A THIRD PROCEEDING IN THE HARMONY OF KING DAVID'S HARP: That is to say, A godly and learned Exposition upon 17. Psalms more of the Princely Prophet DAVID, beginning with the 45. and ending with the 61. Psalm: Done in Latin by the learned Reverend Doctor VICTORINUS STRIGELIUS, Professor of Divinity in the University of Lypsia in Germany, Anno Christi, 1562.  
Translated into English, by RICHARD ROBINSON Citizen of London. An. Christi, 1595.  
Seen, perused, and allowed.  judith, cap. 16. vers. 2. 
Begin unto my God with timbrels; Sing to my Lord with cymbals; Tune unto him a Psalm; exalt his praise, and call upon his name.  
AT LONDON, Printed by Valentine Sims. Anno Dom. 1595.   


SEMPER EADEM.   
Gallia victa dedit Flores, Inuicta Leones  
Anglia; Ius belli, in Flore, Leone suum:  
O sic, o semper ferat ELIZABETHA triumphos,  
Inclita Gallorum Flore, Leone suo.   

Brief contents of the said xvij. Psalms in this Book expounded.  

Of Doctrine as Psalm 45. 49, 50.  
Of Doctrine, and prophecy 47  
Of Prayer, as Psalm 51, 54, 55, 56, 57, & 59  
Of Consolation, as Psalm 58.  
Of Victories or Triumphs. 46, & 48.  
Of David's invective to the detection of Doeg. 52.  
Of Slander convinced,  
Of Truth advanced 53  
Of Humiliation & exaltation 60  
Of Prayer and thanks giving. 61   Humilium Deus Auxilium. judith 9 verse. ●●  

To the right high and mighty Princess, most gracious QUEEN, and Elect nursing Mother of God's Israel, ELIZABETH by the grace of God, Queen of England, France and Ireland, defender of the faith: and (next under God) of the Churches of England and Ireland, on earth the Supreme head and Goveruour.  
Your majesties most humble and loyal subject R. R. prayeth unto God to grant your Highness a long, gracious and blessed reign over us, to the advancement of Christ's everlasting kingdom, the comfort of the faithful, and either to the conversion, or subversion of all inward and outward enemies to the same: by and through jesus Christ our Lord and Saviour Everlasting.  
MOST Christian Princess, most Gracious QUEEN, and my most sacred Sovereign Lady; if Cicero the most learned eloquent Orator, being desired to say his mind in matters of importance, answered, (excusing himself) that he had read nothing the day before: and if the Centurion a man of valour and authority disabled himself as 
Matth. 8. 8.  one unworthy to receive Christ the King of kings under his roof: much more may I being long since a simple poor scholar from seven to fourteen years of age enfranchised in a free Grammar school, (whereof was Founder and Patron that learned worthy subject M. john Magnus, an officer of good account to the most noble King Henry the eight, your majesties dear father of blessed memory) after that other seven years discontinuing from the same in this franchised City of London, and for these 31. years here labouring (as God vouchsafed me ability) to renew and increase my poor and simple talon, not yet attaining to perfection of learning, nor maintenance of living; much more, I say, may I seem so simple a scholar to excuse myself as altogether insufficient to present or prefer my mind, or any my so slender labours unto your so learned and excellent Majesty. And much more may I seem to disable myself (a subject of such inferior estate) as unworthy to crave or receive for protection of my undeserving industry, the gracious favour of so sacred a QUEEN, the peerless Peragon of all earthly Princes at this day. But because (as Christ the God of Gods, and Kings of kings only knoweth, whose image and authority shineth in your royal Majesty, and in whom and for whom according to all duty I honour your most excellent Highness) I come not with Cicero, uttering eloquence plausible to any Roman Caesar, nor with Demosthenes to admire at profane King Philip the son of Amyntas, but (by your sacred Majesties most Gracious pardon, and godly Princely favour, here with all submission, craved) I come dutifully addressing, dedicating, and presenting this my poor unpolished travel, and translation of these few Psalms more into English: yielding them also for a devoted pledge of my loyal duty and dutiful allegiance unto your most excellent Majesty, as to the elect nursing mother of Christ's Apostolic Church, a Royal fosterer of the right, true, and evangelical faith, and a magnificent defender of the true Christian professors of the same, Even so, (my most Gracious, Natural, and dread sovereign Lady) in all loyal and dutiful obedience, I humbly crave and beseech your most excellent Highness, albeit with aged Barzillai I have herein brought my imperfect 
2. Sam. 19 35.  sense and skill in this musical melody and heavenly harmony of the Harp sounding in King David's Court. And though I serve in here at the bridegrooms feast (where Christ our Saviour is present) mere water with clear wine, that it would please your most gracious Majesty, 
john 2. 7.  of your sacred censure and Princely benevolence to conceive and receive in good part my true intent, dutiful zeal, and painful poor travel herein: even as our Saviour Christ couceived and received The 
john 5. 9  petition of that person 38. years grieved with a disease, and in his mercy cured him. Also, As one awaking up last of all, 
Ecclus 33.  gathering after others in the vintage, etc. And finally, as 
john 2. 10.  the Lord jesus accepted in good part the servitors best wine kept until the last service. Which my present poor travel, as I beseech the only Almighty, true & eternal God to frame adapt and coped to the perpetual advancement of his glorious name and everlasting kingdom: So I humbly crave and hearty beseech his divine Majesty, long, graciously, victoriously and blessedly to protect and prolong the days of your Royal majesties reign over us, to defend you kingdom and true subjects, with the happy increase of your faithful friends, either to the speedy conversion or utter subversion of all inward and outward enemies to the premises, by and through Christ jesus our Lord and Saviour everlasting. Amen. Sept. 29.  
Your majesties most humble and obedient poor subject Richard Robinson   

❧ To the courteous Reader.  
THis book hath many and great recommendations; The text is warranted by God himself; The pen is king David's, as great a Prophet as a Prince. The origivall Latin Commentary made by a man of great learning and judgement, Victorinus Strigellius, in the University of Lypsia in Germany, which you see; what account is to be made of M. Robinson's great pains in the translating of such a work so well warranted, and thereby of most assured profit to the Christian and advised Reader.  
Richard Mulsaster.   

CAn I declare, or any else,  
what they deserve to have,  
That labour much, and pains do take,  
men's souls to feed and save?  
But whatsoever is their hire,  
at man's unthankful hand,  
They shallbe sure for to enjoy,  
at length the quiet land.  
Which God will give unto each one,  
that virtue doth attend.  
And also here it shall appear,  
that he will be their friend.  
Work on therefore o Robinson,  
cease not thy skill to show.  
For well it will be with the good,  
when wicked are in woe.  Tho. Buckminster.  

PSAL. XLV. Eructavit cor meum  

¶ To him that excelleth on 
* This was a certain tune or an instrument.  Shoshannim, a Song of love to give instruction: committed to the sons of Korah.  
The Title.  
TO him that overcometh, a learned song touching Roses, full of love: sung by the sons of Chora.  
IN this title, we must first speak of the Author, next of the kind 
Three things handled in the title.  of song, and lastly of the Subject, as they call it: The Authors of this most sweet song were the sons of Chora, whose father (with the opening of the earth being swallowed up) died so wretchedly, as the 16. Chapter of the book of Numbers mentioneth. But as in punishing the father, God's wrath appeared against those heinous offences, so in the gifts of his children is manifested an example of God's mercy which must be referred unto Ezechiels' sermon in his 18. Chapter, The 
1 The Author of the Psalm.  son shall not bear the iniquity of the father ●er. 20. For, that the posterity of Chora was endued and adorned with excellent gifts of the holy ghost, and especially with the gifts of prophesy, the Psalms do well witness, which are entitled to the sons of Chora Very well then touching this progeny prophetical may that be said, which Prometheus (as Aeschilus' reciteth) speaketh of his deliverer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inuisi patris hoc mihi dulce est pignus. In english, A sweet pledge is this truly of my father hated before me.  
And the kind of song is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a song of mirth, 
2 The kind of song.  jollity & love, or it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a marriage song, wherein the holy Ghost is a maker up of the marriage between Christ and his Church: For in this kind of matter here is handled an usual commendation of the Bridegroom, spouse, or husband, which is borrowed from the excellency of his wisdom and virtue, yea, from the sweetness of his humanity, from his eloquence, his riches, dignity or comeliness of parsonage, or other things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leading causes of love. For every love is stirred up by manifestation of some good thing given.  
But, why is mention made of Roses? Roses do minister matter of joy and gladness in garlands made at marriages: therefore they betoken the celebrating of 
3 The subject of the matter.  marriages with joy, and that sweet surpassing savour of the heavenly doctrine which doth chief make up or accomplish this marriage: for with the word, as with a sweet smelling Rose the mutual love between Christ & his church is confirmed. And certes let these seem to be sufficiently enough spoken touching the Title, now let us come to the Argument of the Psalm.   

THE ARGUMENT.  
THose things which are said in this Song, 
The argument borrowed of a comparison of Marriage, and between Christ and his Church.  as touching the Bridegroom and the Bride, the Spouse, and his spousess, the Husband and the Wife, do properly appertain unto the Messiah and unto the true Church: This ground of purpose in the Psalm, S. Paul's epistle to the Hebrews, cap, I. doth not only confirm, but the confession of the Rabines also: For the better learned and sounder sort of the Rabines, (being utterly vanquished with the circumstance of the phrase and comparison of the parts thereof) do confess indeed, that this Psalm was written as touching the Messiah. Now than this ground of purpose in the Psalm being thus confirmed (that it speaketh expressly of the Messiah and of the true Church) let us compare, if it please you, the Marriage together with the league that is between Christ and his Church: for there are five special properties or tokens of sincere Matrimony: namely, the first, mutual love: the 
Five special signs of sincere matrimony.  second faith: the third society or partaking in weal and in woe: the fourth procreation of issue: and the fift defence from the husband to the wife. And first of all indeed, the love of man and wife ought to be fervent, without dissimulation and compulsion, sincere without suspicions, and finally, sweetly delightful without bitterness 
The first mutual love between the husband and the wife.  and disdain. That such kind of love was in the son of God, towards his spouses the church, his taking of human nature upon him doth well witness: for, seeing by that secret and marvelous league he joined unto himself this nature, let us most firmly believe, that in Christ there is not a feigned, but a true and fervent love towards us: and here hath that sentence of the poet Theocritus his effect: 
Quae minime sunt pulchra, ea pulchra videntur amanti.  
Those things indeed which base do seem,  
The lover beautiful doth deem.   
For although the Church by reason of persecution is the more deformed, and also in that she carrieth about her the remnants of sin; yet is she unfeignedly loved of Christ, as this Psalm saith, ver. 12. So shall the king have pleasure in thy beauty. Secondly cometh faith in place, 
The second▪ Faith united of the one to the other.  Christ loveth the Church only embracing the gospel, he loveth none other sects, either mahometical or Heretical: so again, the Church acknowledgeth only Christ for her Mediator, and embraceth his doctrine only, and will not be an harlot, she polluteth not herself with the opinions and worshippings which other sects do 
The third. Consociation or partaking of weal and woe.  use. Thirdly, there is ordained a Society or partaking of them both in weal and woe: Christ bestoweth his benefits, righteousness, and life upon his church, & returneth unto himself the calamities of the church, and was made a sacrifice for our sins; so again the Church bestoweth her benefits upon her husband, namely her confession wherewith she worshippeth & honoureth her husband, and becometh a partaker of the cross of her husband: and like as touching matrimonial fidelity this Psalm saith in the 11. ver. hearken O daughter and consider, incline thineeares: forget also thine own people and thy father's house; even so, touching society or partaking of prosperity and adversity these verses do make mention. ver. 14. The king's daughter is all glorious within, etc. also in the 9 ver. All thy garments smell of Myrrh Aloes and Cassia out of the ivory palaces, whereby they have made thee glad▪ For although these smells or savours▪ are pertinent unto the royal estate of any king or Queen, yet rightly do they signify the afflictions, which Christ and his Church do suffer. Fourthly, there is a generation or offspring in the Church, so as Christ giveth 
The fourth. Generation or procreation of Issen.  his word and holy spirit, whereby daily new members are borne in the Church, but this comes to pass by the ministry of the gospel in the church, as it were a mother nourishing and bringing up her child: unto this property of love, let that little verse be referred ver. 17. Instead of thy fathers, thou shalt have children, whom thou mayest make princes in all lands, Fiftly, like as it is the spouse 
The fift, The Husband's protection or defence of his wife.  or husband's part to defend or maintain his Spouses and wife, so Christ evermore defendeth his church, subduing devils, Tyrants and heretics; and although he will have her a partaker with him of his cross and affliction, yet he mitigateth those afflictions, preserveth the body of his Church, and in midst of death giveth life to those that are put to death. The comparison of the Marriage, and the league that is between Christ and his Church, doth greatly adorn the reading of the 45. Psalm.   

Psalm. XLV. And exposition thereof.  
Verse. 1. My heart is inditing of a good matter; I speak of the things which I have made unto the king. Verse. 2. My tongue is the pen of a ready writer. 
LIKE as Orators are placed next unto Kings, so unto the heart of man are added the instruments of utterance and speech, that if nature be sound and upright of herself, there should be an excellent consent or agreement of heart and tongue: namely, man's heart inflamed with the light and love of God should manifest divine motions with the tongue honouring God, and in speaking things just and upright towards men the heart and tongue should agree in one: Now in this corruption of man's nature, the heart oftentimes disagreeth from the tongue as Cicero saith, Frons, vultus, oculi persaepe mentiuntur, oratio verò saepissime. The face, the countenance, and the eyes very often deceive men: but the speech of tongue most often deceive them. But yet in those that are new borne of the holy ghost the consent of heart and tongue is restored, as in this place the S●nnes of Chora do say, My heart is inditing of a sweet song, and that the tongue is the interpreter of godly cogitations. This providence of the almighty worke-master in knitting the heart and tongue together let us first of all consider, so often as we read the beginning of the 45. Psalm: Next of all, let us embrace and extol this Psalm, seeing the holy ghost affirmeth that he setteth down unto us a certain excellent 
The circumstance of this Psalm, is a substantial marriage between Christ and his Church.  kind of song. Also the thing itself showeth, that this verse was largely and plentifully written, and both replenished and adorned with all the most choice words and most grave sentences of Rhetoric. Lastly, the subject of the matter (as we in schools do argue) doth allure us much unto the reading of this Psalm. For he saith profoundly that he singeth this song concerning the King, the Messiah, and the marriage which he maketh up with the true Church.   
Verse. 3. Thou art fairer than the children of men: full of grace are thy lips, because God hath blessed thee for ever. 
First, here is praised the person of the Messiah, and is 
The praise of the Messiah or spous.  preferred before the beauty or comeliness of all men, because in very deed, neither is the wisdom nor virtue of any man like unto the wisdom and virtue of Christ, of which things, the beauty or excellency is sincere and special above all other: for in him clearly shineth a most firm acknowledgement of his eternal father, and in him is inflamed a special love towards the eternal father, and other most excellent virtues. Wherefore when we think upon the Messiah, let us think upon this sincere excellency of parsonage, that is, of the wisdom shining forth in him, and all other virtues wherewith he is most specially adorned: and as the Husband bestoweth not only his body, but also all his worldly substance upon his Wife: So Christ the husband endoweth his wife the Church withal his benefits or blessings, namely wisdom, which is the acknowledgement of the mercy of God, for his sake in the gospel promised, & also righteousness & life everlasting. Although therefore we are by nature, deformed and without all favour, that is in very deed defiled with sins, and therefore guilty before God, and worthy of all miseries and calamities, yet by reason Christ imparteth unto us his beauty or excellency, we are received by God, as if we were without any blemish, as in the 2. Cor. 5. cap. it is said. For he hath made him to be sin for us, which knew no sin, that we should be made the righteousness of God in him. vers. 21. Christ knew no sin, for as the Prophet Isay saith, cap. 53. vers. 9 He did no sin, neither was any guile found in his mouth. And what say you to that, where he was not only conceived and borne without sin, but also lived and died without sin? And yet was he made sin, that is, a certain guilty thing & a castaway into most grievous punishments. For God powered forth his displeasure upon the Son, who was made our Mediator and sacrifice for sin, and therefore suffered judgement and punishment, that we might become righteousness of God, by his means, that is, just and acceptable unto God for the Mediator sake, Last of all the eloquence of this King is praised, Full of grace is thy lips, as if he said. Thou art not only of an excellent mind, but unto thy eloquent speech there is a special grace also annexed: And we were went to behold him whom God had adorned with eloquence, as the verse saith in Homer. 
Attentique ●udire omnes cum dulcia fundit  
Verba ver●cunde, cives verisque gubernat  
Consiliis, long quos inter hic eminet unus  
In dubiis rebus cum concio magna coacta est.  
When he should speak they all were bend to hear,  
Sweet modest words unto them forth he gives  
His citizens, and with counsels sincere  
He rules, as one in honour high which lives  
In doubtful matters he's the only man,  
To speak for him and his constrained than.   
What honey sweet eloquence is that in Christ then? Certes I believe there is no man of so base a mind, but (when he heareth these words. Come unto me all ye which labour and are laden, and I will refresh you. Math. 11. 28: also. So God loved the world etc. john. 3. 16.) that they are 
Christ's royal wisdom and power incomparable.  sweeter than the honey or honey comb, he will easily confess: For no Mother can with more sweet persuading words call unto her, her only and most dearest child, than Christ doth use in calling sinners unto him. Touching this eloquence of Christ, speaketh Io. Baptist where he saith, joh. 3. He that hath the Bride is the Bridegroom, but the friend of the Bridegroom which standeth and heareth him, rejoiceth greatly because of the bridegrooms voice, This my joy therefore is fulfilled. vers. 29.  
But although Wisdom, Virtue and Eloquence are singular ornaments: yet notwithstanding without power and strength in doing things they are not much worth: For, often time Wisdom is driven away, and Might ruleth the matter, and as the verse saith, 
Spernitur Orator bonus, horridus Miles amatur.  
Men do despise the speaker good,  
And love the soldier fierce of mood,  
Non doctis dictis certatur, sed maledictis,  
Some, not with learned speech contend:  
But with evil terms their cause defend:   
As the Poet Ennius saith in those verses. Therefore, the Psalm not only attributeth these things unto Christ, which I have spoken of, but also armeth as it were this king with divine power or might, in these words: Therefore hath God blessed thee for ever. He expressly calleth the Messiah a blessed king, that is, acceptable or pleasing to God, and so furnished with divine power, as that he is able both to destroy sin and death, and to give righteousness and life everlasting unto all believers: all these things doth the only word of blessing there comprehend.   
Verse. 4. Gird thee with thy sword upon thy thigh, O thou most mighty: according to thy worship and renown. Verse. 5. Good luck have thou with thine honour, ride on, because of the word of truth, of meekness and righteousness; and thy right hand shall teach thee terrible things. Verse. 6. Thy arrows are very sharp, and the people shall be subdued unto thee: even in the midst, among the king's enemies. 
The sword and arrows here do not signify carnal weapons of warfare, but, the effectual preaching of the gospel, 
Christ an invincible warrior, and what his weapons are.  bringing into captivity every thought to the obedience of Christ. 2. Cor. 10. 5. For Christ fighteth not with weapons, but with the word: which is the power of God unto salvation, to all that believe. I. Rom. 16. And because good success very much availeth to do notable exploits, the Psalm addeth unto those forenamed ornaments, good success. Good luck have thou (saith he) with thine honour, that is, All things shall submit themselves unto this King, and all things are ready to obey him. He shall take nathing in hand, but with most special speed, and with wonderful success he shall fully accomplish the same: for, he is Schilo, that is, happy and fortunate, and he is Porek, that is, a Breaker up, as 
Cap. 2. 13.  Micheas the prophet calleth him, For he so bursteth open the kingdom of the Devil, that as the Latin verse saith, 
Vt aggeribus ruptis cum spumeus amnis  
Exit, oppositásque evicit gurgite moles,  
Ferrur in arua furens tumulo campósque per omnes,  
Cum stabulis armenta trahit.   
As when a surging foaming flood the broken banks ouer●onnes, And so contrary mighty stops by great increase overcomes, Of vehement force is carried forth through all the field, even there, With fold or cottage quite away the cattle so doth bear.   
Verse 7 Thy seat (O God) endureth for ever: the sceptre of thy kingdom is a right sceptre. Verse 8 Thou hast loved righteousness, and hated iniquity: therefore God (even thy God) hath anointed thee with the oil of gladness above thy fellows. 
Hitherto hath the Psa. described the king armed & fight the greatest battles: now doth he paint out as it were the lively portraiture of a peaceable ruler or governor. For, Christ is, both a most gracious king & an invincible warrior: 
Christ the only Prince of peace.  sithence than justice or righteousness in domestical government is a chief virtue, it affirmeth, that The sceptre of Christ is a right sceptre: neither let righteousness be understood of us in that sense, as if it were meant in Christ himself, but, as touching the same to be bestowed upon others, like as the promise saith, Gen. 18. 18. In thy seed shall all nations be blessed. All other persons are accursed, that is, guilty before God, and oppressed with sin and death: but this our king is not only blessed, because he pleaseth God, and is endued with divine wisdom, righteousness, and life; but therefore also, because he destroyeth sin and death and restoreth unto his people righteousness and life: and the virtue very near unto righteousness is that Nemesis or Zeal, that is, a just displeasure against sins: with this godly zeal ought all good Princes and rulers to be inflamed: wherefore even this also doth he pronounce to be in the Messiah, in the 8. verse. Thou hast loved righteousness, and hated iniquity. So, in the 69. Psa. it is said. For the zeal of thy house hath even eaten me, ver. 9 That is, I bring my life in danger for the deliverance of thy church, which I love, and to suppress those reproaches wherewith God is dishonoured, which bring me great grief and sorrow, and do thoroughly move my displeasure against this blasphemy. Last of all, this our King is anointed, that is, ordained from the eternal father, unto this kingdom, and endued with the holy ghost for accomplishing of this marvelous deliverance of the Church, which shall be gathered out of all mankind, and rewarded with righteousness and life everlasting.  
But, why saith he in the same verse, [above thy fellows? verily, because he may discern the Messiah from the prophets, and from all men whose virtue was excellent. As, Moses had a glorious calling, he brought the people 
Exod. 14. 13.  out of Egypt, and ruled them in the wilderness: But yet this calling did not deliver the people from everlasting death. Also the same Moses had in him a light or acknowledgement of God, and a righteousness only new begun, and as than he was troubled with a doubting or mistrust, which showed itself, when he smote the rock, twice. So may it in like manner be said touching 
Exod. 17. 6.  the vocation, light, and righteousness of each other of the Prophets: but Christ is far above all other Prophets, in fullness of the holy ghost, and in calling: for as john Baptist saith, cap. 3. God giveth not the spirit by measure unto his son Christ, ver. 34. Therefore he aboundeth in the knowledge and righteousness of God, and hath a greater calling, he delivereth from sin and death, and giveth righteousness and life everlasting: and that he may effect this, he so aboundeth with the holy ghost, that he may therewith sanctify and quicken others, inflaming this light in them, namely the knowledge of God, righteousness, and life everlasting. Let us therefore hiss out of doors those dreams imagined of the political kingdom of the holy Messiah, and let us think upon the things everlasting. Our Messiah hath ordained a kingdom everlasting, abolishing sin, destroying death, and restoring everlasting righteousness and life. These benefits let us crave and look for from him.   
Verse. 9 All thy garments smell of myrrh, aloes, and Cassia, out of the ivory palaces, whereby they have made thee glad. Verse. 10. King's daughters were among thy honourable women: upon thy right hand did stand the Queen in a vesture of gold, wrought about with divers colours. 
Although these verses do describe a royal excellent state, 
The churches excellent vocation feeling both cross and consolation.  yet signify they somewhat, secretly, as touching both the cross and the consolations in the same: Myrrh purgeth and is more sharp in taste and scent, therefore it signifieth cross and sorrows, but such as are wholesome. Aloe, though it be of a grievous savour, and a bitter taste, yet it comforteth the stomach, stauncheth blood, and wonderfully healeth up wounds: therefore it signifieth consolation, and the preaching of the gospel, wherewith the wounds of the heart are healed, and in the heart is thereby joy and life everlasting enlightened. Cassia is much like unto Cinnamon, and with her savour doth comfort the brain: I know there are divers and differing opinions which the best learned men have touching the proper names which are used in this place. But in so great variety of opinions, I do follow the usual translation, until skilful interpreters in the Hebrew language do deliver us more certain knowledge.   
Verse. 11. hearken (O daughter) and consider, incline thine ear; forget also thine own people, and thy father's house. 
This apostrophe (or turning speech to the party absent) is diligently to be marked, wherein the holy ghost speaketh of the Church which is to be gathered from among the Jews: because it instructeth the reader of the greatest matters; namely of the kingdom of the Messiah, of faith, of the abrogation of the Levitical ceremony, and extinction of Moses' law. For inasmuch as to hear, and to teach, are two correlatives, it followeth, that the Messiah shall not be a king like unto Alexander, who by art of war and corporal 
Christ's kingdom not like worldly kingdoms.  strength keepeth his subjects in their duty, but one which shall govern his church with his word, and shall incline or frame their minds unto most willing obedience. Furthermore (seeing▪ Faith cometh by hearing, and hearing by the word. Rom. 10. 17.) let us not seek for revelations beside or without the word of God, but let us know that we must not seek God any other ways, then by the word and testimonies from him delivered, neither that we must call upon any other God, but even upon the very same God, who sending his son and giving his gospel into the world so often times, hath manifested himself, by assured testimonies. This doctrine touching faith (settling herself in God's word) doth this psalm deliver, where it saith in this verse. hearken O daughter and consider, incline thine ear, etc. And the phrase of the psalm agreeth with the eternal and immutable commandment of the father crying, of his some. Mat. 17. This is my beloved son, in whom I am well pleased, hear ye him, vers. 5. Moreover because that people in the nation of the Jews were not wild by nature, but as kind and courteous people loved their country especially, & reverenced the temple wherein God so often manifested himself, and loved the whole order of the Jewish policy (than which they knew there was not a more excellent policy in all mankind) more than their life, therefore the Psalm persuadeth 
Moses policy extinguished.  the Church gathered of the seed of Abraham to forget his people, and to prefer the Messiah before the ancient temple and policy, and all other things which men in their order do desire, as life, possessions, and peace: It signifieth then, that the policy of Moses must be extinguished, 
Ceremonial ●ites abolished.  and the Ceremonies in the Temple used, must be abrogated or abolished.   
Verse 12 So shall the King have pleasure in thy beauty: for he is thy Lord (God,) and worship thou him. 
There are many parts in this Psalm, the conference or comparison whereof vanquisheth the godly ones, that they cannot but acknowledge the Messiah to be both Man and God, and yet that the person of this Messiah must be discerned from the person of the eternal Father. The first part is, the worthy praise of the excellenty of the Messiah his person, in the third verse, Thou art fairer than 
Five special points of glory which the church hath by Christ.  the children of men. here-hence is borrowed a manifest consequence: All men sprung of the carnal seed of Abraham are deformed and polluted with much ●●hinesse, as in the third book of Kings, cap. 8. Solomon saith, There is no man living, but he sinneth, verse 46. and 
The first part.  as in the fourteenth psalm it is said, They are all gone out of the way, they are altogether become abominable, there is none that doth good, no not one, verse. 4. In this king and husband of the church, there is neither any sin, deformity, nor filthiness: Therefore Christ is not only man, but God, who is only good and harmless. The second part is, that which confirmeth the article touching 
The second part.  the divine nature of the Messiah, Therefore hath thy god blessed thee. In this saying he interpreteth that promise given unto Abraham. In thy seed shall all nations be blessed, Genes. 12. 3. 17. 8. 22. 17. as if he had said, All men are accursed, that is, guilty before God, and worthy of all miseries and calamities, because God is unfeignedly and horribly angry with sins: The greatness of this displeasure can no power alone created take away, no nor yet endure. Needful than it is that the Messiah be God, because he taketh away the curse, that is, God's wrath, sin and death, and giveth the blessing, that is, righteousness and life everlasting. The third part confirming 
The third part  that same sentence is this, Thy seat (O God) endureth for ever. The psalm affirmeth evidently, that the kingdom of the Messiah is everlasting: for it is most apparently seen, that no worldly policy is perpetual, and the thing showeth, that the complaint extant in Ovid's verse is true, where he saith: 
Sic omnia verti cernimus, atque  
Alias assumere pondera gentes:  
Item, summisque negatum starediu.  
So all things turned plainly we do see,  
And other Nations bear another sway:  
And mightiest states oft times denied be,  
For to endure with any longer day.   
Seeing then no governments are perpetual, it is a thing very clear, that neither this king the Messiah is only man, nor that his kingdom is a policy which shall perish, such a one as the Jews do look for. The fourth 
The fourth part.  part of this confirmation is where this psalm saith, Thy God hath anointed thee with oil of gladness above thy fellows. In the 34. and last chapter of Deuteronomie it is written of Moses thus: But there arose not a prophet since in Israel like unto Moses, etc. verse 10. Therefore this psalm placeth and preferreth the Messiah far above Moses: Then is there not only human, but also divine nature in the Messiah. The fift and last part of 
The fifth and last part.  this glory is recited in this verse, For he is thy Lord god, and worship then him. But the Jews do go about to trifle out so notable a testimony with this cavillation: They say by the word Worship is signified the gesture of the body which is made before the presence of Kings: But this sophistical trifling may be refuted by conference of other testimonies, as in the 72. psalm it is said: All kings shall fall down before him: All nations shall do him service verse 11. In these words the psalm evidently affirmeth, that this Messiah shall always be called upon, or prayed unto, yea, when he shall not be seen with eyes: Therefore it speaketh not of any bodily gesture the which is made before the presence of Kings, but it speaketh of the mind, which craveth of the Messiah, that he would have mercy upon us, and be a Mediator for us, would forgive us our sins, would give us his holy spirit and life everlasting, and would be our helper and defender, yea, even in the dangers of this life against the outrages of the Devil, and of ungodly persons, like as he himself saith, john 10. My sheep hear my voice: No man shall take them out of my hand, verse 27. and 28. Such a worship doth truly attribute omnipotency unto the Messiah, and doth witness that he is God. And that the person of the Messiah is to be discerned from the person of the eternal Father, these words do teach manifestly▪ Therefore hath thy God anointed thee with oil of gladness above thy fellows. For the Father anointeth this king with the oil of gladness, that is, with the holy ghost: which saint john in his first epistle, and second chapter, and twentieth verse calleth Chrisma, that is, Ointment; The Messiah ●s Christ, that is, your anointed king of the church. But there is a sweet consolation set forth in this saying, And the King shall have pleasure in thy beauty. The psalm praiseth the beauty of the church, which seemeth (by reason of the Cross) unto the judgement of the world to be fowl and filthy, but also in very truth is yet still languishing, and beareth about her many blemishes, ignorance, and vi●ious affects: Although therefore we are indeed weaklings, and defiled with much filthiness, yet let us believe, that for, and through, his great mercy we shallbe acceptable unto this our King, and we shall have our reputed and published beauty, that is, some virtues acceptable unto God, as true invocation, advancement of true doctrine, and the remaining new begun obedience.   
Verse 13 And the daughter of tire shall be there with a gift: like as the rich also among the people shall make their supplication before thee. 
The daughter of tire signifieth the Church gathered 
A description of the church gathered from out of the nations in three points.  of the nations: And I have often said, touching what, and how great things the calling of the Nations admonisheth us. For, first it witnesseth that grace aboundeth above sin: For who can either comprehend in thought, the greatness of God's mercy, or express the same in words: In which mercy, persons (polluted with manifold mad worshipping of Images, bloody sacrifysing of men filthy Confusion of lusts, and finally with other mast horrible mischiefs) are called unto the society of the blessed congregations, andre made as Paul sayeth. 2. Ephes. 19 Citizens in the City of God and of the common wealth of the heavenly Citizens. Secondly, The calling of the Nations is a notable testimony, that the promise touching the gospel is universal and free: For if the promise, were a privilege for certain persons, it should not be translated unto the nations which are horribly polluted with wickedness: And that this promise consisteth not upon our worthiness, but is freely promised, and bestoweth eternal benefits upon true believers, that doth the calling of the nations most evidently witness. For what do the Nations bring unto God, but filthy and horrible confusions of opinions of worshippings and of manners? Such Castaways seeing God receiveth and chooseth them out, to place them in the fellowship of eternal blessedness, may we any thing doubt, but rather affirm that the promise of the gospel pertaineth freely? Lastly, this gathering of the Church out of the Nations refuteth the Pharisaical opinions touching righteousness of the law. For if men were righteous by the law, the Nations could not without the law be made Citizens and members of the people of God: Seeing then the nations without the law, of enemies are made friends, and of strangers are made the most beloved Church of God, it is a thing very clear that by faith only, that is, by acknowledgement and confidence in the Mediator, all the elect ones are saved.   
Verse 14 The King's daughter is all glorious within, her clothing is of wrought gold. Verse 15 She shall be brought unto the King in raiment of needle work: the Virgins that be her fellows shall bear her company and shall be brought unto thee. Verse 16 With joy & gladness shall they be brought, and shall enter into the King's palace. 
Albeit the Prophets describing the kingdom of Christ, do use figures taken from the glorious estate of kings Courts: yet notwithstanding, because we do know that the Church by God's assured providence is in this life subject unto the Cross, let us understand these descriptions, not as touching the external pomp, but concerning the inward glory, whereof there are seven degrees. The first is, the possession of God's word and the acknowledgement 
Seven degrees of excellence proper unto the true church of God.  of the true God, as in Psal. 147. and in Deuter. 4. Psa. 50. 15. Psa. 55. 18. The Second, is true calling upon God, and his Divine hearing us, as in Deuter. 4. The Third, is his perpetual preservation of the body of this Church, though she be persecuted in some of her members as in Math. 16. Psal 129. The Fourth containeth God's only Deliverances as the preservation of Noah in the Deluge Gene. 8. 16. Exod. 12. 2. Luke. 9 56. The fifth, containeth prophecies proper to the Church, and miracles accomplished in the prophecies, as in Micah. 3. 8 and. 2 Kings 5. 8. 2. Peter. 1. 19 1. Pet. 1. 10 1 Cor. 12. 10. & 1. Cor. 14. 3 The Sixth is the ornament of many virtues in the suffering members as in Stephen Acts. 7. 58 others as in Heb. 11. 36, 37, 38, 39 Laurence. Eutrop lib. 9 The seventh, and last is the inheritance of life everlasting as in john. 17. 3. Tit. 3. 7. Galath. 3. 18. 22. 1. Pet. 1. 4. Touching these 7 degrees of glory which the true Church hath, I have spoken more largely in a certain oration made by me at jena on the 28▪ day of May in the year of Christ 1562.   
Verse 17. In stead of thy fathers thou shalt have children: whom thou mayest make Princes in all lands. 
Notably saith Plato in lib. 6. de legibus, as touching marriage. Let this consolation be proposed in marriage that man and wife ought to be careful for the perpetuity or continuation of human nature: that 
Plato's rule as touching parents.  they leaving behind them their children's children, may evermore have some worshippers of God left to succeed them. Parents ought to beget and bring up children, which may deliver a direct order of life, as it were a Lamp of light, unto their posterity, so as there may always be some worshipping God, according to his law. These hath he spoken (touching matrimony, for the man and the wife) holily and religiously. For, therefore giveth the son of God his word and holy spirit unto the Church, that he may regenerate many unto life everlasting, and that there might always be some even in this life truly calling upon God and worshipping him. For he not only wonderfully rejoiceth and delighteth in the saints or holy ones which are in heaven, but even in these which are upon earth, as the 16. Psalm witnesseth, verse. 3. Al my delight is upon the Saints that are in earth. etc. And he calleth saints, the kings and princes of the earth, not in that they govern by politic order, but when they vanquish the snares of the Devil, the threatenings and enticements of the world, and the wandering lusts of our nature, and do gather unto God an eternal Church.   
Verse 18. I will remember thy name from one generation unto an other: Therefore shall the people give thanks unto thee world without end. 
The last verse preacheth most sweetly as touching the stability of the Church, which shall remain ever among the Downefalles of Kingdoms and it mentioneth here also of the life everlasting: For if the Church should be oppressed and extinguished with the Downfall of kingdoms, she should not for ever be able to remember her Spouse or husband: Always therefore shall there in this life remain a Congregation retaining the profession of the true doctrine, and shall after the raising up of the dead remain in the eternal society with God, where it shall enjoy his wisdom and goodness without. end. So be it.     

