospel, which may praise and worship him in the life everlasting.  
This then is the special effect of his Resurrection, namely the gathering of his Church, which comes to pass by the ministry of the Gospel, which the Apostles dispersed or published throughout the whole world. So in an other place it is said: Thus it behoved Christ to suffer, and to rise again the third day, and that in his Name, repentance and remission of sins should be preached among all Nations, beginning at jerusalem. Luke. 24. verse. 46.47. Truly here is set before us a manifold consolation. The Son of GOD affirmeth, that he will preach the Gospel, yea though the world repine and repugn the same, and that he will publish another doctrine besides the Law.  
He will therefore preserve the Ministry, and these studies and learning, and he alloweth the endeavours of them which preach the Gospel. Let us comfort ourselves with this consolation, so often as we do consider the dangers of the Church, though fatal punishments oppress the world for their Idolatries, Epicuriall furies, lusts, & other mischiefs which are innumerable: yet sure and certain it is, that the Church of God shall remain, which amidst the thickest of the enemies shall preach the word of the Gospel of Christ. And neither will Christ suffer, that at any time the knowledge of him shall be utterly forgotten of men, but he himself will execute the Office of teaching, like as in this place he saith. I will declare thy Name unto my brethren, in the midst of the Congregation will I praise thee.  
But even in these self words, there is delivered us a most sweet doctrine, touching the efficacy of the Gospel preached by miserable and weak persons. The world judgeth the Gospel to be a deceivable doctrine, and derideth her Ministers as it were unprofitable babblers, which go about to take quite away the chief strengths of human society from amongst men: but these profane judgements Christ doth here confute: yea, (saith he) I myself will preach, and will bring to pass, that the Ministers shall not be discouraged with unprofitable contention, but that the ministery of the Gospel shall indeed be the power of salvation to all that believe. Although therefore the Ministers are in truth but Earthen vessels, yet sure it is, that their preaching is effectual, and shall profit many men.  
Hitherto also approacheth the third consolation, which the most sweet phrase [Brother] setteth before us. I will declare thy name unto my brethren. I pray you what may be more sweetly thought or spoken, then that Christ calleth all men his Brethren, which hear learn and embrace the Gospel. And that Christ indeed doth love us with a brotherly love, that doth his taking of human nature upon him declare. For that he might join us in a most near bond with him, he became flesh of our flesh, and bone of our bones, as Paul saith. Heb. 2. ver. 24 This taking and knytting of our nature, is a testimony of a great love towards us. But the Passion of Christ declareth this effect much more evidently, wherein he suffered punishment due to the righteousness of GOD, and fully paid the ransom for us. For it was his good pleasure, to redeem and reduce us, which were oppressed with most grievous mischiefs, as, sin & death, into our ancient dignity and former liberty.  
Hereby it appeareth, that there is no such love of any brother towards his natural Brother, as is the fervent love of Christ towards us, whereunto he giveth the name of brother. So often therefore as thou beginnest to pray, and that thy unworthiness hindereth thee, be thou turned in mind & thought unto this little verse of Christ, wherein he expressly calleth believers his brethren. For sithence he is our Brother, and loveth us most fervently, let us not doubt, but that we are received and heard, (though unclean and manifoldly guilty we be) yet for the intercession and prayer which our Brother maketh for us: and neither is there any thing so surely laid up in the unmeasurable treasure of God's goodness and mercy, which he will not willingly bring forth, and freely partake with this, when he is requested of this High Priest and Mediator, whom the name of a Brother maketh not abashed nor ashamed.  
Wherefore in all our life long, in all our dangers, and in our daily prayers, let us think upon this most sweet name Brother, and inculcate the same to our minds, that we may surely believe, our Brother sitting at the right hand of our Father will help us, and bestow upon us present and eternal benefits. Let it suffice to have here briefly thus much noted of these words: because the greatness of the matters cannot be conceived in words.  Verse. 23. 
O praise the Lord, ye that fear him, magnify him all ye the seed of jacob: and let all the seed of Israel fear him.  
Before, Christ (raised from death to life) directed a prayer of thanks giving: now he speaketh unto the remnant of the godly jewish people: and he doth exhort them, that with a true reverence of mind, they do worship and obey their Messiah: and not to despise the benefit of the son of God, but that they give thanks unto the eternal Father, whereas he being pacified with this sacrifice, receiveth men into his favour, and imparteth unto them, the fellowship of his blessedness.  Verse. 24. 
For he hath not despised nor abhorred the prayers of the poor; He hath not hid his face from him, but when he called unto him, he heard him.  
The reason of cohortation is taken of the proper example: the eternal Father hath not despised my prayers & my sighs, yea even then when I was distressed in most great and most grievous calamities: but he hath heard me, and hath granted so joyful an end unto my labours, that to express his goodness I am not able, in respect of the greatness thereof. Wherefore you also being admonished by my example, learn here likewise to flee unto God, and to crave of him reconciliation, his holy Spirit, and other benefits.  Verse. 25. 
I will praise thee in the great congregation: my vows will I perform in the sight of them that fear thee.  
He turneth his prayer to the Congregation of the Nations which he therefore calleth great, because it is every where dispersed throughout the whole world, and in multitude exceedeth the little flock which GOD hath called out of the jewish people: for Christ would not have his Church thenceforth tied unto any certain Kingdom or policy, like as before it was limited within little bounds, but he would have his Gospel, by his Apostles to be dispersed amongst the Nations, and again to gather the light which the Nations (forgetful of the promise given to the first Parents) had before lost.  
But although Munckes and others the unlearned sort, understand not what the name of Vow meaneth, so oftentimes repeated in the Psalms, yet notwithstanding, most simple it is so to define what a Vow is, as in the Psalms it is taken for. A Vow is a covenant to perform the worshippings of the first Table, which are these: 1. Fear of GOD: 2. Love: 3. Faith: 4. Patience: 5. Invocation: 6. Thanksgiving: 7. Confession: and 8. The preaching of God's name etc. These worshippings, and these works or vows (saith he) will I perform unto thee, whereunto by good right I am bound. Let the declaration of this word (in what manner so ever) be also applied unto other sayings in the Psalms: as in Psalm. 116. ver. 14. I will pay my vows in the sight of the people of God. etc.  Verse. 26. 
The poor shall eat and be satisfied: they that seek after the Lord, shall praise him, their heart shall live for ever.  Verse. 27. 
All the ends of the world shall remember themselves & be turned unto the Lord: & all the kindreds of the Nations shall worship before him.  Verse. 28. 
For the Kingdom is the Lords, and he is the Governor among the people.  
These verses agree with them that go before, and clearly witness, that the Gospel shall be effectual, and shall begin eternal life in all men which do repent, and unfeignedly believe the same: sithence than the infirmity of the Teachers is so great, and the confusions in the Church are so many: all men's minds are moved, and seek to know, whether the voice of the Gospel do profit mankind, or the indeed it be only a dissembling voice: whether Paul or Phocilides, or Theognis or Esope, did more profit.  
Moreover, because men see the policies troubled with dissension in Religion, many also are terrified from the profession of the Gospel, as if it were only the firebrand of seditions. Against these false judgements of man's reason, we must gather testimonies touching the efficacy and dignity of the ministery. Here the Son of GOD affirmeth, that the preaching of the Gospel shall be effectual: for so he saith: The poor, that is, the afflicted, shall be satisfied, and receive comfort to withstand all terrors and dangers, and shall together celebrate God's benefits, that he hath made himself known, by sending his Son, and giving his Gospel. Finally, the hearts of the godly ones, embracing the doctrine of Christ and his Apostles, shall have full fruition of new heaven, wisdom, righteousness, and life everlasting. Therefore it profiteth to teach, hear, learn, and embrace the Gospel, yea although godless persons will not see what it profiteth: yea, they judge the preaching of the Gospel, to be either a vain fable, or a dissimulation, or a firebrand of seditions.  Verse. 29. 
All such as be sat upon earth, shall eat, and worship God.  Verse. 30. 
All they that go down into the dust, shall kneel before him: and no man hath quickened his own soul.  
These two little verses following, do declare or make mention as touching the calling of the Gentiles, whereof when it is spoken, let us think upon three things. First, let the greatness of God's mercy be thought upon, gathering him an eternal Church, not only out of the Isralitish people, but also from among the Nations which were polluted with Idols, lusts, and all kinds of filthiness. Secondly, let the testimony of God's promise in the Gospel (which is free and universal) be considered of us. Thirdly, let us know, that the sayings touching the calling of the Gentiles, are the abbrogations of the Law, and refutations of that dream which the jews had concerning the political Kingdom of the Messiah.  
But seeing else where often, and some what more precisely touching this matter it is spoken of, as in the 53. chapter of Esay, I will not be here any more tedious, but of purpose I surcease the declaration hereof, lest the greatness of my Comments be too tedious unto the Reader.  Verse. 31. 
My seed shall serve him: they shall be accounted unto the Lord for a generation.  Verse. 32. 
They shall come; and the heavens shall declare his righteousness unto a people that shall be borne: whom the Lord hath made.  
The Epilogue or conclusion of the Psalm, containeth a notable and lightsome description of the Church: for first it instructeth the Reader concerning the perpetuity of the Kingdom or Church of Christ. For it saith, there shall always remain some seed, and be some remnants which with true and acceptable Religion shall worship God.  
Let us then hold fast this consolation, that we may most firmly believe, the Church shall never be utterly destroyed: no, though the devils themselves, and all the ungodly ones, do threaten both desolation & infinite destruction unto the Church. Moreover, there are in this place, proper and convenient actions attributed unto the Church: the Church shall not make war, nor lead forth her Armies for to constitute and make any new forms of policy, but she shall do other works.  
She shall preach the righteousness of Christ, and shall refute men's opinions, which fain that we are just, for or by reason of discipline and ceremonies. Finally, she shall be the keeper or preserver of the Gospel delivered from Christ, as it were by hand: and shall study by all care and industry, to defend and set forth the purity of this doctrine, touching the righteousness of Faith.  
This is the disposition of this Psalm, which by no means satisfieth the greatness of the matter therein contained: but yet sometimes it admonisheth the godly Readers what is to be sound considered, as touching the most profitable, and most grave or profound sentences in the same.    

❧ A PSALM OF 
* Esa. 40.11. jerem. 23.5. Eze. 34.23 joh. 10.11. 1. Pet. 2.25  DAVID. Dominus regit me.  
The Argument.  
LIke as Homer in the third Book of his Iliads, compareth two Orators together, Menelaus' and Ulysses, and indeed attributeth unto the one eloquence like unto the winter snow, but unto the other short and pithy speech, wherein few, but very sweet things were uttered: so the holy Ghost useth in certain Psalms, plentiful and excellent phrase of speech, which lacketh no special commendation of eloquence, when he not only teacheth, but also may move and delight men: in some he useth a short, but a very sweet phrase of speech. For it is the part of one, and the self same cunning Sailor or Pilot, to sail with largerspread, and shorter gathered sails, that is, a man may lengthen out his speech, and with a learned brevity speak what he thinketh.  
How much plenty and excellency of phrase is there in the 103. Psalm? wherein the corporal and spiritual benefits of God are celebrated: in this Psalm, may the same argument, indeed more brief, but in far more excellent figures be expounded. For here, when the Prophet David is holden as amazed with admiration, of the greatest benefits of God, bestowed upon him, and upon the whole Church, & acknowledged that he wanted words, to set forth both the sweetness and plentifulness of them, at length he entereth into the cogitation of two figures, than which nothing is more lovely, nor any thing may be proponed, which may more allure the godly ones unto giving of thanks.  
For as it is the shepherds office or duty, to bring & lead forth the flock into feeding places, and make them to drink of wholesome water, and the same to govern and defend against the rage of Wolves, finally, to lay to his helping and healing hands, when the sheep are sick or diseased; so the Son of GOD, (who calleth himself The good Shepherd. joh. 10.14) exerciseth the same offices, in gathering, governing, defending, and succouring his Church: for first, he feedeth and refresheth us with the Gospel, Which is the power of salvation to all that believe. Rom. 1. verse. 16. Next of all, he governeth his Church and all the godly ones with the holy Ghost: that they may be his eternal heritage and (Populus peculiaris sectator bonorum operum,) his peculiar people, a follower of good works, as it is said, Titus. cap. 2. verse. 14. Thirdly, he defendeth his Church against the outrages of the devil, and the world, that she may acknowledge her prayers to be received, and thoroughly heard: and not to doubt that she is the beloved darling of God.  
Last of all, he executeth the office of a Physician, in healing our wounds, that is, our sins and calamities: for he both forgiveth them their sins which unfeignedly repent, and of his unspeakable goodness, mitigateth the punishments. Then this figure or similitude of a Pastor, which he setteth down in the beginning, nothing may be thought more sweet; for as in the first figure or similitude, he resembleth GOD unto a Shepherd, and his Church unto a flock of sheep: so in the other figure, he compareth GOD unto a rich Host, and himself unto the guest.  
And it is the office and duty of an Host, to furnish the Table with meat and drink, whereby the hunger and thirst which the guests have gotten, may be quenched, and whereas he may with fragrant smells recreate and refresh his guests: these same things doth the Son of GOD as a most liberal Host, largely and liberally bestow upon us: for he feedeth and refresheth us, not with meat and drink, fetched from else where, but he giveth himself unto us, to feed and drink upon, according to that saying extant in the 6. cap. of S. john. My flesh is meat indeed, and my blood is drink indeed. verse. 55. etc.  
Unto these most delicate repasts, he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. a surplus, or superaboundance of delicacy, namely the gift of the holy Ghost, which of right, and worthily is compared unto most sweet Balm. But although David here speaketh of this spiritual refreshing especially, yet, not absurdly is the circumstance of the Psalm applied, unto the nourishing and defence of our bodies, and unto the sustentation of this life. Neither are these things bestowed upon us by chance, which appertain unto this life, but are distributed by the liberal hand of GOD, for the causes which are often spoken of in the Church.  
Furthermore, unto these figures are added notable conclusions, which flow from a heart full of Faith. Yea, though I shall walk in the valley of the shadow of death, yet I will fear no evil, for thou Lord art with me. verse. 4. Also, Because the Lord himself is my Shepherd and mine Host, I shall want no good things at any time: I shall not be destitute of any solaces, but they shall accompany me, even till I come unto the life everlasting: than which, nothing can be more blessed, neither any thing be conceived more abundant in all benefits. Let us therefore take out of this Psalm manifold doctrine & consolation: & let us use the same, so often as we will advance, amplify, and magnify the benefits of God, by Christ our Mediator bestowed upon us.  

The Psalm and exposition.  Verse. 1. 
The Lord is my Shepherd: therefore can I lack nothing.  
This is a short little verse, but no speech may be equal in greatness of matters which it containeth: therefore also will we be the breefer in expounding the same, and will only follow the special principal points of the matters thereof. Of all figures which set forth The goodness, (and as I may say with S. Paul, 
Titus. 3.4. ) the bountifulness, and love of God our Saviour towards man, I know not whither any other may be more lovelier than this same, which attributeth to GOD the person of a Shepherd. For a feeder of sheep, knoweth right well how tender beasts the sheep are, how naked, how needy of others help, government, and defence: therefore remembering his Office, (according to these verses) thus he doth.  

STabulis in mollibus sinit herbam carpere Oues,  
Dum mox frondosa reducitur Aestas:  
Et multa duram stipula filicumque maniplis,  
Sternit super humum glacies ne frigida ledat,  
Molle pecus, scabiemque ferat, turpesque podagras.  
At vero Zephiris cum laeta vacantibus Aestas,  
In saltus gregem atque in pascua mittit,  
Dum mane novum dum gramina canent,  
Et ros in tenera pecori gratissimus herba est.  
Ind ubi quarta sitim Coeli collegerit hora,  
Et cantu querulae rumpunt arbusta Cicadae  
Ad puteos aut alta greges ad stagna jubet,  
Currentem illiginis potare canalibus undam.  
Aestibus ad mediis umbrosam exquirit vallem,  
Sicubi magna iovis antiquo robore quercus:  
Ingentes tendat ramos aut sicubi nigrum,  
Illicibus crebris sacra nemus accubet umbra.  
Tum tenues dat rursus aquas & pascit rursus,  
Solis ad occasum cum frigidus aera Vesper:  
Temperate, & saltus reficit iam roscida Luna,  
Littoraque Halcionen resonant & Acanthida dumi.   

HE suffers in warm Cottages,  
his sheep to take their meat:  
Till Summer season fresh & green,  
returned be with heat.  
And store of straw and fern he lays,  
by handfuls on hard ground.  
Least tender beast by cold or scurf,  
or gout do get deaths wound.  
In pleasant Summer but when as  
the East winds blow indeed:  
He sends his flock toth' thickets, and  
fat pastures there to feed.  
Whilst morning springs, & whilst the grass  
doth flourish and rejoice:  
The dew on tender herb distills  
to beasts most happiest choice.  
Before the fourth hour of the day,  
when drought they find and heat:  
And that the Grasshoppers do burst,  
through shrubs with clamours great:  
He bids his flocks go to the ponds,  
or pools that offer first,  
Or running water of the brooks,  
by drink to quench their thirst.  
But in the hottest time of day,  
some shadow vale seeks he:  
Or Oak of ancient strength,  
which called is Ioues tree.  
Whose boughs spread far, or place he finds,  
where sacred shadow stays:  
Within dark wood, of willows full,  
for all the livelong days.  
And then again he watereth them,  
and them to feed he plies:  
Till Sun be set, and evening cold,  
the air to temper hies.  
And till the lightsome moistening Moon  
do shine through darksome wood:  
And till the Halcyon birds by shore  
and Goldfinch sing a good.   
But in as much, as the harmless sheep needeth not only good feeding, but also defence, as it is written.  

A Lit Pastor veloces Spartae catulos arcem,  
Que molossum, ut his custodibus nocturnum a stabulis furem:  
Incursusque Luporum arceat: Morborum  
Quoque causas & signa animaduertit Pastor,  
Et medicas manus adhibet ad vulnera ovium:  
Denique in sinu sepe gestat, aut gravidas matres,  
Aut teneros Agnos & dulcibus undis pecus omne refundit.   

THe Shepherd brings up Spartan whelps  
swift, and the Mastiff fell:  
That by these Keepers he from folds,  
the night thief may expel.  
And eke restrain th'assaults of Wolves,  
the Shepherd thus discreet,  
The causes of sheeps sicknesses  
and signs doth mark and seek.  
By helping hand to cure the wound  
of each diseased beast:  
And last of all bears in his arms,  
the Ewes with young increased.  
Or else he succours silly Lambs,  
and bears each beast about  
The pleasant springs, to quench their thirst,  
and feed devoid of doubt.   
This figure set forth in Virgil's verses, Lib. 3. Georgicorum, so much delighteth the Prophets, that often and much they propone the same to the Church: namely Esay the Prophet saith in his 40. cap. verse. 11. He shall feed his flock like a shepherd, he shall gather the Lambs with his arm, & carry them in his bosom, and shall guide them with young. And Ezechiell in his 34. chap. verse. 23. saith: And I will set up a shepherd over them, and he shall feed them, even my servant David he shall feed them, and he shall be their Shepherd.  
And ye my sheep, the sheep of my pasture are men. etc. But if any man desire to know, what manner a one jehovah is, the Shepherd of the Church, there is nothing that we may so easily make trial of: for the Son of GOD now and then in the tenth chapter of john, rehearseth this affirmation: I am the true Shepherd, verse. 11.16, 27, 28, 29. And S. Peter, in his first Epistle and second Chapter, saith expressly: You have sometime strayed like sheep, but are now returned unto the shepherd and Bishop of your souls. verse. 25. The same meaning may be confirmed by a right comparison of the members in the preachings of the Prophets. For Esay without all doubt, in his forty Chap. prophesieth of S. john Baptist the forerunner of Christ, and of Christ himself: Of john Baptist, he saith: The voice of a Crier in the wilderness, prepare ye the way of the lord verse. 3. Of Christ he saith: He shall feed his flock like a Shepherd. etc. ver. 11. Ezechiell in his thirty four Chap. undoubtedly calleth Christ David, by an usual phrase in the prophetical speech. verse. 23.  
But having now determined the ground of our purpose, that this shepherd and Lord of Hosts, is the Son of God our Mediator, let us see if it please you, what manner of Shepherd he is, what he doth, what works he exerciseth, and with what business he is encumbered: for he sitteth not idle in heaven, rejoicing only in his own power & wisdom: But he giveth gifts unto men, namely, Pastors and Doctors, that the body of the Church may be builded. Ephe. 4.11. For first, he feedeth us with the preaching of his Gospel, and sweetly refresheth afflicted consciences with the use of the Sacraments, which are the surest pledges and seals of the righteousness of Faith: and lest this Ministry whereby the eternal Church is gathered unto GOD, should utterly perish, he oftentimes stirreth up fit Teachers, and instructeth them with necessary gifts to the expounding and setting forth of the doctrine.  
So in this last age of the world, he hath given us an excellent Teacher, viz. D. Martin Luther, a restorer of the doctrine of the Gospel more purer, and great companies of Preachers. This benefit, or this first kind of feeding, it behoveth all men's minds and tongues to have in reverence, and with praises to extol even up to the heavens: but our hearts are too cold in giving of thanks, and in reverencing so great a benefit. We must pray unto GOD therefore, that he would illuminate our minds with thankfulness, which both acknowledgeth and honoureth the Author of so great a benefit, and obeyeth him him in the duties of love and other virtues.  
Next of all he governeth us with his holy Spirit, that we may do some things acceptable unto God: that is, that we truly acknowledge and call unto GOD, truly believe, give thanks, and obey him in our calling, and calamities. For without this Governor of our mind, will, and heart, (whom he hath promised to give those that ask,) men stirred or set on by the devil, easily fall into Epicuriall furies, or into other fanatical errors, also into tragical mischiefs and inextricable calamities, like as the examples of notable wits do show, who wanting this guide, are stained with horrible infamies.  
Thirdly, he restraineth the raging devil, that he cannot accomplish all the bitterness of his hatred: and with his mighty hand and ministry of good Angels defendeth and keepeth his silly sheep against this roaring Lion, which seeketh to catch, overcome, and carry away the same.  
Fourthly, he bringth into the right way, and healeth those that go astray and offend, without contumacy or stubborn disobedience: neither casteth he us away, which are the sheep of his pasture by reason of our infirmities, but hanging about his neck, he lovingly beareth us, and with his blood washeth us when we are filthy and deformed. This admirable, and almost incredible loving kindness of our Shepherd, let it stir us up: So, as, we denying all ungodliness and worldly lusts, may live godly, justly, and soberly in this present world, looking for the blessed hope and appearing of the glory of the great GOD, as S. Paul most sweetly writeth in his second chapter to Titus, verse, 12.  
Lastly, unto all these, he addeth as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. a surplus or superaboundance, for the helping sustentations of this our life: namely, fruitfulness of the earth, & of the living creatures, prosperous health, living, clothing, mean dwelling places, peace, good Princes, quiet and sweet wedlock, necessary gifts in our calling, good success in our counsels & studies, prosperity of our children, and finally, other good gifts which are innumerable.  
But wilt thou understand how necessary the benefits of this Pastor are, then have in thy mind the silly Sheep, and unto her compare the great infirmity of our own nature. The silly Sheep hath in herself, neither any wit nor counsel, but the flesh wandereth at random till she light into the Wolves jaws: and what is the wandering sheep, when she cannot without the shepherds help be brought again to the fold? Furthermore, she neither hath any courage nor defence, wherewith she may or is able to resist or withstand, the violence and assault of the Wolves. Finally, that I may manifest the matter in one word: The sheep is a beast, foolish, fearful, weak, and laid open for all injuries of the Wolves, if she be destitute of the shepherds watching and warding.  
Neither indeed is one Egg so like another, or Milk like unto Milk, as the state of human nature is resembling this figure. For in the dark places, and in the darksome night, our minds do wander astray, neither have they any providence which respecteth life everlasting: we all like sheep have wandered out of the way which leadeth unto eternal blessedness, yea, except we be laid upon Christ's shoulders, and be carried hanging about his neck, we shall (plunged headlong in darkness and errors) perish everlastingly. And what in us is there, wherewith we are able to resist the devil when he assaulteth us? There is no such wisdom or power without GOD, but the devil is able to overthrow and quite extinguish it: which things sith so indeed they be, let us in our daily prayers, remember that we are the sheep of this Shepherd, and let us flee for succour unto him, and crave help, defence, and government of him.  
But in this place, some man would ask the question, why the shepherd of the Church ought to be jehova, that is, the true GOD, Creator of heaven and earth? There are many causes for which it is needful, that the guide and Shepherd of the Church, should not only be man, but also by nature God.  
The first is, Nature only which hath end, cannot destroy the works of the devil, namely, sin and death, and restore unto the Church righteousness and life everlasting. The second is, no creature can always and every where be present with the Church and every member thereof. The third is, no creature can see the sights of the heart, and discern true invocation from hypocrisy. And the fourth cause is, no creature entereth into counsel with the divine nature. For these causes, which else where are largely explained, it is needful that the Shepherd and Bishop of our souls be jehova, that is, GOD, whose nature and power is eternal, unspeakable, and infinite.  
Thus far have I spoken of the first part of the Syllogism, indeed more brief then for the greatness of the matter: but, as the manner of these Comments, aught in truth to be: now will I speak of the other part or member, which of Logicians is called the Consequent. [I shall not lack: or nothing shall be lacking unto me.] It is a most sure rule, he that hath the word of God, he hath God himself: he that hath God, to him can nothing of the principal blessedness be lacking, because God was before the world was made, and by his word he made all things, therefore the word of God maketh and bringeth all things unto us: but contrariwise, he that hath not the word, he hath nothing, but fainteth amidst the floods, like unto Tantalus, and as he seemeth most to have any thing, so yet within a while after, even that is taken away from him, according to that saying of Christ: To him that hath, shall be given: and from him that hath not, (namely the word) even this that he seemeth to have, shall be taken away from him. Luke, 19, verse. 26.  
But although these speeches are proudly scorned & hatefully handled of profane persons: yet notwithstanding, let us believe Christ affirming them, who is Truth itself, so to us saying: First seek ye the Kingdom of God, and all other things shall be given unto you. Math, 6, 33. As if he said, if any man have, by God's grant and gift, the chief good things, acknowledgement and calling upon God, consolation and government of the holy Spirit, obedience agreeable to the will of God, and specially remission of sins, and deliverance from the power of the devil, and from everlasting death, finally, if he have righteousness and life everlasting, to him are none appurtenances lacking, or helping sustentations of this our mortal life and calling. This sentence doth the example of Solomon, and the figure of the prodigal Son notably describe.  
Solomon in the beginning of his reign, required nothing of GOD but wisdom, 
1. Reg. 3.9.  to acknowledge GOD with a true fear and faith, and to govern his Subjects according to Gods wil This prayer so pleased God, that he said unto him. I have given thee a wise and understanding heart, so as not any one before thee was like unto thee, neither shall any be thy like after thee. But these things also which thou hast not asked, I have given thee, namely, riches and honour, so as there shall never be thy like at any time hereafter. 3. Reg, 3, 12.  
The prodigal Son returning home, 
Luke, 15.12  required nothing else of his Father, but to be reconciled into his favour, and sweetly applauding himself herein, he desired to be but placed amongst the basest hirelings: but what happened? His Father by and by commanded a Ring to be given him, a new Garment upon his back, and shoes to his feet, and prepareth a delicate banquet, wherewith he might entertain his recovered and reconciled Son. Let us therefore follow the guide and good success of this our shepherd, and let us not doubt, but that in purpose and event, he will most abundantly ratify and confirm his promise in the tenth of Saint john's Gospel extant: viz. My sheep hear my voice, and they follow me, and I give them everlasting life, and no man shall take them out of mine hands, because I and the Father am one. verses 4, 11, 14, 16, 18.  Verse. 2. 
He shall feed me in a green Pasture: and bring me forth beside the waters of comfort.  
In the first verse he described the shepherd of the Church, and called him jehova, and added therewith, that through this Governor, nothing should be wanting unto us: now with a pleasant phrase, he setteth forth the féeding or manner of living which the flock hath. For like as Sheep do feed upon thrée-leaved grass, and of green grass, and drink of the River which (runneth through the stones) more purer than Amber passeth into the field: so the Church is fed with the Gospel, Which is the power of God unto salvation to all believers. Rom. 1, 16. and drinketh out of the pure fountains of the Prophets and Apostles, consolation, which is the beginning of life everlasting.  
But let this contrariety or Antithesis of doctrine be considered, which greatly beautifieth this verse. Philosophy and the Law do not deliver a man from sin and from death, but do leave the half dead man succourless, as the Levite and the Priest did in the tenth Chapter of S. Luke's Gospel. verse 31, 32. For Philosophy is only a meditation of death, that is, a funeral complaint, deploring man's miseries and death.  
The Law, not only bringeth no help to human nature, spoiled & grievously wounded, but also more and more increaseth the dolour or grief of the wounds, moisting them with the Vinegar of malediction or cursing. But the Gospel bringeth peace and life, to those that believe in the Son of GOD, and settleth their minds (with full confidence of this Mediator) in God. How much therefore places sandy & set with thorns, do differ from pleasant and soft Pastures: and how much filthy muddy Pools, do differ from the clear and most wholesome Springs, so much difference there is betwixt Philosophy, the Law, and the Gospel.  
For, as no man is able to take meat out of the fire, or water out of the Flint stone, so is it not only hard & difficult, but indeed also not possible, to find remedy of unfeigned sorrow, either from Philosophy, or from the Law. But they which by the preaching of the Gospel, do see the salvation of God, (which is prepared before the face of all people,) these with Simeon do sing that joyful triumphant song, Lord now let thy servant departed in peace according to thy word. etc. Luke, 2, 29. that is, now I feel myself to rest in God's favour, now do I take the taste of eternal life, and do easily despise the miseries of this life, after that I have acknowledged my Mediator the Son of GOD, and so acknowledged, have taken sure hold of him, by faith: and have received by him, both remission of my sins, and reconciliation also with God, according to the saying of S. Paul: If GOD be with us, who shall be against us? Rom, 8, verse 31. Who spared not his own Son, but gave him for us all to death, how should he not with him, give us all things also. verse, 32. Who shall lay any thing to the charge of Gods chosen? it is GOD that justifieth. verse 33. Who shall condemn? It is Christ which is dead, yea or rather which is risen again, who is also at the right hand of God, & maketh request also for us. ve. 34.  
These are the joyful pastures and most wholesome springs from whence we may both feed upon peace, and drink also of joy in the holy Ghost: from out of all other doctrines, we can gather nothing but vain Cockle and Darnell. Let us love these Pastures and fountains therefore, and let us not suffer the riches of our possession, either to be polluted with filthiness, or corrupted with poison: that is, let us flee from all corruptions of doctrine and deadly Sophistry to the Church, and let us pray, That we may be sanctified in the truth, like as the Son of God himself prayed for us. john, 17, verse, 17.  Verse. 3. 
He shall comfort my soul, and bring me forth into the paths of righteousness for his Names sake.  
We do not set down divers interpretations upon every verse, as many men do in the Psalms, which will speak all things every where, and boast upon their rare learning, and therewith satisfy the ears of Divines: but we seek out a principal proposition in every writing, and thereunto (so much as may be done) we aptly and rightly apply the other parts.  
He spoke before of the feeding and watering of the Church, which two, contain the special benefit of the Church, namely, remission of sins, and (as we else where have used to speak) the righteousness imputative, joined with the gift of the holy Ghost. Now he preacheth as concerning the ordering of our lives and conversations agreeable unto the will of God. For as the silly Sheep can not govern herself, so cannot this life be governed by man's alone power and wisdom, as in the tenth of jeremy it is said: O Lord, I know that the way of man is not in himself, neither is it in man, to walk and direct his steps. verse, 23. For so great is the blindness and infirmity of our nature, so many and so divers are the snares of the devil, finally, such a heap of businesses and dangers, that both our life and our vocation can not sound and wholesomely be governed and ordered, but by GOD: therefore are these speeches so oftentimes repeated in the Psalms, craving of God to be governed: as in the fift Psalm: O Lord lead me in thy righteousness, because of mine enemies, make thy way plain before my face. verse. 8. Also in the 86. Psalm: O Lord teach me thy way, and I will walk in thy truth, knit mine heart unto thee, that I may fear thy Name▪ verse, 11. And in the 119. Psalm: Direct thou my steps according to thy word, and so shall no wickedness have dominion over me. Pars. 13, verse 5. Also in the 143. Psalm. Teach me (o Lord) to do thy will, because thou art my God, let thy good Spirit bring me into the right way. verse. 10.  
The necessity of these prayers, do the examples of mighty personages well show, that is to say, Adam, Lot, Aaron, Gedeon, Samson, Saul, David, Solomon, josias, and others innumerable, who being forsaken of GOD, have horribly fallen, and some of these have returned into the right way, some have been cast headlong into eternal destruction. Let us not therefore think it a slender benefit, so to be governed of God, lest we filthily violate the rule of right and honest works, and lest we fall into tragical mischiefs, and into tragical calamities.  
But the particle is not any thing vain, which is added in the end of this verse, [for his Names sake,] but it teacheth us that we must cast out of our minds the opinion of our merits, and let us believe that all good gifts, whether they be spiritual or corporal, are bestowed upon us, first by the unspeakable mercy and goodness of GOD, and afterwards for this end, that God may be truly acknowledged, called upon, and worshipped: for this particle, containeth the causes efficient and final. For as nothing moveth GOD to bestow his benefits, but his own merciful loving kindness, so the special end of all God's gifts, is, that both the plenty and pleasure of them might move us unto the acknowledgement and worshipping of God.  Verse. 4. 
Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me.  
This is a notable and memorable conclusion, which is a sign and token of a most fervent spirit: as is said in the German tongue: Ich geb vmb all tewffle vnd vmb den todt night ein Klipplin: and in Latin, Non estimo unius assis diabolos omnes & mortem: and thus englished, I weigh not the value of one farthing, not all the devils, nor death his sting. For Faith is the overcomer of the world, & of all terrors whatsoever, according to that which is written by S. john, in his first Epistle, and fift Chapter, This is the victory which overcometh the world, even our faith. verse, 4.  
But the godly ones are to be admonished as touching the interchange of temptations and consolations, whereof the 30. Psalm saith: I said in my prosperity I shall never be removed, thou Lord of thy goodness hast made my hill so strong. verse 6. Thou didst turn thy face (from me) and I was troubled. verse 7. Elias, with a great vehemency of the holy Ghost thereunto moved, slew the false Prophets, 
1, Reg. 18 1. Reg 19 4.5.  and was grievously angry with King Achab: but this notable man, feared jesabels' threatenings so much, that he sought where to hide himself in some secret place.  
Abraham the Father of the faithful, 
Gene. 14.17  who with a very handful of men, put to flight great hosts of the Chaldeans, within a while after, so trembled, 
Gone, 20.2  that he durst not declare his wives name. These examples declare, that the holy ones do not always feel in themselves like feruencies of the spirit, but are sometimes drenched into fears and plunges, that they may acknowledge their own weakness, and confess it is true which the Church singeth in the Hymn.  
Sine tuo Numine nihil est in homine, nihil est innoxium.  
Without thy grace (o God) in Man,  
Nought well he doth, nor well he can.  
But seeing in the Psalms, there is spoken oftentimes of these changes of the affects or motions in the holy ones, we will here be the breefer, lest we exceed a measure in our Comment.  Idem. 
Thy rod and thy staff comfort me.  
It is well known what are the weapons which shepherds use. For as the silly sheep are driven or ruled with the rod, lest they should stray from the fields, so by the staff they are defended against the violent assault of the Wolves. The rod therefore signifieth government, and the staff defence from GOD: also the staff may be taken for the word of God, whereupon, we (being wearied with dangers and temptations,) resting and staying ourselves, are then in good security and safety.  Verse. 5. 
Thou shalt prepare a Table before me, against them that trouble me: thou hast anointed mine head with Oil, and my cup shall be full.  
The former part of the Psalm, setteth down a most sweet similitude of the Shepherd and his sheep: in respect whereof, to my now remembrance, that same saying serveth for my purpose in this place, which Virgil saith of Dido. Expleri mentem nequit, ardescitque tuendo: The mind not satisfied, therefore, the more it seethe, desires the more. The second part of the Psalm, followeth with a figure or resemblance of an Host and his guest, which also most sweetly describeth the fatherly loving kindness of GOD towards us. For as the wealthy Host furnisheth his table with meat for his guests, filling his golden Cups with the best Wine, and his silver dishes with the delicatest dainties: and when the Table is taken up, serveth them also with most fragrant sweet savours: so God is able, and sufficient of himself, to enrich and make us happy, for not only he nourisheth and strengtheneth our bodies with great plenty and variety of things, which partly appertain unto our living, and partly serve for pleasure, but also he feedeth and refresheth our souls with spiritual meat and drink, giving us also most sweet smelling Balm.  
Neither need we seek for Allegories of every word, in the description of this repast, forasmuch as they teach in brief, that we are nourished and cherished, even from God, in spite of all the devils and their instruments, and that we are comforted by the rod of his divine help, with such things as appertain unto the sustentation of our bodies, and consolation of our minds. But if any man of a godly zeal, apply the Table and Cup, unto the ministry of the Gospel and Sacraments, and the sweet balm unto the gift of the holy Ghost, he speaketh nothing contrary from the Analogy of Faith. For as by the word and Sacraments, our Faith is inflamed, so by the holy Ghost, the salving of our wounds, and mortification of our flesh is begun in us, which shall then be accomplished, when as from death we shall be raised to life, and glory everlasting.  
And whereas we translate it [my cup full,] others do translate it in this manner, My cup running over. But both ways tend to one meaning: for full cups often drunk, do make men full of drink: and in this other translation, there is set down a picture of the holy Martyrs, which like men in their mirth, do rejoice in midst of their death, and now and then insult against Tyrants, as Laurence, Agnes, and the histories of others do declare. Now remaineth to speak of the last verse.  Verse. 6. 
But thy loving kindness and mercy, shall follow me all the days of my life: and I will dwell in the house of the Lord for ever.  
The conclusion of the Psalm, is full of Faith, believing that God will not only supply our wants, with the benefits of this life, but also, will after this life, give us wisdom, righteousness, and joy unspeakable. Where he saith that [he will dwell in the house of the Lord for ever,] that may more easily be understood, by considering the representation of the silly Sheep: for as the sheep is therefore fed, that within a while after, she being well filled and fatted, is brought into her masters house, and that she may be made meat, yields her wool, & serves to other uses for her Master requisite: so are we in this life fed with the word, and Sacraments, and are after a sort prepared, that we may be fit meat unto GOD in the life everlasting. That notable saying of Ignatius is well known: Let me be ground with the teeth of beasts, so I be made fit bread for God.  
Last of all, to the end the doctrine of this Psalm, may be the more evident, let these benefits of God be considered: Our creation: the manifestation of God: the sending of his Son: the bestowing of his word and Gospel: the giving of his holy Spirit: promise of eternal life: good bringing up: defence of body and soul: the vanquishing of the devil: the setting forth of learning and true doctrine: God's government in our conversation and enterprises: success of our counsels, happiness of our studies: and uprightness of judgement: prosperity of our children: good examples and eschewing of offences: good report: public concord: peace and mean state of policy: and a sound estate or constitution of the Church.  
These benefits, if in mind we embrace, we shall the more acknowledge the fatherly loving kindness of God, and accuse our own unthankfulness, and with unfeigned sorrow of heart, crave of God to inflame in us, the motion of a thankful heart, and a desire to show forth our thankfulness for all our life time.    