PSAL. XLVI. Deus noster refugium.  
To him that excelleth upon (
* Which was either a musical instrument, or a solemn tune unto which this Psalm was sung,  Alamoth) a song of triumph or thanksgiving for deliverance, committed to the sons of Korah.  

THE ARGUMENT.  
Here is set down in this Psalm, a most sweet consolation touching the stability of the church: For it affirmeth, that there hath always remained, and for ever shall remain hereafter, a Church or Congregation which shall embrace the gospel of the son of God, yea, though kingdoms practise the destruction thereof: For albeit the calamities of the Church be great, yet amongst these is she not forsaken of god, who saveth her in the midst of the raging floods, and so being troubled restoreth and healeth her: But other kingdoms and other religions are utterly destroyed. Therefore let us also apply this psalm unto us, and let us render unto him thanks, that the congregation of his elect ones is amongst us: which most truly is only in the congregation of them that are called, whereas God will have the preaching of the Gospel to sound forth amongst us; wherewith he doth call and doth gather unto him a Church, and that he governeth, preserveth, and defendeth the same. Yea, let us celebrate or have in honour even this same benefit of his also, that he vouchsafeth to give some mean harbours at this day, for the advancement of the true doctrine. And though the enemies thereof do threaten, that they will confusedly scatter the congregation of the Teachers and Scholars; yet let us hope, that God will defend some places of godly studies, and let us so pray, that he would defend them.   

Psal. XLVI. And exposition thereof.  
Verse 1 God is our hope and strength; a very present help in trouble. Verse 2 Therefore will we not fear, though the earth be moved: and though the hills be carried into the mids of the sea. Verse 3 Though the waters thereof rage and swell, and though the mountains shake at the tempest of the same. 
WE all by nature's persuasion do so reason: there is no congregation durable except it have some certain resting place and governments ordained for defence thereof. The church hath neither any certain abiding place nor is defended by the amity of kings, but is rather oppressed, and dismembered. Moreover she is a miserable congregation, like as the Apostles calamities in times past, & our daily miseries do declare. In these spectacles or shows what other thing may man's reason conceive, but that within a while both the true doctrine, and studies of this same doctrine should utterly be extinguished▪  
But against this humane reason, this Psalm comforteth us, saying vers. 1. God is our hope and strength, etc. For although kingdoms do not defend us, yet notwithstanding God himself protecteth and preserveth us. Of tais consolation the church of God standeth in need, that we may know she shall yet remain and be, though she have no certain abiding place, or defence of kingdoms. Therefore often is this consolation repeated, as in Esay the 51. vers. 16. I have put my words in thy 
Christ the King only protecting the church.  mouth, and have defended thee in the shadow of mine hand, that I may plant the heavens, etc. That is, I ordain the ministry of the Gospel, that shall not be defended of kingdoms, but shall rather be cruelly assaulted or oppugned; therefore do I myself promise defence thereof, I will protect the ministers of the gospel, the church's schools, and godly studies, yea though the whole world in a rage should bend itself to destroy the gospel. Although then we have not any human helps or safeguards at all, as in that Psalm. 27. 10. ver. is written, My father and mother have forsaken me: yet let us set before us these sayings, wherewith if we shall stir up our faith we shall unfeignedly feel that God will be with us, and that we shall be by him helped governed and defended.   
Verse 4 The rivers of the flood thereof shall make glad the city of God, the holy place of the tabernacle of the most Highest. Verse 5 God is in the midst of her, therefore shall she not be removed, God shall help her, and that right early. Verse 6 The heathen make much ado, & the kingdoms are moved, but god hath showed his voice, and the earth shall melt away. Verse 7 The Lord of Hosts is with us; the God of jacob is our refuge. 
Wise men suppose, that in so great confusion of kingdoms the state of religion can never long endure in one and the ●ame safety, but are eft 'zounds otherwhiles extinguished, and otherwhiles springing up. What time the Chaldeans held the sovereignty of Babylon, then, and 
Num. 25. 3. ●●ut. 4. 3. An. mun. 3628 secund. Dau. Chyt. Henric. Pantaleon. Anno Christi. 6●6.  there was Baa● worshipped. Afterward Alexander's conquest brought in thither jupiter Olympus. And the thing itself showeth, that the destructions of kingdoms draw down with them changes of religions; as when in Asia and Africa the doctrine of Christ was extinguished, than every where raged the furies of Mahomet: with these examples many are moved, that they suppose Christ's doctrine even much alike, and to be extinguished with the very dreams of the Gentiles. And it is out of all doubt, that the Devil fighteth fiercely, and disquieteth whole kingdoms especially for this determinate end, even to destroy the whole church of God: unto this so great danger this psalm opposeth a most sweet consolation in the 4. verse, The rivers of the flood thereof shall make glad the cities of God, etc. That is, the ministery of the gospel in the church shall remain for ever, because God dwelleth in her as in his holy Temple, and hath limited the sea within his bounds, beyond which it shall not possibly pass: That is, though kingdoms envying the church, greatly storm and rage, yet notwithstanding the power of the world shall not destroy the church, which shall still remain, yea though the whole world frushed together fall down, as elsewhere it is said, Math. 16. The gates of hell shall not prevail against her, verse 18. Let us therefore hold firmly fired in our minds this consolation, and now set the same before us in our present dangers.   
Verse 8 O come hither and behold the works of the Lord, what destruction he hath brought upon the earth. Verse 9 He maketh wars to cease in all the world: he breaketh the bow, and knappeth the spear insunder, and burneth the chariots in the fire. 
He adjoineth unto the Consolation an exhortation, wherewith he persuadeth the universal Church to consider the wonderful works of God, namely the Downefalles of Kingdoms, the changes of other religions, and the perpetual preservation of the doctrine delivered from God, and the safety of his silly flock which retaineth this doctrine and endeavoureth to advance the same. For although the four kingdoms are dispersed, and horrible 
The church's stability even amids the ruins of kingdoms.  confusions and verations of all things in mankind have been seen, as the whole history of the world witnesseth: yet amid so great downefalles and desolations of kingdoms, some congregation of God hath remained, otherwhiles greater, otherwhiles lesser, and the doctrine is eftsoons purified and published by apt teachers: which the son of God sitting at his right hand hath stirred up, and given as it were notable gifts unto his Church. Doubtless, god suffereth for a season, tyrants, fanatical teachers, and their Champions to rage with cruelty against the Church, and yet in mean time, the Confession of many, and other signs are evident witnesses of the gospel: And afterwards the furies of ungodly persons in notable examples are punished, like as Pharaoh, the Canaanites, jews, and Ethnics, were destroyed, whose cruelty was very great.   
Verse 10 Be still then, and know that I am God, I will be exalted among the heathen, and I will be exalted in the earth. 
This is a precept wonderful and unknown unto philosophy, but it agreeth with that saying of Isay. cap. 30, verse 15 In rest and quietness shall ye be saved, in quietness and in confidence shall be your strength etc. what is that rest and quietness then, what is that to be still? 
Primum tollerare impositas aerumnas,  
Deinde non accersere negotia sine vocatione,  
Tertio, non ut solet humana diffidentia  
Discur●ere ad varia praesidia, etc.   
First to bear patiently calamities laid upon us. Next of all, not to deal in any business beyond our vocation, Thirdly, not (as man's distrust was wont) to run, hither and thither to seek divers safeguards: Like as the kings of juda one while leaned upon the Egyptians, an other while upon the Syrian kings, and an other 
Roboam 3. Reg. 14. 15. josphat 1. Paralip. 19 joas 2. Chro. 24. 17, 18.  while upon others: and being entangled with foolish confederacies were compelled to follow other furies. Against this impatience, unnecessary business, and distrust of such as seek helps without a right order, are these words opposed. Be still then and know, etc. that is, be silent, look for help from God, run not hither and thither into Egypt, into Syria, to the Turks, nor to the Afrikes. In a good cause be ye of quiet minds, and look for defence from God: and if any thing happen otherwise, it is yet better to endure calamities, than with indirect enterprises to blemish a good cause.   
Verse 11 The Lord of Hosts is with us: The god of jacob is our refuge. 
The last verse is a conclusion, containing a testimony of God's presence in his church: and of deliverances in calamities, which are not to be overcome or vanquished by man's enterprise.     

PSAL. XLVII. Omnes gentes plaudite manibus.  
To him that excelleth, a Psalm (exhortatory) committed to the sons of Korah.  

THE ARGUMENT.  
THis is a notable prophecy touching the calling of the Gentiles, which saint Paul in his Epistle the second and third chapters to the Epesians doth greatly manifest, where he teacheth, verse eleven, The Gentiles were in times passed without God, without Christ, without his holy Spirit, without promise of the Gospel, and without hope of eternal life. Then the which misery none could be conceived greater. For what is man, ignorant of God and of Christ, but the enemy of God? the dwelling place of the Devil, and a Castaway from God? not yet in truth seeing the wrath of God, but within a while after shall feel it: and when he would escape beyond all course of nature, yea and would be utterly brought to nothing, and yet cannot, but shall be tormented with sorrow everlasting. This horrible figure must we think upon, that we may learn to extol the gathering of the Church from amongst the Gentiles. For at this day, the Gentiles which are called unto the society of God's people, are Citizens with the Saints, and of the household of God, 2. Ephes. 19 And again, coheirs of one body, and copartners of the promise touching Christ. Let others therefore be in love with frail and momentany benefits, let them thirst after vain honours, let them seek after corrupt pleasures, and their instruments: Let us marvel at, and magnify this benefit, that we are cooptate into the City of God, and Common wealth of the heavenly Citizens, where, together with the blessed Angels we shall live for ever and ever, and shall be filled full of lights and righteousness in God.   

Psal. XLVII. And exposition thereof.  
Verse 1 O clap your hands together (all ye people) O sing unto god with the voice of melody. Verse 2 For the Lord is high and to be feared: he is the great king upon all the earth. Verse 3 He shall subdue the people under us, and the nations under our feet. Verse 4 He shall choose out an heritage for us, even the worship of jacob whom he loved. Verse 5 God is gone up with a merry noise: and the Lord with the sound of the trump. 
THe kingdom of god (saith Paul) is not meat and drink, but righteousness and peace, and joy, in the holy ghost. Rom. 14. 17. This Psalm describing this kingdom of God, and Christ, is an exhorter unto all people to clap their hands together and to sing with the voice of melody, that is, let them show with gesture and speech their joyfulness illumined by the holy ghost: For seeing joyfulness is a motion wherewith the heart contenteth himself in some good thing, that good thing theweth what is the object or contrary unto this joyfulness. Because jehovah the high, fearful and great king above all the earth, that is, because the Messiah God and man is the conqueror of sin and death, and bestoweth this victory upon all that believe, according to this saying. 1 Cor. 5. 57 But thanks be unto God, which hath given us the victory through our Lord jesus Christ. Again joh. 16. Be ye of good comfort, I have overcome the world. verse. 33. Moreover, I live and you shall live also. john. 14. 19 Namely, through my merit and effectual power: For I by my passion have destroyed sin and death, and by my resurrection I am so effectual, that I will restore unto you righteousness and life everlasting. This victory and effectual ●power of Christ reigning doth Paul freely confess that he had not as yet comprehended at all, and saith further, his strength striveth that he may by some means comprehend the same. The same confession let every one of us have in mouth and mind, and crave, that with a face uncovered, we beholding the glory of God, may be transformed as it were into the same image from brightness to brightness as it were of the spirit of the Lord. 2. Cor. 3. 18.  
But, although this be the sum of the verses, which I have recited; yet notwithstanding let us (if it please you) weigh and consider all the words: the Messiah is expressly called jehovah: wherefore seeing this name discerneth God from creatures and from all idols, no ●● 〈…〉 there is divine nature in the Messiah. Again unto the Messiah is attributed highness, or greatness, which may be understood two ways, absolutely and relatively: for absolutely he is so exalted, that he sitteth at the right hand of God, and is God of the living and of the dead; like as he himself saith. Math. 28. Unto me is given all power in heaven and in earth, vers. 18. But, relatively, he is exalted in true acknowledgement, and invocation, wherein we crave and look for from him necessary benefits for our body and our soul: and with a constant confession, wherein we prefer this Lord before all other things of our life, possessions and peace.  
But, why is the epithet or word (Terrible) added? Not vainly nor unadvisedly is our King adorned with this title: for as he is prosperous and wishful unto us, so he striketh our enemies with fear, which no creature is able to express at full. As for example, the devils do horribly tremble, because they know assuredly that the son of God will judge them: and they see before hand their punishments wherewith they shall be tormented world without end. The fourth particle, (The great king above all the earth) discerneth the king Christ from all governments. For, no Monarchy ever yet contained all the whole earth. For, it is manifest, that the utmost bounds of the Roman monarchy (I will not say of others) reached not beyond Euphrates; neither did the Persians, Parthians nor the other East people at any time come in subjection under the Romans. But this king gathereth his Church from out of all mankind, though the kingdoms of the world spite and repugue at the same. For, He is the king of glory, as in the 24. psalm. and 10. verse. it is said, whose vassals and court-keepers are all the kings and Princes of the earth. Let us therefore fear this king, and let us prefer his commandments before the ungodly decrees of all other kings, according to the rule, Acts. 5. 〈…〉 ●●st obey God more than men.  
But where it followeth, (He shall subdue the people 
The jews false & fabulous dreams of the kingdom of Christ  under us) that do the Jews falsely wrest to the dream of the political kingdom of the Messiah. For they imagine that the Messiah having conquered the gentiles, shall only reign in this world and shall with a just and peaceable government rule the nations of the world according to the law of Moses: but this imagination do, both many other things refute, which here I omit for urevity sake, and also the very first verse of this psalm. 7. O clap your hands together all ye people, etc. For no man oppressed with thraldom, and cast under other men's feet hath been seen to take any great pleasure by that estate of life. If therefore the Israelits only should rule in the world, having enthralled the gentiles, surely I understand not what cause should possibly stir up other people to so great joyfulness. Wherefore casting away the dreams of Jewish dotages, let us understand this verse touching obedience due to the ministry according to the gospel. For as S. Paul saith, 2▪ Cor. 10. 4. & 5. verse. The weapons of our warfare are not carnal, but mighty through God, to cast down ●oldes. Casting down the imaginations and every high thing, that is exalted against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. Furthermore, though it be most true, that the people of Israel were in time past peculiarly beloved of God: yet, after the Jewish policy or government was destroyed▪ let us know that there was no difference between the Jew and the Grecian, but that the heritage of the son of God, is in all believers, whether they be called Jews or Gentiles: like as S. Peter spoke in the house of Cornelius: Acts. 10. vers. 34. Of a truth I perceive there is no respect of persons with God. vers. 35. But in every nation, he that feareth him, and worketh righteousness is accepted with him. Let therefore the vain bragging of the Jews be quite driven away, wherein they strive▪ or contend, that they only are the heritage and peculiar people of God: because as S. Paul saith, Ro. 9 ver. 8. They which are the children of the flesh are not the children of God; but the children of the promise, are counted for the seed.   
Verse. 5. God is gone up with a merry noise: and the Lord with the sound of a trump. 
It is a thing manifest, that the psalm alludeth unto the representation of a triumph wherein a multitude of soldiers and people carried from place to place doth gratulate and rejoice in the victory of their chief Captain, partly with their voices, & partly with the sound of trumpets, extolling his wonderful and divine felicity. But where it is said, that our king is gone up on high, it must needs be, that he first descended, or went down: for so saint Paul reasoneth in the 4. cap. Ephes. 9 10. verses. Now in that he ascended, what is it but that he also had descended first into the lower parts of the earth? He that descended is even the same that ascended, far above all heavens that he might fill all things? That is, he which suffered the horrible feeling of God's wrath against our sins, etc. But of this ascending and descending shall more hereafter be spoken in the 68 Psalm.   
Verse. 6. O sing praises, sing praises unto our God; O sing praises, sing praises, unto our King. Verse. 7. For, god is the King of all the earth: sing ye praises with understanding. 
By the word (Singing) so often repeated, he clearly declareth, and not obscurely, what manner worshippings this king requires specially: for he is not worshipped with gorgeous ornaments, nor with tragedies made upon silly captives, but he that will seek to please this king, must sing, yea, and sing with understanding, that is, he must embrace true doctrine, with faith and good conscience, and must profess, and propagate or advance the same. Theu do not the enemies or contemners of true doctrine sing with understanding, but they call upon him with a contradiction or gainsaying. Neither do Hypocrites (which break the commandments of God, even against their conscience) sing with understanding, no, though they profess the doctrine, because The kingdom of God consisteth not in word, but in power. 1 Cor. 4. 20. Therefore as Saint Paul saith. Let us fight the good 
1. Tim. 6. 12.  fight, keeping faith and good conscience, that is, let us not yield ourselves to error, striving with the foundation of articles of faith, neither let us fall away against conscience.   
Verse 8 God reigneth over the heathen: God sitteth upon his holy seat. 
Although the son of God hath always even from the very beginning governed the nations of the earth with a general action: namely, with such wherein he is present with all creatures, so as he preserveth them so long as he will preserve them, and he destroyeth whom he will destroy: yet by an other means he is at this day present with the Gentiles called unto the society of the church; namely, whereby he not only preserveth the lives of them, but also worketh motions in them acceptable unto him, and beginneth new light and righteousness. Touching this government of Christ, seeing I have elsewhere oftentime spoken, I come now to the next verse.   
Verse 9 The Princes of the people are joined unto the people of the God of Abraham: for God (which is very high exalted) doth defend the earth as it were with a shield. 
In all ages from the beginning of mankind there have been, and are, and shallbe some Magistrates or rulers chosen of God unto eternal salvation, and called unto the society 
Kings and Princes are shields of the earth.  of the true church: Touching this calling of Princes, this last verse makes most sweet mention. For first, it calleth them Shields of the earth, that is, defenders of good men and good manners, and reputing their country's benefits to be their special and chief commodities. For, good Princes are the preservers of peace and discipline, defending the bodies and goods of their subjects against unjust violence: thrusting away robberies and enemies. Therefore Alfonsus' king of Naples had this proper crest to his Arms, A Pelican sucking out her own blood for to feed her young ones with. And he put thereunto this his posy or sentence, Pro lege, & pro grege, that is, for the law, and the people. And Achilles in the 9 book of Homer's Ilyades saith: 
Sicut avis, quae pro pullis implumibus ipsa  
Euolat, & pastum miseris parat, haud secus ipse  
Pro Danais mala multa ferens quot saepe peregi  
Peruigiles noctes, quot luces mart cruentas  
Assiduò, dum bella gero, dum praelior ipsis:  
Proque viris & coniugibus Dan●umque salute.  
Like as the bird which for her young ones flies  
Forth, meat to get, and there with them to fee de,  
So for my Grecians suffering harms likewise  
How many nights have I watched for their need?  
How many days with martial cruel might  
Have I made wars, whiles for all these indeed  
Both men, and wives, and Greeks' welfare I fight.   
Furthermore, it saith, that they are joined unto the people of the god of Abraham, as Noah faith in Gen. 9 27. They dwell in the Tabernacles of Sem, that is, they are the companions of the true church of God, and do support and cherish the same with godly duties. Truly it is a great glory to be accounted and called a Shield of the earth, and a Tree, under which subjects are fed. But it is a farce greater honour to be seen in that society, whose governor and head is the Son of God, and which is sanctified with the holy spirit unto life everlasting.  
Although then there have been mighty men and profitable persons to their country, as Fabius and Scipio was: yet, by right we do prefer before these governors, David, josias, Constantine, Theodosius, john Fredrick Duke of Saxony, and such other like, who were not only members of the true church, but also with their godly duties furthered the advancement of the doctrine of God, of invocation, and of life everlasting. Last of all, this verse affirmeth, that God is very high exalted of the shields of the earth: Let this particle be applied unto the persons and duties of Magistrates and Rulers: For 
Kings and princes wherein they exalt the Lord.  then do the personages of Princes exalt the Lord, when they submit and yield themselves and all theirs which they have in possession, unto Christ: and do prefer the gospel before their tranquillity, life, and all worldly goods whatsoever: Such do rightly spread their clothes before Christ. But as to duty appertaineth, the Lord is exalted by them in the ordinance of churches and schools, wherein the word of God dwelleth plentifully with all wisdom. Let godly princes therefore use this verse as a cognusance or arms, and let them think that they are Shields of the earth: and not that indeed only, but also that they are members of God's people, and verily even the chief and head members, whose race and course of life maketh most to the glory of Almighty God, and the salvation of many men.     

PSAL. XLVIII. Magnus Dominus & laudabilis valde.  
A Song or Psalm of deliverance, committed to the sons of Korah.  

THE ARGUMENT.  
THis Psalm is a most sweet Sermon as touching the Church, containing doctrine, consolation, and precepts: For, first it describeth the church, and discerneth her from other sects. For all 
The Church discerned from other sects.  other sects do only teach the particle of the law touching external discipline, and others devise other worshippings of Idols: but they are utterly ignorant of the Son of God and of the gospel, that is, the promise of the free remission of sins, of reconciliation, and of the inheritance of everlasting life to be given by faith in the son our mediator. But in the church is retained an upright & scund doctrine of the Law and the gospel, and the knowledge of the Son of God for us crucified and raised from death to life. And that alone congregation (wherein the son of God our Lord jesus Christ is acknowledged, who was crucified & raised from death to life) is the church indeed, praising and worshipping God with true invocation. This difference is needful to be holden by us against Thammerus, Latomus the Louanist, Stenchus 
Heretics of our time.  and such other like, which do work infinite confusion, and imagine that the members of the church are in all places whether they be Ethnics or others whose lives or manners are honest. After this, the Psalm proponeth here a Consolation very necessary touching the stability of the Church: which as a Rock immovable standeth fast in the sea, according to those verses. 
Vt pelagi rupes magno veniente fragore,  
Quae sese multis circumlatrantibus undis  
Mule tenet, scopuli nequicquam & 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 stone do fret or fume,  
But flag or reed ytoste to the shore consume.   
For although, Turks, tyrannical Kings, and Bishops prepare and practise all their force and endeavour to the destruction of the Church: yet the gates of hell shall not prevail against her. Math. 16. 18. neither shall the power of this world destroy her utterly: Finally this psalm delivereth us a precept, which biddeth us to love help, and adorn the true Church. This precept, O that every man would in his place or 
An admonition to love, help, and adorn the true church.  calling observe, and would not rend the Church with discords, nor would not suffer the Cruelty of those tyrants to rage: But because many men are little moved at this exhortation, it is therefore not to be marveled at, that in every place there are so many offenders which bleu●●● the beauty of the Church: But woe be unto them, by whom offences come. Matthew 18. 7.   

Psal. XLVIII. And exposition thereof.  
Verse 1 Great is the Lord, and highly to be praised: in the city of our God, even upon his holy hill. Verse 2 The hill of Zion is a fair place, and the joy of the whole earth: upon the north side heth the City of the great King, God is well known in her palaces as a sure refuge. 
THe Churches proper glory (as I have oft elsewhere 
The churches proper glory.  said) is true knowledge of God with true invocation & worshipping of him: this glory doth this psalm with great exiellē●y of words describe. For it compareth the Church to a City and a hi● wherein God is praised, and worshipped, partly with doctrine delivered from himself, partly with obedience which he requireth. Furthermore he compareth the church unto a far place bringing forth most wholesome balm, which healeth wounds without sorrow. For the preaching of the gospel which the Church soundeth in the world is a remedy effectual, taking away sin, and death: But why maketh he so often mention of the hill Zion? Because the Sun of God was in Jerusalem crucified and raise● from death to life, and after that disperfed his gla● tidings of the gospel throughout the whole world: Like as Isayias in his 2. chap. 3 verse. and Micheas. in his 4. chap. 2 verse. did forshew the same, Out of Zion shall the law go and the word of the Lord out of jerusalem. Unto this hill shall all the nations run, that is, they shall embrace the do●●rme published out of Zion. They their which altogether either refuse and despise this word, (the preaching where of is begun in Zion) as the Mahometisis and blasphemous Jews do, or they which ungodly & filthily corrupt the same, as the heretics of all ages, and the stubborn Papists do: Let us know, that these are not the Church, but the enemies of the son of God and the chaff ordained unto the eternal fire.  
But some man will object, what difference is there between the Church of God and other Sects seeing all men do acknowledge there is a God the creator and ruler of the world, and that we must obey him, according as there is difference between good and bad: Truly this is somewhat to purpose, but in this thing consists not all things. For although other sects do affirm that there is one divine essence: yet not with standing they are ignorant of the three persons, the Father, Son, and Holyghost, eternal. For Christ saith expressly in john. 5. 23. He that honoureth not the Son, honoureth not the Father. Again. john. 14. 6. No man cometh unto the Father but by me Furthermore, although they know in some part the will of God manifested in the law or decalogue, yet the knowledge of the first table touching the true worshipping of our God, and the understanding of the sixth commandment touching Chastity is almost utterly extingushe with people of other Sects: as the horrible Confusion in their worshippings and lusts doth show. Thirdly, they are altogether ignorant of Gods will in the gospel manifested, touching remission of sins and life everlasting freely to be given unto believers for the Son of God our Lord Jesus Christ sake. Therefore they cannot persuade themselves that God is a deliverer and helper in their miseries, but they do remain in doubting, and at length fall headlong into desperation. These differences between the true Church and other sects let every one of us imprint as seals in our minds, ●est that we straying from that Congregation, which is, and is called the true Church, should be entangled with other Se●ts which are condemned by God.   
Verse 3 For, lo, the Kings of the earth are gatherred: and gone by together. Verse 4 They marveled to see such things: they were astonished, and suddenly cast down. Verse 5 Fear came upon them, and sorrow: As upon a woman in her travel. Verse 6 Thou shalt break the Ships of the see a, through the cast wind. Verse 7 Like as we have hard, so have we seen, in the city of the Lord of hosts, in the City of our God, God upholdeth the same for ever. 
Hitherto hath he described the true Church. Now addeth he unto her a consolation touching her perpetual 
A consolation touching perpetual stability of the church.  stability: And all men understand that the Church had great need of this Consolation against Her●tilies, Tyrants, and their champions, yea, against Deui●●●s, which rage more cruelly, because they know within a while their judgement is at hand, where in their filthiness shall be plainly manifested or laid open before all Angels and men. But to the end the meaning of these verses may be more apparent, I will briefly rehearse out of the fourth book of Theodoretus, the history of Valence, the Emperor, whom God not only resirained with fearful famine, but also with a tragical death destroyed: that he should not be able to use cruelty against the Church after the lust of his own heart.  
When Valens would needs confirm with his subscription letters containing a Commandment to banish quite Basilius, the bishop of Casaria, he was not able to make one letter (no when as God would he had worn 
Vide Polyd. Vi●g. invent. cap. 6.  his pen to the utmost) which when it happened the second time, and yet he would needs enforce the confirmatiou of an ungodly decree, even than did his right hand shake and tremble with fear. There he at length being fearful troubled straightway cut in pieces the paper, which he had taken between both his hands, and he is a moderator of all his affects though he had so done well, and found that others had tasted like vexation by his sufferance, and that Basilius was proved a better man than that he was worthy of any such injury▪ Afterward the Goths 
God's just judgement ●t● destroying Valence the tyrannical Emperor.  having taken the street wherein Valence purposed to hide himself (being known by the uproar made by his own men) they both set fire upon the place, and with all, burned to death the very same enemy to christian Religion: This punishment suffered Valence for his mischiefs, and that even in this life. But the verse which followeth last of these (Like as we have heard, so have we seen in the City of our God, etc.) admonisheth the Reader of two chief things, first, touching the efficacy of God's word, next of the difference between philosophical and Christian assenting. For the word of God is not a vain sound, and as the Graetians say, No vain prating or langling, but is approved in purpose and event. For seeing God is true, he showeth with horrible examples of punishments, that his threatenings are sure and certain. Moreover the promises of God are not vain delectations, after a sort pleasing men's minds, but are consolations in very deed, the efficacy whereof all s●ch as truly repent and believe the gospel have sure trial of. For as we do hear, that they which are justified by faith have peace of conscience: So in true conversion we feel peace and tranquillity of heart to rise from confidence or sure trusting in the Mediator. Again, like as the promises are published touching stability of the Church, so the thing showeth that the Church cannot be destroyed by the furies of tyrants and heretics. Let us therefore put great difference between the word of God, and the word of creatures, For he spoke, and it was done, he commanded, and it stood fast, verse 9 Also this place (as I said) admonisheth us touching difference between philosophical assenting and christian faith: For in philosophy, assent followeth experience, as the ●●hysitian having approved that ginger doth warm the stomach, afterwards affirmeth the same. But in divine consolation, we must assent or grant unto the external word, and then followeth consolation. These things must we learn in the true exercises of repentance and invocation.   
Verse 8 We wait for thy loving kindness (O God) in the mids of thy Temple. Verse 9 O God, according unto thy name, so is thy praise unto the worlds end: thy right hand is full of righteousness. Verse 10 Let the mount Zion rejoice, and the daughters of juda be glad, because of thy judgements. 
Forsomuch as thy promises are not fabulous & vain, but true, ratified and effectual, we look for mercy, according to thy promises, that is, benefits necessary for the body and soul (for mercy is oftentime taken for well-doing) and that indeed in the midst of thy Temple, that is, in the society of the true church, without the which there is neither any salvation nor life. Unto this acknowledgement doth spiritual worship and joy appertain: for rightly and learnedly said Augustine touching the blessed ones: Tantum gaudebunt, quantum amabunt, tantum 
Augustine's saying touching the blessed ones.  amabunt, quantum cognoscent. They shall rejoice so much as they shallove, they shall love so much as they shall know. For every affect or motion riseth from the knowledge showing the object, as it is said, Ignoti nulla cupido, Men desire not that they know not. To this intent or meaning the Psalm saith here, O God, according unto thy name, that is, thy acknowledgement, so is thy praise, that is, the worship following that acknowledgement. For joy unspeakable is the companion both of acknowledgement and worshipping of God, which he describing saith; Let the mount Zion rejoice, and the daughter of juda be glad, that is, the universal church, and all the godly ones, because of thy judgements, or because thou art Judge. For even as God sharply punisheth his enemies, the epicures and blasphemous persons: so he exerciseth lenity or mercy towards the godly ones, and always in his anger thinks upon mercy. This great mercy of God mitigating punishments which we have deserved, all minds and tongues ought to have in reverence, like as jeremy saith Lament. 3. 22. It is the mercies of the Lord that we are not destroyed.   
Verse 11 Walk about Zion, and go round about her, and tell the towers thereof. Verse 12 Mark well her bulwarks, set up her houses, that ye may tell them that come after. Verse 13 For this God is our God for ever and ever, he shallbe our guide unto death. 
Plato saith, Magis amandam esse Patriam quam Matrem, 
Plato's saying touching the love of our country.  quia paetria sit divinum quiddam; We must love our country more than our mother, because our country is a divine benefit. But our true country ought to be the church, and this is divine indeed: for it is the temple of God and the congregation of Christ's members. Wherefore, to love, adorn, help, and preserve this, ought every man to bestow the addition of their duties: Let the teachers teach aright, and with good conversation adorn the doctrine, and let them be studious of public concord, and let them suffer and bear with some inconveniences, lest they trouble the public peace of the church: let the Magistrates maintain peace and discipline, and show themselves nursing fathers of the church, and of the schools. Let scholars learn the doctrine necessary touching God, and other good effects needful for mankind, lest the knowledge of God be extinguished amongst men, but let the church be preserved, and many be made heirs of eternal life, and let discipline be kept in ure. Finally, let every one pray for those things which concern the peace of Jerusalem, as in the 122. psalm and sixth verse it is said: which thing▪ who shall so do, the hoped for harvest shall not disappoint their good expectation: for that psalm promiseth much peace to them that love the church.     

PSAL. XLIX. Audite haec omnes Gentes.  
To him that excelleth, a Psalm exhortatory committed to the sons of Korah.  

THE ARGUMENT.  
THe whole Psalm is an antithesis or contrary 
A contrary description of the Church and the ungodly ones.  description of the Church, and ungodly ones agreeing with the history of the rich Glutton, and Lazarus full of ulcers, as in the sixteenth of saint Luke's gospel. The thing showeth, that the church is in this life subject unto persecution, and is oppressed with the kingdoms of this world: But contrariwise the ungodly ones rule all at their will and carry stately countenances of credit. This inequality of events so troubleth many, that they deem the doctrine of the Church to be like a Cypress tree, which though she be thick in show, yet is void and barren of fruit. But the Psalm opposeth against this objection an answer most chief agreeing thereto, which is borrowed of the issue or event, as if he said: 
Exitus acta probat, careat successibus opto, etc.  
ovid. epist. 3.  
The end approves that s done before,  
A wisher may want welfare the more.   
Every man thinketh the deeds are to be marked by their events. I acknowledge, that the Church, and all the godly ones for many causes are not oppressed with a light burden of calamities, and that the ungodly ones do (by God's sufferance) now and then flourish for a time: but at the time of death there is a great difference between the godly and ungodly ones: For as the dead which die in the Lord (that is, in true acknowledgement and calling upon him) are blessed, Apoc. 14. 13. Because they enjoy the eternal company of God: So the death of the ungodly ones is the passage unto eternal misery. For as touching the godly ones it is said expressly, God shall deliver my soul from the power of hell, because he shall receive me, verse 15. that is, he shall not leave me in death and destruction. But contrariwise, of the ungodly ones it is said, They shall never see light any more, verse 19 That is, they shall not feel consolation and gladness reposed in God, but they shall remain in torments for ever. Seeing therefore all things are in this life short and momentany, this Psalm calleth us from the love of brittle fading things, and carrieth us to the consideration of death and of the future judgement, wherein the chaff shallbe separated from the wheat, and the wheat corns shall for certain be gathered into the barn of everlasting life, but the vain chaff shall be burned with never quenched fire. If we will regard this judgement, let us with mighty courage suffer discommodities here momentany, because while we look and turn us about, as they say, behold immortality shall straight be here.   

Psal. XLIX. And exposition thereof.  
Verse 1 O hear ye this all ye people: ponder it with your ears, all ye that dwell in the world. Verse 2 High and low, rich and poor one with another. Verse 3 My mouth shall speak of wisdom, and my heart shall muse of understanding. Verse 4 I will incline mine ear unto the parable, and show my dark speech upon the harp. 
THe Psalm purposing to speak of a special 
Of the difference betwixt the godly and the ungodly ones at the later judgement  matter, useth a stately beginning: I exhort all persons without exception to draw near and take knowledge, what is to be thought of the difference between the godly and ungodly ones, and of the future judgement. For so it shall come to pass, that they shall not only provide for this mortal life, but shall with a true fear and faith, and other duties pleasing God prepare themselves unto that judgement which is to come. Beasts frame themselves fit unto that thing only which is present, and as the time serveth, very little regarding either that is past, or that which is to come: But men, because they are partakers of reason and are created to the judgement of God, let them so order the course of their whole life, that they go not astray from the Commandment of God. Whatsoever thou dost do it wisely, and regard the 
Eccles. 7. 36  end. And surely the end of our life is either eternal society with God, or otherwise eternal misery: Let us therefore choose the mean ways leading unto the haven of everlasting beatitude, and withal endeavour (as they use to say) let us eschew perpetual and most miserable death. Cheled is derived of the word Chadal, that is, cessavit, hath ceased. For, it is a familiar transposition of the 
Metathesis.  letters used in the Hebrew tongue. This phrase of speech than signifieth, that the world within a while after shall have his end, as in the I. Corin. 7. it is said The fashion of this world goeth away, verse 31. Neither in deed is 
The difference betwixt Homo and Vir in signification  it hupostasis a Form, not Substance, as the Philosophers speak, but Emphasis, that is, a banishing away. Furthermore the difference known between Homo, and Virro, which is oftentimes used by the Prophets and Apostles, as in john. I. verse. 13. Not of the will of the flesh, nor of the will of man; For as Homo signifieth a base and obscure person: So Uir signifieth a great and noble parsonage, excelling others in wisdom, power, Justice and authority. Like as then Saint Paul saith, Rom. I and 14. verse. That he is debtor both to the wise man, and to the unwise: So this Psalm calleth unto this sermon, both high and low, learned and unlearned persons. 
Doctrine of future judgement.   
Finally, it calleth the doctrine of future judgement, and of life and death everlasting, wisdom, understanding, a parable and dark speech, because this secret wisdom placed far beyond the sight of man's reason, must be discerned from Philosophy. For the alone doctrine of the church affirmeth, there is a life remaining after that we shall departed from hence, she alone preacheth unto us touching the judgement that shall be upon all mankind, and nameth certain witnesses, which shallbe the beholders of many that being dead, shall live again.   
Verse 5 Wherefore should I fear in the evil day, and when the wickedness of my heels compasseth me round about? Verse 6 There be some that put their trust in their goods, and boast themselves in the multitude of their riches. 
Unto the beginning is annexed a Proposition, which setteth down a consolation to be applied from the example of one member, unto the whole body of the church, as is here said: Like as Lazarus being all full of sores strayed not away from God, because he saw the rich man 
A resemblance of the Church in Lazarus, & her enemies, such as Dives. Luke 16. 19, 20  abound with wealth and pleasures, and himself placed in an extreme state of miserable perplexity. So let not any the other Godly ones be overcome with the threatenings and enticements of the world, that they thereby cast away the gospel, or do any thing against the other Commandments of God. This is the effect of the Proposition.   
Verse 7 But no man may deliver his Brother: nor make agreement unto God for him. Verse 8 For it cost more to redeem then souls: so that he must let that alone for ever. 
There followeth a Reason which appeareth in the Antithesis or contrariety, as in the argument it is said: For these verses agree with that saying of Christ Math. 16. verse 26 What shall it profit a man if he gain all the whole world, and lose his own soul. That is, the whole world is not a sacrifice for sin, nor for death eternal, no nor yet for the death of the body. Why then are men so greatly careful for things appertaining unto this life? or why with such disquietness seek they after those benefits, which can neither take away sin nor death? But this preposterous care and grief which the poet describing crieth out upon thus (O Cives, Cives, quaerend a pecunia est virtus post nummos) riseth of a blindness and security neglecting or contemning the judgement of God, which every one of us after this death shall abide and suffer. Whereas if our whole life should look well upon that judgement, truly ambitious honour, wealth, and filthy pleasure should less trouble us, which three the world doth esteem as three gods. But seeing this disease is far more furious, then that it may by our own abilities be healed, or remedied, let us flee unto the Son of God: and crave that he would illuminate our hearts with his holy spirit, so as unto that judgement we may bring but the beginnings of righteousness.   
Verse 9 Yea, though he live long, and see not the grave. Verse 10 For, he seethe that wise men also die, and perish together, as well as the ignorant and foolish, and leave their riches for other. 
In the full polishing of the former verses he repeateth the same meaning: that, riches, power, and pleasure are the fading benefits of this mortal life, and can neither drive away death, nor yet profit those that are dead. For as we came naked out of our mother's womb, so surely shall we return into the earth either naked, or very thinly clothed. And here the Reader may repeat that saying in the 39 Psalm 7. verse. For man walketh in a vain shadow, and disquieteth himself in vain, he heapeth up riches, and cannot tell who shall gather them. That is, as Cicero in his dialog of Friendship saith, Catera cum parantur, cui parantur nesciunt, nec cuius causa laborent. Other things when they are provided, or for whom they may be provided, they know not, nor for whose sake they take all that pains.   
Verse 11 And yet they think, that their house shall continue for ever: And that their dwelling places shall endure from one generation to another, and call the land after their own names. Verse 12 Nevertheless man will not abide in honour: seeing he may be compared unto the beasts that perish. 
This is a pattern of the ungodly men's lives which dwell in goodly and gorgeous buildings, which are garnished with scutcheons and pictures, and furnished with 
A pattern of epicurial pompous persons such as king Alexander.  things wherein they abound, that are reputed for blessed: Such a life we all do desire, which exceedeth in pleasure and other instruments. But the end showeth how much vainitie there is in this trifling or brittle bravery, when one silly hour may bring all topsy-turvy. All men will know what power and riches Alexander the great was of, who consumed the huge treasures almost incredible of the 
Anno mundi 3640.  Persian Kings, after his conquest obtained, and upon Ephestions' funeral lavished out twelve thousand talents, that is, Threescore and twelve tons of gold, as we call them. But this so mighty a parsonage when he had drunk too too much wine at the funeral feast of Ephestion, and got himself thereby a most grievous burning fever, died the 28. of June in the xxxii. year of his age, twelfth year of his reign, and in the 323. year before the birth of Christ. This example admonisheth us touching the incanstancy of human affairs, and setteth out this verse of this Psalm. Man will not abide in honour, etc.   
Verse. 13. This is the way of them, and this is their foolishness▪ and their posterity praise their saying. 
That the chief felicity of man consists in the pleasures of the body, not only the epicure but the greatest multitude of men doth so think. But this persuasion doth this Psalm expressly call foolishness: because the object of man's will is not a benefit having end, that is, being short and momentany, but a benefit without end and everlasting▪ as elsewhere more largely is said in refutation of the epicure, and in the doctrine touching the object of man's will.   
Verse 14 They lie like sheep, in the hell, death gnaweth upon them and the righteous shall have domination over them in the morning: their beauty shall consume in the sepulchre out of their dwelling. 
This verse describes the last degree of punishment allotted for the ungodly ones, namely eternal misery which is a worm for ever gnawing the conscience of man, and a fire never ceasing, but without end tormenting them, as Isayas sayeth in his 66. and last chapter 24. verse. Their 
The last degree of punishments allotted for the ungodly ones.  worm shall not die, neither shall their fire be quenched. But as Neither the eye hath seen, nor ear hath heard, nor man's heart hath conceived those good things, which God hath prepared for them that love him. 1 Cor. 2. 9 So no man can express either in thinking or speaking the greatness of the everlasting punishment ordained for the wicked ones. But here some man would object, I see not by what reason Saint Paul being put to death by Nero, should be lord over Nero: I answer, though Paul was slain of a most cruel Tyrant, yet was he not utterly destroyed, neither was he left in destruction and death, as Nero is; but he is adorned with everlasting reward and in the last day of the world he shall with Christ judge Nero and all the ungodly ones. Now indeed our life (as in the 3. Coloss. verse. 3. is written) is hid with Christ in God. When Christ which is our life shall appear, then shall ye also appear with him in glory. verse 4. Then shall the ungodly ones have in their mind and mouth the words extant in the 5. chapter of the book of Wisdom: verse 3. These are they whom we sometime had in de●●●ion, and in a parable of reproof. We fools thought their lives madness, and their end without honour, verse. 4. Behold how they are counted among the children of God, and their portion is among the saints. verse. 5. Therefore we have erred from the truth, etc. verse 6.   
Verse. 15. But God hath delivered my soul from hell: For he shall receive me. 
Hitherto at large he handled the first part of the Antithesis, touching the vanity and punishment of the ungodly ones which put all their full hope and confidence in their riches: Now doth he hereunto adjoin the other party, as touching the godly ones, whose hearts are inclined unto the testimony of the Lord, And not unto death as in 119. Psalm. is said. And it promiseth plainly unto the Godly ones deliverance from everlasting death most miserable, and restitution unto life everlasting, for because God in the very lawful act of adoption receiveth and taketh us for his children, it cannot be that he will leave his dearest children in death. Like as therefore in this life he giveth his holy spirit as a pledge and token of our inheritance: So when he hath raised us from death to life, he will doubtless give us the full and perfect inheritance, and he shall then be all in all. He than that hath this hope sanctifieth himself like as he is holy, saith Saint john. 1. epist. 3. chapter. 3. verse.   
Verse. 16 Be not thou afraid though one be made rich: or if the glory of his house be increased. Verse 17 For he shall carry nothing away with him when he dieth: Neither shall his pomp follow him. 
He repeateth a principal proposition which comforteth the godly ones, lest they taking offence at the felicity and passing prosperity of the ungodly ones, do slide away from God, but that they would prefer the true and permanent good things before the shadows of frail and vanishing benefits. But seeing it is needless here with perspicuous words to make any long interpretation, I will recite two histories worthy of memory: which examples propone unto the sentence of the affirmative part, that the glory of exploits done, and other great benefits nothing avail them that be dead: which things the blind nature of man coveteth especially. Saled▪ nus king of Asia, Syria 
Saladine lived about the year of Christ. 1176.  and Egypt said, he was not less wise in his death, then when in his life time before, he had done any notable act: for he commanded that his very linen garment next to his shirt (which he used to wear) should be borne upon a long spears point throughout all his tents, and he that carried it should cry with a loud voice and say, Saladine the conqueror of Asia, of so great wealth which he had gotten, carried away with him at his death but only this linen garment. For wisely, though lately being admonished of man's misery would he also in such sort admonish others thereof. There is extant an history in the seventh book and second chapter of Baptista Fulgosus, touching wise sayings and doings: and as Dion writeth, these words are read of Severus the emperor: 
Severus died at York in anno Chri●● 212. Anno regni. 18.  When as he lying at York in Britain near the point of death, deploring man's miseries said, I have been all things, and nothing availeth me.   
Verse 18 For while he lived, he counted himself an happy man, and so long as thou dost well unto thyself, men will speak good of thee. Verse 19 He shall follow the generation of his fathers, and shall never see light. Verse 20 Man being in honour hath none understanding, but is compared unto the beasts that perish. 
Although (saith he) the ungodly superabound in pleasures: yet within a while after they shall departed into the country of condemned persons where is weeping & gnashing of teeth: for indeed damned persons shall never see light, that is, consolation, joy and life, which the godly ones shall possess. But, as he said before, Man will not abide in honour; so now he saith here, man is blind in prosperity and doth not acknowledge even the Author of all goodness, or the lawful use thereof, no, nor yet thinketh of his own infirmity, which is sooner changed then the swiftest fly that flieth. But let us out of saint Paul's sayings learn these three things: first, from what fountain good things come unto us: next, unto what use good things granted by God are to be bestowed: and last of all, how great our infirmity is. Touching the first cause, let the saying be holden, 1. Corint. 4. 7. What hast thou O man that thou hast not received: or if thou hast received it, why dost thou boast as though thou hadst not received it? Touching the second cause Saint Paul in 1. Cor. 12. 7. saith, All these things are given to the profit of the church. Touching the last cause there is extant a memorable sentence 2. Cor, 4. verse 7. We carry about us this treasure in earthen vessels, that the excellency of that power might be of God▪ and not of us. And here I conclude this exposition upon this forty nine Psalm.     