❧ A PSALM OF 
* Deu. 10.14. job. 28.24, 1. Cor, 10▪ 16.  DAVID. Domini est Terra. etc.  
The Argument.  
THIS Psalm of David, is verily short in verse, but full of learning. For it instructeth the Reader, as touching the Church, and also the office and duty of the Magistrate. The Church (it saith) is a company gathered out of all mankind, tied unto the King and head, Christ: which Church, without hypocrisy, performeth inward and outward worshippings agreeable unto the Gospel, and again, which from Christ receiveth righteousness and blessing: that is, forgiveness of sins, the holy Ghost, and life everlasting.  
This description appertaineth unto the Church properly called, that is, unto the Congregation which is borne a new of the holy Ghost. For in a general name of the Church, we comprehend all those which are not enemies, but hearers of the Gospel, yea, though they be without true fear of God, and without faith. And seeing the Church hath need of succour, this Psalm exhorteth all Princes and Governors of Commonweals that they would vouchsafe their honest and peaceable succours, unto such as teach and learn the Gospel, and not to exercise cruelty against this poor & needy Congregation, which retaineth the heavenly doctrine. But how few such personages do yield unto this exhortation, the matter itself, and the event thereof showeth. For many Princes set forth their written decrees, even with blood against the Confessors of the true doctrine. Others take upon them the defence or patronage of fanatical Teachers. Some trifle or dally with the Bishops, that they may catch or gripe into their hands, the riches of their Collidges, or Ecclesiastical promotions. But although the greater part of Princes do serve from the rule of their duty, yet notwithstanding, God turneth the minds of some, so, that they acknowledge the doctrine of the Gospel, and for to nourish the Church, as it were banished in the world: such Princes both do understand, and execute their functions or offices given them from God. For these sayings are known full well, viz. Psalm, 82. I said ye are Gods, etc. That is, you are God's Vizegerents or deputies, and do impart God's benefits unto men, namely, The Law of of God, righteousness, and peace. Again, as in Esay. 49. kings shall be thy Nursing Fathers, and Queens shall be thy Nurses. verse. 23.  

❧ The Psalm, and exposition thereof.  Verse. 1. 
The earth is the Lords, and all that therein is, the compass of the world, and they that dwell therein.  
THE Prophet here, beginneth his description of the Church, from the head and the place wherein the Church is gathered. For although the Church is not tied unto titles of Bishops, and ordinary succession, as they call it: yet, is it not with out a Head and Governor. For the Head of the Church, is the Son of GOD, unto whom (from the eternal Father,) all power is given both in Heaven and Earth. This Governor, wise and mighty, gathereth unto himself a Church, even out of all mankind, by the preaching of the Gospel, and defendeth the same from the tyranny of the devil, that it may be his everlasting inheritance: and out of this place is taken manifold doctrine and consolation. For first, it witnesseth, that Christ is truly and by nature God, and for because the Name of the true God, is given unto Christ, and that the work of creation, is properly ascribed unto the nature of the omnipotency only, it is needful that there be in Christ, a nature both divine and omnipotent. Let therefore this testimony be adjoined unto other sayings, which make most plain and notable manifestation of the divine nature of the Messiah.  
Secondly, he admonisheth great and small, to remember that they are not Lords of the earth, but only Court keepers or Bailiffs, and that they must render up accounts of their Stewardship administered: of this sentence, if Governors or Rulers would be earnestly mindful, undoubtedly they would do their duties in the fear of the Lord & in humility: neither would they with such liberty, exercise tyranny & rapine. At this day, because many do falsely imagine, that they are Lords properly called of their own riches, they bear sway with puffed pride, and carry haughty minds, & do fleece their Subjects with immoderate exacting them: but after a while, they shall render accounts to the Lord of the Feoe, and like vassals undutiful, shall suffer great and just punishment, with the loss of their Feoe.  
Thirdly, he teacheth of Christian liberty, in the which sense verily it is cited by S. Paul, in the 1. Cor. 10. Whatsoever cometh into the shambles, of that eat ye, ask no question for conscience sake: The earth is the Lords, and all that is therein. verse. 25. Let therefore the dreams of difference in meats be refelled: and with giving of thanks, let us eat either of flesh or of fish, and let us not under a certain superstition, fear any offence, wherein there is none offence.  
Fourthly, he giveth consolation unto the godly ones, which for the profession of the true doctrine, do live in exile. For, seeing [the earth is the Lords.] let us not doubt but he taketh care of them, that the godly ones may have mean harbours and succours: according to that saying of Christ, In my Father's house are many dwellings, etc. john, 14, verse, 2. And we see at this present day, many notable examples of Christ's providence, preparing for his Church, and the godly exiles, safe dwelling places, and giving Halcyon days, even in the midst of the raging seas and storms of Germany.  
Let us therefore crave and expect of Christ the Lord of all the world, succours and harbours, and other benefits necessary for this life, and let us not (discouraged with fear of banishments) cast away our profession of the Gospel: for as much as his promise is true, and nothing fallible, namely, First seek ye the kingdom of God, and all other things shall be given unto you. Math, 6, 33.  Verse. 2. 
For he hath founded it upon the Seas: and prepared it upon the floods.  
He amplifieth the wisdom and power of the Head of the Church which shineth and is notably seen in the framing and preservation of the world: for who would not be astonished, thinking that the earth could without props, be settled at rest in the midst of the world? Who marveleth not by right, that the Sea, sith it is far greater than the land, doth not overwhelm all mankind with the overflowing thereof? Furthermore, who can without great admiration) behold the Heaven, and the Clouds above us, wandering without pillars to support such a mighty mass, and variety of bodies.  
These are the works of the Workmaisters unspeakable wisdom and power, the consideration whereof might move us, to this purpose, that we should believe, the Church is preserved and defended by God without visible helps & safeguards. For if God on this manner, now sustain these creatures senseless, and which shall perish in the consuming of this world by fire: who doubteth (that the Church, which is God's heritage, and shall worship him in all eternities) shall be by God's mighty hand nourished and sustained: as most sweetly it is said in the forty six Chapter of Esay. You are borne of me from the womb, and brought up of me from the birth. verse 3. I have made you, I will also bear you, and I will carry you, and I will deliver you. verse. 14. I omit to speak of the Philosopher's disputations, touching the settling or stay of the earth, lest I here seem to be rather reasoning philosophically then divinely.  Verse. 3. 
Who shall ascend into the Hill of the Lord, or who shall rise up in his holy place?  Verse. 4. 
Even he that hath clean hands, and a pure heart: and that hath not lift up his mind unto vanity, nor sworn to deceive his Neighbour.  
He proponeth a question concerning a matter, the greatest of all others, namely, which, what a one, and where the true Church of GOD is? and thereunto maketh answer. The Church (saith he) is a Congregation embracing the word delivered from GOD, and acknowledging calling upon and worshipping God, according to the rule of his word, and abhorring from all opinions and worshippings which agree not with that rule.  
This description is made more notable, by considering an Antithesis, or contrariety between the true Church, and the pontifical crew, which for riches and promotions, falsely challenge unto themselves the most holy name of the Church. For in this pontifical crew, first doth vanity flourish and rule the roast, that is, confusion of opinions and worshippings. for who knoweth not how filthy things are Idols, prayer for the dead, and the profaning of the Lords Supper in funeral Masses, and Masses for money? It is manifest also, that their Books touching canonical satisfactions, are full of errors, darkening the light of the Gospel.  
Finally, sure it is, that their Books speak not rightly, touching remission of sins, and to be the suppression of faith embracing remission of sins: yea, and that by them a contrary opinion is defended. viz. That men ought always to doubt of the remission of sins.  
Moreover, the hearts of hypocrites are unclean, that is, without true fear of GOD, and without faith, because they are proud with the persuasion of their wisdom and righteousness, in love with themselves, and debase & despise others far under themselves, as did the Pharisie in the 18. of S. Luke's Gospel. These sins with a malignant countenance, repugn the fear of God, and the confidence in the mercy of God. Thirdly, their tongue is full of perjuries, that is, blasphemies against the true doctrine, which they unjustly condemn of heresy and sedition. Last of all, their hands are imbrued with the blood of the godly ones, which they slay for the profession of the Gospel, and for the reprehending of their Idolatry.  
Now on the contrary part, let the Image of the true Church be considered. First of all, the true Church embraceth the Gospel given by Christ, and declineth not unto vanity, that is, doth not corrupt the doctrine, mingling thereunto lewd opinions and worshyppings, but shuneth and with all her heart trembleth to have corruption of doctrine, and voluntary serving of God. Moreover, she hath a clean heart, that is, as S. Peter interpreteth it: A heart purified by Faith. 1. Peter, 1.22. And as S. Paul saith, cometh with boldness unto the throne of Grace. Heb. 4.16. Finally, she hath not a blasphemous tongue, nor hands defiled with the blood of the holy ones, but rather suffereth the unrighteous judgements of the world, and is laid open to all chances of sudden dangers. But here is a necessary admonition to be repeated, that this description of the Church so properly called, is not set down as touching hypocrites, intermingled with the true Church in outward society: for although they of the true Church, profess true doctrine, and are not polluted with manifest Idols, yet in heart they are careless, and without repentance. Such, a great multitude are there always in the Church, like as the Parable of the seed signifieth. Math. 13.  Verse. 5. 
He shall receive the blessing from the Lord, and righteousness from the God of his salvation.  
When we see the Church to be oppressed with a greater weight or force of calamities than the rest of the skom of mankind is, we were wont to ask the question, what peculiar good gifts, or what treasures had the Church? for it seemeth a thing absurd, that the Church dare promise unto her hearers great benefits, when she herself is overlaid with greatest miseries? With this objection here, he meeteth thus: affirming that the Church receiveth excellent gifts of God, viz. Righteousness, blessing, and everlasting salvation. Let us suffer the Heathen people, the Mahometists, and the Popish sectaries, to preach and extol their promotions, riches, and pleasures, we will highly magnify this prerogative of the Church, that in this certain Congregation, righteousness, blessing, and everlasting salvation is bestowed.  
But let the word of righteousness be understood, not of discipline, which is an unclean hypocrisy, but of the imputation of righteousness in this life, and of the righteousness finished or consummate after this life, which shall be such as the Law requireth, namely, the excellent acknowledgement of GOD, and the love undefiled.  
Blessing is opposed against cursing, and signifieth deliverance from God's wrath, destruction of sin and of death, and the gift of the holy Ghost beginning in us new light, & sanctifying us unto life everlasting. In the name of salvation, are contained all marvelous deliverances of the Church, even from the very first beginning, and the raising from death, unto glory and life everlasting. Let us therefore marvel at, and highly advance these proper benefits of the Church, and for them let us render thanks unto God: and let us not follow the foolishness of Glaucus, who preferred brazen Armour before golden. Let us not more love pleasure and riches, than GOD and good gifts, whereof I have spoken.  Verse. 6. 
This is the generation of them that seek him, even of them that seek thy face, o jacob.  
The difference between the Church and the ungodly ones, doth specially set forth this verse. The ungodly ones seek after pleasures, and their instruments, as in the verses of Mantuan it is said.  
Ambitiosus honos, & opes, et faeda voluptas,  
Haec tria, pro trino Numine mundus habet.  
Desire of honour, wealth, and filthy pleasure,  
The world these three, for three Gods holdeth ever.  
But the Church content with food and raiment, seeketh especially after GOD, and lest she should stray a wrong way from GOD, followeth the rule of his divine manifestation, in no point failing her. For it is the singular wisdom of the Church, not to seek for God by any other means, then by his word and testimonies from him, neither to call upon any other God, then upon this very same GOD, who hath made himself known unto jacob, that is, unto his Church.  Verse. 7. 
Lyftuppe your heads, o ye gates, and be ye life up ye everlasting doors, and the King of glory shall come in.  
It was the manner of the people in the East parts of the world, to exercise their judgement in the gates: for as now the Senators do meet, and sit together in the Court, so, in times past, they which were about to consult upon the causes of the Common wealth, met and sat in the gates.  
The Prophet David therefore, exhorteth here all Princes and Governors, that they would give harbour and secure unto the Gospel and to the Church, and to think, that this aught to be their first and special care, that every one of them bestow in his place of calling, his counsel and endeavour, to retain the Ministry of the Gospel, in public administration of the Churches, to the nourishing of the necessary studies and exercises of the Church, and to the defending and maintaining of the Ministers, Teachers, and Scholars in the Church and Schools.  
Manifestly it appeareth, that in Kingdoms and Cities, these Offices or duties, are every where neglected of the most Governors or Magistrates. They seek not for apt or fit Pastors to their Churches, there are not salaries or mean wages given unto such as are able to serve in place, there is not youth sufficiently employed, unto the necessary studies or exercises of the Church of GOD: no, rather in Prince's Courts there be, which fleece from the Preachers of the Gospel, their due deserved wages and stipends, and do bestow the same upon those, whose help or diligence they do use, both in the Court, and about their profane business. These things do I therefore recite, to that end only, that the saying of this Psalm may be understood, and applied unto the same use.  
We therefore with this speech, do admonish Princes and Cities, to have care, that the Gospel may be purely and rightly preached in their Churches, and that we may comfort all those, which suffer dangers and miseries for the advancement thereof. Finally, with this very same speech do we accuse Tyrants, which go about to destroy the Ministry of the Gospel, and others also which neglect the setting forth of the same. For if Governors or Rulers, have only the oversight, charge, and keeping, of men's bodies and goods, undoubtedly I know not, what difference there is, between them, and Heardesmen or Pastors. Nay, what are Common weals flourishing with wealth and power, (wanting true acknowledgement and calling upon God,) but Lanterns without light, and a certain Ciclopicall hugeness, having blind and rash wandering motions of their minds? Let therefore Magistrates understand, and execute the offices of their vocations, which else where in one word are comprehended, where the Psalm saith: I said ye are Gods, that is, bearing God's Office, or being Gods Deputies, and bestowing Gods benefits upon men: that is, the doctrine of God, righteousness and peace. This testimony without long circumstances, teacheth, that it is the special chief work of all Magistrates, to advance and preserve the knowledge of GOD, in mankind.  Verse. 8. 
Who is the King of glory? it is the Lord, strong and mighty, even the Lord, mighty in battle.  
Always there hath been, are, and shall be, some Kings or mighty Princes, enemies unto the Gospel: these men's good wills towards the Gospel, he finely setteth forth, saying: [who is the King of glory?] for these Princes despise the doctrine of the Gospel, as a thing fabulous, and many of them practise the destruction thereof, as if it were the firebrand of seditions, and the plague of Common weals. But although in manifold manner, the advancement of the Gospel be hindered, yet it will have his operation notwithstanding, according to those verses.  

VT aggeribus ruptis cum spumens Amnis  
Exut, oppositasque evicit gurgite moles:  
Fertur in aruafurens cumulo Camposque  
Per omnes, cum stabulis armenta trahit.   

AS when a frothing foaming flood,  
the broken banks overruns:  
And so contrary mighty stops,  
by great increase over-comes,   

Of violent force, is carried forth  
through all the fields, even there  
With fold or Cottage, quite away  
the cattle so doth bear.   
So Christ the King of glory & mighty in battle, (though whole Kingdoms repine and repugn thereat) disperseth the sound of the Gospel, and gathereth him a Church, and defendeth the same marvelously against Tyrants: furthermore, the meaning of this saying shall be more notable, and sweeter unto us, if we do consider the History, as touching the restoring & purifying of the Gospel, by the ministry of the reverend Father, D. Martin Luther. For who remembreth not, what manner Decrees were published against the doctrine of the Gospel, when it first grew up again amongst us. Neither indeed did the Enemies only bestow their counsel and endeavour, to extinguish the light of the Gospel, but also troublesome and unquiet persons, who would seem to be professors of the Gospel, (with moving seditions) have alienated many men's minds from this doctrine: but yet amongst so divers chances, and so many differences of things, the pure doctrine of the Gospel is spread near and far of, against which, the very gates of hell shall not prevail. For he that is in us, is stronger and mightier than the Prince of this world.  Verse. 9 
life up your heads, (o ye gates) and be ye life up ye everlasting doors: and the King of glory shall come in.  Verse. 10. 
Who is the King of glory? even the Lord of Hosts, he is the King of glory.  
The self same phrase of speech unto the Magistrates, is not in vain, nor rashly repeated: for first this repetition declareth, with what severity God requireth, that they which sit at the helm in the Common weals, may be moved with care of helping forward the advancement of the Gospel: moreover, it signifieth tender affection of very many Governors or Princes towards the Church. For, some neglect the care for necessary doctrine: others are of that savage beastly bloodsucking and rigorous disposition, that they exercise cruelty against the Teachers and professors of the Gospel. Unto such doth the Psalm in this place denounce punishments: as if he said. If you will wage your battles against Christ, know, ye shall come to utter destruction, for he is the Lord of Hosts, and mighty in battle: that is, he vanquisheth and destroyeth Tyrants, as julianus the Apostata cried out, Thou hast conquered me, o Galilaean. And in the Image of Senacherib, (as Herodotus saith) was written in Greek, this sentence.  
In me intuens disce pietatem.  
By the beholding here of me,  
Let godliness be learned of thee.    

❧ A Psalm of David. Ad te Domine levaui. etc.  
The Argument.  
LET us always have in our eyes, the sum of that doctrine which Christ himself setteth down: when he commandeth to preach Repentance, and Remission of sins: for God will have his Church by some means or other, to acknowledge the greatness of sin sticking in the natures of men, and the greatness of mercy for Christ's sake promised: to the end she may know, that she cannot satisfy the Law of God, nor by discipline be just before GOD, but aught to seek remission of sins, by and through the Mediator. Unto this sum of doctrine, appertaineth this twenty five Psalm; for first it heapeth up the greatness of sin, which how soever it be, may be so deemed or reputed by the continual flames of men's lusts: who is so senseless furious, that dare boldly say, there is little evil in man's nature, when he hath doubtings of God's providence, and blind security, whereby it comes to pass, that men either do lightly, or not at all, fear the judgement and wrath of God? Also the love of ourselves, wherein we serve more our own pleasure and glory, than the glory of God? Touching all these evils, this Psalm saith, O remember not the sins and offences of my youth, nor my transgressions. verse 6. Again, Be merciful unto my sin, for it is great. verse 10. that is, much and manifold: but it is to be lamented, that there are in all ages lyings preached, whereby the greatness of sin is made less and obscured.  
After this, he heapeth up, advanceth and amplifieth, the greatness of God's mercy, receiving man's nature fallen, & not rejecting the same amongst the devils: for he saith expressly, Call to remembrance O Lord, thy tender mercies, and thy loving kindness, which hath been ever of old. verse 5. When our first Parents did fall, and had procured unto themselves eternal punishments, God in his most just wrath, remembering his mercy, received wretched mankind into his favour, and turned the punishment upon his Son: unto this history doubtless the Prophet here alludeth, where he saith, Remember thy mercies which have been of old.  
But least any man esteem, that out of the true Church this benefit, (namely remission of sins) is given: he bindeth expressly his promise unto the Church on this manner: All the paths of the Lord are mercy and truth, to such as keep his covenant, and his testimonies. verse 9 That is, the Citizens of the Church, which hear and embrace the Gospel, and (obeying the preaching of the same,) do truly repent, and flee in their prayers unto the Mediator, do obtain from God, remission of their sins and life everlasting.  
Therefore this Psalm beautifieth a special Article in the Creed, I believe the forgiveness of sins. And because we have not only need of forgiveness of sins, but also of other benefits, he craveth of God, the government and gift of the holy Ghost, defence in dangers, and the universal deliverance of the Church. herehence it is a thing perspicuous, what plenty of doctrine and consolation, this xxv. Psalm setteth down unto the Reader.  