PSAL. L. Deus deorum Dominus locutus est.  

Of the Title; A Psalm of Asaph.  
THe Title admonisheth the Reader touching that society of the Prophets, which in the reign of David advanced the law and promises with speech and writing: for, think with yourself what conflicts and what conferences those great personages David, Nathan, the sons of Chore, Asaph, Heman, 
The praise of David and his Musicians.  Ethan and Idithun had, whose Psalms lightsomely written by them are extant unto us. And in this place that I may say nothing of the rest, who is ignorant what honourable mention is made of Asaph so oftentimes in the Books of Paralipomenon or Chronicles lib. 2. cap. 29. vers. 25, 26, 27.  
And Ezechias commanded the chief of the Levites to praise the Lord with the words of David, & of Asaph the Seer: whereby it appeareth that Asaph the Author of this Psalm was in great honour and reputation, and retained the very next place unto David in the School of those Prophets at that time.  
And in the second Book of Paralipomenon 35. chapter, And the Singers the sons of Asaph stood in their standing according to the commandment of David and Asaph, and Heman and I dithun King David's Seers, verse 15. Let us therefore give thanks unto the Son of God sitting at the right hand of the Father, and giving such gifts unto his church: and let us earnestly desire the society of these persons in the life everlasting, and in the mean time let us thankfully receive those crumbs which fall from their table.   

THE ARGUMENT.  
THe fiftieth Psalm is a notable doctrine touching faith, true invocation, and true worshipping of God, and a refutation of the Ethnics opinion in heaping up sacrifices. For this error is straggled abroad in all ages amongst all nations and people, That sacrifices and other ceremonies are works pacifying God's wrath, and merit's remission of sin by the deed done, as they now say. This opinion moveth men's minds that they heap up such ceremonies without end, it reprehendeth therefore this error deeply fixed in men's minds, and showeth the true worshippings of gods, repentance, fear of God, faith which acknowledgeth the Mediator, and knoweth that we are for his sake received, and yet it observeth ceremonies because they are the testimonies of promises, and are signs of confession and do invite others thereunto.  
So the prophet jeremy in his 2. cap. reprehending the same error, saith verse 22. For I spoke not unto your fathers nor commanded them when I brought them out of the land of Egypt concerning burnt offerings and sacrifices: But this thing commanded I them saying, obey my voice. etc. verse 23. And Christ saith in the fourth of john, verse 23. True worshippers shall worship the father in spirit and truth, that is, in true spiritual motions of the heart, such as are repentance, fear of God, and faith, or confidence lively beholding Christ.  
Finally, the divine scripture is full of such sermons which must be considered, to the end hypocrisy may be reprehended, and true worshipping of God may be illuminated or enlightened in us. Thus much for the argument, and now to the exposition of the Psalm.   

Psal. L. And exposition thereof.  
Verse 1 The Lord even the most mighty God hath spoken, and called the world from the rising up of the Sun to the going down thereof. Verse 2 Out of Zion hath God appeared in perfect beauty. Verse 3 Our God shall come, and shall not keep silence, there shall go before him a consuming fire: and a mighty tempest shall be stirred round about him. Verse 4 He shall call the heaven from above, and the earth, that he may judge his people. Verse 5 Gather my Saints together unto me: those that have made a covenant with me with sacrifice. Verse 6 And the heavens shall declare his righteousness: for God is judge himself. 
THe Exordium or beginning of the Psalm 
A first and second coming of the Messiah.  is very great, wherein this is not only signified, That God will have his voice to be heard of all mankind, but also, a Sermon is set down touching the two fold coming of the Messiah. For because it maketh mention of the hill Zion, which is the storehouse of the gospel published throughout all the world, no doubt, but the kingdom of Christ is described, as he first came in the flesh. So therefore I understand the words of the Psalm Iehou●h, the son of God, which is the lord of of all creatures, and Logos the word, by whom the father hath made himself known unto us; by his voice hath dispersed the gospel in jury, and as Paul saith, Was a minister of circumcision. Heb. 8. 2. and being raised from death to life, gave commandment unto the Apostles, to gather a church out of all nations by the ministry of the gospel, which thing showeth the glory of God, and of his son our Lord Jesus Christ. And it is that glory of Christ that he of himself having made a purgation or cleansing of our sins, sitteth on the right hand of majesty, in the heavens, being made heir over all, and lord above all principality, power, strength, and dominion, is made of God for us justification, sanctification, and redemption, as in Hebr. 1. 1. Col. 1. 1. Cor. 1. This glory of Christ doth the gospel preach unto us. But for as much as the greatest multitude of mankind doth with horrible impiety contemn the acceptable coming of Christ full of loving kindness and mercy, he addeth a sermon touching the second coming of Christ, which Saint Paul excellently describeth in 1. Thessal. 4. 16. For the Lord himself shall descend from heaven with a shout, and with the voice of the Archangel and with the trumpet of God, etc. This coming or coming again of Christ, although it be prosperous and wishful unto the godly ones according to that saying. Luke. 21. 28. Then lift up your heads, because your redemption is nigh. Yet notwithstanding it striketh the ungodly ones with horrible fear, who shall then behold him whom they have crucified, as Zacharias sayeth cap. 12. verse 12. For then when all men shall be raised up from death unto judgement, all divilles shall be cast away (yea, and all men which do not first in this life turn unto God) into everlasting torments.  
And although it hath been diversly disputed upon touching the interpretation of the 5. verse, Gather my Saints together, &c: yet I deem this to be a most simple plain meaning: There is a great multitude of hypocrites which boast themselves to be the church, by reason of their profession and ceremonies, when as their hearts are without true fear of God, and true faith. From this multitude will I discern mine own people, that is, the right holy ones, which prefer the promise touching the mediator before sacrifices, and do know in what order ceremonies are to be observed, and how they please me namely by laying a foundation, that is, by acknowledging the mediator, and for his sake in receiving remission of sins, and beginning a new obedience moral in their heart, which the commandment of God requireth. Such holy ones are the faithful keepers of the testament or promise from me delivered, and they are the publishers of righteousness which is made manifest without the law, whereof the Lord and the Prophets do bear witness as in Rom. the 3. chapter.   
Verse. 7 Hear, O my people, and I will speak: I myself will testify against thee O Israel, for I am God, even thy God. 
This apostrophe or turning speech, appertaineth unto the whole church, wherein there are not only new borne members, but also many not new borne, but yet having a good opinion touching the true doctrine. Therefore it speaks unto them both, and truly it exhorteth those new borne, to go forwards in the race of godliness, but others to correct their opinions and affects, hear O my people (saith he) a sermon of the first commandment, which is the fountain and foundation of all other commandments: I am the Lord thy God, that is, I have made 
Exod. ●0.  myself known unto thee, not only by a law given, but also by a promise published touching the mediator. Thou shalt therefore hear both kinds of doctrine, as well when the law preacheth unto thee, thou shalt fear me unfeignedly without hypocrisy: and again, when the promise preacheth unto thee, thou shalt believe that I am thy God, that is, merciful for the mediators sake, looking upon thee, hearing and saving thee, also giving thee good things necessary for thy body and thy soul. When thou hast this faith first shining forth in thee, then use the ceremonies which are signs of the promises and testimonies of thy confession, and do thou then ●uite other persons to come into the society of the church.   
Verse 8 I will not reprove thee because of thy sacrifices, or for thy burnt offerings: because they were not always before me. Verse 9 I will take no bullock out of thine house: Nor he goats out of thy folds, Verse 10 For all the beasts of the forest are mine: and so are the chattels upon a thousand hills. Verse 11 I know all the fowls upon the mountains: and the wild beasts of the field, are in my sight. Verse 12 If I be hungry I will not tell thee: for the whole world is mine and all that is therein. Verse 13 Thinkest thou that I will eat Bulls flesh, and drink the blood of Goats? 
God affirmeth plainly, that he taketh no delight in any work done without acknowledgement and confidence in the mediator: But than doth the use of cermonies please him, when the person is by faith embraced, and in the heart a moral obedience is begun agreeable with the commandment of God.  
But as we have elsewhere often times used to compare Philosophy with the doctrine of the church, because the comparison showeth the doctrine of the church to be the more perfect: So even in this place also let us confer the sayings of Philosophers (which discern moral virtues from ceremonies) with the divine prophecy of the Psalm.  
Plato saith, Non gestibus arte compositis demulcentes 
Philosophical rules showing how God is to be worshipped  Deum, sed vera virtute colentes; which may thus be englished: We must not regard those that flatter God with sly and subtle framed gestures, but such as worship him with true virtue. And Zaleucus the Lawgiver of the Locrenses delivered this law unto his citizens; God is not worshipped with pomp, nor tragedies over captived persons, as an evil man or tyrants, but he that will please God, aught to be good, not only in action, but also in the purpose of good and honest works.  
These sayings, although they discern learnedly the gestures of ceremonies from the proper points of virtues, yet they speak nothing touching faith and true calling upon God, which are the Ladies and Queens of other virtues. For other virtues are neither rightly governed, nor yet do please God, except faith and true prayer first do shine forth. But this our Psalm, not only preferreth moral obedience before ceremonies, but also showeth by what rule God is to be acknowledged, called upon and worshipped. For it affirmeth, that God hath delivered a commandment touching true prayer, and that he hath promised to hear them that call upon him, for the Mediator sake: whereby it appeareth most manifest in what manner, even in this point, the doctrine of the church is able to excel the doctrine of Philosophy. Let us therefore love the wisdom of the Church, and let us esteem this to be better than all the sayings and writings of men.   
Verse 14 Offer unto God thanksgiving, and pay thy vows unto the most Highest. Verse 15 And call upon me in the time of trouble: so will I hear thee, and thou shalt praise me. 
These two verses bear themselves correlatively with the first commandment, that there is a mutual league 
A mutual league or covenant between God and his church  or covenant between God and his church. God for his sons sake embraceth thee, and blotteth out thy sins, and sanctifieth thee unto life everlasting: Thou again knowest, that this is God indeed, who sending his son, and giving his holy Spirit, hath made himself known, and this true God dost thou call upon in confidence of his son. So is there made a mutual covenant betwixt God and his church which are all they that truly believe in him. Offer unto God (saith he) thanksgiving: that is, as the epistle of saint Paul cap. 13. 15. doth interpret it, The fruits of our lips. And as he here saith, Pay thy vows unto the most Highest, that is, exercise those virtues, whereunto the promise of the first commandment binds thee: which then are the virtues of this commandment: Touching this question, this psalm answereth; Call upon me in the day of trouble, so will I hear thee, and thou shalt praise me: As if he had said, prayer in time of trouble, and Thanksgiving for deliverance are the chiefest and greatest virtues of all others, touching which the first table enjoineth us. Forsomuch then as the verse of the Psalm containeth a precept ● and promise to be considered in time of prayer, and in all the dangers of our life, I do exhort the godly Reader diligently to consider with himself the doctrine touching prayer and thanksgiving, which is uprightly and plentifully expounded in places theological.  
For there is a sixefold consideration of things necessary 
A sixefolde order to be considered in Prayer.  in Prayer; first, we must consider what we call upon, what manner of God, and where he made himself known, to the end thou mayest discern thy prayer from the prayer of the heathen: so in this place it is said, Call 
What God we call upon.  upon, not creatures, but me, the Creator and preserver of all things, made known by bringing the people out of Egypt, publishing the law, and sending my only begotten Son into the world. Secondly, we must consider 
The commandment of God unto us.  the commandment which is recited in these words, Call upon me in the day of trouble: For, God will be worshipped with craving of his grace, or favour, and other gifts; to the end he may be discerned from evil natures, and that this honour may be given him, that he is wise, good, liberal, giver of life, wisdom, and other good gifts, and that he vouchsafeth to communicate his benefits unto us. And like as the breaking of that commandment, Thou shalt not kill displeaseth God: so also the breaking of the second commandment, which is the neglecting of prayer, displeaseth him, where it is said joh. 14. 13. and 16. 23. Ask and ye shall receive. The third consideration 
Conversion of him that prayeth.  concerneth our conversion: for some man would say, what shall I ask, seeing it is written, God heareth not sinners, Matth. 9 31. Here we must take hold upon the voice of the other Ezech. 33. 11. I live (saith the Lord) I will not the death of a sinner, but that he be converted and live. Let not him that calleth upon God persever and go forward in mischiefs against conscience, but let him be truly converted unto God. And in every true prayer, conversion or repentance unto God is made or increaseth. The fourth consideration is of the promise 
Promise to him that prayeth.  of grace, and confidence of the Mediator, that we may come unto God according to the saying, Ephes. 3. 12. By him we dare boldly come by faith in him. Needful it is then that we first by faith receive forgiveness of sins, or reconciliation, and believe that prayer pleaseth God, and is not frustrate. Furthermore also other promises touching other benefits and the mitigation of calamities, must be looked upon, as is here said, Call upon me in the day of tribulation, and I will deliver thee. The fift consideration of faith, here we must know, that faith 
Ask in faith: Believing God.  which craveth forgiveness, reconciliation, life everlasting, and government of the soul, aught in form to crave these self same benefits, and look for them without condition; because God will have these to be craved for by name; and not to have these gifts, is, to remain an enemy of God, and to reproach God, or to injure him according to the saying, He that believeth not in the Son, the wrath of God remaineth upon him. Again, he reproveth God of lying. But faith which craveth corporal good things, as David craving of God, that he might be brought again into his kingdom, required it with a condition; if it pleased God: because both things must be known of us, that we must ask these benefits, and yet, that the church must be subject unto the cross, and oweth obedience unto God, according to the saying 1. Pet. 5. 6. Humble yourselves under the mighty hand of God: and yet the prayer is not frustrated: for either the punishment is taken quite away, or else mitigated. Finally, needful it is, that we most firmly keep this rule: yea even when we have lost our corporal benefits, and when we must assuredly forego the life of the body, yet must we needs retain the promise of grace and life everlasting, like as job saith cap. 13. 15. Yea thoug he shall kill me, yet will I trust in him, and he shall be my Saviour. The fixed consideration of things to be craved, is, as saint john saith in his first epistle ch. 5. 14, 15. Whatsoever thing 
Ask according to Gods will obtaineth all.  you shall ask according to his will he shall give it you: that is, you may not ask things forbidden by God, but such as the manner of ask them may agree with the table of the commandments, and with God's promises, touching spiritual and corporal benefits. And God will have Prayer and Faith to be exercised of us, in craving, not only spiritual, but corporal benefits, according to the saying in Matthew 6. 11. Give us this day our daily bread.  
For we must always hold fast the rule; In craving of corporal benefits, faith ought to shine forth, which receiveth the promise of grace: and we must add hereunto an admonition touching circumstances; namely, of the time, and of the manner of our deliverance: God will have his presence in the church to be acknowledged, and his help to be craved and looked for: he will have our faith, prayer and hope to be exercised, and will not have men's counsels or men's devices to bear any sway in government of our life; but he will have it known, that the church is governed by God above. He doth not then give success by and by, and by such manner of means, as man's reason conceiveth: like as joseph, jonas, and very many others in all ages were delivered, far otherwise than they themselves could devise. Let these seem to be sufficiently well enough spoken touching Prayer, because there are exercised theological places in all men's hands, and other Books containing a longer explication or opening at full of this virtue.  
But like as God requireth of us a petition in our prayer, to the end we should acknowledge that there is a God, and that he is almighty, present, and a helper, that he might communicate himself in such acknowledgement unto us: So he requireth a giving of thanks, that this acknowledgement may go forward in us. For when the acknowledgement of God is extinguished in unthankful persons, God then ceaseth any longer to communicate himself unto them: like as most part of secure persons after benefits received, do trifle it out with such like cogitations: perhaps thou art delivered by chance, etc. so they lose quite the acknowledgement and presence of God, when with the following commemoration and profession they ought to nourish and confirm the acknowledgement of God and faith in him.  
Seeing therefore Thanksgiving is a necessary worshipping, there are for the most part, precepts joined together with Prayer and Thanksgiving; because both of them are necessary unto the acknowledgement of God, as in this Psalm it is thus said, Call upon me in the time of trouble and I will deliver thee, and thou shalt praise me, Psal. 50. 15. verse.  
To what purpose then is this particle, In the day of trouble? first it signifieth that the glory of prayer (the chiefest of all others) shineth in adversity or calamities: for all men in time of prosperity become more negligent then at other times, as in that verse it is said, Ovid de art Am. 
Luxuriant animi rebus plaerumque fecundis.  
men's minds most licentious be,  
In time of their prosperity.   
But in adversities and calamities prayer is fervent, and not only craveth, but seeketh and knocketh. Furthermore, this little clause admonisheth us, that we should earnestly think upon the public and private perils, wherein the church waxing old, and all the godly ones are exercised and distressed: for the nearer the day of the latter judgement is at hand, so much more outrageous wrathful stirreth the devil against Christ: namely now fearing the sentence wherein the exceeding filthiness of the most proud spirit shall be manifested unto all creatures, and the horrible torments due unto him shallbe increased. Therefore in hatred towards Christ, he stirreth up the Turks, Bishops, ungodly kings; finally, all his instruments against the church.  
In so great dangers let us not then be careless and negligent or drunken with pleasures, but let us obey the commandment of Christ, Matth. 26. 41. Watch and pray, that ye enter not into temptation.   
Verse 16 But unto the ungodly, said God, why dost thou preach my laws and takest my covenant in thy mouth? Verse 17 When as thou hatest to be reform: and hast cast my words behind thee. Verse 18 When thou sawest a thief, thou consentedst unto him; and hast been partaker with the adulterers. Verse 19 Thou hast let thy mouth speak wickedness: and with thy tongue thou hast set forth deceit. Verse 20 Thou sattest and spakest against thy brother: yea, and hast slandered thine own mother's son. 
Hitherto hath he rebuked the people heaping up sacrifices, and hath showed the true and chief worshippings of God, namely, true calling upon God, and thanksgiving: Now doth he severely rebuke those teachers in the church, which do either corrupt the doctrine, or defile their profession with evil kind of life. And here, to the end, that we being warned by example might be more circumspect, and eschew and abhor that boldness of men which forge and invent opinions, and of them which cavil at true opinions. I will recite an history of Origen, who when he should begin his reading in the church of Caesarea, he sat a long time sorrowing and weeping, and at the length cried out thus, ut supra, But unto the ungodly said God, why dost thou preach my laws? ver. 16 He often repeating this speech, bewailed that he had disputed many things inconsiderately and rashly, and craved pardon, not only of God, but also even of the church, for his errors; which church ●itting hard by the old man, declared with tears, that she was moved with his lamentation: for there can no other fury nor sorrow appear in a good mind more sharp or bitter, than that rising out of a conscience which hath corrupted the heavenly doctrine. But to the end a consonancy of life and doctrine may be necessary both together, these sayings witness 1. Cor. 9 27 But I beat down my body and bring it into subjection, lest by any means after that I have preached to other, I myself should be reproved. Again, in 2. Timot. 2. The husbandman must labour before he receive ehe fruits. Consider what I say, vers. 6. And because examples have in them great force thoroughly to move men's minds, I will adjoin unto these sayings a new or fresh example which declareth what a mischief the dissonancy of doctrine and life is. I knew a pastor of the church, who for the sin of adultery was beheaded; he, when he was carried to execution had always in mind and mouth this sentence of this Psalm, When thou sawest a thief, thou runnest with him, and hast been partaker with the adulterers, ver. 18. But although he was vehemently tormented with thinking upon his offence, yet he rendered unto God praise for his mercy, and in this consolation at length so ended his life Rom. 5. 15. grace aboundeth above sin. These do I recite, to the end, that all men may understand with how great study and care offences are to be eschewed which defile the profession of the gospel. The same Sermon appertaineth unto the ungodly, high Bishops and other Bishops, who when they profess themselves to be the very chiefest lights of the church, are notwithstanding filthily stained with mad worshipping of Images, wandering lusts, and murdering of the holy ones. But in vain do we preach to these deaf Adders. Therefore let us turn our tongue to our churches, and let us exhort the curable persons, that they would spread their names before God and men, that is, not only say, that is holy, but, do that is holy: for (as saint Augustine saith) To teach well, and live ill, is no other 
Been dieere & male vivere, nihil aliud est quam sua se voce damnare.  thing, but a man to condemn himself by his own speech. Finally, we must here refute the opinion of the Donatists, which feigneth, that the ministry of the gospel is not effectual, except the person of the minister be holy and just: for the person must needs be discerned from the office, and we must most firmly believe, that God is effectual by his word and sacraments: yea, though the ministers life marvelously disagree with the profession: for● neither doth the efficacy of the ministry depend upon th● worthiness of the person, but upon the providence of God▪ wherefore let us so understand the sermon of this psalm, that nothing be derogated from the dignity and efficacy of the ministery, by reason of the persons infirmity.   
Verse 21 These things hast thou done, and I held my tongue, and thou thoughtest wickedly, that I am even such a one as thyself: But I will reprove thee, and set before thee the things that thou hast done. Verse 22 O consider this, ye that forget God, lest I pluck you away, and there be none to deliver you. 
This is a heavy threatening, denouncing unto hypocrites inextricable punishments: for, the servant knowing his master will & doing it not▪ shallbe beaten with double stripes, Luke 12. 47, 48. And there is a fearful figure of the punishment of hypocrites set down in the figgetrèe, which Christ did accurse, Math. 21. 19   
Verse 23 Whoso offereth me thanks and praise, honoureth me: and to him that ordereth his conversation right will I show the salvation of God. 
In conclusion, he repeateth a principal proposition touching true worshippings of God: and promiseth them that perform this obedience, both government and help.     