❧ The Psalm, and exposition thereof.  Verse. 1. 
Unto thee (o Lord) have I lift up my soul, my GOD in thee do I put my trust: o let me not be confounded, neither let mine enemies triumph over me.  
THere is a very great difference between the prayers of the Heathen, and our prayers: for the Heathen people wander a wrong way, and call upon they know not what, neither may they persuade themselves to be heard: as Hecuba (of whom Euripides speaketh) crieth. O jupiter, avicquid es, sine hoc coelum, sive mens infidens huic coelo. viz. O jupiter, what soever thou art, either this heaven, or the mind settled in this heaven: so that a contrary wise they wander from the true GOD, and know not his will.  
But, our manner of calling upon the true God, beholdeth and speaketh unto him, who coming from his secret seat, hath by assured testimonies revealed himself, and made his promises unto us: and our prayer, wisely and fervently discerneth him from the lying Gods of all Nations.  
For like as the Fathers, Abraham, Isaac, jacob, Moses, David, Daniel and others, in their manner of praying, did know that they spoke unto this true God, who had made himself known in his promises, and by bringing the people out of Egypt: and did pray & believe that they were received and heard, even for the promised seed sake: so do we also call upon the same true God, who is the Father of our Lord jesus Christ, crucified for us, and raised from death to life: and for this Mediators sake, we believe that we are heard. That this admonition, touching the difference of true and false invocation is necessary, no doubt at all it is, which let us undoubtedly make familiar unto us, so often as we begin our prayer and thanksgiving.  
But, after we have separated our manner of praying, from the furies of them which worship Idols, let us distinguish the same from the vain babbling of Hypocrites: for Hypocrites make their prayers, without any true motion of the heart, as of the pharisees it is said in the sixth of S. Mathewe. But in us, let there be a consent of the heart and voice, and a heart inflamed with the light and love of GOD: let it manifest our divine motions, with a voice worshipping or praising God.  
Therefore David saith here expressly: [Unto thee have I lift up my soul,] furthermore, because without faith, no Prayer is effectual, he addeth hereunto a mention of his faith, resting in God, for the Mediators sake: and unto this virtue, which is the proper ornament of the Church, he attributeth a notable effect, because (saith he) In thee I do put my trust, neither shall I be ashamed: neither shall I be any matter or cause unto mine enemies, wherein they shall laugh me to scorn, or busy themselves against me, to reproach or revile me: for, faith is the vanquisher of the devil, and all his instruments, and suffereth not the faithful or believing soul, to be cast out of God's favour by any engines, how craftily and subtly devised soever they be.  Verse. 2. 
For all they that hope in thee, shall not be ashamed: but such as transgress without cause, shall be put to confusion.  
A most sweet promise, wherewith he stirreth up and confirmeth himself in time of prayer: for our unworthiness murmureth against us, and endeavoureth what it may, to drive away fearful minds from praying. Against this fearfulness, we must oppose the voice of the Gospel, which affirmeth, that (though yet defiled) we are assuredly notwithstanding freely received for the Son of God's sake. But the promise is amplified, by adding thereunto the Antithesis. Such as transgress without cause, shall be put to confusion: that is, hypocrites and others shall be confounded, which have confidence in their own wisdom, righteousness and power, and move or stir up either unjust or unnecessary matters.  Verse. 3. 
Show me thy ways (o Lord) and teach me thy paths.  Verse. 4. 
Lead me forth in thy truth, and learn me, because thou art the God of my salvation, in thee hath been my hope all the day long.  
How necessary this prayer is, the furies of Epicures do well show, the dotages of the Stoics, Academical dubitations, and other infinite errors also manifest the same, wherewith man's mind is entangled, except it be governed with the word of God, and with the holy Ghost.  
A great number of men there is, which imagine, that GOD is nothing. The Stoics do tie GOD unto second causes or means, and say that he can do none other wise then even as second causes do move. The Academics do defend a distrust or doubting in Religion and matters divine.  
Finally, the furies of Heretics are so great in variety, that no man is able to comprehend them either in thought, or express them in words. We therefore, thinking upon these monsters of opinions, let us be afraid to fall into them, let us bewail man's blindness and boldness, and let us pray unto God, that he would govern us with his light, so that we wander not a wrong way from the truth.  Verse. 5. 
Call to remembrance o Lord thy tender mercies, and thy loving kindness, which hath been ever of old.  
Now he teacheth plainly, with what confidence he may come unto GOD: although I know myself to be unjust, and have deserved punishment, yet I flee for secure unto thy mercy, and do believe I am received, for the Mediators sake promised unto the Fathers, and sent at the time appointed.  
Truly thou mightest justly have destroyed our first Parents after their fall, even as thou destroyedst Sodom, and the Towns near the same: but thy heart relented in thee, and thy pitiful mercy inflamed thee, that thou didst not exexcute the fury of thy displeasure, because thou art God. Which art not delighted in our destruction, neither wilt thou the death of a sinner, but that he may be converted and live. With the same mercy thou savedst Noah in the Deluge, and revokedst Abraham from error and Idolatry, broughtest the people out of Egypt, and finally haste mercifully received Aaron and others innumerable, which have horribly fallen.  
Seeing therefore, even from the beginning, thou hast set forth thy free promise touching remission of sins, to be given us by thy mercy, and hast by very many examples witnessed, that thou receivest them which embrace that promise, I do earnestly beseech thee, that of thy unspeakable mercy, thou wouldst also receive me into thy favour, for the promised Lord and Saviour his sake.  Verse. 6. 
Oh remember not the sins and offences of my youth, nor my transgressions: but according to thy mercy, think thou upon me (o Lord) for thy goodness.  
This principal petition in all the Psalm, is to be diligently considered of, not only so, that our carnal security and hypocrisy (which maketh sin seem little) might be amended, but also that the greatness of God's mercy might be looked upon.  
The sin of his youth, he calleth all that weight of sin, which as children borne we bring with us, darkness of mind, a contrariety of will from God, and a contumacy or disobedience of heart. Transgressions, he understandeth to be actual sins, which are partly voluntary, and partly not voluntary, also sins of ignorance and negligence: these so great misdeeds doth he crave to be forgiven him, and to be blotted out of all memory, by the immense and unspeakable goodness and mercy of God.  
But seeing the whole place as touching sin, is else where often repeated, I will stay no longer in this verse, but I will bring the Reader to consider the sum of this doctrine.  Verse. 7. 
Gracious and righteous is the Lord, therefore will he teach sinners in the way.  Verse. 8. 
Them that be meek shall he guide in judgement: and such as be gentle, them shall he learn his way.  
How excellent and sweet a virtue graciousness, or goodness is, the sayings of Menander declare, Bonus vir, est commune bonum: A good man is a common bliss. Also, Quam dulce temperamentum est copulatic bonitatis et prudentiae.  
How sweet a mixture may that be,  
Where goodness with wisdom joined we see.  
The example of this most excellent virtue, is most notably seen in GOD, who (as Christ saith) suffereth the sun to shine both upon the good and the evil, and sendeth rain on the just and unjust. Math. 5. verse. 45. And not that indeed only, but also of his own free will offereth us reconciliation, and with a certain abundance of his goodness, requireth us to come into favour with him, and asketh no satisfaction of us for our offence, but would have his Son to pay that ransom.  
But least any man think, that these things in respect of their greatness, are feigned or dissembling, let him hear how S. Paul speaketh. 2. Cor. 5. Now then are we Ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, that ye be reeonciled to God. verse. 20. For he made him to be sin for us, which knew no sin, that we should be made the righteousness of God in him. verse. 21. But so great is the force of God's gracious goodness, that it can neither be conceived in mind, neither may it be uttered with man's speech.  
Neither is he only gracious, but also just, that is equal according to one rule which he hath set down: for as he reprehendeth and accuseth all men, without exception, by the voice of the Law, so he receiveth all men without partiality, according to the free and universal promise of his Gospel: Come unto me (saith he) all ye which labour and are laden, and I will refresh you. Math. 11.28. And although by the ministry of the Law and the Gospel, he teacheth sinners which are curable, and also by punishments, which are admonishers and publishers of sin, yet in all these he is faithful, and suffereth us not to be tempted above our strength, but giveth an end with temptation, that we may be able to bear the same.  
So he, not only with nathan's speech rebuked David, but for a certain season took his kingdom from him, and having chastened him in his judgement, restored him into his kingdom. For judgement is opposed against fury, and signifieth mitigation of pains which we have deserved: as jeremy in his tenth Chapter saith: Correct me O Lord in thy judgement, not in thy fury, lest thou bring me unto nothing. verse. 24.  Verse. 9 
All the paths of the Lord are mercy and truth, unto such as keep his covenant and his testimonies.  
In this most sweet little verse, he comprehendeth the sum or substance of his promises, as if he said: God is truly merciful and beneficial towards his Church, which embraceth the word delivered by him, and in faith of his word calleth upon him and worshippeth him: so S. Paul as touching the gathering of the Church from out of the jews and Gentiles, saith in his 15. Chapter to the Romans. Now I say that jesus Christ was a Minister of the Circumscition, that is, (of the people circumcised) for the truth of God, to confirm the promises made unto the Fathers. verse 8. And let the Gentiles praise God. verse. 9 etc. And to omit other testimonies of the Mercy and Truth of GOD, how greatly doth that Prayer of jeremy delight me, in the third Chapter of his Lamentations: It is the mercies of the Lord that we are not consumed, because his compassions fail not. verse. 22.  
But to the end the phrase both in this place & else where often mentioned, may be rightly understood, I will here make answer unto the objection of the Munckes: [God is gracious and merciful unto them that keep his testimonies.] No man keepeth the testimonies of God, because no man satisfieth the Law: therefore no man is loved of God. I answer, we must look upon the kind or manner of the argument, unto which the Mayor appertaineth, whether it be the voice of the Law, or in truth the saying of the Gospel, bidding us to embrace this doctrine with faith and good conscience: as the phrase is such in all the 119. Psalm every where, I have kept thy Law. Therefore the Mayor is not to be understood as the Law speaketh, of the perfect fulfilling, but it is to be understood as touching the profession of the true doctrine, as the Gospel speaketh, in having faith and a good conscience: therefore to keep the Testament of GOD, and his testimonies, is to embrace the doctrine delivered from God, with faith and good conscience, and to profess and advance the same.  
Concerning this profession (such as all the godly ones have, and such as is both necessary and possible to be) doth the Mayor speak: and the whole sentence containeth both most sweet doctrine and consolation. It teacheth that they are the members of the Church, who do embrace and love the true doctrine, and not the enemies or despisers of the doctrine: and he addeth a proper promise unto the Church, thus: All the ways of the Lord are mercy and truth. If we make manifest the Mayor, we must deny the Minor. No man keepeth the testimonies of God: yea they all do keep them which embrace the true doctrine with faith and good conscience: unto all these is consolation here set down, to the end they may know, that they indeed are the members of the Church, and that God hath care over them.  Verse. 10. 
For thy Names sake, o Lord, be merciful unto my sin, for it is great.  
He repeateth a principal petition notably amplified with three circumstances, whereof the first is, a free and mere confession of sin. The second a consolation in the forgiveness of sins. And the third a recital of the causes impulsive and final.  
Therefore, as to that which concerneth the confession of sin, let that speech be always in our sight, which S. john hath in his first Epistle and first Chapter. If we say that we have no sin, we deceive ourselves, and there is no truth in us. But if we acknowledge our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. verse. 8.9.  
For GOD requireth an earnest acknowledgement and confession of sins, and he will have the praise of righteousness and mercy attributed unto him: of righteousness, truly in accusing and punishing sin, but of mercy in receiving and saving such as fall, which turn and are converted unto him. Which things, sith so they be, let every one acknowledge himself as a wretched person, in this blindness and security, horribly to neglect the wrath of GOD, and by many means to stray away from his precepts, and to hurt others with many scandals, and to procure punishment unto themselves and others, and that they can not understand, either the greatness or multitude of their sins or strayings, but let every one confess, that he hath deserved present & eternal punishment, and with unfeigned sorrow let him cry: Against thee only have I sinned, and done this evil in thy sight: that thou mightest be justified in thy saying, and clear when thou art judged. Psalm. 51. verse. 4. And let not fears only remain in us, but let a consolation of faith come thereunto also, which believeth the wrath of GOD is pacified by his son, and that for his sons sake our sins are forgiven us, and that righteousness and life is restored unto us.  
Let us also ascribe unto God in ask forgiveness of our sins, two causes, the impulsive and the final. The impulsive, is the unmeasurable and true fatherly mercy, wherein he will not the death of a sinner, but that he be converted and live: for as the Father hath compassion over his Children, so the Lord hath mercy of them that fear him. This cause doth Esay ascribe unto God, in his 64. Chapter, and 8. and 9 verses, saying thus: But thou o Lord, thou art our Father. etc. Be not angry o Lord above measure, neither remember iniquity for ever.  
The final cause is, that the exceeding greatness of thy mercy may be honoured, and that others which are in great fear and trembling, may return unto thee, and worship thee again unfeignedly.  
You see then that every word here, hath his proper efficacy, and that in a very little verse greatest matters are included.  Verse. 11. 
What man is he that feareth the Lord, him shall he teach in the way that he shall choose.  Verse. 12. 
His soul shall dwell at ease, and his seed shall inherit the Land.  Verse. 13. 
The secret of the Lord is among them that fear him: and he will show them his covenant.  
Godliness (saith S. Paul) is profitable unto all things, having the promises of this present life, and of the life to come. 1. Tim. 4.8. And godliness containeth the fear of God, faith, and other virtues of the first Table: what be then the fruits of godliness? The first and most necessary of all, is the doctrine and government in our private life and vocation. For man's wisdom, except it be governed by God, is unhappy, according to that saying of jeremy in his tenth Chapter: I know o Lord, that the way of man is not in himself, neither is it in man to walk and to direct his steps. verse. 23. The other fruit is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonorum, the additions of some good things, which are either the instruments or ornaments of this life: touching this fruit Christ saith: Seek ye first the kingdom of God, and the righteousness thereof, & all other things shall be ministered unto you. Math 6, verse 33. The 3. fruit is, the prosperity of our Children, as it is said in an other Psalm: The generation of the just, shall be blessed. And no doubt of it, that sentence which Theocritus reciteth, was received from our first Fathers.  
Piorum liberi faeliciores sunt, impiorum infaeliciores. viz.  
Godly men's children more happy be,  
Then are the children of the ungodly.  
The fourth effect, is the presence and help of God in calamities: for he calleth that a secret, because reason (without the word verily believeth God careth not for afflicted persons. But the godly ones do know, and that for most assured they hold by all means, that God is present in calamities, or (as the Prophet saith,) God dwelleth with the contrite and humble spirit, that he may quicken the heart of the contrite, and set up the Spirit of the humble.  Verse. 14. 
Mine eyes are ever looking unto the Lord: for he shall pluck my feet out of the net.  
The prayer of King jehosaphat is known, which agreeth with this verse, When we know not what is to be done, this only is left us, to lift up our eyes unto thee. 2. Chro. 20.12. For therefore is the Church spoiled and bereft of man's helps, that she may call upon God, and acknowledge herself to be governed by the help of God only: yea thereby to be preserved and defended in so great variety of dangers, which hang over her nights, and days.  
And that I may not need to say any thing of the other ages of the Church, this is doubtless most manifest, the Church waxing old, shall have no other succouring place or refuge, but only unto the bosom of God, as he saith in the 46. Chapter of Esay: You shall be borne in my bosom, I will carry you even unto the extreme old age of your hoary hairs. verse. 4.  Verse. 15. 
Turn thee unto me, and have mercy upon me, for I am poor, and in misery.  
The Church is always as a widow, and an Orphan in this world, and hath no other Patron or defender but God, who is the judge of widows and Father of Orphans. Hitherto apertaineth that parable mentioned by Christ, in the 18. of S. Luke of the widow so often calling upon the judge, which at length, through her importunity urging him, did wring out of him both the knowledge and judgement of her cause.  Verse. 16. 
The sorrows of my heart are enlarged: o bring thou me out of my troubles.  Verse. 17. 
Look upon mine adversity & misery: and forgive me all my sin.  
In the tenth Psalm, all this whole meaning or purpose of the Prophet is set down, whereunto this Hypothesis or ground being applied, is made more notable and sweeter. That thou mayst take the matter into thine hand, the poor committeth himself unto thee, for thou art the helper of the friendless. Psalm. 10. verse 16. As if he had said: the greatest number of Governors and people, either neglecteth, or forsaketh, or with deadly enmity oppugneth the Church, unfeignedly enduring the sorrows of a woman in childbirth. But although few there be which sorrow for josephes' harm, and are moved with merciful cares towards the Church, yet although she be full of ulcers & sores, that she cannot minister physic unto others: so they by reason of their slender ability, can neither help nor save the Church.  
Seeing therefore no safeguard remaineth unto the Church, but this one, which she craveth and looketh for of thee, it is thy power, and properly appertaining to thy divine and fatherly Name, not to see the Church destitute of necessary safeguard and help: but to deliver and bring her from destruction, and to adorn her with gifts of this present life, and of the life eternal.  
And indeed not in vain or unadvisedly, but with great regard doth David here intertexe, amongst other his Prayers, the petition of his sins to be forgiven him: for other benefits cannot be obtained, except we first receive forgiveness of sins and reconciliation, than which benefit, none can be thought greater. For to how little purpose should other benefits profit us, without the forgiveness of our sins? For as Sophocles saith: 
Hostium dona non sunt dona, & non sunt utilia. viz.  
The gifts of our enemies, no gifts at all be,  
Nor any thing profit our state or degree.   
Let therefore the praying for this special and greatest benefit, be included amongst other petitions, and let that saying of the Psalm be much and often repeated of us. And forgive me all my sins.  Verse. 18. 
Consider mine enemies how many they are: and they bear a tyrannous hate against me.  Verse. 19 
O keep my soul and deliver me: let me not be confounded, for, I have put my trust in thee.  
The Church is assaulted by enemies innumerable, as the Rock in the Sea is always beaten upon with rushing waves, for it is both rend in pieces with discords or disagreements in opinions, and feeleth the cruelty of Tyrants. But we are admonished by this saying: [They hated me with an unjust hatred,] that we do suffer (as S. Peter saith) not as murderers, or thieves, or evil doers 1. Pet, 4.15. But as Christians. verse, 16. that is, for the confession of the Gospel.  
Let not filthiness of life, spoils, too much unjust better portions allotted, tyrannical cruelties, and other vices, procure us just hatreds. Moreover, let good men (which are far from these vices) know, that ingratitude is a common disease almost of all mankind, and let them patiently bear, that for their special good will and great benefits, they have evil will, hatred, reproaches, and other evils rendered unto them: like as all Histories are full of the examples of ingratitude.  Verse. 20. 
Let righteousness and perfect dealing wait upon me, because I have trusted in thee.  
This Prayer agreeth with that saying of Esay, in his 8. Chapter, Bind up the testimony, seal up the Law among my Disciples. verse 16. That is, I see there will follow most sorrowful darkness, amongst the people of GOD, and that most men will cast away from them, the doctrine of the Messiah, of faith, and true invocation, and of true worshippings of GOD, and will embrace the Ethnics opinions, as concerning a worldly government of the Messiah, and of heaping up sacrifices: but O God, I beseech thee keep the word (that thou hast delivered unto the Prophets) in the minds of them, which hear, learn, and embrace thy doctrine prophetical: and even keep this doctrine sealed, lest they either lose the word itself, or the natural meaning thereof: so David prayeth in this place, Let righteousness and perfect dealing etc. That is, preserve the Gospel, and true understanding thereof, in the minds of them that call upon thee, and suffer us not to be ensnared with errors, but govern us with thy holy Spirit, that in all our enterprises and actions, we may godly and inviolately follow the rule of thy word. For they that step a nail breadth from this rule, and follow the opinions of reason, are tossed with great error, and wrapped in the ignorance of the greatest matters.  Verse. 21. 
Deliver Israel (o God) out of all his troubles.  
God will have us in prayer, to be moved with godly care for the welfare of others, & of the whole Church as it is written. Pray for the peace of jerusalem Psalm. 122. verse. 6.  
Let us therefore when we pray for our own matters, join thereunto our prayers for the preservation of the whole Church: and because (as I have often said) the prayers conceived by the holy Ghost, have effect of God's promises, no doubt of it there remaineth life everlasting, wherein the Church being delivered from all evils, shall so peaceably rest in God.    

❧ A PSALM OF DAVID. judica me Domine.  
The Argument.  
TO him that considereth the dangers and calamities of the Church, the meaning of this Psalm is not obscure, which dangers she endureth for the profession and publishing of the true doctrine; for although the industry of setting forth the heavenly doctrine be necessary, seeing it is most severely enjoined us by God, yet there do meet with, and accompany that industry, contempts, hatred, poverty, banishments, and manifold miseries. The enemies of the Gospel most cruelly accuse us, and lay in our dish, the crimes most of all to be abhorred, as of moving sedition and heresies in the Church, and call us both heretics and schismatic. Unto these poisonful slanders, they adjoin a Nero-like cruelty, and put many to death.  
But to the end the fear of their railings and punishments may nothing dismay our minds, we must with fervent prayers beseech of God, that he would be the Patron & judge of our cause, and that he would maintain and defend the same, against the rage of that murdering Congregation of Cain's devotion. These prayers and these sighs shall not be in vain, but shall assuredly obtain preservation of the body of the Church, though in some members of her, she be persecuted. For, so saith Christ in the 18. of Luke, Now shall not God avenge his elect, which cry day and right unto him: yea, though he suffer long for them, I tell you he will avenge them quickly▪ verses, 7.8.  
Therefore this Psalm shall be the more excellent, and sweeter, to those that continually do pray for the Church, and earnestly consider of the greatness of the dangers, wherein the Church is tossed nights and days.  

❧ The Psalm, and exposition thereof.  Verse. 1. 
Be thou my judge o Lord, for I have walked innocently: my trust hath been also in the Lord, therefore shall I not fall.  Verse. 2. 
Examine me o Lord, and prove me, try out my reins and mine heart.  Verse. 3. 
For thy loving kindness is ever before mine eyes, and I will walk in thy truth.  
Unto thy judgement (saith he) do I appeal, who art the searcher of the heart and reins: thou knowest, that I am neither moved with curiosity, or any lewd lust, nor with any blind obstinacy, to embrace and profess, the evangelical doctrine of true invocation, of the true acknowledgement of our Lord jesus Christ, and which concerneth all the necessary parts of a Christian life: and that I deem it not as a thing to be rejected or cast away, but that I therein favour and obey, thy most severe and immutable commandments, which enjoin men rightly to call upon God, according to his Gospel, and forbidden that Idols should be worshipped.  
Wherefore, seeing I have not rashly, but for thy glory and my soul's health sake, embraced the doctrine of the Gospel, and that I endeavour by all means to advance the same: of thee I crave most fervently, that thou wouldst take upon thee, the patronage both of thy cause, and of him which embraceth the doctrine of thy Church, and deliver those that are unjustly oppressed. I will not with perspicuous words, make any longer declaration of these verses, but I beseech the Son of GOD, that he would mercifully protect the true doctrine and the succouring places of the Gospel, and that he would not suffer the word of truth to be extinguished, which he hath made manifest unto mankind, as it was delivered from the bosom of his eternal Father.  Verse. 4. 
I have not dwelled with vain persons, neither will I have fellowship with the deceitful.  Verse. 5. 
I have hated the Congregation of the wicked, and will not sit among the ungodly.  Verse. 6. 
I will wash mine hands in innocency o Lord, and so will I go to thine Altar.  
Both these virtues are necessary, a confession of the true doctrine, and a separating of ourselves from the enemies of the Gospel. For as the love of truth, cannot be without a bitter hatred of Sophistry or dissimulation: so, needful it is, that the keepers of the heavenly doctrine, do withal their heart abhor and abstain, from Cain's murdering Congregation: and this separation of the true Church from the false, is most lightsomly apparent. First in refuting opinions and worshippings striving with the word of GOD: then afterwards, in shunning false and dissembling partake in Religion: last of all, in avoiding the colourable dealings, which are wrought or brought to pass, either for lucre or ease and rest sake. Touching these three manner of ways, I will speak briefly, lest any man dream that he may be a Neuter, or of no Religion, and sit upon both stools at once.  
First it appeareth sufficiently, that the true doctrine, is not only to be proponed, but that false doctrines are also to be refuted: for although politic men do hate nothing more, then to contend for Religions, yet needful it is, that manifest Idolatries and errors, should be reprehended, yea if the world crushed together fall utterly down. Touching this purpose, a most manifest confirmation may be taken out of the commandment of Christ. Beware of false Prophets. Math. 7. verses, 15.16.24. For seeing men neither have any desire for, or flee from that they know not, it is needful that the sleights and snares of deceitful persons, should be made manifest unto the world, and that the vizors should be plucked off from their false persuasions. It is not therefore enough (as many think) to preach the true doctrine, and yet least Princes should be displeased thereat, either to be altogether silent in refuting contrary doctrines, or to mollify or excuse any errors.  
Next of all, let us wisely and fervently beware, least with dissembling fellowships the true doctrine be obscured, because, as S. Paul saith, A little sour leaven mars the whole lump of dough. Gala, 5. verse 9 And that speech also of Marcus Arethusius is true, which is recited by Theodoretus. lib. 3. cap. 7. Ad impietatem, obulum conferre unum, perinde valet, ac si quis conferat omnia: Who to impiety bestoweth but one half penny, in effect as much he doth, as he that all thereon bestoweth. Wherefore as God himself is strong, and a jealous God, which cannot abide any society between Christ and Belial, which doubtless is impossible: so let us flee from and beware of all succours of fellowships or partake: seeing that saying of Sophocles is most true.  
Hostium dona, non sunt dona, et non sunt utilia.  
The gifts of our enemies no gifts at all be,  
Nor ought do avail our state or degree.  
For when the enemy speaketh flatteringly, and with a comical countenance works his tragedy, we must not trust him at any hand: Because there are seven abominations lurking secretly in his heart, as Solomon saith in his Proverbs. chap. 26. verse. 25. I would say more to this purpose, had not our Country Germany to her great loss, learned how much credit is to be given and attributed unto sophistical fellowships.  
Last of all, we must not colour up the matter with our enemies, either for peace or profit sake: as some now adays, having a right perceiverance in the true doctrine, by sinister sleights practise to win the adversaries good wills unto them. For the adversaries are not appeased nor healed with such fair speeches, but are even much the more stirred up, and conceive good hope the time will come, that these guileful flatterers, leaving the true Church at random, will again take themselves unto their Tents of mischiefs. But let not us sit with vain persons, neither keep company with the crafty or fraudulent dealers, which comes to pass, either by neglecting to refute the enemy's errors, or using a dissembling fellowship in opinions, or with ungodly suggestion or colluding with the adversaries: but let us bear a most bitter hatred against the murdering Congregation of Cain's devotion, lest we be polluted with the society of their mad worshipping and cruelty: but let us wash our hands in innocency, that we may walk about the Altar of the Lord.  Verse. 7. 
That I may show the voice of thanksgiving: and tell of all thy wondrous works.  
He reciteth a final cause, whereunto is to be referred, the joining together with the true Church: therefore (saith he) do I desire to be a member and Citizen, of the most praise worthy Country the Church, that I may perform the worshippings which GOD most severely requireth, as in calling upon him, in thanksgiving, teaching and confessing.  
For in the Church only are exercised the true calling upon God, thanksgiving, and other works of the first Table: many other virtues, as temperance, gentleness, etc. are also found, even in them which know not God, as in Pomponius of Athens, and other such like. But true prayer, is only proper to the Church, and in truth is the special or chief wall of the Church, 
Prou. 18.  as Solomon saith: The Name of the Lord is a strong Tower. That is, true calling upon God. But let us discern the degrees: for either we crave some thing of God, or we give thanks for benefits received: that is, we witness that God unfeignedly helpeth us, and so we give him thanks, and by the celebration of this benefit, we stir up ourselves and others unto the fear of GOD, faith in him, and true calling upon him. But of these virtues proper to the Church, I have elsewhere spoken oftentimes.  Verse. 8. 
Lord, I have loved the habitation of thine house, and the place where thine honour dwelleth.  
The whole Psalm is a Sermon, which bids us flee from the enemies of the true doctrine and the true Church, and to embrace the true doctrine, to love, help, and advance the true Church. To this effect also apertaineth this little verse. [I have loved thy Church,] which is, the Church and house wherein GOD dwelleth, and which with true praises worshippeth God. To the cherishing, helping and maintaining of this Church, I employ my studies, counsels and labours. For God will have us to love his Church, which teacheth aright, and will have us manifest our zeal thereunto, and he will have the ministery of the Gospel to be reverenced and helped: like as in the 122. Psalm he commandeth, saying: Pray for the peace of jerusalem. verse. 6. And strait is added his promise of reward. They shall prosper that love thee. verse Idem.  
Like as therefore in the honey Hives, every be bestoweth his labour for the common profit of all: so, let every one of us, employ all our endeavours and duties, for the safety and tranquillity of those societies which teach the Gospel aright, and let us help and further godly studies, so as the pure doctrine touching God, and our Lord jesus Christ, may be advanced and preferred even unto our posterity.  Verse 9 
O shut not up my soul with the sinners, nor my life with the blood-thirsty.  Verse. 10. 
In whose hands is wickedness: and their right hand is full of gifts.  
He not only craveth this, that he may be defended against the cruelty of enemies, but another thing also, namely, that he might not be defiled or stained with the society of Idolaters and Manquellers, wherewith the enemies of the Gospel do defile themselves, and he prayeth also, that he may not be ensnared in their punishments. For many there be, which are not ignorant of the true doctrine, but yet for fear they dissemble their opinion, and with their dissimulation, do confirm the rage of Tyrants.  
Let such know, there must needs be a manifest confession, both for the glory of God, and for to deliver others, which for confession of their faith, are violently carried to torments. But here must the Reader be admonished of the proper names of the enemies of the Gospel: to the end he may learn to shun them: before in this Psalm he paints them out with four proper terms, calling them vain, crafty, malignant, and ungodly persons. Hear he precisely termeth them sinners, bloodthirsty, practisers of evil counsels, and corrupt judges, or money men.  
I mean not to stay long upon these, lest any man should think me to take pleasure in reproaching them: but I am moved to exhort the godly ones, that they would consider what manner of monsters the enemies of the Gospel are, whom the holy Ghost here affirmeth to be compact and framed of so many and so great vices and mischiefs.  Verse. 11. 
But as for me, I will walk innocently: O Lord deliver me, and be merciful unto me.  
He repeateth his prayer for defence amplified unto the Antithesis, or contrariety: seeing with all my heart I do eschew and tremble, to follow the ungodliness and mischiefs of the enemies of the Gospel: and with a good conscience profess the true doctrine, of thee do I crave, and from thee do I look for defence. For I well know, that I am not environed or fortified with any power against the cruelty of the Enemies, but am openly laid forth to all their weapons, except it please thee to be my protector and defender.  Verse. 12. 
My foot standeth aright: I will praise the Lord in the Congregations.  
In the very last verse there is added a final cause, why he craveth to be preserved: namely, that He might praise the Lord in the Congregations. This cause must we diligently consider: for God will have the Ministry of the Gospel to be public, he will not have it in corners, as to have the preaching of the Gospel shut up, so to be kept only as the ceremonies of the Goddess Ceres were: but he will have the same to be heard of all mankind, he will have himself to be acknowledged and called upon.  
Therefore will he have honest and public meetings to be, and amongst these will he have the voice of the Gospel to sound: he will have himself there to be worshipped and called upon. And he will have those same meetings or Congregations, to be witnesses of the separating of the Church of GOD, from the Sects of other Nations, factions, and opinions.    