PSAL. LI. Miserere mei Deus.  
To him that excelleth, a Psalm of David, when 
2. Sam. 12. 1.  the Prophet Nathan came unto him: after he had gone in to Ba●hsheba.  

THE ARGUMENT.  
THis Psalm shineth most brightly (as it were a notable precious stone) in the whole book of Psalms. For first of all it containeth most ample doctrine, which neither the eloquence of angel nor of man can conceive touching sin, touching grace, touching the gift by grace, difference of worshippings, cr touching the Cross: After that it disposeth and chargeth great matters in most excellent order. For seeing the first and chiefest promise is, the promise of grace and life everlasting to be given freely for the Mediators sake, who will deny this prayer is wisely ordained, wherein before all things he craveth forgiveness of sin, reconciliation and life everlasting? And because without acknowledgement and confession of sin, forgiveness or absolution of sin cannot be received according to that saying of I. joh. I. 9 If we confess our sins, God is faithful and just, that he will forgive us our sins, and cleanse us from all our i niquity: he frankly and openly confesseth his sins, and pointeth his finger unto the ground of mischief, namely original sin: But as Saint Paul joineth together grace, and the Gifts of grace, so David vn'o the petition the remission of sins, next adjoineth a petition of sanctification, which is wrought by the holy ghost, the governor of the mind, will, and heart: finally because it is an usual manner, in craving any thing, to grant thankfulness for the same, he promiseth that he will give some recompenses, which doth make for the glory of God, and welfare of the church: And unto his covenant wisely he joineth between both, the place, and difference of sacrifices, whereof some are figurative, and others are moral, and the doctrine touching the cross. These secret and greatest matters he so adorneth with lights of words and sentences, that therein nothing wanteth touching most profound eloquence. Seeing therefore this Psalm aboundeth not only with store of most excellent matters, but is also notably disposed and adorned no doubt there is, but it may and aught to be learned every word thereof, and daily repeated when we do pray. And let him know that he hath profited much, whom this right golden psalm shall greatly delight.   

Psal. LI. And exposition thereof.  
Verse 1 Have mercy upon me (O God) after thy great goodness: according unto the multitude of thy mercies, do away mine offences. Verse 2 Wash me thoroughly from my wickedness: and cleanse me from mine sin. 
IN the two and thirtieth Psalm, before, he hath recited a definition of beatitude or chief felicity, in these words: Blessed are they whose iniquities are forgiven and whose sins are covered: Blessed is the man unto whom the Lord imputeth no sin. verse 1. 2. For nothing is more wishful in true sorrows rising from the wrath of God against sins, than reconciliation with God. This benefit therefore with most fervent prayers, and with all his heart craneth he of God, saying. verse 1. Have mercy upon me O God, according to thy mercy, as if he said; I confess unto thee, that I have sinned horribly, as a most wretched sinner, and I am sorry with all my heart, that I have offended thee, forgive me my sins, and cover my filthiness, and for thy sons sake our Lord Jesus Christ, (whom thou wouldst have to be a sacrifice, mediator and intercessor for us) do not thou impute unto me my manifold disobedience. For so oft as in the Psalm mention is made of the mercy of God, we must strait way cousider of the promises touching grace, and of the mediator, for whose sake the promise is ratified: Also let there be a difference in thy sight between the law and the gospel. 〈…〉 law truly hath large and great promises, yet consisting upon condition of full obedience: But the promises of the gospel is universal and free, offering forgiveness of sins, for the mediator the son of God his sake, our Lord Jesus Christ God and man, not for our own worthiness, nor for our own virtues, nor for our own works, or merits. This promise ought to be embraced by faith, because it is the everlasting and immutable commandment of God, that, in our conversion, (that is, in our unfeigned sorrows and fears) we should believe, we are received for his sons sake, according to that saying, I live (saith the Lord) I will not the death of a sinner, but that he would 
Ezech. 33. 11  repent and live. But to the end this true faith may be rightly understood, it is needful we always have in our sight that admonition of Barnerd, wherein he saith: Thou must, and oughtest to believe, that thy sins are forgiven thee. The devil knoweth that sins are forgiven some men, and many men, as Saul and judas believe that sins are forgiven others. Wherefore let this necessary admonition be fast fixed in our minds. Believe that thine own sins are forgiven thee. Touching this faith speaketh Paul where he teacheth, that the promise is to be received by faith. They receive not the promise which believe that the same is offered unto others, and not to themselves, like as in the epistles of Saint john it is written. He that believeth not the Son accuseth him oflying. When therefore thou recitest this article of the creed, I believe in the forgiveness of sins, understand thou, that sins are not forgiven others, but thee also. Touching this faith it is said, Being justified by faith we have peace. Rom. 5. 1. Neither must we seek for other consolation, but we must settle ourselves satisfied with this faith in God, for the mediator sake. But seeing the doctrine touching justification is in another place fully handled, I am now more brief and I exhort the Reader that he should diligently consider the weightiness of the words. He saith not in vain nor rashly, According to the multitude of thy mercy do away mine offences. But this necessary consolation of the immense mercy of god doth he set before the greatness and multitude of our sins. And this form of words agreeth with the most sweet saying of Paul. Rom. 5. 15. Grace ever aboundeth above sin, that is, how great so ever our sins be, yet is it assured that the son of God is mightier. Therefore let us not unto other offences add desperation, but let us believe that grace is more abundant than sin, and that the son of God is more mighty than all the kingdom of the devil: Like as in the first promise it is said, Gen. 3. 15. The seed of the woman shall b●use the Serpent's head. Also let us consider what sweet resemblences of forgiveness of sins are set down in the words Do away and Wash. Saint Paul in 2. Coloss. describing the benefits of Christ useth the same metaphor, Christ (saith he) hath canceled the hand-writing which was written against us, which was contrary to us: he even took it out of the way, and fastened it to the cross. verse 14. He alludeth this saying unto trophies or pillars which were wont to be set up, wherein things done were written for memorial: For he saith, upon the cross, as it were upon a pillar, the hand writing was hung up, that is, the accusation, whereby our conscience (as touching the law) accuseth us. This accusation as it were done away, he sayeth doth hang upon the cross of Christ, who hath for us paid the ransom. Let us look upon that trophy or pillar with faith, so often as we call upon God: For our unworthiness murmureth against us, thus: why comest thou unto God? why darest thou crave good things, when as for thy so many sins thou hast deserved great punishment, wrath, and destruction, whilst as yet thou feelest many vile motions in thee▪ Against this distrust of mind fleeing away from God, doth he set us down this trophy: Here (saith he) behold thou the accusation hanging and blotted out, come thou unto God in confidence of the mediator, and crave his holy spirit, and other benefits. The metaphor of Washing away, may be● understood out of the history extant in the 13. john. vers. 8. If I wash thee not thou shalt have no part with me Again ibidem verse 10, He that is washed needeth not, to wash his feet, but is clean every whit. These sayings without doubting do describe justification: Except he himself wash us, that is, except he with his own blood do redeem us, and except we believe that we are redeemed by the blood of Christ, we shall not be heirs of eternal life. He that is washed needeth not to wash his feet: that is, he that is just by faith and is sanctified, is clean, that is, altogether pleasing God. But yet in this life, our feet must be washed continually, that is, our motions. Weak nature in this life begetteth many wandering motions. These filthy spots aught continually to be washed: and the interpretations are known. The believing person is clean altogether, that is to say, by imputation. But in this life is begun a newness not yet altogether fulfilled. These things are elsewhere largely spoken of. Now let the Reader gather the paraphrastical parts of the first proposition, thus: Eternal God, father of our Lord jesus Christ forgive me my sins past, wherein I am wicked and filthily defiled: By the mercy which is promised for thy sons sake our mediator, do away both the most sorrowful accusation of my conscience, as it were a hand-writing against me, and in the blood of thy son, wash away the remnants of sin sticking in my weak nature, like as it is written. I john 1. 7. The blood of jesus Christ cleanseth us from all sin. That is, taketh away, not only sins formerly committed, but also covereth the remnants of sin, which as yet we silly souls and weaklings do bear about with us. Let therefore this proposition be adjoined unto other testimonies which confirm the article of Justification, and let it always sound in our ears, heart, and tongue: because we have every moment need of the free forgiveness of our sins.   
Verse 3 For I knowledge my faults, and my sin is ●uer before me. 
This verse pertaineth unto confession, wherewith man sorroweth in God's presence, that he hath sins; and by faith craveth forgiveness of his offence, and mitigation of punishments. And there is a great force in the word, 
The acknowledgement of sin.  The acknowledgement of sin.] The acknowledgement is not an idle or vain consideration, such as was in David before his adultery, (when he also knew that adultery was forbidden) but it is a fear and casting down of man acknowledging God to be angry; as David did know his sin after the most grievous rebuke which he had. Furthermore, in the word Sin, we must consider a relation, namely, that man, by reason of sin, is guilty of Gods everlasting wrath and punishment, except he have forgiveness for the Mediators sake. Touching this guiltiness in the Law it is said, Deuter. 27. Cursed be every one which continueth not in all things, which are written in the Law ver. 26.   
Verse 4 Against thee only have I finned, and done this evil in thy sight, that thou mightest be justified in thy saying, and clear when thou art judged. 
He repeateth a confession amplified with most sorrowful 
The confessiof sin.  words, as if he should say: I come unto thee, not trusting in mine own righteousness or worthiness, but only bringing a confession of sin. To thee only am I a sinner, and do evil in thy sight: for the particle (only) may not be referred unto the pronoun, but is a debarring of his own dignity or worthiness to be referred unto the word following, sinner. So first he teacheth us to bring the confession of our sin unto God. This confession of sin is more fervent, and more perceived when God encloseth us every where with signs of guiltiness in punishments, like as when David was driven into exilement. But it followeth in the verse, [That ihou mayest be justified in thy sayings, and overcome when thou art judged.] These words comprehend both a most grave doctrine, that God punisheth justly: and a most sweet consolation touching the promise of mercy which God performeth for his truth, or, to witness that he is true. David going forth in his banishment said, I acknowledge and confess that I am guilty, and have deserved punishments, and I pronounce that thou art a just God, seeing thou dost manifest thy most just wrath or displeasure against my sin, and dost punish me: And I pronounce that thou overcomest, when hypocrites do judge thee. As Saul, Cato, and all the ungodly ones do think, that they have not deserved so great calamitiess or surely think, that God is too severe, who hath burdened this our weak nature with such a multitude of miseries; so they accuse and condemn God, and speak evil of him: But let us render the praise of righteousness unto God, when he punisheth, as Daniel saith cap. 9 7. Unto thee Lord belongeth righteousness, but unto us shame. Furthermore, needful it is, that an other meaning be added touching the promise of mercy, because, when this consolation cometh not hereunto, there remaineth a fretting and grudging of the heart, such as was in Saul or Cato: we must therefore add this, I acknowledge myself to be guilty, and to have deserved punishments, I confess, thy wrath is most just, and I crave mercy, not trusting in my worthiness, but in thy promise. Hear me, that thou mayest be justified, that is, to the end thy truth may be published, that thou keepest promises, and, in truth hearest, receivest, and deliverest those that call upon thee: show a testimony and example, wherein it may be seen, that thou art the keeper of promises, when thou hearest me an unworthy person.   
Verse 5 Behold, I was shapen in wickedness; and in sin hath my mother conceived me. 
He accuseth not his parents, nor condemneth the self work of generation, but he bewaileth this mischief, the which with most sorrowful words is of S. Paul described, where he saith, Rom. 8. 7. the wisdom of the flesh is enmity against God. For the substance by God, is one thing, and the disorder which cometh afterwards is an other thing, and a depraving of God's work, namely, darkness, and doubtings in mind towards God, the turning of our will & heart from God, and burning flames of motions diversly wandering in the heart. But this is a description of original sin no doubt of it, taken out of Moses, who in the eight chapter of Genesis saith, The imagination of man's heart is evil, even from his youth, ver. 2▪ 1. That is, men are not only corrupted by evil custom, but in the very heart itself le●●d inclinations are in children now borne. Let therefore this verse be esteemed amongst the special testimonies of original sin: that is, of the horrible corruption of human nature which is full of blindness, concupiscence and ignorance of herself and of sin.   
Verse 6 But lo, thou requirest truth in the inward parts: and shalt make me to understand wisdom secretly. 
He manifestly witnesseth, that God requireth of us a confession of sin, and that it pleaseth him, as it were a worship glorifing him, and that he hateth hypocrisy which seethe not, nor extenuateth the uncleanness of nature, Hither will be reproved with the word of God, but blasphemeth and persecuteth the true doctrine. For as Saint Augustine saith notably in these words cited by Prosperus, Melior est in malis factis humilis confessio, quam in bonis superba gloriatio. Better is an humble confession in evil deeds, than a pro●●d bragging in good works. Also he teacheth that this is secret wisdom, namely truly to accknowledge sin, and to take hauled of mercy, ●nd to believe that God will not cast us away, although we be unworthy and have deserved his wrath, but that he will have mercy, according to his promises. This secret wisdom is unknown unto the world, and abhorreth from the judgement of reason, neither is that revealed in the doctrine of the law, but in the gospel only, and is understood of them, who in extreme fears do comfort themselves with the consolation of the gospel,   
Verse 7 Thou shalt purge me with Isop, and I shall be clean: Thou shalt wash me, and I shall be whiter than snow. Verse 8 Thou shalt make me hear of joy and gladness: that the bones which thou hast broken may rejoice. Verse 9 Turn thy face from my sins: and put out all my misdeeds. 
He repeateth the first petition; touching remission of sins; and reconciliation, and adorneth the same with signs borrowed from the ceremony of the law. For this was the ceremony, wherewith they were cleansed: They were sprinkled with hisop dipped in blood, whereby was signified the sprinkling of the blood of Christ, who was to come, the sacrifice for sin. Thou therefore (saith he) shalt purge me with hisop, and make me clean, that is, thou shalt pronounce me loosed from sin, and clean, according to thy promises for the blood of thy son. But he signifieth by that Levitical ceremony of sprinkling, that sin is not taken away, but that ceremony of sprinkling and washing were descriptions and signs of the future sacrifices of Christ, through whose blood sin should be abolished and cleansed. Wherefore he opposeth this verse against the levitical ministery, as if he said: I crave that th●u wouldst purge me, that is, that thou wouldst cleanse me with such sprinkling wherewith sin may truly be taken away, and I may be made clean indeed, that is, wherewith my conscience may be delivered from guiltiness. But the Prophet himself interpreteth those ceremonies without figure, what it is to be purged, and washed, where he sayeth in the 8. verse Thou shalt make me hear of joy and gladness: by which words he signifieth, that he speaketh touching the consolation, which is perceived or felt by the promise: as if he said, bring to pass, that in me there may be consolation, whereby I may be delivered from the terrors of sin. And he excellently addeth a description of true repentance or terrors, which the accknowledgement of sin worketh: That the bones which thou hast broken may rejoice, which trembled for and by reason of the terrors of sin: To the same sense pertaineth the little verse following Turn thy face from my sin. verse 9 For he craveth that God's wrath may be taken away, that the law may not have any right cause to accuse and condemn his conscience, yea though as yet he had sin in him. So again these verses do teach as touching the manner of justification or reconciliation, namely that we are delivered from terrors, and do obtain forgiveness of sins: so as sin shall not be imputed unto us, which as yet sticketh in nature, yea even then when we are reconciled.   
Verse 10 Make me a clean heart O God: and renew a right spirit within me. Verse 11 Cast me not away from thy presence: and take not thy holy spirit from me. Verse 12 O give me the comfort of thy help again: and establish me with thy free spirit. 
Hitherto hath he craved grace, that is, remission of sins, and reconciliation or free acceptation for the Son of God his sake: Now craveth he the gift by grace, as saint Paul speaketh, that is, sanctification, as the gift of the holy ghost, and a beginning of the life everlasting: and 
Three petitions of David in these three verses. A clean heart.  he useth divers means or proper words; first, he craveth of God a clean heart and a right spirit to be given him: a clean heart signifieth a heart, by faith purified from sins, or from guiltiness, and now rightly believing of God, truly acknowledging God without hypocrisy and false opinions; not fleeing from God, nor carelessly contenming God, but truly fearing God, and believing in God. Like unto this is the other also, where he craveth a right spirit, that is, not wavering in the word, not carried about with every wind of doctrine, nor doubting in the will of God: But a heart striving against doubting, and surely and firmly settling itself in the promise, and which surely believeth that it hath God merciful, and that it is heard of God, and in this confidence calleth upon God, and looketh for help from God: secondly, he craveth 
The holy spirit.  the holy spirit, that is, sanctifying and illumining in our hearts such motions, as he himself is: for, as the holy ghost is a substantial love, and coeternal joy betwixt the Father and the Son; so is he sent into the hearts of believers, that he may inflame in them love and joy settled in God, like as in 2. Timoth. 1. it is written, For 
Three notable properties which David attributeth to the holy ghost.  God hath not given to us the spirit of fear, but of power, and of love, and of a sound mind. He calleth profoundly the holy ghost, the spirit of power, because it helpeth our infirmity: the spirit of love, because he is a flame of mutual love, not only between the father and the Son, but also between God and the church: the spirit of holiness or chastisement, because it bridleth wandering assaults of minds, or as saint Paul saith, It 
Rom. 8. 13.  mortifieth the deeds of the flesh; and ingrafteth in us better motions acceptable unto God, and wholesome for us and the whole Church: thirdly, the psalm nameth 
Comfort of the principal spirit.  principal spirit, that is, the willing and obedient spirit, which may rule and govern us in all our life and actions, and in all our counsels and dangers; and a spirit which may bring to pass, that we may willingly obey God, that we may boldly confess the word of God, and that with a mighty courage we may be able to endure afflictions for the glory of God. These are the effects of the holy ghost in the reconciled ones, or in them which receive forgiveness of sins. Seeing therefore without this grace there is nothing available in any man, as the church godlily singeth. Absque Dei numine nihil est in homine, etc. Let us crave from God, this governor of our mind, will, and heart, which giveth witness unto our spirit, that we are the sons of God, and crieth unto God with unspeakable sigh for us, and finally, is a pledge and token of our inheritance unto the last most joyful day of our redemption.   
Verse 13 Then shall I teach thy ways unto the wicked, and sinners shallbe converted unto thee. Verse 14 Deliver me from bloodguiltines O God, thou that art the God of my health: and my tongue shall sing of thy righteousness. Verse 15 Thou shalt open my lips, O God, and my mouth shall show thy praise. 
I said in the Argument, that the latter part of this psalm is a promise of rendering a due recompense, whereunto we are naturally bound: but seeing we are not able to give any sufficient recompense unto God, for his benefits most great, besides the propagation and confession of the gospel, he promiseth that he will perform these duties most holily; whereby both the glory of God is made more excellent, and many men are called back from error and Idolatry, unto the true acknowledgement of God, and prayer unto him. These worships let us also perform, that there may be discerned a difference between the true church of God and other nations. For other nations may have many other virtues, as there was a great glory of righteousness, chastity, and modesty in Aristides and Scipio: yet the true calling upon God, and advancement of his doctrine were wanting in them. But the church alone both understandeth and performeth worshippings, touching which I have spoken before. Now as the rules of ask any thing, and of thanksgiving are for the most part joined together, so in the Psalms these motions are mixed, whereof some crave from God for the Mediators sake necessary benefits; others give thanks to God or the Mediator for benefits received. In this place also let there be added unto the verse Eucharistical, or that which concerneth thanksgiving, two petitions: one touching mitigation of punishments, the other, touching help in advancing the doctrine, and touching confession, I acknowledge (saith he) that I am justly punished, and that I have deserved more grievous punishments; But deliverme from bloodguiltinesse, O God, that is, O God deliver me from guiltiness or punishment of murder, which is an universal destruction, and mitigateth thy wrath for thy Mediators sake, that I may be a witness and an advancer of thy doctrine. Touching this mitigation of punishments the Prophets most sweetly preach, as Psa. 77. 9 He will not shut up his loving kindness in displeasure. And as joel 2. 13. The Lord is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. And he maketh his prayer as if he thus said, I beseech thee, O God, to help me in a matter hard and difficult, namely, in teaching and confessing thy true doctrine: for man's weak nature is either overcome with enticements, or quailed with threatenings, or with flatteries of friends is so enfeebled, that with unjust silence she may dissemble her true opinion. Thou therefore open my lips, thou help my weakness, that I be not a hireling shepherd, which in the time of peace doth teach meanly; but when as the wolf cometh, either runneth away, or holdeth his tongue.   
Verse 16 Because thou desirest no sacrifice, else would I give it thee: but thou delightest not in burnt offerings. 
He frameth in order unto Thanksgiving a common place touching degrees of sacrifices; and moral sacrifices or moral obedience doth he prefer before ceremonies. For, the usual distinction of sacrifice is known, which is delivered in the predicament of the deed, and in theological places. The only sacrifice is, (Ilasticon) propitiatory, that is, the whole obedience of Christ. The sacrifices of all other the godly ones are Thanksgivings: and these are either figurative or moral. But although they seem to be called conntraries: Thou delightest not in burnt offerings. Again, Then shall they offer young bullocks upon thine altar: yet notwithstanding there is an easy conjunction or affinity between them. The first saying condemneth the persuasion touching the deed done, as they now use to say: Afterward he affirmeth, that ceremonies do please God, when they are rightly used, that is, when repentance, the fear of God, & faith (which acknowledge the Mediator, and know that we are for his sake received) do come hereunto also. But he noteth ceremonies thus, because they are testimonies of promises and are signs of confession, and do invite others thereunto.   
Verse 17 The sacrifice of God, is a troubled spirit: a contrite heart (O God) shalt thou not despise. 
A notable doctrine and consolation is set down in this 
What exercises of faith calamities are.  verse: for first it teacheth, that calamities are not always signs of any man's rejection, but exercises wholesome for the godly ones, and obedience which is performed in calamities, he calleth expressly sacrifices, that is, a worshipping or work, wherewith God is honoured: After that it comforteth us, lest we should think ourselves to be forsaken of God, by reason of calamities, but that God rather promiseth help, and mitigation, yea deliverance of and from our miseries. So in the 57 cap. and 15. verse of Esay it is said, I dwell with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to give life to them that are of a contrite heart. And in the last chapter of Isay. v. 2. To him will I look, even to him that is poor, and of a contrite spirit, and trembleth at my words. With this consolation, Bernard (being brought low by a grievous and deadly sickness) comforted himself thus saying, Vapulem sane quatenus miseriaris afflicto, qui non invenis in me bonum remuneres, tempus meum perdidi, quia perdite vixi, pro quo quid agam non habeo, nisi quod cor contritum & humiliatum non despicies. I may well be beaten truly, so far forth as thou hast mercy upon the afflicted person, who findest not any good at all in me which thou mayest reward: I have lost my time because I have lived graceless, for the which what I my do I have not in me; but that thou God wilt not despise an humble and contrite heart.   
Verse 18 O be favourable unto Zion, build thou the walls of jerusalem. Verse 19 Then shalt thou be pleased with the sacrifice of righteousness, with the burnt offerings, and oblations: then shall they offer young bullocks upon thine altar. 
In conclusion is added a common prayer for the church, as if he had said: Be favourable O Lord unto thy church, that she may be delivered from corrupt doctrine, and from offences, and that true doctrine touching forgiveness of sins may be made known, and true worshippings be performed. For God will have us in our prayer to be moved with care for the whole church, and for others also, like as it is written, Psal. 122. verse. 6. O pray for the peace of Jerusalem, etc.     

PSAL. LII. Quid gloriaris in malicia?  
To him that excelleth, A Psalm of David to give instruction: when Doeg the Edomite came and showed Saul, and said to him; David is come to the house of Ahimelech 1. Sam. 22. 9  

THE ARGUMENT.  
THe reading of this psalm is not obscure unto them, which both know the history of David, and do diligently consider the dangers of these days: Doeg the conspirator as 1 Sam. 21. and 22. declareth, When he was most subtly acquainted with all harmful slights, told Saul, that David then banished, was received into succour by A●imilech the priest: And afterwards when the residue of the King's ministers fled, and feared the most sorrowful slaughter of the priests household: He, this same Doeg, cruelly raged against holy men, no otherwise then a Lion, which in much slaughter lieth as conqueror preying upon every beast, his jaws all imbrued with blood, driving away hunger, never rests raging hither and thither casting down bulls, threatens the silly calves, slow of foot, but weary of tooth: And as Seneca saith in Thyeste. Quis Colchus haec quis c●dis incertae Scythae commisit? aut quae Caspium tangens mare, Gens juris expers aust? In english thus: What Colchian or what wandering Scythian did ever commit these things? or what lawless nation bordering the Caspian sea durst ever attempt the like enterprise? For I may well with tragical words describe such beastly cruelty: So at this day many godly church men, are for matrimony only cruelly martyred, when as never any barbarous nation hath slaughtered men for the like cause. First of all then, in this psalm, he doth exaggerate and amplisie the wicked enterprise of Doeg and such like sycophants which stir up and inflame the displeasures of kings against honest and godly persons. Next of all he denounceth most grievous punishments unto sophisters & Sycophants which sharpen their tongue, and frame their writings against that congregation which keepeth the true doctrine. Last of all, he setteth down a consolation for the church very necessary: namely, that the whole body of the church cannot be utterly overthrown with cruel counsels and mischievous enterprises of the enemies although by gods assured providence she be persecuted in some part of her. For whereas David in this psalm. verse 8 thus speaketh of himself, As for me I am like a green olive tree in the house of God, that is applied in the 92. psalm 11, 12, and 13. verse, unto the whole church and every member thereof, The righteous shall flourish like a palm tree, and shall spread abroad like a cedar in Libanus. They that be planted in the house of the Lord, shall flourish in the courts of our God. They shall also bring forth more fruit in their age: and shall be fat and well liking. With this most sweet consolation let us also then comfort ourselves. The state of our church & schools which by gods been fits or blessing is now ordained, seemeth to us, not long so to be settled by the light of the gospel restored: But yet it shall remain and continue yea though the whole world and all the devils set themselves against it, Like as Christ in an other place saith. Math. 16. 18. The gates of hell shall not prevail against the church.   