❧ A Psalm of David's thanksgiving after deliverance. Dominus illuminatio mea. etc.  
The Argument.  
ALthough there be a great variety of motions in this Psalm perceived, yet the principal Prayer is, that the Prophet David might be, and remain, a member of the true Church, and that he might never be excluded from the number of the children of God. This benefit he craveth of God, neither in vain, nor rashly, but hath great & just causes of most fervent prayer. For it is most sure, that (without the Church, which God in the beginning both called and created, by promise set forth touching his Son,) there is no salvation.  
For like as without the Ark of Noah in the Deluge, there were none saved upon the earth: so without this Congregation, which embraceth the Gospel, there are no heirs of eternal fellowship with God, as the heavenly sentences do often affirm, and as S. Paul saith: Whom he hath chosen, those he hath called. Rom. 8. verse 30. Seeing therefore it is the chief benefit of man, to be a fellow of this company, which shall have life and joy everlasting, and shall enjoy the fellowship of God, it is the part of a godly mind, and of one that thinketh of his salvation, to seek which is the true Church, that he may join himself thereunto in mind, will, and confession, that he may be part of this Congregation and flock of Christ, and that he may utterly eschew the enemies of the true doctrine, and of the true Church, like as in the former 26. Psalm is said: I have hated the Congregation of the wicked. verse 5. But the true Church is discerned from other sects by the preaching of the true doctrine, and by the lawful use of the Sacraments: and what the voice or preaching of the true doctrine is, the writings Proheticall and Apostolical do show, wherein there is no doubtful doctrine as touching the foundation: that is, touching the Articles of our faith, touching the essence and will of God, touching the Redeemer, the Law, the promises, use of the Sacraments, and the ministery. But which, what manner a one, and where the Church is, in another place else where, more plentifully is explained.  

❧ The Psalm, and exposition thereof.  Verse. 1. 
The Lord is my light, and my salvation, whom then shall I fear? The Lord is the strength of my life, of whom then shall I be afraid?  Verse. 2. 
When the wicked (even mine enemies & my foes) came upon me, they stumbled and fell.  Verse. 3. 
Though an host of men were laid against me, yet shall not mine heart be afraid: and though there rose up war against me, yet will I put my trust in him.  
EVen as the Painter Tymanthes, could not describe Agamemnon's countenance, beholding the sacrifice of his Daughter Iphigenia: so no phrase of speech can display the feruencies of faith, vanquishing fears, & tremble: but in some sort, let us consider the conflict and victory of Faith. The Lord (saith he) is my light, that is, my comforter, for as Michaeas saith, When I sit in the darkness, the Lord is my light. Chap. 7. verse. 8. Then, here saith David further, my salvation, and the strength of my life. That is, I am environed with thy necessary strength and salvation, I do not fear any rage or power of mine enemies: for as S. Paul saith: If God be on our side, who can be against us? Rome. 8.31.  
These victories or conquests are understood of the godly ones, which are acquainted with exercises of faith: for although our hearts do naturally tremble, so oft as dangers fall upon us: yet notwithstanding, faith striveth 〈◊〉 the utmost out of fears, and conquereth the devil and the world. O blessed are they unto whom this victory is given by our Lord jesus Christ. O wretched are they upon whom the devil shall triumph. Let us therefore crave of God, a simple and unfeigned faith, which is the vanquisher of the devil & the world.  Verse. 4. 
One thing have I desired of the Lord, which I will require, even that I may dwell in the house of the Lord all the days of my life: to behold the fair beauty of the Lord, and to visit his holy Temple.  
This is a principal proposition of this Psalm, as I have said in the Argument: for he maketh a notable difference between the godly ones, and the ungodly ones. The ungodly ones desire nothing more greedily than riches and wealth, as Midas in Ovid saith: 
Effice quicquid corpore contigero fuluum vertatur in aurum.  
Grant that what with body touch I shall:  
May into glittering gold be turned all.   
But David and all the godly ones, with most fervent prayer, and with all their whole heart, do crave of God, the society as well of the calamities, as of the benefits which the Church hath: and do more desire, and earnestly wish, rather to be door keepers in the house of the Lord, then to dwell in the Courts of the ungodly ones, where vain ambition beareth sway, and vain glory full freight with dissimulation.  
So touching Moses, the Apostle in his Epistle to the Hebrues, Chap. 11. saith: By faith Moses when he was come to age, refused to be called the Son of Pharaos' Daughter. ver. 24. For he preferred the exercise of calamities amongst the people of God, far beyond the brittle and frail shadows of pleasures: judging the reproach for Christ's sake, to be greater wealth than the treasures of Egypt, therewith beholding the recompense or reward of these miseries in the world to come.  
Let us know, that these examples of great persons, are set forth for us to follow. Although therefore we are in truth, a needy and poor Congregation, yet with this firm and perpetual consolation, let us mollify these our miseries, That we do dwell in the house of the Lord, and are as Paul in the second Chapter to the Ephesians saith: Of the household of God, and Citizens with the Saints. verse. 19  
To me truly nothing seemeth may be more gloriously said or thought, as touching the members of the true Church, than this saying of Paul, agreeing with the saying of this Psalm. viz. One thing have I required. etc. Furthermore, he calleth The will of the Lord, true calling upon God, and firm consolation of our minds, & rule of our life, all which things, are to be accounted of all men, amongst the special good gifts. And let us not be moved with the judgements of Epicures, which set down other limits of the chief good gifts, and other bounds of things to be by us required: but let us know that mankind was thereto created, that therein the knowledge of God might appear, and that it might declare true testimonies of God, and enjoy his fellowship in the life everlasting. Therefore a thousand causes there be, why with such fervency of mind, the Prophet desireth the society and most firm conjunction with the true Church.  Verse. 5. 
For in the time of trouble, he shall hide me in his tabernacle: yea in the secret place of his dwelling shall he hide me, & set me up upon a rock of stone.  
The Histories of all ages do show, that the universal Church, and all the godly ones, are exercised in greatest dangers: neither can the truth of the doctrine be retained, without great contention: the most sweet figure here, then promiseth defence unto the Church, viz. He shall hide me in his Tabernacle. For as jehoshebeah, the wife of jehoiada the Priest, 
2. Chro. 22 11.12.  (when wicked Athalia raged, in putting to death all the King's seed of the house of juda,) kept and preserved the young King joas, and six years hid him safely in the house of God: so the Lord knoweth how to deliver his own out of temptation, and to defend them, even as it were poor supplicants flying to some place of refuge.  
Unto this most sweet promise, let us annex examples of Gods wonderful deliverances: let us confess (so the matter is) that we all in the horrible tempests & storms of Germany, are helped and defended by GOD himself: for these great benefits, let us give thanks unto God, the eternal Father of our Lord jesus Christ, and let us heartily beseech him, for his sons sake, jesus Christ our Lord, (for us crucified and raised from death to life,) that he henceforth and for ever would defend us in his Tabernacle, as it were secretly hidden for our refuge: for there is no stronger safeguard or defence in all kind of dangers, then is the Tabernacle of God, or (as Esay saith) the bosom of God.  Verse. 6. 
And now shall he lift up my head above all mine enemies round about me.  Verse. 7. 
Therefore will I offer in his dwelling an oblation, with great gladness: I will sing and speak praises to the Lord.  
Well do the Lawyers say, That they which have received a benefit, are naturally bound, (according to the manner of their ability) to render due recompense. And what is it I pray you, that we are able to render unto God, besides our sacrifices of thanksgiving. Let us therefore rightly think with David, that any danger falling upon us, is not by chance dashed aside, or driven away: but that we are helped & preserved even by God himself, and that he heareth our prayers. Let our mind honour God aright, that he hath not a vain name, and that he doth not neglect men, but that he unfeignedly heareth them that calleth upon him in his Church, and that he undoubtedly beholdeth and helpeth his Church, and keepeth his promises with his servants.  
These also let us inculcate and beat into our memories, and let us commemorate the same unto others, let us publish the same abroad when we are helped and delivered: that even others also may be stirred up to the due acknowledgement of God.  Verse. 8. 
hearken unto my voice o Lord, when I cry unto thee, have mercy upon me, and hear me.  Verse. 9 
My heart hath talked of thee, seek ye my face, thy face Lord will I seek.  Verse. 10. 
O, hide not thou thy face from me, nor cast thou thy servant away in displeasure.  
In the fourth verse, he required to be cooptate or chosen into the society of the true Church, than which benefit, none was more wishful: now because it is no less virtue to keep that is got, then to get that we can, he prayeth fervently, and craveth of God, that he may be able evermore to remain A Citizen with the Saints, and one of the household of God. For he saw the example of Saul, who when he was the first King over the people of God, and undoubtedly at the first had the Spirit of God in him: afterwards, by reason of his contempt in grievous offences, he was not only forsaken of God, but also was cast forth into eternal destruction.  
While he looks upon this example, he oftentimes sends forth both prayers and sighs: as if he said, Lord make me a vessel of mercy, and cast me not away amongst the vessels of wrath. Cast me not away from thy face, and take not thy holy Spirit from me. Psalm 51. verse 11. Seeing then so great a parsonage as King David, with often speeches used these prayers, [forsake me not, nor cast me away,] it is not our parts to doubt, but that God is continually to be prayed unto, that he would confirm that which he hath wrought in us: and seeing he hath made us to have a will, that he will enable us also to perform the same, so as we may render some acceptable service unto him.  
Hear also let the godly Reader consider, in what manner David while he was praying, lifted up and supported himself with remembrance of precepts and promises: My heart said unto thee, seek ye my face: that is, thou commandest in thy unspeakable goodness and mercy, that we should crave good things of thee, and thou addest most large promises to stir us up unto true prayer. Although therefore great is the imbecility, and great is also the amazedness of man's mind, flying from God, yet notwithstanding being stirred up and provoked by so many precepts & promises, let us correct our doubting, and let us begin to come unto God, having Christ for our guide: and let us not think that God's promises are vain sounds, or pronounced speeches as Epicures do imagine.  
For God hath not in vain manifested himself by so excellent testimonies, not in vain hath he declared his will: he will have our darkness and doubtfulness to be by his word amended: for he is a true God, and keepeth his promises, as in the 25. Psalm it is said: All the ways of the Lord are mercy and truth. etc. verse 9  Verse. 11. 
When my Father and my Mother forsake me, the Lord taketh me up.  
This is an amplification borrowed from the unfaithfulness of friends, whereof Plato speaketh, saying: A friend, & yet an unconstant creature by nature. And Sophocles saith, 
Nullum atrocius vulnus est, quam defectio amici. viz.  
No wound more grievous, nor more great,  
Then when a friend doth friendship break.   
Against this great sorrow, which the forsaking of most near allied friends procureth, let us oppose the consolation, wherewith David supporteth himself, saying: My father & my Mother have forsaken me, but the Lord hath taken me up. Let us know, that obedience and moderation of the mind in suffering such calamities, doth please God: and that in the mean time, the Son of God himself, hath care over us, and that he is our faithful and firm Friend, whose benevolence or great good will, let us study by all means continually to retain and keep. For he both will and can help, when we are not only forsaken of friends, but also of all Creatures. As in the 72. Psalm it is said: He delivered the poor which had no helper. And in the tenth Psalm: Unto thee is the poor man left, thou art the helper of the friendless: that is, of them who being forsaken of second means, do call upon thee.  Verse. 12. 
Teach me thy way (o Lord) and lead me in the right way, because of mine enemies.  Verse. 13. 
Deliver me not over into the will of mine adversaries; for there are false witnesses risen up against me, and such as speak wrong.  
The true Church is assaulted with divers kinds of enemies, as Turks, Bishops, Kings, and Princes: the Champions of Bishops, practice and bend their endeavour to destroy the Church with sword and fire: and Munckes, with others which bear sway, with opinion of learning in Courts, inflame the wrath of these.  
The Prophet here, not only therefore prayeth for government, but also for defence of the Church, even from God himself: which doubtless is necessary in so great diversity of dangers.  Verse. 14. 
I should utterly have fainted, but that I believe verily to see the goodness of the Lord, in the Land of the living.  
As if he said, although I am oppressed on every side, as the stone or Rock in the Sea is beaten upon with rushing waves: yet I shall be preserved in the Land of the living. That is, I shall not be oppressed of mine enemies in this life, neither shall I afterwards be swallowed up into eternal death: but I shall worship and praise GOD amongst the living in this life, and in the life everlasting. So saith he in the 118. Psalm: I shall not die, but live, and declare the works of the lord verse 17.  Verse. 15. 
O tarry thou the Lords leisure: be strong, and he shall comfort thine heart; and put thou thy trust in the Lord.  
That is, call upon God, crave and look for his help, and thy faith or confidence shall by little & little wax strong: let thy heart rest in hope, and expectation of Gods only help. Touching this rule, there is a notable example set forth in the History of joseph: for, although he was sold of his brethren, 
Gene. 39 ver. 1.13.21  and afterwards cast into prison, yet with this consolation he supported himself, he rested in the promise of God, and being settled at peace in this faith, he looked for deliverance: and truly the event showeth it is true that is said in the fourth Psalm: The Lord hath chosen to himself the man that is godly. verse. 3. The Lord, not by man's enterprises, but by marvelous means, delivereth his, which man's reason can in no wise provide for.    

A Psalm of David, or prayer for deliverance. Ad te Domine clamabo.  
The Argument.  
THREE kinds of enemies there are, by whom the Church is most cruelly assaulted: for, first Tyrants do rage with open violence to destroy the Church and the Gospel: next to them, Heretics and fanatical persons in all ages, do devise divers corruptions of doctrine, wherewith men being bewitched, do wander in error from God. Last of all, there are Hypocrites mingled in the Church, whom Paul calleth false brethren.  
These Serpents, whom the Church nourisheth in her bosom, know the sleights of hurting most subtly, for although they openly flatter the Church, and will seem to be defenders of a true opinion, yet privily, if occasion be, they can lay a cold pad under the matter: that is, they mangle and deface the doctrine rightly expounded, with unsavoury & vain cavillations, and do most hatefully aggravate the slender faults of them which teach aright; neither know they how to give their helping hand, to such as humble themselves, or pardon those that do fall; but do all to rend and spoil that ship wherein they are carried, with blind vain pleasures.  
Such Asps are the more hurtful, how much less they can be shunned or eschewed. Touching these therefore, do I understand this Psalm entreateth, wherein first, a fervent prayer is recited by the Prophet, least even with the dissimulation of Hypocries we should be defiled, or be ensnared in their punishments. Afterwards, there is a thanksgiving added, wherein two most excellent virtues, Truth and Righteousness do shine: for as Truth acknowledgeth from whence a benefit is received, so Righteousness bindeth us, to make due requital according to our whole ability. Wherefore when he saith Blessed be the Lord which hath heard the voice of my prayer, he witnesseth himself to be of a true meaning. And where he addeth, And in my song will I praise him, he promiseth himself he will be just and upright in performing mutual duties. viz. in acknowledging and celebrating the benefits of God. And so let David's deliverances be read of us, that we being confirmed with these examples of God's promises, we may learn to crave and look for help and defence after like manner, in all calamities and dangers.  

❧ The Psalm, and exposition thereof.  Verse. 1. 
Unto thee will I cry o Lord my strength, think no scorn of me, lest if thou make as though thou hearest not, I become like them that go down into the pit.  Verse. 2. 
Hear the voice of my humble petitions, when I cry unto thee: when I hold up mine hands towards the mercy seat of thy holy Temple.  
I Have oftentimes elsewhere said, that in all our praying, there are five things to be considered: First, what God is whom we call upon. Secondly, the commandment of GOD, which most severely prescribeth this worship. thirdly, his promise of hearing us. Fourthly, the thing which we are to crave. Fiftly and finally, our Faith, believing that we are accepted before God, and heard by him.  
These five special points doth David, most aptly comprise in the beginning of this Psalm. For the proper name jehova, pointeth as it were the finger unto the true God, manifested to the people of Israel, and distinguished from the Ethnic Gods. But the commandment and promise are signified, in the mention of the Oracle, or mercyseat, whereof it is written in the 25. of Exodus, That from thence GOD would speak unto the people, and there would he hear them calling upon him. For God would be called upon in that place, and unto this place he enjoined the people. This figure excellently pertaineth unto Christ: for the Church calling upon GOD, is enjoined to come unto the Mediator, and is not heard but for his sake, as it is written. What soever ye shall ask the Father in my Name, he shall give it you. john. 16.23. But David's faith shineth in these words, [My strength] for no man can without acknowledgement & confidence in Christ in his prayer, call upon God.  
Finally, the thing to be craved, is described when he saith: Lest I become like them that go down into the pit. And a little after, O pluck me not away, nor destroy me with the ungodly ones. Therefore notably is it said of one of the ancient Fathers: That Prayer is a most hard work or labour, because not only the intention is required, but also the consideration of the revelations and testimonies of God, and a distinction to be made from the Ethnics manner of praying, and a thinking upon the promises, and a faith in the same reposed.  
But who can express the greatness of this affect? Think no scorn of me? For as in the civil conversation of men, the mouth silent, or musing countenance, makes some show of disdainful meaning: so in the spiritual conflict, God seemeth silent, and as it were estranged from us, when he deferreth our deliverance, and suffereth us to be vexed in great calamities. As when joseph was not only sold of his brethren, but also cast into prison, with danger of life and good name, what else might he think, but that God was deaf and dumb all that while? But this sorrowful or heavy cogitation, is to be vanquished by faith, as job saith: Yea though he kill me, I will yet trust in him, and he shall be my Saviour.  
This victory give us O God, through our Lord jesus Christ, and strengthen our infirmity, which is so far unable to enter into such conflicts, except it be fully by thee instructed, and armed with the fortitude of Faith.  Verse. 3. 
O pluck me not away, neither destroy me with the ungodly & wicked doers, which speak friendly to their Neighbours: but imagine mischief in their hearts.  
This is a principal proposition of this Psalm, wherein he beseecheth God, with most fervent prayers, and even with all his heart, that he might not be hurt, either with the pestilency of hypocrisy, which with a flattering face works mischief, or be plunged in the punishments due to hypocrites.  
But I pray you consider with what colours he painteth out the most mischievous beasts: he calleth them expressly, ungodly, and wicked ones, because hypocrisy is a sin disagreeing with the first Table. For although hypocrites are not defiled with outward Idolatries, yet in their heart they are with out true fear of God, and without faith in him, & frame their opinions of Religion, according to the pleasures of Princes: next of all, they work iniquity, because such as finally differ from their meanings, and do not applaud, or like of all their Paradoxes or strange opinions, they endeavour to deface and oppress by slander: for they differ not meanly from others, but manfully perform that which the old saying admonisheth them: Serpens non fit Draco, nisi multos Serpentes devoret.  
A Serpent can no Dragon be,  
Except he devour Serpents many.  
But although they work all these mischiefs, yet they will speak of peace unto their Neighbour, that is, with a popular & plausible show they set forth themselves & their own doings. For so they dispute, that they are moved with a righteous zeal to defend the glory of God, and do seek and provide for man's everlasting salvation.  
By this goodly speech, they gain themselves the favours of the common people and others, who for constancy accept of rigour, and in evil begun matters, wilful boldness, seemeth better than repentance. As therefore David prayeth, that he may not be plucked away, nor destroyed with the ungodly ones. So do I with all my heart pray, that God the eternal Father of our Lord jesus Christ, will never suffer me to be a sociate or companion of such hypocrites, nor once take his word of truth from my mouth: but that he would direct my steps according to his word, and that he would for ever keep me in simplicity and righteousness, which are enemies unto hypocrisy.  Verse. 4. 
Reward them according to their deeds, & according to the wickedness of their inventions.  Verse. 5. 
Recompense them after the works of their hands, pay them that they have deserved.  
These cursings are read in the Psalms, not as men's indignations, but as the voice of the holy Ghost, giving judgement upon the punishments of hypocrites, which are not converted unto God, neither obey the commandment which is delivered in the apocalypse: Remember from whence thou art fallen, and repent, and do the first works. Apoc. 2. verse. 5.  
For like as other sins are plagued with horrible punishments, so no doubt of it, cruel punishments are the companions of hypocrisy, which practise to cast a glimmering mist before the eyes of God and men, that they should not see that which they see. I would therefore have all this speech to be understood, with the exception of repentance, whereby the mitigation of punishments is obtained according to that saying, If your sins be red as the scarlet, they shall be white as snow. That is, though you be guilty and defiled, yet if you return unto God, not only your sins shall be forgiven, but also the punishments shall be taken away, or mitigated. Let not therefore a dissembling hypocritical defence of sin, be added to the rest of our slidings, but let both our heart and tongue pronounce the confession of Daniel: Unto thee o lord belongeth righteousness, but unto us shame and confusion: we have sinned, 
Dan. 9.7.8  we have done wickedly, we have departed from thy ways: here us for the lords sake. This is the mean whereby the wounds of the Church may be healed, not to follow our first Parents, who after their fall, covered their nakedness with fig leaves.  Verse. 6. 
For, they regard not in their mind, the works of the Lord, nor the operation of his hands: therefore shall he break them down and not build them up.  
He explaineth the cause & fountain of hypocrisy, whereof I have spoken: therefore hypocrites in show good, in effect worst of all, cease not to heap up brawls and contentions, because they consider not the works of the Lord, who suffers his servants sometimes for a season to be overwhelmed, but not to be utterly oppressed. And yet at length, after Haman hath published his slanders and mischiefs, there hath been tranquillity restored to the Church.  
But it yrcketh me to stay long upon the description of this hypocrisy, than which not any more sorrowful plague hath burst out of the whirlpool of hell: therefore now I come unto the second part of this Psalm.  Verse. 7. 
Praised be the Lord, for he hath heard the voice of mine humble petitions.  Verse. 8. 
The Lord is my strength and my shield, my heart hath trusted in him, & I am helped, therefore my heart danceth for joy, and in my song will I praise him.  Verse. 9 
The Lord is my strength, and he is the wholesome defence of his anointed.  
The thanksgiving towards God is truth, which acknowledgeth, that benefits are received of God, and that he is God indeed: that he is omnipotent, present with us, and our helper: and it is a work of righteousness, wherein a man bindeth himself to render acceptable duties towards God. By this slender description may be understood, that thankfulness is a virtue compounded of two special virtues, namely Truth, and Righteousness. Truth acknowledgeth from whence a benefit is received. Righteousness performeth mutual duties. David therefore is true and just: for he plainly acknowledgeth, that he is both heard and helped of GOD: and by this profession he witnesseth, that God is not a vain Name, that he is not idle, nor bound to second causes, but that he is indeed effectual, and helpeth such as call upon him.  
herewith also, David bindeth himself to mutual duties, acceptable unto God, when he saith: And in my song will I praise him. For I pray you, what is there that we can render unto God, besides the sacrifice of praise? Now contrariwise, consider what a monster an unthankful person is, who is compact and framed of horrible sins▪ viz. Lying & Unrighteousness. When Alexander thought that he obtained his Kingdom either by chance or through his own virtue, and confessed not that it was given him of God, he is a liar, and that even against God: afterwards, he is become unjust, not rendering unto God his bounden duty, when he prescribeth himself to be worshipped as a God. Seeing then, thanksgiving is a necessary worship done to God, and that ingratitude towards GOD, is an horrible offence, let us be thankful to God, both for all benefits of the soul and body, and also even specially for this same thing, that we are not snared with the counsels of hypocrites, nor have not dealt unjustly in the will of the Lord, but have kept our faith, yet indeed not of our own strength or power, but by the help of our Lord jesus Christ.  Verse. 10. 
O save thy people, and give thy bessing unto thine inheritance: feed them, and set them up for ever.  
That which Cicero spoke of his Country, in his second Book De legibus, the same may much more truly be spoken of the Church: Necesse est charitate eam praestare pro qua mori, & cui nos totos dedere, & in qua nostra omnia ponere & quasi consecrare debemus. Needful it is, that our Country excel in love and good affection, for whom we ought to die: to whom we have wholly addicted ourselves, and in whom we have reposed all things, and as it were aught to consecrate the same. It is not therefore our part, neither fitteth it the name of a Christian to doubt, but that, for the universal Church (whose Citizens we desire to be reputed and named) we must pray continually.  
Preserve, govern, and defend thy Church O God, against the devils, Tyrants, Heretics, and the furies of false brethren, and their wicked practices: and seeing there are in mankind, many which curse the Church, bless thou Lord thine inheritance, and after thou hast restrained the practices of the Enemies, adorn thou her with thy glory everlasting. Amen.    

❧ A Psalm of David, exhortatory to Princes and great personages. Afferte Domino filii Dei.  
The Argument.  
ALthough I allow not the rule of interpreting, which culleth out the Oracles of God, into divers meanings: yet certain Histories are so written, that with a safe analogy of faith, they may be expounded alegorically: as the History of Gedeon is doubtless a notable figure of the Kingdom of Christ. So the leading of the people out of Egypt, is a figure of deliverance from the tyranny of the devil and death everlasting.  
Wherefore sithence this Psalm doth celebrate the glorious acts which are set forth, in bringing the people out of Egypt, it shall stand well with the Reader, either to embrace the historical meaning, or wisely and fitly to use it as an alegorie touching the kingdom of Christ. And if he will rest contented with the history, he may take out of this Psalm doctrine most necessary, as touching the manifestation of God: for it is needful that the true God (whom we do call upon) be discerned from false or counterfeit Gods, & be understood how he is to be sought unto; Namely even as he hath by assured testimonies, manifested his essence & will. Like as therefore the Fathers and Prophets in their prayers, speak unto this true God, which made himself known in promises, and in that bringing them out of Egypt, by visible and not failing testimonies: so let our prayers likewise behold and speak unto the same God, which brought his people out of Egypt, by publishing so many testimonies, and sent his Son adding like testimonies, as in the resurrection of the dead and others. But if the Reader like better the Allegory, let him apply the Psalm unto the gathering of the Church, by the ministry of the Gospel and Sacraments; by which Christ sitting at the right hand of God, always was, is, and shall be effectual, and in the hearts of believers illumineth new light, righteousness, and life everlasting.  

❧ The Psalm, and exposition thereof.  Verse. 1. 
Bring unto the Lord (o ye mighty) bring young Rams unto the Lord: ascribe unto the Lord worship and strength.  Verse. 2. 
Give the Lord the honour due unto his Name, worship the Lord with holy worship.  
THE Prophet in this place exhorteth all men, that they would offer the sacrifice of praise, that is, The fruit of their lips confessing his Name, Heb. 13. And the glory of GOD is the acknowledgement and celebrating of the righteousness of God, in accusing and punishing sins, and his mercy in receiving such as fall and are converted unto him. This glory doth not the Epicure attribute unto God, who saith most saucily, That God is nothing, nor careth not for things pertaining to men.  
Saul although he knew there was a God, and the same to punish mischiefs: yet he did not as yet give unto GOD perfect glory. But David affirmeth both that there is a God, and that he is just, horribly punishing mischiefs, and again, a merciful GOD, receiving and saving miserable mankind fleeing for mercy unto the Mediator.  
This man giveth unto God perfect glory, that he is a God, that he is just, that he punisheth, that he is good, merciful, and a Saviour, and that he also punisheth, not to destroy, but to save: this glory is then only attributed unto God, when we have learned the Gospel, and by faith do acknowledge the Son of God.  
[Holy worship,] he calleth the High priests attire, whereby he understandeth the righteousness of faith, according to that saying: That I might be found in him, not having mine own righteousness, which is of the Law, but that which is of the faith of Christ, which is of the righteousness of God by faith. Phil. 3. verse. 9 Therefore it signifieth, that the Sacrifices of the old Testament, are to be abolished, as in the fourth of john it is said: True worshippers shall worship the Father in Spirit and truth. verse. 23.  Verse. 3. 
It is the Lord that commandeth the waters: it is the glorious God that maketh the thunder.  Verse. 4. 
It is the Lord that ruleth the Sea, the voice of the Lord is mighty in operation, the voice of the Lord is a glorious voice.  Verse. 5. 
The voice of the Lord, breaketh the Cedar trees, yea the Lord breaketh the Cedars of Libanus.  Verse. 6. 
He made them also to skip like a Calf: Libanus also and Syrion, like a young Unicorn.  Verse. 7. 
The voice of the Lord divideth the flames of fire, the voice of the Lord shaketh the wilderness, yea the Lord shaketh the wilderness of Cades.  Verse. 8. 
The voice of the Lord maketh the hinds to bring forth young, and discovereth the thick bushes.  
The sum of these verses, wherein is a most excellent description, the fourth Chapter of S. Paul's Epistle to the Hebrues reciteth. The word of God (saith he) is lively and mighty in operation, and sharper than any two edged sword, & entereth through, even to the dividing a sunder of the soul and the Spirit, and the joints and the marrow, and is a discerner of the thoughts and the intents of the heart. verse. 12. For like as in the promulgation of the Law, fearful thunders, and shaking astonishments were in heaven and earth, so the publishing of repentance, wherewith the holy Ghost sharply reprehendeth sinners, is not a vain voice but effectual, piercing into the minds and hearts of mankind, and illumining the acknowledgement of sin, and the wrath of GOD, and stirring up horrible fears. For who trembleth not in all parts at the hearing of this voice? For the wrath of God is revealed from heaven, against all impiety & unrighteousness of them which withhold the truth in unrighteousness. Rom. 1. ver. 18. Again, That every mouth may be stopped, and all the world be found guilty before God; All have sinned and have need of the glory of God. Rom. 3.19.  
Touching the efficacy hereof, there is a notable example propounded in the second Chapter of the Acts: When they heard these words, they were stricken in their hearts, and said unto Peter, and to the rest of the Apostles; Men and brethren, what shall we do? verse. 37. And unto this place, a grammatical admonition or notice must be added, touching the proper names of Syria and Cades: for the name of Libanus is known to all men. But Moses showeth in the third of Deuteronomie, That the hill Hermon, was called Syria of the Sydonians, and of the Amorites, Shenir. verse. 9 And the book of josua setteth those down, as the limits and bounds of the Holy-Land, viz. From the East, Euphrates, from the West, the Sea Mediterranean, from the North, Libanus, and from the South, the Desert of Cades.  Verse. Idem. 
In his Temple doth every man speak of his honour.  
Hitherto hath he described, the fears and tremble which remains in men's minds, hearing the voice sharply reproving sins, and showing the wrath of God. Now he describeth the manner of worship, and the benefits of the new Testament. For when men's hearts are astonished with the acknowledgement of God's wrath, they flee for refuge strait unto the Mediator, in confidence of the promised mercy: again, in consolation a new and eternal righteousness is begun, and a life honouring God aright. Neither indeed are the efficacies of the words in this verse to be neglected. For where he saith: [All men speak of his honour,] no doubt he signifieth, it shall come to pass, that the Church shall be gathered, not only from among the jews, but also from among the Gentiles. And his meaning is, they shall speak of his honour, in that a man may discern the Religion of the new Testament, from Levitical ceremonies. For the levites were killers of beasts in their sacrifices: but true worshippers shall worship the Father in spirit and truth, and offer the Calves of their lips, confessing the name of the Lord, that is, Prayer, thanksgiving, and confession.  Verse. 9 
The Lord sitteth above the water flood: and the Lord remaineth a King for ever.  
The Histories of the Deluge, and of bringing the people out of Egypt, are notable figures of Baptism: for as Noah's family was preserved, 
Gene. 9  when all the wicked ones were destroyed: so they which are engrafted in Christ by Baptism, are delivered from eternal death, and are endued with righteousness and life everlasting. Moreover, like as Pharaoh was overthrown in the Red Sea, 
Exod. 14.23.  when the Congregation of the people of Israel was marvelously preserved: so in Baptism our sins are buried, and we together with Christ, do rise again, that we may walk in newness of life.  
Of this Allegory we have plentiful Authors and witnesses, as S. Paul, in the 1. Cor. 10. and S. Peter, in his first Epistle and third Chapter. Therefore doth Christ reign by the preaching of the Gospel, and by Baptism, gathering his Church, upon whom he bestoweth eternal benefits. viz. wisdom, righteousness, and never ending life.  
For whereas both the King and Kingdom, bear themselves correlatively, (as Logicians use to speak,) it must needs be, that of an eternal King, the kingdom must be also eternal: but touching the Kingdom of Christ, elsewhere is oftentimes spoken.  Verse. 10. 
The Lord shall give strength unto his people, the Lord shall give his people the blessing of peace.  
[Strength] signifieth the gift of the holy Ghost, which is the Spirit, not of fearfulness, but of strength and love: for when this helpeth us, when we will we are able to do acceptable things unto GOD, and wholesome things for ourselves, and his Church. As touching this virtue or strength, divine and heavenly it is said in the 24. of S. Luke. But tarry you in the City of jerusalem, until you be endued with strength from above. verse. 49. And in the first of the Acts: Receive ye the power of the holy Ghost.  
The [Blessing,] comprehendeth all benefits necessary for the body & the soul. Let us therefore render thanks unto the Son of God, the King and High Priest of his Church, that he giveth us his Gospel and his holy spirit, which helpeth our infirmity, and giveth us other benefits, necessary unto the soul and body: and let us declare our thankfulness towards him, not only in words, but also in godly duties.    

A Psalm or Song of the dedication of the house of David. 
* 2. Sam. 7.2. Deut. 20, 5  Exaltabo te Domine.  
The Argument.  
I Have before, now and then said, that there are two kinds of trials or vexations of the Church: for some do cruelly afflict the body, and spoil us of the benefits necessary for the body: these are sicknesses, poverty, banishments, dangers of life, and loss of wife and children. These inconveniences, although they are not slender, yet are they more easily borne, when in our hearts do shine, the acknowledgement of the mercy, benefits, and presence of God, healing & embracing us for his sons sake. Laurence indeed was consumed upon the hot burning coals, and Stephen was stoned to death, but either of them was merry in the midst of death, because they perceived in their heart, a joyfulness, risen of the acknowledgement of the presence and mercy of God.  
There are also other trials or troubles, much more sorrowful and bitter, which pierce into the very soul and spirit; namely, when with beholding the presence and goodness of God, for a certain season we feel no private thing, but the sorrows of death, and the dangers of hell: and do fear that we are for ever cast away amongst the devils: these dejections or downe-castings of us, can not be described with words, but the examples show after a sort, this degree of trials or troubles.  
Job without any deformity, patiently suffered the loss of his children and substance, and pronounced this speech full of godliness: The Lord gave, and the Lord hath taken away: blessed be the Name of the Lord. job. 1.21. But this so great a parsonage, being burdened with the weight of spiritual temptations, fretted & fumed against God, crying out: Let the day perish wherein I was borne. etc. Chap. 2. verse. 3. So Jeremy between fears and tremble, said: Cursed be the day wherein I was borne. Chap, 20, verse, 14. For how much the strength of the mind is, greater than that of the body, so much more grievous are those troubles which we conceive in our mind, than they which are borne in our body.  
But, to what end do I say so much, touching the degrees of temptations or troubles? Surely to this end, that thou mayst understand what objects David beholdeth in his thanksgiving. For first he rendereth thanks to God for defence against Saul and his other enemies, who had conspired his present death: this part of the Psalm doth he amplify with most sweet comparison of his afflictions and deliverances.  
After that, he celebrateth God's goodness, mortifying & quickening, bringing down to hell, and raising up from thence. That is, striking mankind with fears, which are the feelings of God's wrath, and again, comforting us that we should not fail or quail, and so be overcome of our cruel enemy. But of this meaning, we will say more as we do expound other things.  

❧ The Psalm, and exposition thereof.  Verse. 1. 
I will magnify thee o Lord, for thou hast set me up: and not made my foes to triumph over me.  Verse. 2. 
O Lord my God, I cried unto thee, and thou hast healed me.  Verse. 3. 
Thou Lord hast brought my soul out of hell, thou hast kept my life from them that go down to the pit.  
WHereas it had been enough to say, I render thanks unto thee, because thou hast delivered me, with how many words doth David adorn this proposition: for first he useth the word, which properly signifieth a drawing out of the pit or pool. As therefore joseph and jeremy, being drawn out of pits, are delivered from death, 
Gene. 37.20 and 39, 13 jere, 38, 13  so the Prophet here affirmeth, that he was drawn out of the peril of death, not by man's help, but with the right hand of the most High. After that also, he addeth this circumstance, that his perverse and evil rejoicing enemies, had no matter wherein they should or might bestow their most poisonful biting girds and taunts against him. Thirdly, he compareth his deliverance unto the healing of wounds: for as job in his fift Chap. most sweetly saith: God woundeth and healeth, he striketh, & his hand maketh whole. Lastly, he saith, That he was raised from death to life, and as it were recovered out of hell, when Saul and his other enemies fell headlong into present and eternal miseries. So in like manner, all and every one of us here in Germany, may celebrate in word and writing, the benefits of God, and may say unfeignedly with jeremy, chap. 3. It is the mercies of the Lord that we are not consumed, because his compassions fail not. verse, 22. For had not the shadow of the Lords hand shielded us, (wretched and weak souls) we had even now lately been destroyed of the Turks and other enemies: but God, who is not delighted with our destruction, hath mercifully mitigated those punishments, and hath kept us as it were the apple of his eye.  Verse. 4. 
Sing praises unto the Lord, (o ye Saints of his) and give thanks unto him for a remembrance of his holiness.  
He applieth his example unto the universal Church, to the end others also might learn, (being partly confirmed by promises, and partly by examples,) to crave deliverance of God, and being preserved, to celebrate the goodness of God. For God is no accepter of persons, but receiveth and saveth all them, that flee for mercy unto the Mediator: as in the 10. to the Romans it is written. God is rich towards all them that call upon him. And joel in his second Chapter, saith: Every one that calleth upon the Name of the Lord, shall be saved.  
These promises (which have in them great sweetness and excellency,) let us apply unto our use, in the daily dangers of our life, and let us know, that God is indeed just & righteous, and that there is no respect of persons with God.  Verse. 5. 
For his wrath endureth but the twinkling of an eye, and in his pleasure is life: heaviness may endure for a night, but joy cometh in the morning.  
I would to God our minds in miseries could rightly be persuaded, that God punisheth not to destroy, but to save us, and to restore us unto life and joyfulness. For our minds being confirmed with this undoubted purpose of God, should passing well bear all the burdens laid upon us by God: but experience showeth how hard a thing it is, firmly to retain this purpose of mind in our calamities. For where the scripture nameth a short time of tribulation, that seemeth unto us a space of many ages. Let us therefore discern Philosophical persuasion from faith, and let us prefer the word of GOD, before the actions of our senses or understandings.  
In Philosophy, a man believeth water is warm when he hath dipped his finger, and experience hath taught that it is warm: but in embracing the word of God, there is wrought a contrary thing: Persuasion, that is, Faith, goeth before consolation. As jeremy, though he saw his Country ruinating, or near her destruction, yet he knew that God's Church was not forsaken, and he being confirmed with this knowledge, patiently beareth the present miseries: for he understandeth their causes, and that there should be an end of them, and he knew that the Church should for all this be restored and gathered again. Therefore let Psalms of like meaning be adjoined unto this place, which do make declaration of the shortness of afflictions, and of their joyful conclusion or ending.  
Esay in his 54. Chapter saith: For a little while have I forsaken thee, but with my great compassions I will gather thee: for a moment in mine anger, I hide my face from thee for a little season: but with everlasting mercy I have had compassion of thee. verse, 7.8. And in the 16. of john, the Son of God saith: You shall sorrow, but your sorrow shall be turned into joy. verse, 20. And your joy shall no man take from you. ver. 22. And the Apostle S. Paul saith: The afflictions of this present time, are not worthy of the glory which shall be showed unto us. Rom. 8.18. And in the second Epistle to the Corinthians, he saith: Our light affliction, which is but for a moment, causeth unto us a far more excellent, and an eternal weight of glory. Chap. 4, verse, 17.  
Wherefore with a good courage let us suffer momentany inconveniences, for while we look about us (as they say) and do here busy ourselves, lo immortality shall approach.  Verse. 6. 
And in my prosperity, I said, I shall never be removed: thou Lord of thy goodness hast made my hill so strong.  Verse. 7. 
Thou didst turn thy face from me, & I was troubled.  
The meaning of these verses is most simple, which D. Luther now and then, in expounding the Book of Genesis reciteth: We were all wont in time of victory & triumph of the Spirit against the flesh, to be strong and courageous: but when incredulity assailed our hearts, by & by we wax faint-hearted. jeremy feeling the consolation and victory of faith, saith thus in his twenty Chapter. The Lord is with me like a mighty Giant, therefore my persecutors shall be overthrown, and shall not prevail, but shall be greatly confounded. etc. ver. 11. But the same man within a while after, with most sorrowful complaints, describeth the debased estate of his mind. Idem. How is it that I came forth of the womb? To see labour and sorrow, that my days might be consumed with shame? Wherefore, not in vain, nor unadvisedly doth he pray in the seventeen Chapter, saying: Be not terrible unto me, thou art mine hope in the day of adversity. verse 17.  
So all and every such of us, as are replenished with spiritual joy, let us courageously abide the assault of sathan, and the world, and let us not weigh all the inventions or practices of our enemies, no not the value of a trifle. But when we are plunged into sorrowfulness, by the sufferance of God, and feel not the Spirit of fortitude in us, than indeed are we by nature fearful, and we are amazed even as much with the sound of a leaf falling from the Tree, as if all the world crushed together, should suddenly oppress us.  
I myself know a certain Pastor of the Church, who when he had with a mighty courage, endured very many, and most great calamities, and was well addressed and armed against the threatenings of Tyrants, even at the last point as it were, (being cast down from the step of faith,) he begun to be so tossed with sorrowful sadness, that he was not very far from utter desperation.  
But, go to, let us not always speak of spiritual combats and conflicts: which of us all is endued with so great strength of Faith, that he is not sometime troubled in mind, how to live, and to obtain other necessary benefits for his body? Seeing therefore it is a hard and difficult thing, to keep such a course, as our ship may escape both the Rocks, viz. Pride and Desperation, let us daily pray with the Apostles, Lord increase our faith. Luke 17. verse 5. For true it is, that the Church singeth of the Spirit of Fortitude, Love, and Chastisement: 
Sine tuo Numine, nihil est in homine, nihil est innoxium.  
Without thy grace (o God) in man,  
Nought well he doth, nor well he can.   
This good Spirit helping us, we are able even from on high, to despise death and all dangers: but when the same Spirit doth not imprint and fix in us his power or virtue, we then lie overthrown, and yield the victory to the very shadows of our enemies.  Verse. 8. 
Then cried I unto thee (o Lord) and got me unto my Lord right humbly.  Verse. 9 
What profit is there in my blood, when I go down into the pit?  Verse. 10. 
Shall the dust give thanks unto thee: or shall it declare thy truth?  Verse. 11. 
Hear o Lord, and have mercy upon me: Lord be thou my helper.  
S. Augustine saith notably in a certain place: Whether shall I flee? from God angry, unto God merciful For there is nothing more wholesome, then to return unto him when he striketh us, and of him to crave remedies for our sorrows. Like as job in his thirteenth Chapter saith: Yea though he should kill me, yet will I trust in him, and he shall be my Saviour. This example let us follow in great violence of tempests, and in the concourse of calamities, and let us not seek inordinate remedies, but let us flee unto the fountain of the living water, that is, unto GOD: which when so we shall do, we shall assuredly prove the help and presence of God, and find the restitution of eternal life.  
But while we are praying unto God, there are both other causes to be proponed, and also even specially this final cause.  
Tu mihi praesidium, tua me protectio servet,  
Vt tibi seruatus carmina grata canam.  
Thou art my safeguard, thy defence keep me,  
That being safe, I may sing thanks to thee.  
Thou art not delighted with our destruction, therefore preserve me together with thy Church, that I may in this life, and in all eternity magnify thee: but as touching this cause of deliverance, I have elsewhere oftentimes spoken.  Verse. 12. 
Thou hast turned my heaviness unto joy: thou hast put off my Sackcloth, and girded me with gladness.  
He affirmeth plainly, that prayer is not a vain noise, but obtaineth of GOD a joyful end of miseries: Thou hast turned (saith he) my heaviness unto joy, such as Boys and Girls in a calmetime of the Commonweal were wont to sport themselves withal, and my mourning weed being cut in pieces, thou hast adorned me with a wedding garment: so no doubt of it, as I may so say with Toby, God will restore to every one (which call upon him in confidence of the Mediator) after heaviness, gladness.  Verse. 13. 
Therefore shall every good man sing of thy praise without ceasing: o my God, I will give thanks unto thee for ever.  
Even as in his prayer, he made mention of the final cause, [Therefore deliver me, that I may praise thee,] so now after his deliverance, he is not a dissembler, or unjust, but with an excellent faith, performeth his promises: and he doth not only for a small time declare the goodness of GOD, but with everlasting praises magnifieth God. The same must all we do: neither must we after benefits received, nourish in us Epicuriall cogitations, as thus: perhaps thou hast deliverance by good hap, or by human industries. This horrible unthankfulness, let us (as they say) with Oars and sails, that is, by all possible means, avoid and eschew: and let us most firmly believe, that through God's alone help, the danger is driven away.    

To him that excelleth. 
1. Sam. 23, 14 Psalm. 71.1.  ❧ A Psalm of David's deliverance. In te Domine speravi.  
The Argument.  
THE sentence of Plato in his Epitaph is praised, which Cicero expresseth in these words: Nam cui vero ex seipso apta sunt omnia, quae ad beate vivendum ferunt, nec suspensa aliorum aut bono casu, aut contrario pendere ex alterius eventis et errare coguntur, huic optime vivendi ratio comparata est. viz: For unto what man all things are of his own industry at his use, which serve to a blessed life, & (not suspended, either with the good or sinister fortune of others,) are not compelled to depend of another man's haps, & so to fail, this man hath gotten a rule of the best kind of life. This sentence doth the thirty one Psalm notably interpret, discerning a true hope from a carnal hope. For as Pluto warneth us, that all our hope or confidences, should not depend upon the benefits of fortune, or of human friendships, the same doth this Psalm allow. But whereas it bringeth us to the consideration of our own virtues, that part of Plato's sentence, doth this Psalm reject & refuse: for we must be brought to the consideration of God's goodness, seeing many things happen unto man, when man's virtue with out Gods help, utterly faileth. Therefore it commandeth, that God be of us acknowledged and called upon, and it promiseth help: but the whole Psalm shall be more excellent in use, if the figure of some godly Pastor or Teacher, banished for the confession of his faith, be here represented.  
For like as Christ in the time of his passion, was not only cruelly handled of his enemies, but also forsaken of his friends, falling from him for very fear: so godly exiled persons, do feel both the cruelty of enemies, and unfaithfulness of their own friends, for it is most truly written by Tyrteus the physician.  
Curate nemo vagos, et laedere nemo veretur:  
Non Exul curae ducitur esse Deo.  
No man cares for the wandering wight,  
To hurt him, none doth fear.  
Men think that God forgetteth quite,  
Poor Exiles living here.  
What then shall the godly man do in such a case? whether shall he flee for secure? He shall have in mind and mouth, the promises and consolations of this Psalm. The Lord preserveth them that are faithful. Again: In thee O Lord have I put my trust, let me never be put to confusion. verse, 1. That this is no vain Rhetoric, we shall well prove, if in unfeigned sorrow, (which the cruelty of enemies causeth us, and the forsaking of friends,) we shall call upon God.  
This our age seethe the examples of good men, who being driven from their abiding places, for the constancy of their confession, are marvelously defended and preserved of God. Wherefore trusting in the help of God, let us not cast away our confession of the true doctrine, but let us preach the same constantly for the glory of God, and for the salvation of our souls: and let us commend unto God, all the events of our businesses: who suffereth us not to be ashamed, but in his righteousness will deliver all them that call upon him.  