Psal. LII. And exposition thereof.  
Verse 1 Why boastest thou (thy self O tyrant,) thou that canst do mischief? Verse 2 Whereas the goodness of God endureth yet daily. Verse 3 Thy tongue imagineth wickedness, and with lies thou cuttest like a sharp razor. Verse 4 Thou hast loved unrighteousness, more than goodness, and to talk of lies more than righteousness. Verse 5 Thou hast loved to speak all words that may do hurt, O thou false tongue. 
Like as Abim●lech that godly and holy man was foully abused by Doeg in this slander, that he should consult together with David about seditious enterprises, and practise all means to the destruction of Saul: So the Prophets, Apostles, and their scholars are always overcharged with these two most heinous crimes, namely, blasphemous heresy, and moving sedition. The consideration whereof more grievously vexeth modest persons, than all the cruel punishments wherewith the bodies are tormented: But as they spared not (for all their endangered estate by slanders moved against them) to set forth and advance the true and necessary doctrine of God: So let not us for the like evil occasion or cavelings cast away from us our confession. And although we shall want human helps to support our cause, yet notwithstanding let us crave and look for defence from God, the everlasting father of our Lord Jesus Christ, who hath made himself known by publishing so many promises. For as Isayas most sweetly saith, cap. 54. verse 10. The mercy of God endureth for ever: The hills shall be moved, and the little hills shall tremble for fear, but my mercy shall not departed from me, neither shall the covenant of my peace fall away saith the Lord, that hath compassion over thee.   
Verse 6 Therefore shall God destroy thee for ever. He shall take thee, and pull thee out of thy dwelling: and root thee out of the land of the living. Verse 7 The righteous also shall see this and fear: and shall laugh him to scorn. Verse 8 Lo this is the man that took not God for his strength: But trusted unto the multitude of his riches, and strengthened himself in his wickedness. 
Of this most sorrowful threatening here is set down an 
judas representeth truly all heretics, revoulters, & treacherous conspirators.  example in judas john 13. 27. who horribly condemned himself and wrought his own death, that with great sorrow he burst asunder in the midst: But seeing judas representeth the heretics of all ages, also revoulters from the gospel, and treacherous conspirators, which with a crafty outward show, estrange the minds of princes from the gospel, or being estranged, do confirm them and stir up mightily hatreds in them: thereby considering judas his punishment, let all men fear gods indignation and eschew the causes of so horrible a punishment, Arrius was destroyed with his guts but s●ing out of his belly, as judas had; julianus the apostata had his chiefest person in office ended his life with the very excrements of his body coming out at his mouth, and innumerable others had the like end. Neither lack there examples of our age. For many ungodly preachers have been in their very sermons suddenly destroyed, let us therefore fear the judgement of God, and the true opinion of the gospel, let us be content, neither let us suffer ourselves to be corrupt with money, or with dissembling good wills of princes, or with hope of honours and authority, that we should stickle on the fury of such as hate the gospel.   
Verse 9 As for me I am like a green olive tree in the house of God, my trust is in the tender mercy of God, for ever and ever. Verse 10 I will always give thanks unto thee for that thou hast done: And I will hope in thy name for thy Saints like it well. 
The description of flourishing Olives most pleasantly 
The Olive lively representing the church of Christ in three similitudes.  painted out of the church in her lively colours: For as the olives engrafted upon the vine brings forth both Olives and Grapes: and age of the Olive is longer, which they say is able to endure 200 years. So the true church is both present in this life, and afterwards shall be adorned with everlasting glory. Again, like as the olive prospereth not neither in the coldest nor in the hottest places: So the church escheweth both extremes, namely epecuriall contempt of God, and superstitions or idolatry, or as saint Peter faith 1. Pet. 2. 5. She giveth her diligence to join virtue with her faith, and with virtue knowledge. Furthermore like as the Olive is seasoned and refreshed with salt at the root thereof cast, for avoiding corruption of fatness: So the cross of affliction reformeth security and many lewd motions in men.  
The last verse describeth the end, whereunto Thanksgiving must be referred. For with this confession other men must be invited unto the acknowledgement, and true calling upon the true God: that they may also assuredly believe, that the godly ones are cared for and heard by God, and for that cause do with all their hearts submit themselves unto God, and worship him. But because as touching this end or purpose, most often I have spoken in the Psalm, I am now more brief and come to the next psalm.     

PSAL. LIII. Dixit insipiens in cord suo.  
To him that excelleth on * Mahalath: a Psalm 
Which was an instrument or kind of no●e.  of David to give instruction.  

THE ARGUMENT.  
IT is the best rule of teaching to speak of the same matters, the same methods: For it may not be, that the doctrine can take any root in our mind, except we daily speak ourselves, and both hear, and apply our life thereunto, wherefore it is not to be marveled that David repeateth in this place the same sermon which he set down in the 14. Psalm: For nothing aught to be so sounding in our ears, as the preaching of the law, accusing the root and fruit of sin, and calling us unto repentance, by showing us the wrath of God and horrible punishments, which in a most just order do accompany sin: But that there may be a difference between the church and other sects, it is needful that unto this sermon there be annexed a promise of the gospel for the Mediators sake: unto whom they that run for succour are delivered from sin, death, the law condemning, and from the tyranny of the devil, and are received and rewarded of God with salvation and life everlasting, wherein being adorned with new light, wisdom, and righteousness, they shall worship God and enjoy his sight for evermore. Seeing then this psalm instructeth us of so great matters, it is surely worthy to be learned by us every word of it: But I will not speak any thing more of the Argument because most true is that saying of Plautus; That which is enough sufficeth.   

Psal. LIII. And exposition thereof.  
Verse 1 The foolish body hath said in his heart, there is no God. Verse 2 Corrupt are they, and become abominable in their wickedness: There is none that doth good. 
LIke as the true acknowledgement of God 
Knowledge of God the wellspring of all virtues.  is the wellspring of other virtues, as for example, of the fear of God, faith, love, and true prayer, etc. so ignorance or contempt of God is the root of all sins, which rage in the nature of man: for, except the true God be acknowledged, how can he be called 
Ignorance & contempt of God the root of all sin.  upon, feared, or loved. The prophet David therefore accuseth the blindness of man's heart, in that he beareth about him either Epicuriall, or Stoical, or Academical opinions touching God. For the minds of all men without heavenly light, either think all things by chance have their ruin without God's government: like as Chorus in Hippolito of Seneca crieth out: 
Res humanas ordine nullo fortuna regit,  
Spargitque manu munera caeca, pe●ora fovens,  
Fortune devoid of order rules  
each thing, and blindly serves,  
Rewards with hand, maintaining oft  
him that the worst deserves.   
Or else they think, that God is bound unto second causes, and doth no otherwise than as those causes carry him away or move him: either else they doubt whether God will receive our prayers, and are ignorant why he receiveth them, as the barbarous king in Virgil saith: 
Ante Genitor, cum fulmina torques,  
Ne quicquam horremus, caecique in nubibus ignes▪  
Terrificant animos, & inania murmura miscent?   
Which is in English thus: 
O Father, when thou thunderest forth,  
do not we quake for fear?  
And when the lightnings in the clouds  
at random flash each-where,  
Do not they terrify our minds  
in murmuring vainly here?   
But seeing our mind is full of darkness, and doubtings of God, there appear in our will and heart manifold▪ flames of wandering lusts striving with God, yea, unjust loves, and unjust hatred. By these flames, some 
Such are the base people of unbridled sensuality in these days.  are stirred up to confusions of lusts, others unto murders, and some others to other mischiefs: yea the very devils leap into the minds of the ungodly ones, and moke many to make horrible scattring in mankind, and infinite spoilings. These so great mischifs (which the psalm calleth abominable corruption) let us look upon and with unfeigned sighs let us deplore, and seek deliverance from these evils promised us in the gospel.   
Verse 3 God looked down from heaven upon the children of men, to see if there were any that would understand and seek after God. Verse 4 But they are all gone out of the way, they are altogether become abominable: there is none that doth good, no not one. 
If we were not altogether iron-hearted, and more hard than the rocks of the mount Sinai, which trembled when 
Exod. 19 18.  God sent forth the preaching of his commandment, we would n●t only acknowledge our mischiefs, but we would also tremble with fear at the sight of them, and with thinking upon the wrath of God: For what else are the blazing fires of the whole world, the downefalles of kingdoms, confusion of religions, and domestical calamities infinite (which with great sorrow we behold) but testimonial admonishments touching sin and the wrath of God? Let us then confess ourselves to be guilty, and to have deserved great punishments, and let us crave of God both benefits, namely, forgiveness of sins, and mitigations of punishments. But I have before spoken more in the exposition of the 14. psalm against this figure synecdoche, or pars pro toto, wherein some men have a will to trifle out the whole matter handled in this point, All are gone out of the way: For the saying of Saint Paul is most true, which no wise man can gainsay All men have need of the glory of God: that is, of true acknowledgement of God, and of obedience agreeable with the decalogue or table of the commandments of God, which God esteemeth for glory done unto him, and wherewith he is glorified and worshipped.   
Verse 5 Are not they without understanding that work wickedness, eating up my people as if they would eat bread? they have not called upon God. Verse 6 They were afraid where no fear was: for God hath broken the bones of them that besieged thee: thou hast put them to confusion, because God hath despised them. 
Hitherto hath he spoken of the note, that is, of the sorrowful 
The root & branches of sin in mankind.  and lamentable corruption of mankind: now reciteth he the fruits of the most wicked tree: whereof first is universal unrighteousness, which filthily in divers and sundry manners breaketh the law of God; an other is, tyranny of governors, who (as Nazianzene saith) besides their own rightful revenues, that is, tributes and taxes, do take with the hands of Briareus what themselves lift from the possessions of their subjects. The third fruit is, either neglecting of prayer, or, a false kind of prayer, which is the breach of the second commandment. The fourth and last fruit superstition, which feareth a fault where no fault is, and maketh more account of man's traditions then of God's commandments, but lest any man should slide into such opinion, that he should think tyrants and others do sin unpunished, he addeth a threatening touching present and eternal punishment in the sixth verse, he hath broken the bones of them that besieged thee, that is, the Lord scattreth, confoundeth, and abhorreth extortie▪ tortioners, that is, all sinners which turn not from grievous sins, but do go forwards in contempt of God and fall he adlong out of some mischiefs into others. And because the punishments of Tyrants are more heinous in sight, I will recite certain tragical ends of some enemies of the church, that others look well into these examples may learn righteousness, and not to contemn or despise God. Nero who first practised persecution against Christ 
Anno Christi  procured his own death and destruction. Domitian was 
70  slain of his friends conspiring against him, even in his 
95  own palace. Maximinus was slain of Pupienus at Aquilia. Daetius was destroyed in the morish ground of 
252  Misia, when he fled from the Goths. Valerian together 
257  with his brother, was slain at Insubres. Airelianus was 
276  overthrown of his own Notary at Heraclia. and Dioclesian, died poisoned at Salonia.   
Verse 7 O that the salvation were given out of Zion unto Jerusalem! O that the Lord would deliver his people out of captivity! Verse 8 Then should jaacob rejoice, and Israel should be right glad. 
All the prayers and all the sighs of the holy ghost have their force and effects of promises, as elsewhere often I have said: This verse than is a promise touching the Mediator, whom Simeon in his song Luke 2. 30. calleth, the salvation of God. From him, saith he, must we crave and look for true liberty, that is, deliverance from sin and from everlasting death, and restitution unto righteousness and life everlasting. This Lord, as Simeon also saith ibid. vers. 32. is a light to lighten the Gentiles, and the glory of the people of Israel. Therefore as S. Paul saith, 2. Cor. 10. 17. He that rejoiceth let him rejoice in the Lord.     

PSAL. liv. Deus in nomine tuo saluum me fac.  
To him that excelleth on Neginoth, a Psalm of David to give instruction: when the Zephims came and said unto Saul, is not David hid among us? 1. Sam. 23. 19  

THE ARGUMENT.  
THe histories are known, whose mention is made in the title. For the Ziphims twice betrayed David, as it is written in lib. 1. reg. 23. 26. But although the history of David doth not admonish us of many things: yet surely in this very place especially, let us consider two examples, one of a marvelous deliverance, the other of a rare and unaccustomed patience. For not in all his histories is there any like example which may be compared with David's moderation in this place. For other men do both understand, and in effect prove the saying of Pendaerus which is extant in the second Ode or Song of the Pithians, 
Amico volo esse amicus, hosti autem ut hostis  
●●u lupus occurram, alias aliunde veniens obliquis viis.  
Unto a friend, a friend, I will be,  
And an enemy unto an enemy:  
Or even as a wolf will I myself set,  
By crooked ways coming elsewhere him to let.   
But first let us speak of David's wonderful deliverance, 
Saules two several assaults upon David. 1. Sa. 23. 27, 28.  and almost incredible. Saul was by many means letted of his purpose that he could not kill David: For at one time he was called away by the irruption of the Philistims; at an other time by a heavy and not indeed natural sleep (but by God's providence being so overcome) he could not hurt David: for it is expressly said, The Lord had sent a dead sleep upon them. 
1. Sa. 26. 7. 12.  vers. 12. These things though Democritus and the epicure would say they happened by chance, yet let us know that David's soul was by God preserved, as Abigael most sweetly said, Like as it were bound in the bundle of life with the Lord his God 1. Sam. 25. 29. For, according to the saying in 2. of Pet. 2. 9 The Lord knoweth to deliver the godly out of temptation; seeing he doth that which is most lawful, and is not tied to second causes. So at this day in diverse manners the practices of the enemies of the gospel and of the church are hindered & letted, and the silly little flock keeper of the heavenly 
So in like manner are the practices of the enemies of the gospel hindered at this day  doctrine is so defended and preserved, that these deliverances may not be referred but unto God only. There followeth an example of David's patience far exceeding the moderation of philosophers. For reason, after a sort, moveth them unto government of movable matters, or of external gifts, that they do not any thing against justice or other virtues. But this David doth the holy ghost govern and guide, and as S. Paul saith, 5. Galat. 24. 3. Coloss. 5. mortifieth the deeds of the flesh in him. For though by great right he might have put Saul to death, and especially in the very best opportunity of all circumstances, yet he spared his entrapping enemy, and in that point observed the most grave rule of S. Paul 1. Cor. 10. 23. All things are lawful for me, but all things are not expedient: as if he should say, we must not always look for what we may do with great right, but much more what may be more profitable by example. For if David using the law of defence had slain Saul, he should have blemished an excellent cause which he had; and should have been the author of an evil example, in the people of God. For first, he should by his deed have confirmed 
Three cause● why David (when he might) did spare to kill Saul.  the slanders of those sycophants which cried out, that David was a seditious person, and one that with force and arms would invade Saules knigdome, and should not be unlike to that tyrant, which saith in the tragedy: 
Pro regno velim patriam, parents, coniugem,  
Flammis dare: Imperia pretio quolibet constant bene.   
In english thus: 
So I might reign, I would to ' th' fire betake  
my country, parents, and my wedded mate:  
Kingdoms by any means obtained,  
do seem to be kingdoms well gained.   
Furthermore the Philistims and other enemies of the church taking offence at this example had cried out in this manner: In vain may the people of Israel boast, that their kings are given them by or from God when the thing and event thereof showed, by what sleights or policies some persons had cast others out of their kingdom.  
Last of all, others more with a certain mischievous practice would have followed him: even as those which blodely do use to sacrifice men, have excused their outrage, by Abraham's example in sacrificing his son. To the end therefore he would refute the slanders of the citizens and enemies, and stop up and make void that same wellspring of their mischievous malice he used not the law of defence whereof man's laws do make mention, but he commended his way unto the Lord, and expected from him a joyful end of his dangers.  
But seeing these are not written for David's sake, but for our sakes, let us looking into David's example learn both silence and hope, that is, let us wisely judge what injuries are to be put away, and what are to be suffered for the tranquillity of the church and common wealth. For that is a wicked impatience when a man will not suffer sorrow to do the church good: Also as saint Peter saith, Let us join with patience godliness. 2. Pet. 1. 6. That is, let us call upon the Lord in the day of tribulation, and let us crave from him either deliverance or mitigation of evils which overcharge and exercise us. Let not our patience be only philosophical moderation, but let it behold the will of God, and let it be joined with a certain hope of a joyful end: These exercises of faith. hope, invocation, and patience, in sorrow shall bring more light to the reading of the Psalms then large commentaries shall do.  
Now this Psalm is partly a Prayer, and partly a 
The effects of the Psalm.  thankesgiuei●g. For the church both craveth of God benefits, and giveth thanks for benefits received. Herein David therefore craveth defence from God against the subtle snare of Saul, and he promiseth that he will celebrate or reverently commemorate this benefit both with word and writing. Let us in like manner also crave, that God would restrain the cruel counsels and practices of the enemies of the gospel, and after our deliverance let us not be unthankful: but let us acknowledge and celebrate the presence of God in his church, and with greater zeal let us advance the doctrine of God.   

Psal. liv. And exposition thereof.  
Verse 1 Save me, O God, for thy name's sake, and avenge me in thy strength. Verse 2 Hear my prayer, O God, and hearken unto the words of my mouth. 
NAme, (as I have often times elsewhere ●aid) comprehendeth causes impulsive and ●●all as touching God hearing us. The mpulsive is the promise of God, the final ●s the acknowledgement and worshipping of God. He therefore craveth that he may be heard and helped, not for his righteousness, but for Gods promise sake which is delivered to the church. Therefore also craveth he to be delivered, that testimony of God's presence might appear in the church, with consideration whereof many might be stirred up to the acknowledging and worshipping of God. And let us also when we are 
Causes moving God to bestow his benefits.  praying allege these causes, since it is most assured that God is specially moved to give his benefits, partly with remembrance and memory of his promise, and partly in respect of his glory. But where he saith [avenge me in thy strength] let it be understood according to the Hebrew phrase thus, take o● thee the patronage of my cause, declare thou, that I was called by thy commandment unto the kingdom, and that I have not sought by ambition to aspire unto the government of God's people, as the syccp●a●●s do cry out. But why addeth he, in thy strength? even to give God the glory, not only of goodness and mercy, but also of immense and infinite power, as if he said. Thou not only wilt, but also art able to help and save me. For needful it is that we in our prayer make mention of God's fatherly will and power, where▪ with he created all things, and most freely governeth all things.  
It followeth in the text; Hear my prayer O God, and hearken unto the words of my mouth. I have often 
A two fold kind of prayer.  advertised the reader, that there is a twofold manner of invocation or prayer: one of the heart, the other of the mouth: For although prayer may be made with fervent sighing of the heart, yet the recital of a certain form of praying conceived without superstition is profitable for many causes. For, first, he admonisheth them that pray, of many things; and it is a certain confession separating us from the ungodly and profane sects. After that, he stirreth up godly motions in men's hearts according to Saint Paul's saying Rom. 10. 17. Faith cometh by hearing, and hearing by the word. Last of all, an express recital striketh even very devils with fear. For devils do not with any Gorgon or shield thrust forth against them more tremble for fear then when they hear true prayers made unto God. In respect of these commodities, let us enure ourselves unto the express recital of some form of prayer, whether it be delivered us from Christ, or in the Psalms conceived: and let us not spare for labours in the reciting of our prayers as many slothful or negligent persons do.   
Verse 3 For strangers are risen against me: And tyrants (which have not God before their eyes) seek after my soul. 
The reason of this prayer is borrowed or taken from a heavy object which moveth God very much unto deliverance: For as the natural tender hearted father is moved with the misery of his young son or daughter, so God, in whom is all fatherly love, is moved with our miseries, and feeleth those motions of the heart, which are described in the II. of Oseas, My heart is turned within me, my repentings are rolled together. verse 8. And he amplifieth 
Two special points of mischief in the enemy. Pride,  the furies of the enemies of the church with notable words, to whom he attributeth pride and tyranny. For like as devils are most proud spirits, which are delighted in the destruction of Gods work. So the instruments of those devils are full of tyrannical inselency, which indeed 
and Tyranny  riseth of this spring, that they both neglect and contemn God, and have this voice of Niobe's in their mouth and mind: Maior sum quam cui possit fortuna nocere. Greater I am, than whom fortune can hurt or any way consume. For the original of pride is security, negelecting and contemning God's judgement: But let us hold fast that saying of Saint james 4. 6. God resisteth the proud and giveth grace to the humble. and likewise the sentence by Christ pronounced. Luke 16. 15. That which is high esteemed among men is abomination in the sight of God.   
Verse 4 Behold, God is my helper: the Lord is with them that uphold my soul. 
This consideration is an argument which is brought from the things that go before, as if he said, God hath often times before heard and saved me: therefore no doubt of it he will still help me, because he will accomplish the benefits he hath begun, and will finish the web whereunto he first set his hand. This argument S. Paul useth in the 2. Phil. 13. For it is God which worketh in you both the will and the deed, even of his good pleasure: as if some acceptable things might be done unto him: that is, whereas God hath before helped you in your conversion, and hath drawn you out of everlasting death, no doubt of it, he will govern and help you in your vocation & life, that you may perform the worshippings which he requireth. And in the 2. Cer. 1. 9, 10. Yea, we received the sentence of death in ourselves, because we should not trust in ourselves, but in God which raiseth the dead, who delivered us from so great a death, and doth deliver us, in whom we trust, that yet hereafter he will deliver us. Let us therefore learn to confirm and comfort ourselves with remembrance of deliverances before past, and by these, conceive a most sure hope of those that are to come: because God is not only the guide and giver of his benefits, but also the worker of them in us: as in Phil. 6. He that hath begun this good work in you, will perform it until the day of lesus Christ.   
Verse 5 He shall reward evil unto mine enemies: destroy thou them in thy truth. 
Albeit these prayers seem to be contrary unto the precept 
Two distinct prohibitions in praying or cursing for the enemies.  of Christ, where he saith, Math. 5. 44. Bless them that curse you, and pray for them that persecute you: yet if we consider two distinctions, which are neither feigned nor forged, there is an easy conjunction of these places, having an apparent reason in them: for first, the matter or cause must be discerned from the persons: therefore we pray that God would utterly destroy and extirpate the evil cause which our adversaries have taken upon them to defend. For the enemy's counsels and mischievous enterprises with a malignant countenance, are altogether repugnant unto the sanctifying or glorifying of God's name, also do strive against the will and kingdom of God. The removing of these mischiefs, without all doubting, must we crave and pray for unto God. Afterwards we must discern the degrees of the persons: for some are curable or may be converted, others are blasphemous and incurable. As therefore we must make our prayers for them that are curable, so persons blasphemous and such as stubbornly defend idolatry, are to be cursed of all men, even as the very enemies of God and instruments of the devils. Therefore S. Paul describing the enemies of the Gospel, useth a grievous word touching those whose minds are uncurable. If any man love not the Lord jesus Chiist, let him be had in execration, yea, excommunicate to the death. 1. Cor. 16. 22. He calleth the enemies of Christ not only wicked offenders, but also he prayeth, that the judgement of God may light upon them and punish them.   
Verse 6 An offering of a free heart will I give thee, and praise thy name, O Lord, because it is so comfortable. Verse 7 For he hath delivered me out of all my trouble: and mine eye hath seen his desire upon mine enemies. 
The former part of the Psalm, is a most fervent prayer, wherein he craveth deliverance: the latter part is a song of thanksgiving. For although it be a thing usual in man's life, as Pindarus saith: Vetus gratia dormit, & homines sunt immemores. The old grace doth sleep, and men little in mind keep. yet notwithstanding, the godly ones in the Church are true and just; for they acknowledge, and with a thankful heart celebrate the author of benesits, and confess, that they are bound to perform duties, which are notable testimonies of thankfulness. So David in this place promiseth a recompense, namely, Thanksgiving, and advancement of the true doctrine. Finally, the Reader must be admonished touching the signification of this Hebrew word Raah: for it hath this emphasis or meaning, that it signifieth not only to see and leisurely behold, but with a certain admiration and pleasure to look upon some thing, as Esay in his 9 cap. 2. verse. saith: The people that walked in darkness saw a great light, etc. that is, The Church gathered from among the nations shall be amazed with admiration at the wisdom which in the Gospel is revealed. So David saith here, his eye did see the fall and destruction of his enemies; not without admiration at the judgement of God, touching which it is said in another Psalm, Righteous art thou, O Lord, and righteous, is thy judgement. Psal. 119. pars. 14. vers. 1.     

PSAL. LV. Exaudi Deus orationem meam.  
To him that excelleth on Neginoth, a Psalm of David: to give instruction.  

THE ARGUMENT.  
THis psalm is a most fervent prayer, not indeed against enemies whose outrages are manifest, but against the falsehood of feigned friends our sociats & companions, which flatter us to our faces, but behind our back, if they take occasion can lay a cold pad in the straw. This 
A prayer against feigned friends.  false friendship is most worthy of hatred, and to be accursed of all men. For as faith is the most holy good property pertaining to the heart of man: so no plague greater floweth from the Stygian or hellish lake than falsehood of faith which is covered with many sleights of dissimulation, and overspread as it were with certain sails. But therefore doth God suffer us to be forsaken of friends, or else also to be oppugned by them, to the end he may put away from us vain confidence in man, which leaneth either upon the judgements or the most uncertain wills of our allies and sociats. How often are lewd opinions of men spread in the church, or unnecessary wars in the common wealth by confidence in human helps? Wherefore that this mischief may be remedied, and to the end faith reposed in God alone might increase in us, God not only forbiddeth confidence in man, as where he saith, jere. 13. 5. Cursed is he that putteth his trust in man, but also suffereth even our very companion of the same religion to start back from us, forsake us, and strive against us: In such a case learn we how much better and more safer it is to trust in God alone, then for a man to put his trust in a thousand princes: And were it not a thing hateful, I would here commemorate examples of the lightness and lewd looseness of some which have mu●ded and assaulted with hostility, even their very colleges and companions of the same journey by sea: But these new examples I omit, and I beseech God that he would vouchsafe to defend us with the shadow of his hand, not only against our enemies, but also against our unfaithful and unconstant companions or sociates. Amen.   