❧ The Psalm, and exposition thereof.  Verse. 1. 
In thee o Lord have I put my trust, let me never be put to confusion: deliver me in thy righteousness.  
THere is a notable Emphasis in the particles, [In thy righteousness,] as if he said, many trust in their money, some mighty persons in the favour of Friends, and some in their wisdom and righteousness. But I trust not in visible things, (then which nothing is more uncertain, nor any thing more fading,) but all hope of welfare I do repose in God: and I crave that I may be heard, not for my righteousness, which is either none at all, or indeed stained, but for the righteousness of God himself, made known in the Law, of the which the Law and the Prophets do bear witness. And it is the righteousness of God, which the Gospel hath made known, and Faith apprehendeth free remission of sins, and the acceptation unto life everlasting. This hope is not confounded, but surely obtaineth deliverance, according to the purpose of God. But some man would object. I see not how john Baptist, Paul, Stephen, and Laurence, were at all delivered, which were most cruelly slain of Tyrants. The answer is not difficult to such as understand the doctrine of the Church, concerning the causes of calamities: for although they were put to death for their confession, yet they felt joy in their hearts, which is the overcomer of death, and their death is glorious in the sight of the Lord, not only because it setteth forth & adorneth the glory of God, but also because it shall have a glorious end in the life everlasting, where God shall fully and wholly deliver his Elect from sin and death, and shall be all in all.  
Let therefore the objects be discerned, concerning which, Hope is exercised: for although eternal life, is assuredly for the Son of God's sake to be looked, yet notwithstanding, there are other deliverances, according to the purpose of God, in this life to be looked for. Let us also have always in our sight, the most grave and most godly sentence, which job in his thirteenth Chapter reciteth. Yea though he should kill me, yet will I trust in him, and he shall be my Saviour. These cannot be understood of men, living in idleness & pleasures, but in unfeigned sorrow, when we are assaulted as the stone with the Sea waves, every where beaten upon. Hic animis opus est, opus est hic pectore firmo, vincente omnia spectra, quae in occulos incurrentos fidem langue-faciunt. viz.  
Hear courage needful is, and constant heart likewise,  
All Goblins rushing in our sight,  
Our faith unfeeble for to conquer quite.  Verse. 2. 
Bow down thine ear to me: make haste to deliver me.  Verse. 3. 
And be thou my strong Rock, and the house of defence, that thou mayst save me.  
The Poet saith: 
Dole tantum, sponte disertus eris.  
Only sorrowful if thou be,  
Thou art distressed willingly.   
For the Prophet here is not satisfied with the word [Deliver,] but enlargeth his Prayer with more words. As if he said, give not ear unto my Prayers, as though thou wert in hand with an other matter: do not defer thy help, but with great listening, know my cause, and being even at the first oppressed, and suffering not my deserts, deliver thou me: be unto me a well defenced fort, whereunto I may safely flee for succour, and wherein I may safely hide me.  Verse. 4. 
For thou art my strong Rock, & my Castle: be thou also my guide, & lead me for thy Names sake.  
The rule of his prayer, is borrowed out of the first precept, I am the Lord thy God. Exod. 20. As if the Prophet here said: seeing thou hast made thyself known unto us of thy great goodness, and hast given us thy word, and wilt not that the same shall be extinguished, preserve and defend us: that some Congregation of GOD may always remain upon earth: that there may be both Teachers and learners, lest doctrine be extingushed, least learning do perish. For so oft as mention is made of God's Name, let us comprehend the causes impulsive and final. [For thy Names sake,] that is, for thy promise, wherein thou affirmest, that thou wilt help them that call upon thee, and for thy glories sake.  
For the acceptable glory of God, is spread abroad of the godly ones, who after their deliverances, are true & just, as I have elsewhere oftentimes said: also the blasphemous clamours of the enemies are refuted, when examples are proponed, which do show that God hath care of the poor and needy Congregation trusting in the Name of the Lord.  Verse. 5. 
Draw me out of the net that they have privily laid for me, for thou art my strength.  
He craveth to be defended, not only against manifest violence, but also against ungodly fraud of the enemies of the Gospel: for there is no man so wise, which without the safeguard of the Son of God, can eschew all the snares and deceypts which are laid by the enemies of the true doctrine: for they know how to colour smooth and fair causes with unjust dealings, and with soft speech how to dissemble. Therefore there is no watchful wariness equal unto the most crafty practices of the enemies, but it hath need of the Son of GOD, to safeguard and preserve the same.  Verse. 6. 
Into thy hands I commend my Spirit: for thou hast redeemed me, o Lord thou God of truth.  
A conclusion full of Faith, as if he said. I do well consider, that I am not sufficiently furnished and armed, against the violence and craft of the enemies. Therefore being destitute of man's counsel and help, I flee to thee for refuge, and yield myself wholly unto thee & in thy hand I repose all that I have: for I know, that thou wilt keep thy purpose with a firm faith, seeing also thou hast oftentimes before delivered me. For faith, being confirmed with remembrance of former deliverances, believeth that God is not only rich in those things promised, but believeth also, that he most abundantly performeth the same he hath promised, and conceiveth a most assured hope of his deliverances in time to come. But, seeing the Son of God, rehearsed this verse a little before the separation of the soul from the body, who doubteth the same form of words is to be used, not only in other dangers of life, but also in the midst of death.  
For than must we cry out with Stephen, Lord jesus receive my Spirit. Acts. 7. verse. 59 For Christ our Lord, not only will, but also can, with a mighty hand pluck and deliver our soul, flitting out of this frail mansion, and set the same free from the deadly assault of the devils themselves, seeing he is both the Creator and Redeemer of our souls, according to that saying: I give them eternal life, and no man shall take them out of mine hands, because I and the Father am one. John, 10. verse, 28. Into this hand therefore excelling in faith and power, let us deliver ourselves wholly without doubting: which when we shall do, the thing itself shall show, they are not vain delectations, which are said in this verse. Thou hast redeemed me, o Lord God of truth.  Verse. 7. 
I have hated them that told of superstitious vanities: and my trust hath been in the Lord.  
He amplifieth the proposition of the Psalm, by comparison of contraries, that is, of a True hope and Carnal hope: for like as a true hope is not confounded, because it dependeth of God, so all other hopes are frustrate which depend upon a rotten thread, for so human helps seem worthily to be called, for their incertainty and unconstancy: but if any man do judge these to be vain delectations, let him hear the complaints of wisemen, confirming the purpose which I have set down.  
Cicero in his ninth Book of Epistles, concerning Pompey's defences, writeth thus: Thou knowest well, that Cnaius pompeius, was neither safe in the glory of his fame, nor of his acts, nor with the suits and services of Kings and kingdoms, which he was oftentimes wont to boast of. etc. Cicero plainly affirmeth, that Pompey was neither with his own possessions nor his friends helps, safely enough preserved against the assault of fortune: for, what so is said of the likeness or form, the same even in like manner may be said of the whole nature or kind of any thing: for all human helps hold by a slender thread, and things which have been of force, suddenly fall to decay. We shall therefore remember, that against confidence in human helps, there are many sentences delivered us from God, as in the 146. Psalm. Trust not in Princes, nor in the Sons of men, in whom there is no help. verse. 2. And in that of jeremy. Chap. 17. Cursed is every one which putteth his trust in man.  Verse. 8. 
I will be glad and rejoice in thy mercy, for thou hast considered my trouble, & hast known my soul in adversities.  Verse. 9 
Thou hast not shut me up into the hand of the enemy, but hast set my feet in a large room.  
The effects of a true hope are here descrbed with great excellency of words. Pompey being overcome of Caesar, was overwhelmed into Epicuriall opinions, disputing as it were, that God cared not for men's matters. But David being banished from his kingdom, believed, that God both regarded and helped him: with this faith when he is supported, there followeth a consolation and a feeling of gladness. For he was not shut up in the hands of his Son Absalon, 
2. Sa. 15.14 2. Reg. 25.7,  (like as K. Zedechias in his fleeing away, was brought back again, and at the conquerors commandment, had his eyes put out,) but he was restored into his kingdom.  
Therefore it is far better to trust in God, then in human helps: for God considereth both the painful travail, and the sorrow of the godly ones, as it is written in the tenth Psalm, and knoweth the way of the just, that is, he not only alloweth, but also helpeth them. And as furthermore S. Peter saith: The Lord knoweth how to deliver his out of trouble or tentation. 2. Peter. 2. verse. 9  Verse. 10. 
Have mercy upon me o Lord, for I am in trouble, and mine eye is consumed for very heaviness: yea my soul and my body.  Verse. 11. 
For my life is wexen old with heaviness: and my years with mourning.  Verse. 12. 
My strength faileth me, because of mine iniquity, and my bones are consumed.  
Albeit the name of tribulation doth comprehend all these words, which in effect may happen unto a miserable man. Yet is it less to say the whole then all: & to effect less, pierceth as it were this brief messenger. Wherefore, he layeth open all things that are included in one word, to the end he may show his miseries unto God. For, as the only daughter poureth out into her Father's bosom her cares and griefs, and orderly rehearseth every evil affected part: so David, and all the godly ones, do open themselves wholly unto God, and make manifest particularly, the grief or sorrow of every member unto him.  
But some man will here object, what needeth all this recital: seeing God of himself knoweth all things, and that God is not honoured with the tragedies of Captives? thereto I answer: We have not to deal with God absolutely, like as he is in his Majesty, but with God by relation, which hath so made himself known unto us, that he is more moved with the feeling of our calamities, than any father is moved seeing the great calamity of his most dearly beloved Daughter.  
Therefore when we are in praying, we speak familiarly with GOD, and in the same matter, we imitate the example of God himself, who doth sweetly frame and apply his word unto our weak capacity. We know, that unto us a child is borne, and unto us a Son is given. In the confidence of this child and Son, do we come unto God, and utter our words with a certain freedom, as in the third to the Ephesians it is written: By whom we have boldness and entrance, with confidence by faith in him. verse, 12. And as in the fourteen Chap. to the Hebrues, Having such an High Priest, let us go boldly unto the throne of grace. ver. 16. But let the little clause be well marked: as if he said, my strength, by reason of mine iniquity, is weakened, because he reciteth the first and special cause of all calamities. For, therefore are we burdened with so many and so great calamities, because we all live ill, and every one of us do offend, and finally, we bear about with us, sin enlarged in us. As therefore, The Spirit liveth for righteousness sake: so the body is mortified by reason of sin. Romans. 8. verse, 10. But of this in other places.  Verse. 13. 
I became a reproof among all mine enemies, but specially among my Neighbours, and they of mine acquaintance are afraid of me: and they that did see me without, conveyed themselves from me.  Verse. 14. 
I am clean forgotten as a dead man out of mind, I am become like a broken vessel.  Verse. 15. 
For I have heard the blasphemy of the multitude, and fear is on every side, while they conspire together against me, and take their counsel to take away my life.  
He describeth with notable words, the image of a godly exiled person, and there needs no long interpretation in these complaints, because they are understood with their examples considered, especially, in as much as we ourselves do suffer the like things. For GOD will have us, that in such calamities, both even when we are assaulted of our enemies, and also when we are forsaken of our friends, we should very near resemble the image of his Son, as it is written in the 8. to the Romans. He will also have us to lay away from us, the confidence in human helps, and to crave help and deliverance from him, as in another Psalm it is said: My Father & my Mother forsook me, but the Lord taketh me up. Psalms, 27. verse. 12.  Verse. 16. 
But my hope hath been in thee o Lord, I have said, thou art my God.  Verse. 17. 
My time is in thy hand, deliver me from the hand of mine enemies, and from them that persecute me.  Verse. 18. 
Show thy servant the light of thy countenance, and save me for thy mercy's sake.  Verse. 19 
Let me not be confounded o Lord, for I have called upon thee.  
He repeateth the principal proposition, as it was wont to be done in all writings, as if he said: neither am I so overcome with the forsaking of my friends, neither am I so broken with mine enemy's furies, as to cast away hope of salvation: but when there remained no good advertisement in me, I turned mine eyes to thee, and with undoubting faith, I said, Thou art my God. O blessed are they, who in great violence of adversities, and concourse of calamities, do flee unto God. O wretched are they which fall down under sorrow, as Saul and many others flee from God. Furthermore let the little clause be marked of us, viz. My time is in thine hands. For God giveth every Pastor or Teacher, his race of life, and in mean time preserveth his body in health, he giveth him safe dwelling, good policy, a place for teaching and living, to preserve the ship wherein Paul journeyed so long, till he safely arrive into his wished Haven. Acts, 27, verse, 44.  
Hitherto appertaineth that saying of Christ, Suffer these to departed away. As if he had said, although it be a thing certain, and deliberated upon by you, not only to seek the death of the Teacher and Master, but also of his Scholars and Disciples, yet, I appoint how far you shall rage, and do fortify sufficiently enough my Ministers against your cruelty. For if all the Apostles had been at one instant put to death, who should have borne about, and spread abroad the Gospel in the world?  
Let us therefore hold still this consolation, the Teachers of the doctrine cannot be at any time oppressed, before they shall have ended their course. Paul was often nearer death, then when he was beheaded by Nero: but because the last end of Paul life, was limited in the hands of God, it was not yet fully finished, but by a wonderful means was he saved and defended.  Idem. 19 
Let the ungodly be put to confusion, and be put to silence in the grave.  Verse. 20. 
Let the lying lips be put to silence, which cruelly, disdainfully, and despitefully speak against the righteous.  
The Histories of all ages do notably declare these threatenings, 2. Mac. 15. Nicanor when he had proudly threatened the destruction of the Temple of jerusalem, being slain in the battle, suffered condign death, for his cruel, proud, and reproachful speech against the Church and Ministry of God's word. verse. 5. & 28. So Arbogastus that Tyrant when he had threatened, he would change the Churches into Stables for Horses, being overcome of Theodosius the Emperor in a great battle, slew himself as Saul did. 1. Sam. 31. I omit the Histories of Herod, julian, and others, which had the like ends, when God exercised upon them his wrath or justice distributive.  Verse. 21. 
O how plentiful is thy goodness, which thou hast laid up for them that fear thee: and that thou hast prepared for them that put their trust in thee, even before the Sons of men.  Verse. 22. 
Thou shalt hide them privily by thine own presence from the provoking of all men: thou shalt keep them secretly in thy Tabernacle from the strife of tongues.  Verse. 23. 
Thanks be to the Lord, for he hath showed me marvelous great kindness in a strong City.  
Augustine saith notably in a certain place: Let others marvel at God's power, whose steps shine in the most beautiful Theatre of the world: I will marvel at God's goodness and mercy, promised for Christ his sake. Even so David, as it were one amazed with marveling, at the merciful loving kindness of GOD, crieth out, How great is thy goodness? which is not only secretly hid, as in a Treasury, but also openeth and spreadeth itself abroad: For in the government and defence, not only of the universal Church, but of all the godly ones also, this is manifestly seen: this goodness is to be magnified and praised, with great thankfulness, like as David magnifieth the same, saying: Thanks be to the Lord, for he hath showed me marvelous great kindness in a strong City.  Verse. 24. 
And when I made hast I said, I am cast out of the sight of thine eyes.  Verse. 25. 
Nevertheless, thou heardest the voice of my prayer, when I cried unto thee.  
There can be no greater wound made in mankind by the devil, than the trial of abjection: they which feel this wound, do unfeignedly cry out with David and jonas, I am cast out of the sight of thine eyes. But against this biting we must oppose prayer, and unspeakable sigh, like as jonas in his second Chapter saith: When my soul was vexed in me, I thought upon the Lord, that my prayer might come unto thee, even to thy holy Temple. And that this remedy or Medicine is most effectual working of all others, this Psalm witnesseth, which saith in this last verse, Thou heardest the voice of my prayer, when I cried unto thee.  
So often therefore, as God suffereth us not to be plunged into this most sorrowful tentation, let us follow the examples of David and of jonas, and other the holy ones, which were not tongue-tied, but with unspeakable sighing called upon God, & have had sufficient proof of God's deliverance. Forthys tentation differeth from desperation, because desperate persons bring forth no prayers nor praises, but are angry with God, and do flee from God: but they which strive with tentation of abjection, do as yet retain still some spark of faith, and sighing of prayer, and at length, by the help of our Lord jesus Christ, doth overcome the devil.  Verse. 26. 
O love the Lord all ye his Saints, for the Lord preserveth the faithful, and plenteously rewardeth he the proud doer.  Verse. 27. 
Be strong, and he shall 'stablish your heart: all ye that put your trust in the Lord.  
This is a comfort or consolation and an application of the example to the universal Church: as if he said, even as I am heard of God, so shall you be heard also: therefore be strong, do not become faint-hearted, do not cast away your confession of the true doctrine, comfort and confirm your minds, in hoping & expecting for God's alone help. And there is a most sweet promise added: The Lord shall 'stablish your heart, all ye that put your trust in him: that is, all ye which are true and constant, which embrace the truth of God, and teach true doctrines without hypocrisy.  
But contrariwise, God shall destroy the proud person, which most impudently, and most proudly contemn GOD, trusting in human power, for that pride is punished of God, so often affirmeth the word of God, namely in the 16. Chapter of S. Luke, What soever is glorious in the world, is abominable before God. verse. 15. And as Saint Peter in his fift Chapter, saith: God resisteth the proud, but giveth grace to the humble. verse. 5.    

❧ A Psalm of David, to give instruction. Beati Quorum.  
Of the Title.  
THE title admonisheth the Reader of the Author, and of this kind of doctrine, which this Teacher professeth: For GOD will have no Books published in the Church, without assured Authors. But therefore he calleth some Prophets, and some Apostles, & adorneth them with testimonies, to the end we may know from whence, and by whom the doctrine is accepted: therefore it is needful that Titles be set before the Books. And what manner of parsonage David was, and with what Spirit he writ the Psalms, the very last words which David the Son of Isai spoke, do witness, viz. Even the man who was set up on high, the anointed of the God of Jacob, and the sweet singer of Israel saith: The Spirit of the Lord spoke by me, and his word was in my tongue. 2, Sam. 23. verse, 1, 2. Let us therefore read this Psalm, and the rest which David hath made, even as the Oracles of the holy Ghost, and let us not be otherwise affected in reading the Psalms, then as if we should hear the voice of God sounding from heaven.  
Hitherto I have spoken of the Author, in truth more briefly than the greatness of the matter requireth. But there were not many more words to be used, sithence in other places often, the praise of the Psalms is set down. Now must we speak of the kind of doctrine which is manifested in this Psalm, that we may hold still the Argument of the Psalm itself: but the word of the ministry of the Gospel is one, and the same everlasting, even from the first preaching after Adam's fall: namely, the preaching of repentance, reproving sin, and from thenceforth followed the promise of forgiveness of sins, and of reconciliation. Wherefore in this Psal. which by right, and worthily is called Mascil, that is, The proper wisdom of the Church, (not known unto Philosophers nor Phariseiss,) there are special places contained, as the accusing of sin, and the consolation which affirmeth, that the sins of them which repent, are forgiven, and that the Church shall yet remain, yea, even amongst the downefalles of kingdoms. And although the self same goodness, or excellency of the things which are expounded in this Psalm, may sufficiently stir up the godly ones, unto the perpetual meditation of this writing: yet notwithstanding, by the same also may be esteemed, how much commendation is to be attributed or given unto this Psalm, so as Paul an Orator more rightly than Pericles, thundering and lightning in the midst of his auditory, used the testimony of this Psalm in a most weighty cause.  
For when in his fourth Chapter to the Romans, he held a sharp and severe disputation, touching the righteousness of faith imputative, he used two testimonies to confirm his, yea the opinion of the whole Church of God. Whereof the first is out of the History of Abraham, which Moses writ lightsomlie: and the other is repeated out of the thirty-two Psalm. Paul lacked not for witnesses, the consciences of all the Prophetical company, like as Peter saith: Unto this man do all the Prophets bear witness, etc. Acts. 10. But with a singular advisement, he allegeth two witnesses, whose dignity & excellency is great, namely Moses and David.  
For as the shining Sun, is the Captain of the heavenly company, so is Moses the Moderator of all the other Prophets. For the other Prophets hold that for ratified, which they see determined of this Grand Master. But David is the natural or lawful Disciple of Moses, & (amongst the Prophets which follow Moses,) shineth as it were Hesperus or the morning star amongst the glimmering Night stars. And although all this man's writings are full of testimonies (touching the free remission of sins,) which are bestowed upon the faithful ones, for Christ's sake the Mediator: yet notwithstanding, seeing Paul out of this Psalm, taketh his proof of a cause, the greatest and largest of all others, there is no doubt, but the thirtie-two Psalm, in all the multitude & scope of the Psalms, glittereth like a notable precious stone of rare virtue. But let this suffice to have been briefly before admonished, touching the Argument and dignity, wherewith this Psalm excelleth many others.  

❧ The disposition of the Psalm.  Verse. 1. 
Blessed is he whose unrighteousness is forgiven, and whose sin is covered.  Verse. 2. 
Blessed is the man, unto whom the Lord imputeth no sin: and in whose Spirit there is no guile.  
THE first place of this Psalm, is a notable and excellent testimony of the manner of justification. For it teacheth how we may obtain forgiveness of sins, namely, by the mercy of GOD, not imputing, but covering our filthiness and wretchedness for the Mediators sake. He plainly affirmeth, They are blessed▪ that is, just, and the heirs of life everlasting, whose sins by the great mercy of God are forgiven, covered, and not imputed unto them. This testimony is so evident, firm, and persp●●cuous, that it cannot be weakened by any cavillation: nor moved out of place. This testimony, as the Rock immoovable in the Sea, resisteth all storms and tempests, accorcording to this verse.  

VT Pelagi rupes magno veniente fragore,  
Quae sese multis circum la●rantibus undis  
Mole tenet, scopuli nequicquam, et spumea circum  
Saxa fremunt, laterique illisa refunditur alga.   

AS Rock, or huge Sea bank, (which sousing tied,  
With roaring waves rush on) doth firm abide:  
Nor Rock nor foaming stones do fret or fume:  
But flag or Reed ytossed to'th shore, consume.   
The second place, is an applying of the determinate purpose unto the ground of the matter, that is, a framing of the example unto the rule: for David by his example, teacheth the whole Church of a thing, the greatest of all others, namely, of accusing and confessing of sin in great fears, and of conversion unto God, which is wrought by the confidence in the promised mercy for the Mediators sake.  
I saith he, went about with many sleights of secret dealings, to cover, and as it were with certain sails, to overspreade my sin: but whilst I am ashamed to confess my sins, I fell into so great fears and downefals, rising by feeling God's wrath, that I am almost at deaths door. Therefore looking circumspectly about all my business, I had nought else remaining, but one most safe receipt from fears, that I might acknowledge and confess my fault, and crave pardon with confidence, not of clemency to be despaired, but assuredly promised for the Mediators sake. Therefore the rest of the holy ones, looking well upon mine examples, may learn likewise to confess their sin, and flee unto the mercy of GOD, and there to rest, as in a most safe Haven or Harbour▪ This is the manner whereby we obtain remission of sins, This is the way, either easy or hard, to come unto justification. By this way it is needful that we go. And if any man will seek for other way, let him call upon Fortune, as it was wont to be said.  
The third place is a consolation, the greatest of all, and most chiefly necessary, which affirmeth, that the Church shall remain, yea even amongst the storms & tempests of kingdoms: surely at this day all men have need of this consolation, seeing not only the Turkish Army, but also intestine and inward wars yet in Germany, sticking by the rib, are within our beholding.  
The fourth place is, a most sweet promise of God's government, which in so great infirmity of our nature, amongst so many snares of the devil, and finally in so great a heap of business and dangers, we cannot want at all.  
The fift place is, a preaching of repentance, which witnesseth, that God not only reprehendeth sin by preaching the Law and the Gospel, but also compasseth us about with tokens of our guiltiness, namely, horrible calamities, public and private, which are the punishments for sin, and the admonishments unto repentance.  
But least the godly ones should be utterly crushed, and weakened with violence of tempests, and concourse of calamities, he showeth the very end, and as it were the Port of rest and tranquillity, and discerneth the godly ones from the ungodly ones. Although (saith he) punishments fall upon the ungodly, yet notwithstanding, the godly ones shall be preserved by marvelous means, or surely shall be supported with a more inward consolation. For the Lord knoweth a thousand ways, how to deliver his servants out of their miseries and temptations. This is the sum of this Psalm, to the daily reading whereof, both the copiousness, and sweetness of the matters therein contained, and also the very troublesome estate of our days do exhort us: wherein surely, both the doctrine and the consolation set down by David, is necessary unto all the godly ones.  

Of the first place.  
FOrasmuch as Grammar is the foundation of all true interpretation, first of all let us see, what is the native signification of the words which David useth, speaking in the Hebrew tongue. Nasa with He in the end, or Nasa with Aleph, signifieth to take and lift away, which therefore is usually said: Blessed are they whose iniquities are forgiven, that soundeth in the Hebrew tongue thus: Blessed is he who is lightened of his iniquity. And S. john the Evangelist seemeth to follow this figure, when he saith: S. john Baptist called Christ the Lamb of God, which taketh away the sins of the world. 1. John. 36. Namely, that a man may understand, sin is an intolerable burden, and plunging us down even to the very bottom of hell. Of which burden yet notwithstanding we are so delivered, that the Son of God taketh it upon himself, and lighteneth or easeth us thereof.  
I will adjoin hereunto, the words of the reverend D. Martin Luther, in his exposition upon the fourth Chapter of Genesis. If you apply the word Nasa unto the corporal thing, it signifieth to take unto you, or to lift up on high, as in the 6. Chapter of Esay it is said. I saw the Lord sitting upon an high throne, and lifted up. verse, 1. But this is in a far other manner, then that in this 32. Psalm. [Blessed is the man whose sins are taken away,] and yet notwithstanding both one. The Grammarian understandeth that in Esay, he understandeth not this, because he knoweth not the matter. For it is one thing, To sit upon an high throne, and another thing, To take away sin: that is, to forgive, take away, or do away: but specially it is elegant and fine, that, (by the word Lightning,) he compareth sin to a great burden, under which, Cain lieth oppressed, so that he cannot take breath, except it be removed from him. But the Epistle unto the Hebrues, declareth the manner whereby we are lightened, and eased of this burden, where he saith: By faith Abel offered a better sacrifice. Chap. 11, verse, 4.  
Chaschab. Touching this word, excellently well saith the man of God, D. Martin Luther, expounding the 15. Chapter of Genesis. I do not greatly gainsay, whether you take, that, to [repute,] or to [consider of,] for the matter cometh all to one effect. For when the Majesty of God thinketh upon me, that I am just, that my sins are forgiven me, that I am free from everlasting death, & I with thanksgiving in faith do apprehend this cogitation of God touching me, I am then just, not by my works, but by faith, whereby I hold fast Gods thinking upon me: for the cogitation of God, is infallible verity. Therefore when I with a firm faith, take hold of this cogitation, I am not just with a wandering and doubtful opinion.  
For Faith is a firm and certain, either cogitation or confidence in God, that he is merciful for Christ's sake, that for Christ's sake, he thinketh for our behoof upon the considerations of peace, and not of affliction or wrath. For these are Relatives. The cogitation of God or his promise, and the faith whereby I hold fast the promise of God. Therefore S. Paul hath rightly rendered the word Chaschab, by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to repute or esteem of, which also alludeth unto cogitation, as the word of [reputing.] For if thou believest God promising, GOD reputeth thee for just: but hitherto indeed serve these. Now let us speak of the sentence Negative and Affirmative.  
Blessed are they] that is, the just before GOD, and the heirs of everlasting life, not they which perform discipline without faith, which is wretched, and unclean hypocrisy, not unlike to fig leaves, wherewith our first Parents covered their nakedness after their fall: neither they which extol themselves by reason of the prerogatives of Circumsition, or of Sacrifices. But they (who casting away and utterly refusing all confidence in their works and merits) do flee unto the mercy of God, for his sons sake the promised Mediator, and do believe that their sins are freely forgiven them, and that whether they be faults done and passed, or present blemishes, the same are covered, and not imputed unto them. For although God requireth our virtues, and will not have us cherish ourselves in the lusts of the flesh, but earnestly commandeth us, that we should not only bridle them, but utterly mortify them: yet notwithstanding, they can nothing avail us in the judgement of God, for they are polluted, and all to defiled with concupiscence.  
Except therefore God do turn away his eyes from our sins, yea also even from our righteousness and virtues, and repute us just for his sons sake, whom faith taketh hold upon: all is lost on our sides: the only mercy, or the only reputation of God, saveth us. Hear therefore is our doctrine grounded, that we are made just before GOD, only by the mercy of GOD, forgiving and covering, and not imputing sins.  
Out of this Fountain hath Paul drawn his disputations to the Romans and Galathians, wherein he attributeth righteousness unto faith, and not unto works, or to the Law. But in this place, a plausible and popular cavillation is to be refuted, which bringeth unto the proper and native meaning of this Psalm, as it were a certain dark night. For our adversaries do say, Why do not you unto this Psalm cited by Paul, adjoin other Psalms in like manner, expressing of works? As the man is blessed which considereth of the poor and needy. etc. Psal. 41. If by the figure Synecdochen (say they) sayings of works and faith might be joined together, there would be seen a very fit interpretation, and the controversy should be taken away. I answer. Always in sayings touching works, first it is needful that the doctrine of reconciliation should be comprehended. Because although David doth well in making battles, yet the work is not pleasing to God, neither doth he call upon God for help, except he first crave and believe to have his sins forgiven, for he hath always sins in this life: but when by faith he receiveth forgiveness of his sins, it is needful that this faith stick to the promise of the Mediator, and not to his own works. This sentence therefore remaineth firm, that reconciliation ought to go before, and that this is by faith done freely: so this saying first shineth forth, [Blessed are they whose iniquities are forgiven,] beyond all other speeches, which afterwards do make mention of works. And seeing reconciliation is made by faith freely, the Synecdoche must be shut out and shunned, which confuseth the doctrine of Reconciliation and of Works, and imagineth that reconciliation is made by means of our works.  
For, let the weightiness of the words be marked in the Psalm: first he nameth Forgiveness, which is Reconciliation, whereby God ceaseth to be angry with man, and will not cast him away into eternal punishments, but receiveth him into favour, loveth him, and will govern and save him: and both his actual sins passed are forgiven him, and also the great infirmity which as yet remaineth, yea in the very regenerate persons in this life. Which thing indeed is more notably signified in the words following. Blessed are they whose sins are covered, which may be understood, both of actual, and sins remaining in mankind, like as elsewhere it is said, Psalm, 130. If thou Lord wilt be extreme, to mark what is done amiss, who shall abide it? verse. 3. If GOD should pour out all his wrath against our sins, no man should be able to endure the greatness of his punishments: Like as Saul, judas, Dathan and Abiron, were overwhelmed with sudden terrors.  
But of the holy ones it is often said, as in Esay the fourth Chapter: I have covered thee with a shadow in the day. verse 6. That shadow is our Mediator, the Son of GOD, for whose sake, both our actual sins are forgiven, our punishments are mitigated, and our present & manifold infirmity, (though it be a sin striving with the Law of God) yet is covered, that is forgiven for the Mediators sake, making intercession for us.  
This greatness of the mercy of God, must be acknowledged, that we may give thanks unto GOD, and our prayers be the less hindered: for our own distrust always murmureth, crying out against us, Why dost thou pray, seeing thou art unjust, and unworthy? But against this distrust, let the greatness of God's mercy be thought upon, who will hear us, and receive us, though we be unclean, because he covereth with a shadow, our sins, and our uncleanness, like as it is said in the eight to the Romans: There is now no condemnation unto them which are in Christ jesus. ver. 1. Thirdly it is said: Blessed is the man unto whom God imputeth no sin: as if he said. Truly every man hath sin in his corrupt nature, like as S. john saith 1. john. 1. If we say we have no sin, we are liars, verse. 8. There resteth in the regenerate, a great doubting of God, some lewd security, or distrust, confidence in human helps, and many wandering flames of lusts.  
Because of these mischiefs, God may justly condemn us, and punish us with horrible plagues. But he imputeth not our sins to us, that is, he is not angry with us, as with guilty persons: and this mercy he will have to be so assured unto us, as Esay saith: The Mountains shall remove, and the Hills shall fall down, but my mercy shall not departed from thee, neither shall the covenant of my peace fall away, saith the Lord that hath compassion on thee. Chap. 54. ver. 10. That is to say: although all that is in the world, should utterly perish, yet know thou, that this my promise touching the Mediator, shall remain firm and established: and therefore do thou by faith embrace the same, and with this consolation support thyself: yea though many offences, and many confusions of human things, with divers temptations, oppugn and assault thy faith.  Neither is there any guile in his Spirit. 
That is, where the acknowledgement and confession of sin is, where acknowledgement of the mercy of GOD, and promised free reconciliation is, holding fast by faith, the forgiveness of sin, in such a heart there is no hypocrisy, dissembling sin, or arrogating righteousness unto itself. For the first place, or principal proposition, containeth two parts, namely, that all men are under sin, also a promise, that God will forgive sin. For if we be just, not for our worthiness or merits, but by God not imputing sin, and by him forgiving sin, it ought to be a thing most evident, that all men have sin, and that God is able to impute sin unto all men: therefore the sum of the first place of this Psalm is, we are so reputed just, when we acknowledge and confess ourselves to have sin, and do believe that our sins are forgiven us by God's mercy for Christ's sake.  
This sentence do not only the sayings of the Scripture confirm, but also the confessions of the godly Fathers: for so S. Jerome, in his Dialogue against Pelagius the Heretic, saith: Then are we just, when we confess ourselves to be sinners, and that our righteousness cometh not of our own desert, but of the mercy of God. And S. Augustine (whom Prosperus citeth) saith: Our righteousness, although it be true, for the true end of good, whereunto it is referred, yet such it is in this life, that it rather is apparent in remission of our sins, then in the perfection of our virtues.   

The second place.  
THE second place is David's confession, showing an example of the proponed speech. This confession is amplified with a description of horrible fears and humblings, touching which, Ezechias the King said: Like a Lion hath he broken all my bones.  Verse. 3. 
For while I held my tongue, my bones consumed away through my daily complaining.  
Like as Minos the judge removed the pitcher, so God by laying punishments upon us, namely with the feeling of his wrath, expresseth unto us the confession of sin. And confession is to acknowledge sin, and to crave and believe to have forgiveness thereof. Contrariwise, to be silent, is to feel sin, and not to crave or believe free remission of sin, but to remain in doubting and in fears, or to seek for consolation by our works: like as some by Mockeries, & others by works do seek it.  
Where he addeth, My bones were consumed, he meaneth, his bones (the feeling of sin, which the Law of God worketh in our hearts or minds) to be consumed away. For by this feeling of God's wrath against sin, the courage and strength of the body is quailed, and wonderfully afflicted, as in sudden dangers of death, and in other great sorrows we see by experience. Touching this breaking or consuming of bones, read Doctor Luther's exposition upon the 51. Psal.  Verse. 4. 
For thy hand is heavy upon me day and night.  
He expoundeth the cause from which these fears and humblings unspeakable do rise: for the hand of God is mighty unto both, either to humble or to exalt, according to that saying of Peter. Humble yourselves under the mighty hand of God, that he may exalt you in time convenient. 1. Pet. 5.6. Great is the sorrows which the bodies, (either slain with sword, or torn in pieces with beasts) do feel: but nothing are the most cruel torment of the body, if they be compared with true fears, and sorrows of the mind, which rise by feeling the wrath of God, and which are elsewhere often described in the Psalms. For how much more the force of the mind excelleth that of the body, so much more grievous are those things felt in the mind, then in the body.  Idem. 
And my moisture is like the drought in Summer.  
Like as before he compared his unspeakable sighs and groans unto the roaring of Lions, which when all wild Beasts do hear, they tremble with fear: so now with a most pleasant figure, he describeth the faintness or languishing of his heart: for as in the Summer season all things are parched, and the fenny places are dried up with heat, so the word Laschad, that is, the radical humour by feeling the wrath of God, is withered and scorched. For the heart in great sadness is dried up and scorched, as the Marquis C●ssimiros his heart (being taken out of his body when he was dead,) men say it was like unto a dry Pear.  
Neither indeed can I deliver you a more notable description of sadness, then that which is extant in the writings of Physic: sadness therefore is a motion of the heart, wherewith the heart being stricken with some contrary misliking, is constrained, pressed, trembleth, and languisheth with a sharp feeling of sorrow: and except the sadness surcease, at length the heart being dried up, utterly perrisheth. This vexation or torment is ordained for us, that both the fear of future evil might restrain us, and sadness for the evil past should be a revenger, and the punishment for offences, and the witness of God's judgement.  Verse. 5. 
I will knowledge my sin unto thee, and I will not hide mine unrighteousness.  Verse. 6. 
I said I will confess my sins unto the Lord, and so thou forgavest the wickedness of my sin.  
After a large and lightsome description of his fears, now followeth a repetition, and declaration of the principal proposition: so man obtaineth remission of sin, when he confesseth his sin, and craveth free remission for the promise of God's sake. This is a sweet and firm consolation, truly beginning in our heart life everlasting: which affirmeth that we have forgiveness assuredly, yea though we bring no merits with us, but this same very groaning acknowledging sin, and craving forgiveness of sin.  
For seeing this Psalm perspicuously, treateth of the free forgiveness of sins always, let us bear about with us in our mind and heart, this doctrine and consolation, and let us exercise the same in daily prayer and repentance: which when we shall do, the proper and native meaning of the Psalm, shall be more excellent in us.  Verse. 7. 
For this, shall every one that is godly make his prayer unto thee, in a time when thou mayst be found.  
He transferreth or apply the example of the manner of justification, that is, of the confession of sin, and the forgiveness thereof, unto the universal Church, as if he said: [although the holy ones acknowledge themselves to have sins in them, and do crave and believe they are forgiven them,] you see then, that the doctrine of repentance and of forgiveness are joined together: he promiseth not forgiveness unto secure persons, and such as do not sorrow for their sins, but unto them in whose hearts are remaining fears and consolations. And although Hypocrites do sharply contend, that the regenerate persons, do satisfy the Law, and be just by fulfilling the Law: yet notwithstanding, all the godly ones confess, that they still carry about with them many and great evils, and do with continual tears bewail them: namely, doubtings, distrust, security, and many flames of vicious lusts, which hypocrites do dissemble with all. But the holy ones do acknowledge that they have sins in them, and do crave forgiveness of them, and rest applauding in the doctrine of this Psalm: they know they are so just, because their sin is covered, and not imputed unto them.  
Hetherunto appertaineth the memorable saying of S. Augustine in his book of Ecclesiastical opinions, Chapter 37. The holy ones, (saith he) do earnestly, and in their own person pray: forgive us our sins; Let him be accursed that thinks or deems the contrary, and giveth unto the holy ones, an imagination feigned in this behalf.   

Of the third place.  Idem. 
But in the great water floods they shall not come nigh him.  Verse. 8. 
Thou art a place to hide me in, thou shalt preserve me from trouble: thou shalt compass me about with Songs of deliverance.  
There are many notable lights of words in these verses, which we ought not at a blush to look upon, but with eyes full bend to consider of. The word Sether is a Den in which any thing is hidden: so Esay writeth in his fourth Chapter. For upon all the glory shall be a defence, and a covering shall be for a shadow in the day for the heat, and a place of refuge, & a covert for the storm, and for the rain. verse. 5.6. And in the 91. Psalm, David saith: Who so dwelleth under the defence of the most High, shall abide under the shadow of the Almighty. verse. 1. But it should be too too long, to prosecute all the examples of this signification. 
1. Reg. 18, 4  Like as therefore Abdias hid the Prophets, lest that they should have been slain of wicked jesabel, so God by wonderful means protecteth his Church, and all the godly ones, against the furies of the devil and his instruments. The word Pallet, signifieth to be escaped out of the enemy's hands, as in Genesis, 14. it is said: And there came one which had escaped. ver. 13. Doctor Luther addeth hereupon. The word Happalit, is to be noted in this place, which signifieth Taken away, and as we were wont to say, the residue of any havoc or desolation: and it is the proper naming of the holy ones. For God suffereth these so to be plunged in dangers, that they seem to be bewailed, and yet at the length they are delivered by marvelous means. So, when all the whole world shall be condemned, we which confess Christ, and trust in his death, shall be preserved as the remnants.  
Hear also the Reader is to be admonished, of the most pleasant figure, wherein the holy Ghost, as an excellent Painter describeth the fury of the devil and the world. For he compareth the enemies which address and put in practise all the endeavour of their kingdom unto our destruction, like overflowing waters rushing upon the Land, both with great violence, and with great assault: not to that end only to show what the adversaries do think, but also to admonish us, that in men there is not so great strength and courage, that we are able to endure their deadly overcharging us: namely, that in such dangers, we may not only forget human defences, which seem able to be opposed, but also that we may altogether despair of them, and only lean unto him, who in this case is called a Hiding place.  
Thus far have I spoken of the Grammatical exposition, which notwithstanding can never be conceived enough: now it followeth, that I speak a few words touching the matters themselves, for the order and lengthening of the Psalm.  
S. Paul, in the 8. to the Romans, compriseth the whole order whereby God createth & conserveth the Church. Whom he hath chosen, those he hath called, whom he hath called, them also hath he justified, and whom he hath justified, them also hath he glorified. verse. 30. As those whom he will have made like to the Image of the Son of God. Seeing therefore David in this most learned Psalm, had said sufficient enough, touching the justification of the Elect, and those that are called: he adjoineth hereunto a new kind of preaching, touching the Cross and glorification of the Church, which is a marvelous defence, conservation and government of the poor and needy Congregation dispersed, and trusting in the Name of the Lord. For because the devil burneth with a deadly hatred against GOD and his Church, he never ceaseth to inflame his instruments, the Tyrants & Heretics, to exercise their cruelty against the afflicted renmants of the Church, and to deface the doctrine with scandals & discords of opinions.  
Time would soon fail me, if I should repeat the examples of all ages, which declare the beastly cruelty of the devil against the feeble flock, which is the keeper of true doctrine. Therefore omitting the recital of examples, which by reason of antiquity, are far remote from our memory, let us consider the dangers, calamities, and conflicts of our time. For if ever the devil at any time whetted his teeth, even now surely as it were loosed from his chains, he rangeth in the world, stirring battles upon battles, and engendering divers monsters of opinions, that with slaughter and lies he might oppress and extinguish the Church, now waxing old. Therefore raging in this last age of the world, he rangeth Lyonlyke, which in much slaughter as a Conqueror, lieth prostrate upon his prey with his jaw imbrued with blood, and when hunger is driven away, yet for all that layeth not away his wrath, but here and there throwing down Bulls, he threatens the Calves, and now waxeth show with a weary tooth: because he seethe that day draweth near, wherein his exceeding filthiness shall be laid open, and his endless torments shall more and more be increased.  
But against this raging fury of the devil and the world, this Psalm setteth down a Trench or defence, which no power created can overcome. For as God hath appointed the Sea within his limits and bounds, to the end it should not with daily Deluge overwhelm us: so hath he enclosed the devil within his bounds, which to keep and contain his fury, it is needful. For although the Church in some part be persecuted, yet the Church is the Conqueror, and the remnants are by marvelous means preserved and defended, not indeed with Bow and Sword, but by the Lord God, as it is said, Hosea. 1. verse. 7. Wherefore, in the most sorrowful spectacles of civil broils, and which as yet stick by the ribs of Germany, and in beholding the confusion of opinions, let us cast our eyes unto this most sweet promise: But in the great water floods they shall not come nigh him. As if he said: Thou art unto me a defence or shade, thou knewest to deliver me out of temptation, whether it be by glorious deliverance in this life, or by inward consolation, or by other means, which are pleasing unto thee, and are wholesome for me. Last of all he saith, Thou shalt compass me about with Songs of deliverance. For as they who when they seem to be taken prisoners, have escaped safely, and joyfully have sung some solemn song of victory: so shall I with all thy universal Church, magnify thy goodness, wherein thou hast not given us as a pray unto the enemy's jaws, and hast delivered our soul as the silly bird out of the Fowler's share: finally, breaking the snare thou hast delivered us, as it is most sweetly said in the 124. Psalm. But no speech may sufficiently be able to express at full, and enlarge the worthiness of this promise: therefore I will be more brief, and will now come to the verses following.   

❧ Of the fourth place of the Psalm.  Verse. 9 
I will inform thee, and teach thee in the way wherein thou shalt go: and I will guide thee with mine eye.  
The Way signifieth usually our vocation: and there is no vocation whereunto man's alone wisdom or virtue without God, can be answerable: Like as jeremy in his tenth Chapter saith, O Lord, I know, that the way of man is not in himself, neither is it in man to walk and direct his steps. ver. 23. As if he said: I acknowledge, & by proof itself I find, that we silly wretches in every our vocation, are by all means beset and assaulted with our infirmity, of the devil, and of divers scandals and dangers: thou therefore govern us, and make us vessels of mercy. etc. For as the silly sheep hath need of defence, not only against Wolves and Lions, but also of government, that she fall not into the fenny rotten grounds, and other inextricable mischances: so surely we had need, (in so great infirmity of ours, and amongst so many snares of the devil,) not of defence only, but also of governing our mind, will, and heart, that either our opinions and enterprises swerver not from the will of God, or that our affections rashly ranging, do make dispersions, or scatter from the flock, and stir up offences hurtful unto the Church.  
Hereof are all those speeches, so often repeated in the Psalms, as in the fift Psalm, Lord lead me in thy righteousness because of mine enemies, direct my way in thy sight. And in the 143. Psalm, Teach me to do thy will, because thou art my God, let thy good Spirit lead me in the right way. And in the 119. Psalm. Direct my steps according to thy word, that no unrighteousness have power over me. etc. So in this place, the promise of God's government is with most sweet words recited: I will inform thee and teach thee in the way wherein thou shalt walk. That is, I will rule thee with counsel, and will bring to pass, that thy labour shall not be in vain, but that my glory may be advanced by thee, and that many by thy ministery, may be called unto the society of eternal life.  
Finally, I will guide thee with mine eye. That is, like as Princes do not always use words and speech, so often as it pleaseth them to command any thing, but oftentimes even with a beck, or eye-wincke only, do give notice what their pleasure is: so I with an inward consolation will support thee, lest thou fail, or lest thou be overcome of thine enemies.  
The same figure (than which, none is more pleasant) may be beautified by the example of the Goldsmith. He when he hath cast his gold into the fire, never turneth his eyes from it, but firing them thereon, steadfastly beholdeth the same, and taketh diligent heed, that it be left no longer than reason requireth in the earthen vessel. Even so in like manner, God hath an eye to our counsels, actions, conflicts, and dangers, and suffereth us not to be tempted above our strengths, but with temptation giveth an end, that we may be able to abide the same. But the sweetness of this figure, cannot be expressed with any eloquence.   

¶ Of the fift and last place.  Verse. 10. 
Be ye not like to Horse and Mule, which have no understanding: whose mouths must be holden with bit and bridle, lest they fall upon thee.  Verse. 11. 
Great plagues remain for the ungodly, but who so putteth his trust in the Lord, mercy embraceth him on every side.  
Always in the true Church, both the doctrines do sound, viz. Preaching of repentance, and the voice of the Gospel, touching forgiveness of sins: therefore he now addeth the preaching which exhorteth to repentance. Be ye not like to Horse and Mule. etc. That is, acknowledge the wrath of God against sin, nourish not every your lusts, continue not in offending against your conscience, but cast ye away the purpose of sinning, and flee ye unto God in confidence of his Son, and in this faith receive ye the forgiveness of sins, and begin ye new obedience acceptable to God. For except ye do repent you, God will bridle you, and chastise you sharply: for death, and other human miseries, are the prisons of the ungodly, and the Inn, lodging, or school place of the godly ones, which ought to admonish men, touching the wrath of God against sin.  
Horrible plagues were dispersed throughout all the world, Sodom, Egypt, jerusalem, Babylon, and Rome are destroyed. God by these examples, both bridleth the ungodly ones, and warneth all men to acknowledge, that God is unfeignedly angry with sins, and that to the end some may be converted unto God. Furthermore, he teacheth that the holy ones, yea though they be together afflicted, yet they are preserved, and at length delivered from death and all evils. For both the godly and ungodly ones, are burdened with death, and vexed with horrible calamities. But the ungodly do utterly perish, and fall into eternal destruction, because they will not be converted unto God, and receive forgiveness of sins: but contrariwise, they which crave remission of sins, know themselves by reason of sin, to be subject unto death and other miseries, (and yet they are not cast away from God for all these punishments.)  
Therefore they endure calamity, and crave forgiveness, and know that they are unfeignedly heard and helped of God, and at length have their deliverance appointed them.  Verse. 12. 
Be glad o ye righteous, and rejoice in the Lord, and be joyful all ye that are true of heart.  
Very many Psalms are like unto Epigrams, wherein some sentence being proposed, after that follow amplifications, taken out of usual precepts, and last of all is added, a conclusion: so this Psalm endeth with this conclusion. They which hold fast these consolations of free remission, and of help in calamity, do find in great dolours, true ease and deliverance, yea the taste and beginning of life everlasting.  
All this whole doctrine, beside and beyond Philosophy, and the judgement of man's reason, is to be preferred, and discerned from the Law. For it is the voice of the Gospel, wherein the secret will of God is manifested touching true remission of sins, and touching true consolation in persecution.  
Therefore this Psalm is of divers interpretations deformed: because few do rightly understand the doctrine of free remission of sins, and many unlearned persons, confusedly deal with those kinds of doctrine, the Law and the Gospel.     

A Psalm of David exhortatory, to praise and thank God. Exultate justi in Domino.  
The Argument.  
ALthough this Psalm be chiefly consisting in giving of thanks, celebrating the creation of things, even from nothing, and the providence wherewith God is present in his workmanship, not as a Stoical God, but as doing that which is most freely done: yet notwithstanding, there is by way annexed unto thanksgiving, a most ample doctrine, touching the true worshippings of God, and touching Fear and Faith.  
For as the thinking upon the unspeakable goodness and mercy of God, stirreth up faith in our hearts, so the consideration of the power and majesty of God, procureth fear. Let us therefore borrow out of this Psalm, firm and evident testimonies of the creation of the world, even from nothing, and of providence, and being confirmed as touching these sayings, let us constantly reject the opinions of Epicures and Stoics, which murmur in men's minds whiles they are in praying: let us not imagine, that God is absent from his workmanship, or cannot do otherwise then as second causes do move him.  
But let us with most firm assent believe, that God is present with all his Creatures, and that all which are preserved, and so far forth as they are preserved, are supported and maintained by God: but yet so, as God is doing that which is freely to be done, he maintaining it so long as it pleaseth him, and therewith doth it, so far as he hath in his providence decreed it to be done: and that he doth moderate & change some things through his unspeakable goodness, for the welfare of his Church.  
Then after this considered, let us walk before the Lord in Fear and in Faith, as the second Psalm commandeth: Serve the Lord in fear, and rejoice unto him with reverence. ver. 11. That is, let there be in us a most sweet mixture, and society or copulation most delectable of both affections, of Fear, and of Faith. And let our hearts indeed believe, that the living and true God is our Creator, nourisher, and gentle Father, dealing with us as with his tender children; but let our hearts therewith acknowledge his righteousness, fear his judgement, and obey him, shunning all occasions of sinning. And if in this manner we shall apply unto our use the sayings of this Psalm: the reading thereof shall be both more notable and more sweet unto us.  

❧ The Psalm, and exposition thereof.  Verse. 1. 
Rejoice in the Lord, o ye righteous: for it becometh well the just to be thankful.  Verse. 2. 
Praise the Lord with harp: sing Psalms unto him with the Lute, and instrument of ten strings.  Verse. 3. 
Sing unto the Lord a new song, sing praises lustily unto him with a good courage.  
THE Prophet here beginneth with a heavenly Poem touching GOD, and the works of God, from a proposition Paraneticall, which declareth, that David's mind when he sung this, was full of joy, and gladness of the holy Ghost unspeakable. I do exhort (saith he) all men which are upright in faith, and have good conscience, to acknowledge God's presence and goodness: whose steps shine not only in this universal being of all things, in this beautiful and wide world, and in the high heaven distinguished with so many lights of stars, in that mighty great mass of the earth, in the almost infinite greatness of the Sea, but chiefest of all in his Church: which God unfeignedly beholdeth and careth for, to whom he giveth his word, whom he calleth, whom he helpeth, finally, whom he heareth and preserveth, both in this life, and after this life.  
Therefore this infinite and great goodness and mercy of God being known, the greatness of his works, and as S. Paul saith: The manifold divers wisdom of God being known. Col. 1.9. Let the godly ones rejoice in God, and rejoicing give thanks: let them worship and reverence his presence in his wonderful works, that by Faith and the Spirit, they may receive a certain taste of everlasting life. These most sweet affects of joy and gladness unspeakable, do not the Epicures feel, which doubt of God's providence, nor the bitter enemies of the Gospel, nor hypocrites & proud pharisees, nor fools, which are in love with the wind and smoke of worldly glory: but the just and righteous men unto whom God hath given the light of his Gospel, and as Saint Paul saith: The first fruits of the Spirit of Christ, and the pledge of heavenly blessings and of life everlasting. 1. Corin. 15. verse. 23.  
Let them take their notable beatitude, and their joys, which seek nothing but the pleasures of this world, and the instruments of them: let them leave unto us weak and unworthy persons that chief good thing, that same true, and by all means absolute wisdom, that same alone and perfect beatitude, touching which, Christ our Lord himself, in a short and most weighty sentence saith: This is eternal life, to know thee the true God, and whom thou hast sent jesus Christ. john, 17. verse, 3. The sum or effect therefore of the three verses in the beginning, is this. Let us (knowing the infinite wisdom and goodness of GOD, also beholding the greatness, variety, and marvelous force and power of God working in all things,) rejoice in God, and in all his works, and with great joy and gladness let us give thanks unto him.  Verse. 4. 
For the word of the Lord is true, & all his works are faithful.  
The first Anology of the proposition, is taken from the Truth of God, therefore let all men's minds & tongues worship God, because he is True, and with a right faith performeth his promises: this virtue is made more evident, by considering the Antithesis. Man's nature is wrapped in many cloaks or colours of dissimulations, & is as it were bolstered and borne out with certain sails: the forehead, countenance and eyes, oftentimes dissemble, but the speech most often.  
But touching God, we must believe that he is true, and that his word hath no snares or ambiguities hurtful unto men: as it were the Apple of contention, or the riddles of the Monster Sphinx, nor that the threatenings of God are vain terrifying, nor his promises set forth to allure fools by all means: for that sentence which is set down by S. Paul is immoovable: God is true and without falsehood.  Verse. 5. 
He loveth righteousness and judgement.  
another reason taken from the moderation of the righteousness and mercy in God: God dealeth not with us by strict Law, but moderateth his justice with clemency. When this purpose is confirmed in our minds, the Fear of God, Faith or Confidence, and Hope of pardon appear in their order.  
David assuredly feared, and looked for punishments for his adultery: but he knew that there were degrees appointed of Fear and of Faith, according to that saying of S. Paul, Grace aboundeth above sin. Rom. 5. verse. 21. He therefore craveth pardon, and knoweth that the faithful are accepted, and do obtain mitigation of their punishments.  Idem. 
The earth is full of the goodness of the Lord.  Verse. 6. 
By the word of the Lord were the heavens made, and all the hosts of them by the breath of his mouth.  Verse. 7. 
He gathereth the waters of the Sea together, as it were upon an heap, and layeth up the deep as in a treasure house.  
The third reason is taken from the Creation, because he is the Creator and preserver of all and every thing whatsoever: this reason is amplified in the distribution: for the scripture reciteth three parts of the world, the Heaven, the Earth, and the Sea: now let the Reader consider what fit Metaphors this our Poet hath and doth use in describing the parts of the world.  
In the Heaven (he saith) that the proportion of the hosts, is there lively ordained, most worthy of consideration and admiration: for the Sun is the Captain and Ruler of the other lights, this Captain do the Planets as it were Officers of account, either go before or follow, or go by his sides. Also most elegantly hath Manilius written, almost even like as the degrees of men are in a Common wealth: some being Noble men, others Knights, and others Common people: so do some stars excel others in their power or might. His verses are these.  

VT que per ingentem populus describitur urbem,  
Praecipuumque Patres retinent, et proximum equester,  
Ordo locum post quem succedunt agmina Plebis,  
In qua vulgus iners magna & sine nomine turba est  
Sic Natura gradus stellarum condidit, ut sint,  
Et procerum similes aliquae, primasque sequatur,  
Languidior tenui splendens fulgore Caterua.  
Sydera nam paribus, si certent omnia flammis,  
Jpse suos ignes Aether tollerare nequiret,  
Totus et accenso Mundus flagraret Olympo.   

AND even like as by City great,  
the people is compared,  
Where chiefest place the Fathers have,  
the Knights next, afterward  
The order then which followeth,  
is the Commenaltie by name,  
Which doth include a multitude,  
devoid of skill or fame:  
So Nature hath ordained degrees  
of stars in stately sky,  
Some like to Lords, and some again  
Inferiors to supply.  
But multitude of stars is made,  
of mean and slender might,  
For if all stars should once contend  
with equal flame of light,  
The Element could not endure  
to feel such fervent heat,  
But with heaven fired, all the world  
should burn with blazing great.   
Touching the Earth, he saith, It is full of the goodness of the Lord: for who would not of right marvel at the effectual property of the Earth, and at the fruitfulness thereof in all kind of growing things. We enjoy and have daily use of so many herbs, so many remedies, such diversity in juices and smells which the self same earth bringeth forth, all which spring up, and grow out of one and the same Earth, and do flourish with a most incomprehensible and a most hidden increase. Neither indeed in the outward face only doth she send forth these riches to us, but also holdeth divers kinds of Metals conceived in her very bowels, most excellent precious stones, and other miracles, with admiration whereof, David being amazed, rightly crieth out, The Earth is full of the goodness of the Lord.  
Lastly, touching the Sea, he addeth that the fame hath an incredible greatness, as it were shut up in a womb or belly, least bursting the banks, it overcome all, and with a deep surge, getting over all opposite stops, runneth with rage carried into the open grounds, with such increase, and through all the fields, that it carrieth away by force, both the cattle and their harbouring places. But he rightly compareth the depth of the Sea unto a Treasure house, seeing that in them are many kinds of Fishes secretly hidden, whereof some in their hugeness far exceed other living beasts upon the Land. I might here desire in this place, to run into the History of the notable & singular ornaments of all the parts of the world: but I need not to stay any longer upon these, seeing there are Books abroad, largely and notably written of the Heavens, and of the whole world. Therefore letting pass the historical commemoration: I will admonish the Reader touching five circumstances of the creation and preservation of all things.  
The first whereof is, that the Creation is a common work of the Father, the Son, and the holy Ghost: that indeed doth the meaning of this Psalm teach, which expressly reciteth the names of the persons, By the word of the Lord, Caeli, that is, by the word of the Father of Heavens, and by the spirit of his mouth, (not indeed created, but creating) all the hosts of them. The second circumstance is, that all things are made of nothing: of this sentence this very Psalm is a manifest witness, when it saith in the ninth verse, He spoke the word, and it was done, he commanded, and it stood fast. That is, when God spoke or commanded, the things were begun: than not of any former matter were they begun, as the Stoics feigned two eternal things, The Mind, and The Matter.  
The third circumstance is, that God freely and willingly, then when it pleased him, did make the world, and that he did this work most freely, & not of necessity did erect this frame. Touching this circumstance, let the sayings be retained of the 114. Psalm. The Lord hath done all things as it pleased him And of the 135. Psalm. What soever the Lord pleased, that did he in Heaven, in Earth, in the Sea, and in all the deep places. verse. 6. The fourth circumstance is, that he departed not from his work, but was and is present with every creature, and preserveth the circumstances of things, that he upholdeth the Heaven, and heavenly motions: that he maketh the Land fruitful, brings forth the fruit on the earth, and giveth life unto all creatures living. This presence of God do these testimonies confirm. In him we live, move, & have our being. Acts. 17.28, Bearing up all things by his mighty word. Heb, 1, 2. By him all things were created. etc. Col. 1, 16. He quickeneth all things. 1. Tim. 6.13. The fift circumstance is, that he is not tied unto second causes: touching this circumstance the godly minds are to be instructed, to know, that God is not a Stoical God, but doing freely that he doth, and not tied to second causes: yea, that he for our sigh or sorrows, doth moderate second causes, or hinder or change them: but I need not to bring hither any more things touching these circumstances, seeing they are at large explicated elsewhere.  Verse. 8. 
Let all the earth fear the Lord: stand in awe of him all ye that dwell in the world.  Verse. 9 
For he spoke, and it was done, he commanded and it stood fast.  
I said in the Argument, that this Psalm contained, not only Thanksgiving, but also doctrine touching The fear of God, and Faith in him. He therefore exhorteth in this verse, all mankind, and specially the Church, to fear the Lord, whose power is so great, that all things are by him created at his only word even from the beginning: and that he thenceforth preserveth and governeth the same. For as the name of Father, which is attributed unto GOD, procureth us to believe: so the description of God's power and Majesty, stirreth up fear in us.  Verse. 10. 
The Lord bringeth the counsel of the Heathen to nought: and maketh the devices of the people to be of none effect, and casteth out the counsels of Princes.  Verse. 11. 
The counsel of the Lord shall endure for ever, and the thoughts of his heart from generation to generation.  
He amplifieth the power of God, by an Antithesis, or contrariety: the counsels & enterprises of men without the help of God, are frustrated and made void, but the will of GOD is immovable and everlasting. All Books are full of the examples, which confirm and set forth this contrariety.  
They of Carthage contended for rule with the Romans a long time: but all these enterprises, in as much as they were not helped by God, were vain, and made ridiculous: and at length, Carthage being utterly destroyed, could not any way withstand or let the Romans from obtaining the rule or government of them both.  
Nicanor the Captain of King Antiochus, did proudly threaten the destruction of the Temple at jerusalem: 
1, Mac. 7.35. 2. Mac. 15.30  but this proud Captain together with his Host, did judas Maccabaeus overthrow, and causing his members, both head hand and shoulder to be hewn off from the body, they hanged them on the other side of jerusalem.  
Arbogastus Francus, when he came to Milan, being furnished with an Host of most cruel Nations, barbarously enough threatened, that he would change the Churches into stables for horses: but this seditious person, did the good Emperor Theodosius overcome in a great battle, and as he was fleeing away, brought him into such a strait of perplexity, that he slew himself.  
The time might fail me, if I would commemorate, not only ancient Histories, but also the examples of our time, which sufficiently do show, that the enterprises of wicked counsels (even for the welfare sake of God's Church,) have been overthrown, and that the counsel and enterprise of GOD, hath and shall remain immovable in the government of his Church.  Verse. 12. 
Blessed are the people whose God is the Lord jehovah; and blessed are the folk that he hath chosen to him, to be his inheritance.  
He annexeth unto the amplification a notable conclusion touching the Church, which containeth most plentiful doctrine & consolation: for he teacheth which is the true Church, namely, the Congregation hearing and embracing the word delivered from God, as touching the Creation, and other Articles, and calling upon jehova the Lord of Hosts, that is, the true and living God, manifested unto the people of Israel.  
And he therewith also affirmeth, that the Church of God shall remain for ever, and that the preaching of the Gospel cannot be utterly extinguished: for if the Church be the inheritance of God, (as oftentimes it is called elsewhere) no man shall be able to shake the same out of God's hands, no though he bluster out fire and lightnings. But, because these consolations are often repeated, and are not unknown to the godly ones, I proceed unto the verses following.  Verse. 13. 
The Lord looked down from heaven, and beheld the children of men: from the habitation of his dwelling he considereth all them that dwell upon Earth.  Verse. 14. 
He fashioneth all the hearts of them, & understandeth all their works.  
Like as he spoke before of the Creation, so now he disputeth of God's providence: Man's infirmity, although it do think that God is the Creator, yet it afterwards imagineth thereof as if the Shipwright departeth from his ship new builded, and leaveth the same to the government of the Seamen: that so God departeth from his work, and that his Creature is only left to the government of itself. This imagination separateth God from his Creatures, and feigneth him to be idle: against this filthy error, men's minds must be taught, that God, highly discerneth of mankind, and what manner of person every one is, what he doth, what he taketh upon himself, with what mind, with what godliness he embraceth Religion, this God beholdeth, and hath regard of the godly and ungodly ones.  
But, although he supporteth the Creatures in their natures and substances, and for a great part preserveth the order of the bodies which he hath ordained: yet in his unspeakable mercy he moderateth many parts, and either helpeth or hindereth second causes, and oftentimes changeth them, as the examples of the Miracles, recited in the Prophetical and Apostolical history declareth. But most often he turneth men's wills and counsels whither it pleaseth him, without second causes: as when he moved King Alexander's mind to fight against the Persians, and after that governed the warriors right hand: or when he made the enemies afraid in their running away. As the 76. Psalm saith: He shall refrain the Spirit of Princes, and is wonderful amongst the Kings of the earth. verse 12. So let us know, that God most freely in men's natures and wills, with his wisdom & mercy moderateth many things, yea and that besides second causes.  
But many ask the question: why are evil things done, seeing God is present at his workmanship? Touching this question, let that most true and most simple answer be always in our sight: That God doth work most freely, and freely is present at second causes, & moderateth many things in them, and worketh at once so far, as according to his unspeakable wisdom he judgeth is to be wrought at once.  Verse. 15. 
There is no King that can be saved by the multitude of an host: neither is any mighty man delivered by much strength.  Verse. 16. 
A horse is counted but a vain thing to save a man: neither shall he deliver any man by his great strength.  
This is a contrariety between God's help and human defences. All things pertaining to men are uncertain and frail, and soon fall away as little flowers: but God's help is assured and safe in our vocation, and in our necessary business, whether second causes do help us, or that they seem to forsake us. Let it suffice to declare this sentence by the example of Tygranes.  
Tygranes King of Armenia and Syria, going about to defend his Sister's son Mithridates King of Pontus, against the power of Lucullus and the Romans, had gathered an host of two hundred and fifty thousand Soldiers: and being highly proud of this jolly company, he burst out into many haughty speeches, like as if not Gods help, but human expedition and force were the cause of victory. But this proud King did Lucullus, with a small power overcome and put to flight before the battle was begun, having slain in the Host, 150000. enemies, as saith Plutarch in the history of Lucullus. Let us therefore learn, that the fashioned figure of this world, is a slender shadow and vanquishing dream, and that in God alone all our hope of salvation ought to be reposed.  Verse. 17. 
Behold, the eyes of the Lord are upon them that fear him: and upon them that trust in his mercy.  Verse. 18. 
To deliver their souls from death, and to feed them in the time of dearth.  
He spoke before of the general providence wherewith God provideth for all human kind: now he most sweetly maketh mention, of the special care wherewith God embraceth, marvelously governeth, defendeth and preserveth his Church. Behold, saith he, the eyes of the Lord are firmly bend upon the members of the true Church, which both fear God and call upon him, the acknowledgement and confidence in the Mediator jesus Christ, first shining forth in their minds.  
He saith these are taken out of a thousand dangers, which threaten present death, and are nourished with food, even in penury of victuals in vacation time. So did he preserve Elias, when jesabel raged, and gave him entertainment with the woman of Sarepta. 1, Reg. 17, 15. & 19.2. So in like manner preserveth he mercifully us, miserable and unworthy persons, in the common shipwreck and fire flame of Germany, and that he would thenceforth mitigate these punishments which we have deserved, we most humbly beseech him.  Verse. 19 
Our soul hath patiently tarried for the Lord: for he is our help and our shield.  Verse. 20. 
For our heart shall rejoice in him, because we have hoped in his holy Name.  
This is a conclusion which of greatest consequence agreeth with the whole Psalm: seeing that God hath created and preserved all things, and is able, (such is his wisdom and goodness) to withstand and hinder all the sinister practices which are prepared for the destruction of his Church, and seeing he is true in keeping his promises, and tempereth his justice with a wonderful clemency, may we any thing doubt, but that our hope ought to be fixed and take root in God, who is our helper and our shield, both in other dangers, and even then specially in that clause when we are destitute of all creatures? Let us therefore go on, with cheerful lightsome courage, and in this hope, let us assuage these calamities & difficulties: in that we know assuredly, that God will be present with us, yea though the broken shivered boards of the ship forsake us utterly, as it were suffering shipwreck.  Verse. 21. 
Let thy merciful kindness (o Lord) be upon us: like as we do put our trust in thee.  
There can be no Thanksgiving without Prayer: for these two worshippings are so in themselves knit together, that they may rather be separate in thought then in deed. He therefore concludeth this most sweet Psalm with a prayer, than which nothing can be thought more sweet: as if he said. Embrace us lovingly with thy mercy and goodness, and not only forgive us eternal punishments, but also mitigate those that are present, lest our hope be vain and frustrate, but rather indeed effectual and safe. And that vouchsafe thou to do, both for thy excellent glory and fame, and also for and in respect of our infirmity: touching which, all is lost with us, except thy mercy do recreate and refresh the same.    