Psal. LV. And exposition thereof.  
Verse 1 Hear my prayer, O God, and hide not thyself from my petition. Verse 2 Take heed unto me, and hear me, how I mourn in my prayer. 
THe Son of God saith, True worshippers 
A difference between the prayer of the faithful, and the prayer of hypocrites.  do worship God in spirit & truth. john 4. 23. as if he said; Hypocrites do pray without understanding, without devotion, and with a contradietion: without understanding, because they consider not the essence and will of God manifested in his commandments and promises; neither do discern things that are to be asked of God. Finally, neither consider they what a virtue true prayer is, but after the manner of prating Parrots, do sound words which they understand not. Without devotion, because they feel not spiritual motions in time of prayer, as faith, hope, and patience: but they pray with wrath, and with doubting, that is, they do fret and fume in misery against God, and do doubt of his hearing of them. Finally, they pray with contradiction, speaking 
The threefold prayer of the hypocrites & wicked ones.  one thing, and thinking another: for though they have these words in their mouths; Sanctified be thy name; Thy kingdom come; Thy will be done. Mat. 6. 9, 10: yet their heart disagreeth from their tongue, forasmuch as they vehemently desire and earnestly with for the destruetion of the true knowledge of God, and the overthrow of Christ's kingdom, and that many things may be unthankfully 
The prayer of the faithful  done against God. Such is the prayer, or rather much lip labour, to little purpose, of all them which defend idols and manifest errors: but the godly ones (as David in this place) do worship the father in spirit 
john 4. 23.  and truth; that is, do bring with their prayer true acknowledgement of the essence of God, and a consideration of the commandments and promises wherein God made his will known: and they know what benefits God will give us without condition, and wherein he will require obedience. Furthermore, they acknowledge and bewail their sins, & yet with faith they vanquish doudtings, believing, that though they be unworthy of themselves, yet for the Mediators sake, they are and shall be heard. Finally, in the prayer of the godly ones, there is a consonancy of the mind, will, heart, and tongue; than which harmony none can be thought more sweet. Let this difference between true and hypocritical prayer be often considered in the Psalms, when indeed it bringeth some light unto the reading of the Psalms. Now think with yourself how fervent David's prayer is, Hear (saith he) my prayer, O God, and with that, he addeth this, as it were, striving with doubting: Hid not thyself from my petition: yea, and he requireth God to take heed unto him, Take heed unto me, and hear me. And lest any man should think that David is cold, or goes about some other thing in time of his praying, he affirmeth expressly, that he will rule his motions in the same prayer; that is, he will crave of God with most fervent desires, and with all his heart, benefits necessary both for his soul and his body. But why doth he make mention of being vexed? berely because he would signify that he felt outward fears, inward fightings. 2. Cor. 7. and did not only strive with external dangers, wherein his body was exercised, but also with fears and dejections, rising from acknowledgement of sin, and of the wrath of God: for most commonly the enemies threatenings and the conflicts of conscience, striving with sin and with the wrath of God, do come together in one object. But these things are often times repeated, and set forth in the Psalms, therefore I am now more brief herein.   
Verse 3 The enemy crieth so, and the ungodly cometh on so fast: for they are minded to do me some mischief, so maliciously are they set against me. Verse 4 My heart is disquieted within me: and the fear of death is fallen upon me. Verse 5 Fearfulness & trembling are come upon me: & an horrible dread hath overwhelmed me. 
We need not long interpretation in these complaints, because they are understood by considering our own and others examples: for how much every man suffereth, so much he knoweth, as one of the old writers saith notably. But contrariwise, he that is tempted, what things doth he suffer? For there are three instruments or means to learn divine things by; Meditation, Prayer, and Temptation: for the Scripture delivered from God needeth no 
Three special means to learn divinity Meditation, Prayer, and Temptation.  allegory, but contemplation and understanding. Seeing then we suffer such like things, such complaints become more sweet in taste with us, which are every where extant in the Psalms.   
Verse 6 And I said, O that I had wings like a Dove, for than would I flee away and be at rest. Verse 7 Lo, then would I get me away far off, and remain in the wilderness. Verse 8 I would make haste to escape, because of the stormy wind and tempest. 
He addeth unto the complain, a prayer of fleeing away: Would to God (saith he) I might be separated afar off from my false and unfaithful friends, which lie in wait for me nights and days, and are bend upon all occasions whereby they may overthrow and oppress me. After the same manner all the holy ones desire to be dissolved and to be with Christ. Phil. 1. 23. that is, desire a more sincere beholding of God, and full and perfect deliverance from sin: for like as a travailer making his journey in the dark, knowing neither the way nor the place where he goeth, rejoiceth when the morning beginneth to wax light; so all the godly ones feeling the burdens of sin, and striving with divers dangers, do desire to have fellowship with God, and being called to the end of their life, do willingly cast aside the grievous burden of doubtings and the filthiness of sin, which is in this our unclean lump of flesh remaining, and do wish themselves altogether and always fervently desire to have the love of God, and gladness in God. These prayers are neither obscure nor unknown to the godly ones: I pass on therefore unto the verses following.   
Verse 9 Destroy their tongues, O Lord, and divide them: for I have spied unrighteousnesle and strife in the city. Verse 10 Day and night they go about within the walls thereof: mischief also and sorrow are in the mids of it. Verse 11 Wickedness is therein, deceit and guile go not out of their streets. 
Seeing we must needs be conversant in the world, as it were in Medea's bosom, even until the very last end of our life and vocation, let us be content with our second navigation: and let us pray unto God, that he would stop and stay the cunning deceits and juggling practices of the children of this world: and that he would 
Against the open enemies of our time.  cast to them the apple of discord, for the which they may like unto Chadmeis' children fight one with an other: For although the first and most wishful voyage is that, which with large spread sails and prosperous winds brings us into the haven of everlasting blessedness, yet if this be not by and by granted us, let us with a crooked course quite forsake the winds and tempests which indeed was wont to be done, when God would restrain the fraudulent ●ilchiuous enterprises of domestical and foreign enemies.   
Verse 12 For it is not an open enemy, that hath done me this dishonour: for than I could have borne it. Verse 13 Neither was it ●ine adversary that did magnify himself against me: for then peradventure I would have hid myself from him. Verse 14 But it was even thou my companion, my guide, and mine own familiar friend. Verse 15 We took sweet counsel together, and walked in the house of God as friends. Verse 16 Let death come hastily upon them, and let them go down quick into hell: for wickedness is in their dwellings and amongst them. 
The greatness of sorrow (which the swerving or re●●sulting 
Against the false friendship of our time.  of our friend brings to us with whom we have lived publicly and privately most familiarly and most friendly, and which was not only our companion in counsels and the rest of our affairs; but also of the self same religion) exceedeth all eloquence of speech or utterance. For this false friendship increaseth the enemy's outrages, and vexeth the holy spirit of the godly ones: For indeed the weak persons taking offence at the diversity or difference of men's judgements, begin to doubt of the certainty or truth of doctrine. But the enemies they triumph at it, when the chiefest teachers are catched away from the church. Finally so many and so great offences do follow this swerving or backsliding, that David not vainly nor unadvisedly (being inflamed with the zeal of the holy ghost) cried out here: Let death come hastily upon them, and let them go quick into hell. etc.   
Verse 17 As for me I will call upon God, and the Lord shall save me. Verse 18 In the evening and morning and at noon day will I pray, and that instantly: and he shall hear my voice. Verse 19 It is he that hath redeemed my soul in peace, from the battle that was against me: for there were many with me. Verse 20 Yea▪ even God that endureth for ever, shall hear me, and bring them down: for they will not turn nor fear God. 
True prayer is a special safeguard of the godly mind, in so great miseries of this life: Let us therefore run for refuge unto this tower, and in this haven let us settle ourselves, and let us not seek for those remedies of our sorrows which are not granted us. This place also teacheth that we must go forwards in faith, in prayer and hope for God's help: For although by the assured providence of God, our deliverance be deferred: yet this little lingering hath great advantages, because it exerciseth faith and prayer, and showeth, that we are not preserved and defended by man's help, but by God's help: and many ways adorneth and advanceth the glory of God: 
Luk. 16. 20. Matth. 9 8. Luk. 7. 12.  As the raising of Lazarus from death to life, was more glorious, than the reviving of the daughter of jairus, or the widows son of Naim.   
Verse 21 He laid his hand upon such as be at peace with him: and he broke his covenant. Verse 22 The words of his mouth were softer than butter, having war in his heart: his words were smother than oil, and yet be they very swords. 
This most pleasant description painteth out the properties of false brethren and pointeth the finger unto the 
Against the false brethren of our time.  wellspring of dissimulation, fraud, or guile subtle deceits and cruelty: for the original of these mischiefs is impiety, which neither feareth God, nor is not converted unto God: from this wellspring flow the sleights of hurting, which hypocrites most subtly are acquainted with, & the●● flattering speech, touching which Cicero saith: Frons, vultus, oculi persaepe mentiuntur, oratio verò saepissime: 
The face, the countenance, and the eyes,  
very often deceive men:  
But the speech of tongue  
most often deceive them.   
And Eurypides saith: Dura molliter loquuntur, they speak grievous things smoothly. Hitherto pertaineth the fable of the little Mouse, to whom her mother gave this commandment: Beware my little one (saith she) not of the crowing cock, but of the silent Cat, whose manners and gestures are altogether full of craft and subtlety. And what say you to that which our learned schoolmaster D. Philip Melancthon was wont very merrily to recite in these verses: 
Annis mill i am peractis,  
Nulla fides est in pactis,  
Mel in o'er verba lactis,  
Fel in cord, nile in factis.   
In English thus: 
These thousand years now past and gone,  
None keep covenants, no not one:  
Honey in mouth, words milk proceeds,  
Gall's in the heart, and nought i'th' deeds.    
Verse 23 O cast thy burden upon the Lord: and he shall nourish thee, and shall not suffer the righteous to fall for ever. 
This is a notable and sweet consolation, which biddeth us settle ourselves in confidence of the presence and help of God, and to crave and look for from him either deliverance or mitigation: This consolation healeth not the scars, but the wounds, as the experience of the godly ones witnesseth. It is our part to do the works of our vocation diligently and faithfully, and to eschew the favouring of offence in ourselves. But the care touching the issue and event of our labours must be commended unto God, who will bring to pass that we shall not be oppressed with vain contention, but that our care should be profitable to the glory of God, and to the salvation of many men. O Lord Jesus Christ, I therefore beseech thee, that thou wouldst mercifully hear and preserve us wretched and weak souls reposing upon thy shoulders. So be it.   
Verse 24 And as for them, thou (O God) shalt bring them into the pit of destruction. Verse 25 The bloodthirsty and deceitful men shall not live out half their days: nevertheless, my trust shallbe in thee, O Lord. 
He reciteth in conclusion of this psalm, a curse, the 
The cursed end of the wicked.  which is a prophecy of the holy ghost touching the tragical destruction of false brethren, which are not curable of their sores: for in as much as God is a lover of truth and righteousness, without all doubt he shall and will destroy the craftes-maisters of lyings and murders. And I will not be here any longer tedious, but I beseech God, that he would heal our wounds, and turn the hearts of such as are teachers in the Church unto a godly and wholesome agreement in doctrine and conversation.     

PSAL. LVI. Miserere mei Deus.  

To him that excelleth, a Psalm of David, on Michtam; concerning the dumb Dove in a far Country: when the Philistims took him in Gath.  
The Title.  
THe history whereof mention is made in the Title is recited in the 1. li. Samuel. 29. cap. And though the declaration thereof be brief, yet painteth it out the Image of those King's Courts, wherein Ambition, 
King Achis & his courtmaligning the estate of King David.  Emulation, Envy, Hatred, Slander, and a thousand sleights do bear sway: for the Governors in king Achis Court burned with very hatred at the glory of king David, and could not rest in quiet till they had driven this exile away, whose wisdom and virtue was excellent. And how like one egg is unto another, or milk like milk, so like is one Court unto another. But why do I speak of Courts, when even in very schools there are contentions for poor superiority. Let us therefore be Doves, and indeed dumb Doves, without the case of our confession, as in the old verse is said; 
Melius est hospitem tacere quam clamare:  
Better doth silence a stranger become,  
Than for to be too too tattling of tongue.   
For there is difference between allow able silence and unjust silence, because there are often probable causes why we must keep silence, according to the Pr. 25. 20. Like as vinegar is poured upon niter, so is he that singeth songs to an heavy heart. Also many things doth the thing itself refute when we hold our tongues.  
Here then a question is asked, when we must keep silence, or when we must speak? Seeing the 
An Apology of the life and doctrine of true gospelers.  confession of our Religion is known we are able to pass over reproaches: being accused of heinous crimes, let us purge ourselves modestly, and let us bear with many more slender reproaches, and stop their mouths with silence: and let us take heed that our adversaries may in our life and conversation be refuted, and not with words, as Cicero saith: Male mecum agitur, si me oratio potius quam vita mea purgat. It goeth evil with me if my speech rather than my life should purge me. And Scipio saith in Livius: Res non verba ad purgandum se parasse, he had addressed matters, not words to purge himself withal:  
It is an unjust silence when either with fear or flattery a true opinion in case of Confession is hidden or not revealed: Of this unjust silence this our age affordeth unto us very many examples. Christ himself both before Herod Luk. 23. 9 and again when he was upon the Cross ibid. 34. And when David heard Semey crying out against him 2. Sam. 16. 7. Come forth, come forth murderer and wicked man. Let this be enough spoken as touching the Title.   

THE ARGUMENT.  
THere be three parts of this Psalm; the first is a prayer, wherein he craveth defence against the 
The tripartite division of this Psalm.  malapertness of his enemies amongst whom he lived in exilement, the second part is a declaration of his calamity: For although it be a great mischief for a man to be plucked away from the society of his parents and friends, and to wander amongst unknown persons without honour, and to be cast ●orth to all dangers of fortune, yet there are greater mischiefs not to be conversant in the congregation of the true church, and not to have or enjoy the sweet conferences with the godly ones, but to hear the blasphemous speeches of men against God. The greatness of these mischiefs exceedeth all cogitations of mind and eloquence of tongue. The third part is a thanksgiving for defence and deliverance from God. For as Saint Peter saith. 2. 2. 9 The Lord knoweth to deliver the godly out of temptation etc. and as Saint Paul saith 1. Cor. 10. 15. God is faithful, which will not suffer you to be tempted above that you be able, but will even give the issue with temptation, that ye may be able to bear it.  
But always in the reading of the Psalm let us consider of the application: seeing the church lives banished in the world, and not unlike to the Halcyan 
The church like the Halcian bird.  bird building in the sea rocks, we must crave that God would mitigate these calamities in the whole body and all the members thereof, and now and then grant us after tears gladness. Also let us be thankful unto God for the mitigation of those calamities, and for his wonderful defence of the church against the rage of the world and of the devils.   

Psal. LV I. And exposition thereof.  
Verse 1 Be merciful unto me O God, for man goeth about to devour me: He is daily fight and troubling me. Verse 2 Mine enemies are daily in hand to swallow me up: for they be many that fight against me, O thou most highest. 
The cruelty of hatred wherewith the enemies of the godly ones do burn is in most sorrowful words described of Saint Paul 1. Corint. 4. 9 The godly ones are made a gazing stock unto the world, also ibid. 13. the filth of the world, the ofscowring of all things. For, excrementum, signifieth an odious thing filthily defiled, accursed, worthy of destruction, for which God punisheth whole nations, except it be utterly taken away. And as excrementum is a filthy thing upon earth, so reiectamentum, signifieth a man, who with his contagion hurteth his companions of the same journey by sea: and whom it is needful that we cast into the sea, lest all that are in the ship and the ship itself be overwhelmed with the raging floods. Now think what a heavy and sorrowful thing it is, to be judged a plague and destruction of mankind, and to be nights and days laid open to all chances of sudden dangers. Wherefore we must sufficiently well furnish and arm our minds with true doctrine, prayer, and testimonies of the true church that we be not oppressed with the unjust judgements of the world, or else do start back from the gospel through fear of dangers.   
Verse 3 Nevertheless though I am sometimes afraid, yet put I my trust in thee. Verse 4 I will praise God because of his word: I have put my trust in God and will not fear what flesh can do unto me. 
Unto the history he addeth a consolation which is taken not out of Philosophy, but out of the word of God: For most truly it is said in the 119. Psalm part 3. ver. 2. This is my comfort in my affliction, because thy 
A refuge in sorrows.  word hath quickened me. For in sorrow unfeigned, when the mind seeketh every where for comfort, and we find by experience we are not helped by man's device or imaginations, at the length the godly mind running down to the preaching of the gospel, as it were unto a fountain of lively water, beginneth to settle itself, and to feel God's help and presence, and the restoring of life everlasting. And here let the nature of faith be considered which (as Saint paul epistle Heb. 11. cap. 1. verse hath set fortth) is the ground of things which are hoped for, and the evidence of things which are not seen: For it is a matter important to believe those things which we see not, to hope well of things deferred, and to rest at peace in God, yea, though he cast a stern countenance at us, and so to persever even unto the very end. To this purpose job saith cap. 13. verse 15. Yea, though he shall kill me, yet will I trust in him, and he shall be my Saviour. So David with a great respect or regard of faith saith, I have put my trust in God, and will not fear what flesh can do unto me: yea although all fears and all dangers every where arise over me: yet I hold it a thing both certain and affirmed, to yield and obey to God calling me, and not to start aside no not a nail breadth from his word: For if God be on our side, who shall be against us Rom. 8. 31. O that it would please God to give us in the great outrage of storms and concourse of calamities like strength of faith vanquishing fears and doubtings: And without all doubts he shall be mighty in our infirmity if we make our prayers unto him, according to his promise. Math. 7. 11. How much more shall my heavenly father give you his holy spirit, when you pray for it?   
Verse 5 They daily mistake my words: all that they imagine is to do me evil. Verse 6 They hold altogether, and keep themselves close, and mark my steps: when they lay wait for my soul. Verse 7 Shall they escape for their wickedness? thou O God in thy displeasure shalt cast them down. 
He handleth at full the history as touching his miseries in time of his banishment. Like as in Esop's fables all beasts conspire together to spoil the poor Camel: So (as Tyrteus the physician saith) 
Nemo curat vagos & ledere nemo veretur.  
Non exul cur● ducitur esse Deo.  
No man careth for the wandering wights,  
to hurt them none doth fear:  
Men think that God forgetteth quite  
poor Exiles living here.   
But unto a most evident complaint we need not to add any long declaration.   
Verse 8 Thou tellest my flittings, put my tears into thy bottle: are not these things noted in thy book? 
O the unspeakable fatherly loving kindness of God, 
The unspeakable fatherly loving kindness of God towards his.  numbering the very hairs of our head, and gathering our tears! For I pray you think and consider how great this gatherer is, namely, the Creator of all things, the King of kings and Lord of lords. We marvel at the humanity of Theseus, who washed with his own hands the dead carcases of his slain soldiers at the water of Thebes: But much more let us marvel, yea, and all amazed wonder at this, when we read and hear that God gathereth our tears. But whose tears I pray you gathereth he▪ not the tears of Angels but of sinners, whose infirmity and filthiness is great. Surely I can scarce tell whether any more notable description be extant of God's providence either in the histories of the Prophets or of the Apostles. Let this therefore be fast fixed in our minds, so that it may comfort us, so often as we are vehemently disquieted touching the will of God, and are vexed with a certain special sorrow. God taketh care, not only for our bodies and souls, but also even for our very hairs and silly tears, and keep them as it were a matter of great importance and as a treasure of great prize. Therefore notably said Saint Paul, that our light affliction which is but for a moment, causeth unto us a far more excellent, and an eternal weight of glory. 2. Cor. 4. 17.   
Verse 9 When soever I call upon thee, then shall mine enemies be put to flight. This I know for God is on my side. 
In this verse let there be considered a difference between 
The douting of the Heathen.  the doubting of the Ethnics and the careful confidence of the church. Cato, although he believed there 
The faith of the church.  was a God, yet he doubted whether he might be hard and by little and little was plunged into desperation: But the church which embraceth the word delivered from God, striving against doubting believeth assuredly, that she is received and heard for the Mediators sake, and the cause of his assuredness is the word of GOD, in which phrase or speech I comprehend the commandment, promise, oath, and truth of God: But these things are elsewhere often expounded.   
Verse 10 In God's word will I rejoice: in the Lord's word will I comfort me. Verse 11 Yea in God have I put my trust: I will not be afraid what man can do unto me. Verse 12 Unto thee, O God, will I pay my vows: unto thee will I give thanks. Verse 13 For thou hast delivered my soul from death, and my feet from falling: that I may 
A threefold conclusion of thanksgiving.  walk before God in the light of the living. 
So often times as I have now spoken of thanksgiving unto God, the same is to be referred unto three conclusions; whereof the first is, that the glory of the power, liberty, and presence of God in his Church might be attributed unto God: and that Epicures, Stoics, and other blasphemous persons (which cry out that God is either idle or blind) might be refuted, etc. The second conclusion is, that true acknowledgement of God might go forwards in us, and that God henceforth would vouchsafe to communicate himself unto us: for God ceaseth to communicate himself unto unthankful persons, which are liars and unjust: Liars indeed, because they acknowledge not from whence their benefit is received; and unjust, because they render not due recompenses whereunto they are bound. The last conclusion is, that others by our example might be assured or woon●e to the true acknowledging and invocating upon God. Unto these final effects, let us refer our Eucharist or thanksgiving, and let us declare our thankfulness, not only in speech and preaching, but with all obedience, in our vocation, life, and calamities.     

PSAL. LVII. Miserere mei Deus, miserere mei, quoniam in te confidit anima mea, etc.  
To him that excelleth (Destroy not) a Psalm of David on Michtam: when he fled from Saul in the cave. 1. Sam. 24. 4.  

THE ARGUMENT.  
PLato in Protagora citeth the saying of Simonides: Uirum vere bonum nasci difficile 
A constant person in goodness.  est, qui manibus, pedibus & mente sit Tetragonos, that is, A hard matter it is to find a right good man borne, which of his hands, feet, and mind is always upright and constant. Such a man was David, who could more hardly be withdrawn from an honest or good purpose, than the shining Sun may be driven out of his course: for although by great right he might have slain Saul, yet neither would he use the law of defence, whereof politic laws do make mention, nor yet take occasions which ministered opportunity unto him to slay Saul. For seeing he had altogether consecrated himself unto God, and his country, that is, the Church, he would not be the author of an evil example amongst God's people, in putting kings to death, but in faith craved and looked for help from God: wherefore let us marvel at this humility and gentleness in David here set down, and let us use the like as we may use it. Let others marvel at David's victories, wherein he tore in pieces both Lion and Bear, and overthrew the monstrous fellow Goliath before his own eyes: let us marvel at and publish abroad the most excellent kind of victory, wherein our domestical enemies, their ambition and desire of revenge, are overthrown and destroyed. For in that part of man which is called Furious, namely, in the heart, there are two most trouble some and most cruel affections, wrath, and ambition: and these are easily inflamed in great personages; and being inflamed, do every where trouble whole kingdoms and the common society of men: therefore to vanquish these plagues is more glory than triumph. Let us also consider in the history of David, a testimony of God's presence in the Church: for although Saul bent and practised 
God delivereth David out of saul's hands.  all the whole endeavour of his kingdom to the destruction of David, and that he never purposed any thing more earnestly then to destroy David by all means that he could, not by judgement, nor by good advisement, but by violence and greedy assault: yet God took this silly mor●ell (if I may so say) out of saul's jaws, and suffered not so much as a hair to fall from David's head. Let us, being confirmed with this testimony, believe that God is always present in his Church, and that the enemies can not be cruel against her, but when he himself suffereth them.   