❧ A Psalm of David's thanksgiving after deliverance. Benedicam Domino in omni tempore. 
1. Sam. 21, 11  etc.  
Of the Title.  
IT is hard to set down the seasons of times, wherein Saul was cast away from God, and David was anointed of Samuel: but seeing it is manifest, that David after Saules death reigned forty years, and that the history of the first Book of Kings, declareth David to be made King when he was but young, it standeth well agreeable to truth, that David was called to govern the people of Israel about the twenty year of his age. There shall be then according to this computation, ten years from the time he was called unto his kingdom, to the tragical end of Saul. All those ten years space, continual snares were laid for David, and all things made ready for his destruction, when Saul sought all the means he could to dispatch out of this life the successor of his Kingdom. Whereby it is a thing most manifest, with what storms and raging floods of mischiefs David was tossed, and how often his life was set even upon the very edge of the Razor, that is, in extreme danger and utmost peril of death.  
And to omit the other parts of the history of David, who would not be thoroughly moved with pity, reading the circumstances set down in the 1. Sam. 21. which witness David to be brought into so great distress, that he was compelled to flee unto the King of that wicked Country of the Palestines, which he knew with deadly hatred disagreed from the Church or Religion of the people of Israel: and not that only did he, but also to escape the snares laid for his life, was enforced with unseemly behaviour and gestures most unfitting such a parsonage, to deform himself, and feign himself as one out of his wits.  
Let us therefore know, that in this Psalm a Thanksgiving is contained, not only for deliverance in particular, whereof mention by name is made in the title, and in the first of Sam. 21. but also for all his ten years defence and cherrishing, while he was banished and was laid open for all the weapons of an ungodly King, and became as it were a cast away from God. But although David in this long exile escaped divers mischances, and many distresses: yet notwithstanding, the calamities of his six months banishment, which was the punishment for his adultery & other sins, did more grieve David, than the distresses & dangers of so many years. For, a good conscience in adversity is a great solace, according to those common sentences of the Poets.  
Est aliquid magnis, crimen ab esse malis.  
Some fault yet sure remains in me,  
From mischiefs great though I be free.  
Again, according to that saying: Conscia mens recti, miseris tutissima res est.  
The mind assured of her doing well,  
In miseries, most safely sure doth dwell.  
For it is a light matter to suffer calamities, and feel no wound in conscience. But that is a grievous thing, & I know not whether any thing be more hard, then for a man to bear about the signs of guiltiness, and to be cast down and grieved with the greatness of calamities for certain sins, which horribly do wound his conscience. Wherefore, if there had been no other cause why to eschew sins, yet this had been great enough, whereby we might the easilier bear or endure the greatness of calamities laid upon us. But of the title, thus far enough: it followeth that I now speak touching the Argument of this Psalm.  

The Argument.  
LIke as a garland finished of divers flowers, is not only pleasant in sight, but also marvelously refresheth with smell thereof the sense of the nostrils: even so this Psalm, with the goodness of the words and sentences thereof, allureth and inviteth the Reader unto it. For it comprehendeth most grave precepts, most sweet promises, most severe threatenings, and delectable exhortations: and amongst all these, he hath comprised his own example, wherein he bids us look, lest either by our unworthiness, or by the vain dream of particularity, we be driven from God, and from calling upon him.  
Our unworthiness murmureth against us, so often as we pray, and endeavoureth to take away all hope of his hearing us. To the same end tendeth the cogitation of his election, as if the benefits of God, pertained but to certain persons, as the benefits of Prince's Courts, appertain unto some few persons. David in this Psalm healeth both these doubts, affirming that God heareth him, yea wretched and unworthy as he was, and bidding that others also confirmed by this example be less afraid to come unto God, and that they do not imagine, there is any acception or respect of persons with God, seeing God is just, according to one rule which he hath set down, and doth not admit of any prerogative besides this rule. Therefore we being encouraged with both consolations which is delivered in the Gospel, that the promise of grace dependeth not of our worthiness, and is universal, let us more willingly and fervently call upon God: and let us not doubt, but that he will mercifully, and very fatherly hear our prayers, yea though we be unworthy & deserve punishments, so we do turn in time unto him, and cease to offend against our conscience. What shall I say touching the lightsomeness of the words, which like notable precious stones do shine in this Psalm? He bids us not only to look up to the Lord, but is an exhorter unto all that are afflicted, that they would make haste unto God, and without tarrying run to him, forgetting their unworthiness, and their filthiness.  
How greatly doth the Military metaphor delight me, wherein he most pleasantly describeth the watches & guards of God's Angels over us. The Angel of the Lord (saith he) tarrieth round about them that fear him: & delivereth them. ver. 7. Furthermore, where he saith, O taste and see how gracious the Lord is. etc. verse. 8. doth signify, that the merciful loving kindness of God is so evident, as it runneth not only in to the eyes and ears, which are called the senses of doctrine, but also is embraced with the hands, and may almost be perceived in taste. But these I will with more words expound, as I am expressing this Psalm.   

❧ The Psalm, and exposition thereof.  Verse. 1. 
I will always give thanks unto the Lord, his praise shall ever be in my mouth.  Verse. 2. 
My soul shall make her boast of the Lord: the humble shall hear thereof and be glad.  Verse. 3. 
O praise the Lord with me, and let us magnify his Name together.  
THE Kingdom of God (saith the Apostle,) is not meat and drink, but righteousness and peace, and joy in the holy Ghost. Rom. 14.17. The heart of man being replenished with this spiritual joy, doth not marvel at, nor magnify any thing, nor praiseth nor extolleth any thing, but the Lord only: who bestoweth himself wholly upon us, in manifesting himself, in sending his Son, and enduing us with his holy Spirit, in forgiving our sins, in giving us life everlasting, and in distributing unto us his benefits, which are the helps and furtherances of our present life and vocation.  
For it cannot be, but the bestowing of so many & so great benefits, doth stir up the godly mind, to sing a song of Thanksgiving for the same: but let the destruction of times elsewhere often recited be here considered. For like as Christ the head of the Church, rejoicing in the Spirit, gave thanks unto his Father, that he had made known his Gospel unto the slender flock, when it was hidden and not known to the wisemen of the world.  
Again also, he being at his Passion oppressed with greatness of sorrows, cried out: My GOD, my God, why hast thou forsaken me. Mark, 15.34. So all the godly ones do feel the interchange of gladness and sorrow, and being indeed glad, do give thanks unto GOD, using the very verse of this Psalm. I will always give thanks unto the Lord, his praise shall ever be in my mouth. But they that are brought low, and almost crushed with greatness of calamities, do sing their funeral songs, such as these are. I said in my heaviness, I am cast away from the sight of thine eyes. Psal. 31, 21. Again, How long wilt thou be angry (o Lord) for ever. etc. Like as therefore in the nature of things, there are interchanges of the day and of the night, of Summer and of Winter: so in the hearts of men, doth the feeling of blessedness and gladness shine forth, out of some more, and out of some less. Therefore notably said the ancient Writers as touching spiritual joy.  
Rara hora, brevis mora.  
The sildest happy hour of day,  
Hath in our time the shortest stay.  
For indeed our flesh keepeth us under, as it were a certain burden, and doth not suffer us always to lift up our mind and eyes unto heaven. We are also assaulted by the devil and the world by innumerable sleights, as the Rock in the Sea is dashed upon with raging waves. In these conflicts, the same thing befalleth us, which happened unto Paul who saith: Inward fears, outward frightings.  
In the second verse, (My soul shall make her boast of the Lord, etc.▪) Let there be considered a contrariety: a man may see some Idiots or sottish persons, foolishly flattering themselves for their shadow, or small smoke of wisdom or eloquence, or power, or riches, or other gifts, which are only the vanishing shadows or figures of this world. But David here glorieth or boasteth in the Lord, whom he believeth is his wisdom, righteousness, holiness, redemption and blessedness: as if he said: I as for other good gifts either of body or mind, also I add outward good things whatsoever, they are uncertain, and more vehemently vanishing than the wate● flood.  
Doubtless small is all man's wisdom, as Cicero crieth out: O me nunquam sapientem, et aliquando id, quod non eram frustra existimatum. A lack for me that was never yet wise, and sometimes have been that, which I was not in vain reputed for. How feeble a thing man's virtue is, and how soon she is cast out of her station, examples of knightly personages do show, touching which I have spoken in another place: doubtless nothing is more uncertain than the wealth of this world, and he is soon a poor Irus, which of late was a rich Croesus. Which things, sith so they be, let us lift up our hearts for the Lords sake, who can give us the principal, the best, the greatest, yea, the everlasting & endless good, which no assiduity or continuance of time can exhaust or dry up. In the third verse there is a consolation or comfort, whereby he exhorteth the universal Church to worship and magnify God. For as in our prayer we ought to ask and crave those things which are for the peace of jerusalem, & unto the petition to adjoin supplications, for our own business or necessities, for the welfare of the whole body: so Thanksgiving must be referred to three purposes, whereof the first is, that glory may be given unto God for his power and presence in in the Church, and that Epicures, Stoics, and other blasphemous persons may be refuted. The second is, that we admonish ourselves, benefits are not bestowed upon us by chance, but that God indeed hath care over us, that he heareth our prayers, and that the same God helpeth us.  
The third is, that this our confession may be a testimony amongst other men, touching God's providence, and confirm others to believe undoubtedly, that God hath care over human matters, and that the prayers of the Church are heard of him.  Verse. 4. 
I sought the Lord and he heard me: yea he delivered me out of all fear.  Verse. 5. 
They had an eye unto him and were lightened, and their faces were not ashamed.  Verse. 6. 
Lo the poor crieth, and the Lord heareth him: yea and saveth him out of all his troubles.  
He passeth here from the figure Hypothesin, that is, from the ground of the matter unto Thesin, that is his determinate purpose. That is to say, he setteth down his own example to be followed by the universal Church: for we must not imagine, that God's promises do pertain but only to a few, as privileges belong unto certain persons only, but let us most steadfastly believe, that the promise touching the Gospel, is universal, & freely made, according to Christ's saying: Come unto me all ye which labour and are laden, and I will refresh you. Math, 11. verse, 18. Also as S. Paul saith. Therefore is it of faith freely, that the promise may be sure. Gala. 3.14.  
These things sith so they be, let us learn, that though we be wretched and unworthy, yet we are regarded, helped, and heard of God: and when we be helped, let us acknowledge, confess, and declare unto ourselves and to others, that God is the Actor of our benefit, and that not by chance or human industry, but by God our helper, dangers are driven away.  Verse. 7. 
The Angel of the Lord tarrieth round about them that fear him: and delivereth them.  
Here is a notable consolation, touching the watches and safeguard of God's Angel over us: for the devil cruelly assaulteth the Church: as the verse saith: 

VElut celsum oppugnat qui molibus Vrbem,  
Aut montana sedet circum castella sub armis,  
Nunc hos nunc illos aditus, omnemque pererrat,  
Arte locum, et variis assultibus irritus urget.   

AS one with mighty Engines, which  
assaults a City great,  
Or all in Arms about the Bulwarks  
stately hath his seat:  
Now gives he these attempts,  
now others, and by every sleight  
Invades each place with divers faults,  
yet vain both force and fight.    
Against this enemy we are environed with necessary defences and safeguards of Angels, which repress & danquish the violent rages of evil spirits: these things though we see not with eyes, and profane persons do deem them things fabulus: yet that thus indeed it is with us, many notable testimonies in histories, and among the sayings Prophetical and Apostolical sufficiently do show the same. The histories of jacob, Elias, and Elizeus are known: and David saith: For he shall give his Angels charge over thee, to keep thee in all thy ways. Psal. 91. verse. 11. Let us therefore render thanks unto God, that he hath given us his Angels to be our preservers, and with so much more quiet minds, let us dutifully employ ourselves in our vocation.  Verse. 8. 
O taste and see how gracious the Lord is: blessed is the man that trusteth in him.  
A conclusion celebrating the goodness of God, and the confidence in his unspeakable goodness: and although no speech may suffice for the greatness of such a matter, yet I will follow the principal points of things, and will briefly show how gracious the Lord is, and how much a friend unto mankind. First of all it is sufficiently apparent, that all & every other thing, was made for the use of mankind, and the same man so created and expressed to the Image of God, that God was delighted and full pleased in him, as in his last and most excellent work: for that signifieth the Saboth which GOD ordained after the creation of the man and the woman. But afterwards when they had fallen & deserved everlasting perdition amongst the devils, God of his unspeakable mercy, restored his ruined Church, by setting forth his promise of the Saviour to come: which being heard, wretched man & woman than knew, that they were received again into God's favour, and thereby conceived assured hope of life everlasting. This promise did he after that eftsoons repeat, and make known in speaking with the Fathers or patriarchs & Prophets: and at length, according to his promise so often repeated, God sent his only begotten Son, taking upon him our nature, and pacifying by his death, the most just wrath of God against our sins: he also poured out of his own and his sons bosom, his holy Spirit upon his Apostles, and other true believers, which bare witness that we are the Sons of God, and healeth our infirmity, and sanctifieth us unto life everlasting.  
This unspeakable goodness of God doth S. Paul celebrate or reverence, in the third Chapter to Tytus, saying: But when the bountifulness and love of God our Saviour toward man appeared; Not by the works of righteousness which we had done, but according to his mercy he saved us, by the washing of the new birth, and the renewing of the holy Ghost. Which he shed on us abundantly through jesus Christ our Saviour. That we being justified by his grace, should be made heirs according to the hope of eternal life. verses. 4, 5.6.7. But go to, (that we speak not always of spiritual gifts) what have we that is not bestowed upon us by the bountiful hand of God, towards the sustentation of this our mortal life? For he is our life, and the length of our days, through his goodness the silly bird indeed starveth not, as I may say with the Christian Poet. By the grant and gift of this Lord, we enjoy peace; habitations, mean governments in commonwealths and Schools, honest and quiet wedlocks, learning, and finally other helping reléefes, almost innumerable for our vocation and life. So often therefore as we enter into cogitation, both of this plenty and pleasure of benefits, let us say aloud with David, O taste & see how gracious the Lord is, and let us repose all our inward cares upon so great goodness, according to that saying of S. Peter: Cast thy care upon the Lord, and he shall nourish thee. 1. Peter. 5, verse. 7.  Verse. 9 
O fear the Lord, ye that be his Saints: for they that fear him, lack nothing.  
This verse containeth a precept and a promise: for, he exhorteth the godly ones, that they would live in the fear of the Lord, whereunto faith is adjoined, or rather most near: and unto these he promiseth plenty of all things necessary and wholesome. The examples of Abraham, Isaac, and jacob are known, whom God in greatest scarcity of victuals nourished.  
Also let there be in our sight three causes, for which God delivered his promises touching corporal things. The first is, that we imagine not these benefits are brought us by chance, but let us believe that they are distributed unto us, by the unspeakable goodness of God. The second is, that we may know, God will always preserve some Congregation, which will keep his doctrine, who doubtless hath need of harbouring and other helps. The third cause is, that we may in prayer and expectation of and for such helps, exercise our faith: but these were wont to be more plentifully discussed upon in the sum of Christian doctrine.  Verse. 10. 
The Lions do lack and suffer hunger: but they which seek the Lord, shall want no manner of thing that is good.  
He amplifieth a promise with a contrariety: the rich, which lion-like do seize, upon all things for themselves, are oftentimes shaken out of all their possessions: some also pine away with hunger: as Pithius who was Purveyor of the victuals for Xerxes' host, is said to have died with very hunger. But the godly ones which seek the Kingdom of God, and his righteousness, are not destitute of necessary benefits for the body: that is, are by God nourished and defended marvelously. Like as in the time of jerusalems' destruction, six thousand of the godly ones, at the forewarning and bidding of an Angel, departed into the City Pella, within the Country of Decapolis, and were there preserved and defended against all men's opinion. So at this day amongst so many troubles of Germany, God preserveth the needy and poor Congregation trusting in the Name of the Lord.  Verse. 11. 
Come ye children and hearken unto me, I will teach you the fear of the Lord.  Verse. 12. 
What man is he that lusteth to live, and would fain see good days: keep thy tongue from evil, and thy lips that they speeake no guile.  Verse. 13. 
Eschew evil and do good: seek peace and ensue it.  
In the holy Scripture are three things specially deliveuered. First, doctrine touching the Articles of our faith. Next unto that, consolations: which are the remedies of sorrows. Last of all, precepts of actions. As therefore in other Psalms, sentences are set down, touching the true acknowledgement and calling upon God, besides consolations: so in this Psalm are rules touching life and manners, which shine as it were certain precious stones, and the sum of the precepts are these: So run, that thou mayst have an eye to thy mark, & take good choice of the means leading thee to the mark. Let the Mark of our studies & labours be the glory of God, and the flourishing and peaceable state of the Church: the means or ways leading unto this Make, let be the studies of the heavenly doctrine, conjoined with the love of righteousness, chastity, truth, and public concord: for the safe and sure estate of the Church, touching which I have said, cannot without these and many other virtues, either be ordered or retained in right course. The foundation of this excellent and most beautiful estate, is the sweet agreement in the true doctrine, and a bitter hatred of Sophistical or cavilling doctrine. Therefore the Son of God Christ jesus, prayeth for the Church. Father sanctify them with thy truth, thy word is truth. John, 17, verse, 17. Unto this study of truth, let love of universal righteousness be adjoined, which is, the avoiding of vices, and study of well doing: finally, let us have such moderation of minds, that we may be able to suffer and bear with certain inconveniences, though against our wills, to the end that public concord be not thereby disquieted.  
These most wise, and most chiefly wholesome precepts, are delivered in two little verses: Keep thy tongue from evil, and thy lips that they speak no guile; Eschew evil, and do good, seek peace and ensue it.  Verse. 14. 
The eyes of the Lord are over the righteous, and his ears heareth their prayers.  
A most sweet promise describing the providence of God, beholding and hearing his Church and all the godly ones. In Crete men say there was jupiters' Image made without ears, which a certain Epicure there set up: (as he signified) God to be deaf, and did not hear men's prayers. Against these vile obscurities or absurdities, David confirmeth us: nay, (saith he) God is neither deaf nor dumb, but seeth and heareth all things which are done in the Church, neither is he an idle beholder of men's matters, but unfeignedly careth for, keepeth, governeth, and defendeth his Church. For it cannot be, that he which with marvelous workmanship made both the eye and the ear, should be void of seeing and hearing, according to that saying in the 94. Psalm. He that planted the ear, shall he not hear? or he that made the eye, shall he not see? verse. 9 But who be righteous, that must be learned out of the Gospel: for the word of the Gospel doth teach, we are righteous, not in our own sincerity, (seeing all are sinners, and have need of the glory of God,) but by imputation for the Son of God's sake: this consolation must we set against our own unworthiness, which driveth us away from praying unto God.  Verse. 15. 
The countenance of the Lord is against them that do evil: to root out the remembrance of them from the earth.  
It should be too long a Catalogue, if we here recited the destinies of mighty personages, which were horribly overthrown, and came to utter ruin: as of Hercules, Achilles, Ajax, jason, Philip of Macaedonia, Pompey, Caesar, Anthony, and others innumerable: the tragical ends of these personages, do well declare this sentence or verse. The countenance of the Lord is against them that do evil, to root out the memory of them from the earth. And although it may be disputed upon, why he saith: [To root out the memory of the ungodly,] when of truth in sacred & profane histories, there are long descriptions of the ungodly ones: yet notwithstanding, the explication or meaning hereof is simple & plain, if unto their universal end or destruction you will apply this form of words. God destroyed the whole race and offspring of Saul, excepting the posterity of jonathas: 
2. Sam. 3.1. 2, Sam. 7.13.  so an universal destruction oppressed the whole race of King Alexander. The whole progeny of the Kings of Syria and Egypt, for their heinous offences, was plucked up by the roots. Let therefore not only obscure and base persons fear the judgement of the Lord, but also even they which excel in power: for there is no power so great, nor so flourishing in glory & wealth, but God can easily turn topsy-turvy or upside-down, as the history of all ages do show.  Verse. 16. 
The righteous cry, and the Lord heareth them: And delivereth them out of all their troubles.  Verse. 17. 
The Lord is nigh unto them, that are of a contrite heart: and will save such as be of an humble Spirit.  
How hard it is to embrace in calamity this consolation, experience teacheth: for man's reason judgeth not that GOD is present with wretched persons: but the doctrine of the Gospel witnesseth, that men are not cast away from God by reason of their misery, but rather, that God even then promiseth help, and mitigation and deliverance from mischiefs. Let us therefore gather here some promises of help, mitigation of punishments, presence and deliverance of God.  
The Lord is good, and as a strong hold in the day of trouble, and he knoweth them that trust in him. Nabum. 1. verse. 7. Turn unto the Lord your God, for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. joel, 2, 13. The Lord healeth those that are broken in heart, and bindeth up their sores. Psal. 147. verse, 3. Call upon me in the day of trouble, and I will hear thee, and thou shalt glorify me. Psal. 50. verse. 15. Dwelling with the broken and humble spirit, that he may quicken the hearts of the sorrowful. Esay. 57 To him will I look, even to him that is poor & of a contrite spirit, and trembleth at my words. Esay. 66. verse. 2. That is, a contrite and humble heart, is the storehouse of God.  Verse. 18. 
Great are the troubles of the righteous, but the Lord delivereth him out of all.  Verse. 19 
He keepeth all his bones, so that not one of them is broken.  
GOD at length delivereth his Church out of all miseries, but in mean time, while we live here, needful it is, that we obey in some calamities: because he will have his Church subject unto persecution, and yet delivereth he many daily, yea even out of corporal miseries, and when he doth not altogether deliver, yet he mitigateth their punishments.  
This mitigation doth the Prophet often describe and pray for, and let us learn also to pray for the same. For this weak nature of man, were not able to abide the greatness of God's wrath, if he should be hotly angry against us as our sins deserve.  
Therefore crieth David out in the 6. Psalm. Lord reprove me not in thy wrath. Again, in the hundred and thirty Psalm. If thou Lord wilt be extreme to mark what is done amiss, o Lord who may abide it. verse. 3.  Verse. 20. 
But misfortune shall slay the ungodly: and they that hate the righteous shall be desolate.  
All man's life long is full of examples, which confirm and set forth this sorrowful sentence: but now for brevity sake, I will be content with the History of Marcus Crassus.  
Marcus Crassus, purposing to fight against the Parthians, came into Syria, the next year after his Consulship, the year fifty and one before Christ our Saviour was borne. This Crassus, when he had understood that there was a great mass of money hidden in the Temple of the jews, went to jerusalem, and having leave to come into the secret places of the Temple, (against his promise made unto them) took away from thence more than a thousand Talents, that is, threescore tons of Gold: but within a while after, this extraordinary Consul, (most covetous as he was,) paid the price of his perjury and sacrilege, together with his son Publius a most excellent young man being slain, himself more than threescore years old: where with him, thirty thousand Roman Soldiers were overthrown and taken prisoners.  Verse. 21. 
The Lord delivereth the souls of his servants, and all they that put their trust in him, shall not be destitute.  
The most part of men do openly despise & hate the Gospel: after that, the ministery, that is, the office of teaching do they judge to be the fyerbrand of seditions, and of the scattering of all mankind: And truly S. Paul himself with notable words describeth the bitterness of men's hatred against the Teachers of the Gospel, where he saith: The Apostles are reputed as men appointed to death, and are made a gazing stock unto the world. 1. Cor. 4. verse, 9  
That is, for execrable forlorn persons, wherewith God is angry, without pacifying, from whom all and every creature abhorreth, and whose shadow hurteth (as it were a contagion) the whole society of men: but although the greater part of the world, burdeneth and overchargeth the Gospel with these exceeding crimes, yet S. Paul with a mighty mind crieth out against these false judgements: I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation to every one that believeth. Rom. 1, verse. 16.  
So David with his voice confirmeth us, All they that put their trust in him, shall not be destitute. With this consolation let all good men, especially they which have authority in the Church, comfort themselves against unrighteous judgements: and let them know, that God hath care over them, who shall doubtless deliver the souls of his Servants. So be it.   
FINIS.   
Psalm. 9 verse. 14. 
That I may show all thy praises within the ports of the daughter of Zion: I will rejoice in thy salvation.  Ecclus. 14. verse. 16. 
Give, and take, and sanctify thy soul. etc.  Revel. 19 verse. 1. 
Hallelujah: Salvation, and glory, & honour, and power be to the Lord our God.  
Radiantem Solem non restringam. Per me Ric. Robinson.   

Faults escaped, thus corrected.  
PAge 27. for vacantibus, read vocantibus.  
Page 29. for arcem, read acrem.  
Page 112. for unfeeble, read t'enfeeble.  
Page idem. for disertus, read desertus.