Psal. LVII. And exposition thereof.  
Verse 1 Be merciful unto me (O God) be merciful unto me: for my soul trusteth in thee: and under the shadow of thy wings shall be my refuge, until this tyranny be overpast. 
IN reading of the Psalms, let not the foot go one way, and the string sound another way, as it is said of those which dance not right measure; but let our affections jump in one with David's harp. Let every man say therefore with true confidence in his dangers and calamities: My soul trusteth in thee, and in the shadow 
Our affections must jump with David's harp.  of thy wings will I trust, until this tyranny be overpast. This application of the Psalms unto ourselves, bringeth more light to the Readers then long or large commentaries shall do: but how hard a matter it is in a true heart to sound these words, godly minds do by experience find. For two temptations do always murmur against us; the one of our unworthiness, the other of particularity: but against our unworthiness, let us set down and oppose free promise; and against particularity, universal promise, as elsewhere is often said. Also before in the 17 Psalm is a most excellent metaphor taken from Hens, largely declared at full. I will not therefore sing one and the same song so often times.   
Verse 2 I will call upon the most high God: even unto the God which shall perform the cause that I have in hand. Verse 3 He shall send from heaven & save me, from the reproof of them that would eat me up. Verse 4 God shall send forth his mercy and truth. 
He foreshoweth with notable words the presence of God in his Church, that he may confirm us with his example and testimony; that we should not come fearfully unto God, but trusting in the mercy and truth of God we should cry, that is, as Christ saith, Math. 7. 7, 8. We should ask, knock and seek: for every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it is opened. But so often is mention made in the Psalms of the mercy and truth of God, to the end we may know and acknowledge that we are preserved and defended, not by human helps or safeguards, nor yet for our own merits, but freely by mercy promised in the Gospel, which is not a device of man's opinion, but an everlasting and unchangeable decree of God's wisdom and truth. Therefore although we are unworthy, yet must this glory or praise be attributed unto God, that he is merciful, and keepeth promise with most assured faith. Wherefore let us cry out with Daniel 9 vers. 17, 18. We power out our prayers before thee, not in our righteousnesses, but in thy great mercy; hear us for the Lords sake.   
Verse 5 My soul is among Lions, and I lie even among the children of men (that are set on fire) whose teeth are spears and arrows, and their tongue a sharp sword. 
Let this description of the Church be diligently looked 
The church is in the world like Daniele●● among the lions, etc.  upon; for the Church always so liveth, even as Daniel sitting among the Lions. Dan. 6 16. The devils are always entrapping us. Ungodly persons always give cruel threatenings unto the church. So doth the prophet I say in his 11. cap. vers. 11. compare the church unto an infant playing upon the hole of the asp, and to a weaned child playing upon the cockatrice hole. For like as the infant perceiveth not the greatness of the danger, wherein he is exercised, neither is furnished with any defence against the most hurtful serpents: So the church looketh not so far into the sleights of the devil and the world, wherewith she is alured, neither hath she visible succours whereunto she may flee for refuge. Then resteth this one thing, that she with her whole mind and heart be turned unto God and from him look for defence in so great snares of the devil and in so great multitude of dangers. Furthermore, (seeing no weapon is 
The description of slanderous tongues.  more hurtful than the tongue, if it be prepared to do hurt) most elegantly doth he compare slanders unto fire, arrows, and sharp swords: For indeed slanders do not only hurt those whom they diffame, but also foolish light believing hearers, in whose hearts and breasts they leave the stings of suspicions. For, most truly is it said of a certain slanderer, Calumniare audactèr, quia semper aliquid haeret. Slander still boldly. something always sticks in thee. Then what remedies must be administered to the poisonful bitings of Sycophants, the seventh psalm teacheth us: namely, a denial, or modest refutation and prayer. For, let us when we are accused of heinous crimes, purge ourselves modestly: Afterwards let us commend our causes unto God, and let neither our confession nor patience strive the one with the other, but let either virtue have his due place.   
Verse 6 Set up thyself, O God, above the heavens, and thy glory above all the earth. 
God is moved with nothing more, then with respect of his glory: As in Esay 48. verse 11. For mine own sake, for mine own sake will I do it. Therefore notably doth David in his praying allege this cause: Be thou a defender of thy glory, refute the enemy's slanders, which exclaim against us that we are heretics and Schismatics and falsely lay in our dish two most heinous crimes, Blasphemy and Sedition, whereof the one violateth or transegresseth the first the other the second of the commandments. These poisonful reproaches blemishing or defacing thy glory, thou thyself refute, and show in purpose and event that the confession of truth pleaseth thee.   
Verse 7 They have laid a net for my feet, and pressed my soul, they have digged a pit before me, and are fallen into the midst of i● themselves. 
Elder age long ago made a most honest law for punishing of a slanderer, for the cause being known the 
The example of god's judgement and justice upon slanderous persons.  slanderer was scourged with the same punishment wherewith the other should have been scourged if he had been convinced. So they that slandered Daniel were cast amongst the lions. Dan. 6. 24. And they that slandered Susanna were stoned to death, Daniel 13. 62. For not a more just punishment is there then that murderers should be manqelled. Therefore said Pythagoras viz. justum esse quiddam retaliatum, a ●ust man was a certain recompensed thing like for like. And as the verse of Rhadamanthus saith. justa malis haec admisso pro crimine poena est, Si quae fecerunt, eadem pat●antur et ipse. 
A punishment just to the wicked men,  
This is for crime committed so by them:  
That if they have done any wickedness,  
They therefore should smart all remedile Te.    
Verse 8 My heart is fixed O God, my heart is fixed: I will sing and give praise. Verse 9 Awake up my glory, awake lute and harp I myself will awake right early. Verse 10 I will give thanks unto thee O Lord, amongst the people: And will sing unto thee among the nations. 
A great part of the Psalm consisteth of prayer and thanksgiving. Like as therefore heretofore he craveth defence against the violence and fraud of his enemies: So now with great alacrity or cheerfulness of mind he 
David's thanksgiving unto God for his goodness.  giveth thanks unto God. And this comfortablenes in thanksgiving is stirred up, not by man's help, but by the spirit of grace and of prayer. For without his spirit, the old grace sleepeth, and man little in mind keepeth as Pindarus saith. But men being maved with the holy ghost, are true and just, that is, they acknowledge the society with God, and study according to their ability to render some recompense.  
Hereof come those sayings, My heart is fixed, awake Lute and Harp, and I will sing unto thee, etc. But, why addeth he that he will give thnakes unto the Lord among the people? verily to teach that Thanksgiving is a public, and not a private virtue. For Temperance and certain other virtues are men's private induments & ornaments. But Justice whose outward show is Gratitude or thankfulness rejoiceth in communicating herself 
God's goodness must be both acknowledged in ourselves and made known unto others.  unto others, and in that thing followeth large fountains which send whole rivers out of them. Therefore it is not enough that we privately acknowledge the presence of God, but we must celebrate gods benefits before others, that even they also may be called unto true acknowledgement and prayer unto God.   
Verse 11 For the greatness of thy mercy reacheth unto the heavens: and thy truth unto the clouds. 
He amplifieth the mercy of God, not with vain thetorike, but with true affirmation, such as is extant in the epistle of S. Paul to the Romans the 5. chapter, and 2. verse grace aboundeth above sin: for we must most firmly believe, that the kingdom of God is moremighty, than the whole kingdom of the devil: neither must we add this defperation unto other our offences; which thing Cain added in committing that murder saying, Gen. 4. 13. My sin is greater than that it can be forgiven. This blasphemous speech which accuseth God of untruth, and derogateth from him the praise of immense mercy, doth Augustine most gravely reprehend, saying; Thou liest Cain, greater is God's mercy than the misery of all sinners.   
Verse 12 Set up thyself, O God, above the heavens: and thy glory above all the earth. 
Like as rhetoricians in their epilogues or shuting up of their tales will have the chief arguments repeated: So David repeateth this most sweet little verse in the end of this Psalm, wherewith he as it were stirreth forth (if I may so say) God voluntarily running upon his side: Let thy glory flourish, rule, and reign, even to the destruction of all epicures and blaspheimers. Amen.     

PSAL. LVIII. Sivere utique justitiam loquimini.  
To him that excelleth (Destroy not) a Psalms of David on Michtam.  

The disposition of the Psalm.  
THere are four parts of this Psalm: the first is, a rebuking of the godly ones mightily amplified by degrees of mischiefs, circumstances, and familitudes: The second part is a prayer, that God would restrain and subdue tyrants and heretics. The third part prophesieth of the punishments due to the ungodly ones, and of vain contention, so far as pertaineth to the effect of the matter. The fourth part promiseth unto the godly ones deliverance. These parts if it please you let us ●unne through hereafter.   

Psal. LVIII. And exposition thereof.  
Verse 1 Are your minds set upon righteousness, O ye congregation? and do ye judge the thing that is right, O ye sons of mer? Verse 2 Yea, you imagine mischief in your hearts upon the earth: and your hands deal with wickedness. Verse 3 The ungodly are froward even from their mother's womb: as soon as they be borne they go astray and speak lies. Verse 4 They are as venomous as the poison of a serpent: even like a deaf adder that stoppeth her ears. Verse 5 Which refuseth to hear the voice of the Charmer, charm he never so wisely. 
ALthough mankind wholly, without the 
Contempt of God in heretics and tyrants.  sight of the Gospel, and without the holy spirit, be both dumb and deaf, because nature not regenerate, either securely contemneth God's judgement, or else is full of academical doubtings, either else being astonished with fear, fleeth from God and hateth him: yet in this place heretics and tyrants of all ages are by name rebuked, when they become uncurable. For like as Asps do stop and close up their ears that they might not hear the words of the charmers▪ even so heretics and tyrants are so troubled out of their mind and whole body, that furiously they refuse and despise all wholesome counsels and all godly admonitions: but the causes of this furiousness are not only men's wills, covered with an epicurical contempt of God, and most cruelly setting themselves against the present state, of what sort soever it be, but much more do devils, leaping into the very hearts of the godly ones, and by their breathe extinguishing light, and natural affection in men. Examples of this purpose are set down in Pharaoh, Exod. 14. 8. Antiochus, 1. Mac. 1. 11. the Pharisees, and monks of 
Examples of both.  our time, which have night and day bend and practised all their endeavours to the destruction of the true church. But these Asps at length by casting a little nightshade or petimorell unto them are therewith cast asleep. And that I say nothing of tyrants, who ever read or heard that any author of a lew● religion hath been revoked from his error, and restored to a sound or perfect opinion▪ For like as in the godly ones there increaseth spiritual light, according to that saying in the Proverbs cap. 4. vers. 18, 19 The path of the righteous shineth as the light that is brighter and brighter, unto the perfect day: but the way of the ungodly is as the darkness, they know not where they fall: so in heretics do increase darkness, malapartness and s●ubburnnesse, which by no help may be healed. Therefore S. Paul biddeth us, Titus 3. 16. To shun an heretic after he hath been once or twice admonished. Which thing, sith they so ●e, let us fervently crave of God, that he would not cast us away amongst those vessels of wrath, such as have been and are all heretics and tyrants uncurable. But that he would make us vessels of mercy, whose course in this life may edify to God's glory, and tend to the welfare of many men▪   
Verse 6 Break their teeth, O God, in their mouths, smite the jaw bones of the lions, O Lord. 
Hitherto hath the Prophet painted out the image of 
David's prayer for defence against those his enemies.  the ungodly ones, which do all they can to oppress the manifest truth, and the church itself. Now he sets against this fury, a most firm defence, namely true prayer unto God, whereof Solomon saith, Proverb. 18. 10. The name of the Lord is a strong defence, etc. For, like as Christ vanquished the devil in the wilderness, not with brazen pieces, but partly with the word of God, and partly with prayer, Math. 4. So the special weapons of our warfare are Doctrine and Prayer. Let us therefore crave of God that he himself would subdue the practices of the enemies and vouchsafe to help us in our so great infirmity.   
Verse 7 Let them fall away like water, that runneth apace: and when they shoot their arrows, let them be rooted out. Verse 8 Let them consume away like a snail, and be like the untimely fruit of a woman: and let them not see the Sun. Verse 9 Or ever your p●tets be made hot with thorns: so let indignation vex him, even as a thing that is raw. 
In other psalms, the ungodly ones and their practices 
Whereunto David compareth these his enemies in four kinds.  are compared unto vain chaff which is carried or blown hither and thither with the wind: again, unto rust and unto grass growing upon the house side, which before it be plucked up, withereth away. Let there be adjoined unto these most pleasant sights of figures, five similitudes recited in this place: whereof, in the first he compareth the practice of his enemies unto water running away. Which though now and then it bear great substances, and seemeth to last always, yet after a while, being heated of the sun, or blown of the Esterly wind runs away swiftly. Secondly he compareth the enemies mischievous enterprise unto an arrow or weapon which is broken together with the bow, out of the which it is sent, or else misseth quite the mark whereat it is aimed. Thirdly he describeth the image of a snail coming out of the shell presaging some harm ensuring ●nto him that passeth by, but she within a while being resolved into water leaveth her house without any thing in it. Fourthly he setteth down a figure of an untimely lump or piece of flesh, and which is brought forth with danger of death: For as this wretched lump swelleth the womb, and yet comes not to full ripeness or fullness of time: So the contentions of the ungodly ones, are burst off, or ever they have half effect. Lastly he compareth the cunning crafts and pleasant practices of the enemies unto young thorns, which are quite plucked up by the travelers, before they come to their full sharpness: But seeing the Hebrew word Sir, signifieth both, the thorn, and the pot, this similitude may even in this sense be understood likewise. Before your pots feel the thorn hot, or fiery flame, the flesh as yet raw, together with the pots shall be turned up side down. Now think what an Orator the holy ghost is, and with what notable words he teacheth and comforteth us▪ that we should not be discouraged nor enfeebled with the first, furious outshew of our enemies: But let us in silence and hope look for preservation of the body, yea though by a sure providence of God, some members are persecuted or torn in pieces. Let us therefore hold fast this consolation, and with this hope let us reverence the studies of heavenly doctrine. For, as S. Paul saith 1. Cor. 15. 58. Our labour shall not be vain in the Lord. but shall bring plentiful and permanent fruits unto us, and to the church.   
Verse 10 The righteous shall rejoice when he seethe the vengeance. He shall wash his footsteps in the blood of the ungodly. Verse 11 So that a man shall say verily, there is a reward for the righteous: Doubtless there is a God that judgeth the earth. 
These last verses contain a perspicuous affirmation 
An affirmed difference of God's judgement in the behalf of his church against her enemies.  touching the judgement of God, discerning the godly ones from the ungodly ones. This affirmation shall be more notable, if in our minds we do behold the universal judgement, which after a while shall follow, wherein the minds of all the ungodly ones shall be discovered and shall be cast away damned into eternal torments, but the godly ones shall attain unto the long desired glory and deliverance. Then fully and wholly shall the church rejoice being delivered from the guilty and violence of the devils, and shall give God the praise for his just judgement, yea, shall reap and receive with great joy, the fruits of their labours and sorrows which they have sustained in this life. In mean time let us remember, that the church is for many causes burdened with the cross, and that we must not departed from God, no though deliverance come not unto us by and by. But God sometimes also in this life overtaketh the tyrants with punishment to the end these apparent sights should be testimonies of the judgement which shall follow this life, and that the church might have some tranquillity and truces like unto the Ha●●ion days.     

PSAL. LIX. Eripe me de inimicis meis.  
To him that excelleth (destroy not) a Dsalme of David on Michtam: when Saul sent, and they did watch the house to kill him.  

THE ARGUMENT.  
THe application of this Psalm is after 
The application of this Psalm two fold.  two sorts: One unto the history of David, touching which the title speaketh, an other unto the passion of Christ, and perpetual scattering of the jewish nation. For the history in the 1. lib. Sam. 19 saith that Saul being vexed and troubled with the flaming fits or burning pangs of his fury, as one out of his wits and senses sent his messengers to catch, and kill David his son in law, and one best deserving in the government of Israel: But David by God's help 
The first signifieth the history of David's troubles.  was delivered out of those snares. Let us know that this history setting down an example of God's protection was written for us, that we (in dangers which for honest and just causes do hang over our heads) may crave and look for help and defence from God, who indeed numbereth all the hairs of our head. Moreover, seeing the comparison of familiarity is great between the head and the special members of the body, let us read this Psalm, as it were a prophecy 
The second, the history of Christ's passion.  of the passion of Christ our Lord, and of the punishment of the jews. For like as Saul persecuted David with an implacable or unpacifiable hatred: so the blind and furious jews raged with hatred against Christ. But as David (when Saul and his family was extinguished, & almost utterly destroyed) flourished and reigned king of the jews, so the political government of Moses' law being utterly destroyed, and the jews wandering in perpetual banishment, Christ sitteth at the right hand of his Father, and giveth most ample gifts or benefits unto his church.   

Psal. LIX. And exposition thereof.  
Verse 1 Deliver me from mine enemies O God, defend me from them that rise up against me. Verse 2 O deliver me from the wicked doers, and save me from the blood thistie men. 
THe same things which David prayed for against 
The Pope's Nero-like cruelty.  saul's messengers, let us pray for in like manner against the pope's adherents, by whom many godly ministers are for matrimony cruelly slaughtered, when never yet any barbarous nation killed men for the like cause. And neither only do they exercise Nero like cruelty against charchmen, but they kill and slay also other honest and godly persons, when they transgress any ungodly law. These bloody persons, let all godly men (with most fervent prayers) crave of God that he would either call them back to amendment, if they be amendable, either else even at the first to destroy them.   
Verse 3 For lo, they lie waiting for my soul; the mighty men are gathered against me, without any offence or fault of me, O Lord. Verse 4 They run and prepare themselves without my fault: arise thou therefore to help me, and behold. 
Some man peradventure would ask, what cause should move Saul to lie in wait nights and days to slay David? Again, even so, what cause should move the pope and his confederates to set themselves so cruelly against our churches▪ Touching this question, David here answereth, that Saul had no grievous nor just cause which he might lay for excuse of his fury: For although Saul burned with hatred at the felicity of David, and sorrowed sore to see this youngling to be esteemed of all men before himself and his some jonathas, even by God's providence: yet with no right did he persecute David, whom to obey he must needs, when God of necessity would have it so. Even so our adversaries, although they are displeased with us when they are reproved of their ungodly opinions and worshippings, yet can they not but with rashness and impudence object unto us any corruption of doctrine in us▪ for those things which we 
That which our Preachers do teach, is agreeable to the scriptures, Prophetical, Apostolical, and Symbols.  ●eauch touching all the articles of the Christian doctrine, most sure it is, that the same do agree with the Scriptures prophetical and apostolical, and with the symbols or articles of the Christian bel●efe. Therefore like as the jews for no just cause hated Christ, so do papists practize (without any cause great and just) to destroy churches or congregations religiously constituted. But touching two sorts of justice or righteousness in the seventh psalm before it is spoken largely: the one concerning our good conscience, the other concerning our persons. Concerning the righteousness of our person, the psalm s●●●h 143. 2. Enter not into judgement with thy servant, because in thy sight shall no man living be justified. 
A twofold kind of righteousness. First, of our person. Second, of our cause.  Again Pfal. 130, 3. If thou, O Lord, shalt mark straightly what is done amiss (O Lord) who shall abide it? Touching the righteousness of the cause, let us hold that saying of Paul. 2. Cor. 1. 12. This is our rejoicing, even the testimony of our conscience, that we live in this world in simplicity and godly pureness, and not in fleshly wisdom, but by the grace of God we have had our conversation in this world. This rejoicing is needful before God, when we ask or crave of God, that he would help a just cause, and before men openly, because he confirmeth the godly ones, and vanquisheth the victories of the ungodly ones.   
Verse 5 Stand up (O Lord God of hosts) thou God of Israel, to visit all the heathen: and be not merciful unto them that offend of malicious wickedness: Verse 6 They go to and fro in the evening, they grin like a dog, and run about thorough the city. Verse 7 Behold they speak with their mouth, and sword are in their lips: for who doth hear? 
Often times in the psalms this question is handled; whether we may curse our enemies, yea or no? and although some men make answer otherwise, yet these three verses are so manifest, that they require not long reasoning of the matter. For first of all, blasphemy is to 
A threefold cause why the enemy may be cursed.  be condemned, when immediately it hurteth the glory of God. Next of all, blasphemers are to be accursed, because they sin the sin unto death. Thirdly, we must crave that God would repress errors and their favourers. These things being thus considered, the declaration of the precept delivered from Christ is easily understood Luk. 6. 28. Bless them that curse you; namely, blasphemers which are recoverable, for in the society of our enemies some persons there be recoverable.   
Verse 8 But thou, O Lord, shalt have them in derision: and thou shalt laugh all the heathen to scorn. Verse 9 My strength will I ascribe unto thee: For thou art the God of my refuge. Verse 10 God showeth me his goodness plenteously, and God shall let me see my desire upon mine enemies. Verse 11 Slay them not lest they forget, but scatter them abroad, among the people, and put them down O Lord our defence. 
No doubt of it these verses do prophecy touching the 
Five causes why Moses law was abolished.  remnant of the Jews people, which after the destruction of Jerusalem, wandered amongst the nations so many years. But here let us consider of the causes why the political law of Moses was destroyed, than which, there was none more excellent in all the world. And certs the first cause is, for that it pleased God to set down 
1  an horrible or fearful example of his wrath against the enemies of Christ: Touching this cause Christ saith Luke 19 44. Because thou knewest not the time of thy visitation. etc. Therefore in these days let them fear like punishments, which either despise the pure doctrine of the gospel with an Epicuriall contempt, or endeour what they can to destroy the same with an ungodly wilful stubbornness. The second cause is, that the matter 
2  and event may show, that the promises touching the Messiah are not to be understood conerning a political kingdom, but concerning everlasting benefits. The third, to manifest that the works of the law are not righteousness 
3  before God. The fourth, that the Jewish prerogative 
4  which they had in their own nation might be taken away: For if Moses his policy, should as unto this day have remained, no doubt of this these which were converted out of the Jews would challenge and take to themselves a singular prerogative for their temple and ceremonies which they had. The fifth cause, that the destruction of the same policy might witness that Christ hath been present upon earth. For it behaved that Christ should be borne in Bethleem, and in very deed so was he when the policy of Moses stood in force. But now more than a thousand and four hundred years, the city of Bethleem and the policy of Moses lie overhrowen and brought to none effect. Then needful it was, that Christ should come in the flesh laug before: All these causes are most worthy of diligent consideration.   
Verse 12 For the sin of their mouth, and for the words of their lips, they shall be taken in their pride: and why, their preaching is of u●sing and lies. Verse 13 Consume them in thy wrath, consume them that they may perish: and know that it is God that ruleth in jacob, and unto the end of the world. Verse 14 And in the evening they will return, grin like a dog, and will go about the city. Verse 15 They will run here and there: and grudge if they be not satisfied. 
The cause of the perpetual banishment of the Jews is not any civil offence, but a high degree of sin, namely 
The cause of the perpetual destruction of the jews.  Blasphemy against Christ and his church: For they call Christ a deceiver and a malefactor: moreover they cast up from their hateful stomachs such bitter railing against him, as one ship cannot carry away. And the church which embraceth the gospel touching Christ they call the people of Edom, that is cruel and full of blood. For these revilings which they used against Christ and his church do they suffer grievous punishment and just punishments: For in their banishment they wander abroad as it were dogs which when the wring of their bely vexeth them, do make a horrible howling. For although they require and look for doubtfully, a Messiah, & go about to set up anew their kingdom; yet neither find they the Messiah, no nor yet though they burst themselves: can they set up again their ancient government. The histories are known touching the scoms and outcasts of the Jewish people, which now and then went about with all endeavour to recover their country, & restore their temple, but their looked for harvest hath disappointed them with a vain reaping: For other while with the Roman armies, and otherwhiles with horrible prodiges or wonders they were overthrown and scattered abroad as in the 21. Psalm is before declared.  
And that the Jewish rabbins are not only blind, but the leaders of blind, hereof it may be adjudged whereas 
The jewish Rabines, both blind themselves, and leaders of the blind.  with a most scuere decree they forbidden, that no man shall dispute of the time when the mesias shall come: whereof indeed God hath appointed almost the time▪ itself in 9 of daniel's prophecies. And how I pray you do they sycophantically wrest the most excellent prophecies, touching the nativity, passion, resurrection, and eternal kingdom of Christ the Messiah from their native and proper unto a strange and improper meaning, and so all witting and willing do procure darkness unto themselves and others? Therefore when we read these and other innumerable such like things, let us partly bewail the blind stubbornness of this most wretched nation, and partly tremble with fear in thinking upon the wrath of God, whose most evident example is seen in this out-scowring or scum of the Jews. For, if God spared not the natural branches (as saint Paul saith) what shall become of the wild graff? Rom. 11. 21. that is, if God pour out his wrath upon that people, from amongst whom Christ was borne, how much less will he spare other enemies and contemners of the Gospel? Let us therefore live in the fear of God the Lord, and let us keep still the excellent benefit of the gospel by the holy spirit, lest the same thing happen unto us, which happened unto those same unthankful jews.   
Verse 15 As for me I will sing of thy power, and will praise thy mercy betimes in the morning: for thou hast been my defence and refuge in the day of my trouble. Verse 16 Unto thee (my strength) will I sing: for thou (O God) art my refuge, and my merciful God. 
Two sacrifices, there are wherein God specially taketh 
Two sacrifices acceptable to God: The first, thanksgiving. The second, Mortification  pleasure and delight: the one is, Thanksgiving, the other Mortification, that is, of true contrition, and of obedience in miseries, the one and fiftieth psalm saith, A troubled spirit is a sacrifice unto God, a contrite and humble heart, O God, wilt thou not despise. Of the other kind of sacrifice we have already often times spoken in the Psalms, so that it would be a thing unpleasant to sing that song here again.     

PSAL. LX. Deus repulisti nos, etc.  

To him that excelleth upon * Shusshan, * Eduth, 
These were certain songs, after the note whereof this psalm was sung.  or * Michtam, a Psalm of David to teach: when he fought against Aram, Naharaim, and against Aram Zobah when joab returned and slew twelve thousand Edomites in the salt valley.  
The Title.  
THere is a great difference between 
2. Sam. 8. 1. & 10. 1. 1. Chron. 18. 3.  the government of the kingdom of Israel and other governments: For though all good governments be ordained of God, yet this kingdom was by the express word of God ordained, and had a special promise touching the preservation thereof until the time of the Messiah sent into the world. Such a promise hath not any nation now, but after a sort we know, that God will give some harbouring places for his church in exile, somewhere more, somewhere less. Now think with yourself what a benefit it hath been, that the church of the people of Israel for the space of 1500: years and more hath (by God's providence) been preserved and defended. How acceptable a thing were it for us to know for certain, & have it by good proof verified, that in these countries where the Gospel is now preached, a mean state of the church should continue 100 years together? Again also the special 
A special difference between the kingdom of Israel and other kingdoms.  ornaments of other policies, wherein shineth not true knowledge of GOD, are laws agreeing with a right rule, judgements, mean discipline, defence in peace, and wars, and wealth. But these things serve only for this life mortal, and do not deliver a man from sin and death: But the kingdom of Israel had far greater and more necessary and wholesome ornaments, namely, a law given from God, a promise of the Mediator (for which cause the truchurch of God was planted in this people) the sending of Prophets, the gathering of the everlasting Church, manifest testimonies of God's presence, studies of the doctrine of God, and of other good things, true worshipping of God, and modesty of discipline; these benefits exceed all cogitation and eloquence of man. Last of all we must consider of the final cause of this excellent policy or government: for although all commonwealths ought to endeavour to this end, whereof Saint Paul most gravely exhorts 1. Timot. 2. 2. That we may live a quiet and peaceable life, with all godliness and honesty; yet this policy or government was therefore ordained especially, that there might be an Vni●ersity and Library wherein the promises touching the Mediator might be preserved and advanced, and that the Messiah might have a certain household and assured lodging place wherein he might be borne, wherein he might teach, and being raised from death to life he might begin a kingdom, whose proper benefits are to take away death and give righteousness and life everlasting. For these great prerogatives, of right, and worthily is the government of Israel compared unto a most fragrant Rose, and a bracelet of gold.   

THE ARGUMENT.  
LEt us reading this Psalm give God thanks, that as yet, he gathereth a church amongst us: and let us crave that he would preserve and defend the harbourers of the church. Let us also learn out of this psalm necessary doctrine and consolation: For it teacheth, that the wholesome state of the church and government is not preserved or kept in good order, by man's safeguards, but by the help of God. It also promiseth unto godly ones, not only help in great infirmity, but also a joyful end of our conflicts and dangers: For touching these things, namely, the help of God, and the fruit of our labours, all the godly ones are vehemently troubled with cares. Against this carefulness he opposeth consolation specially and most congruent, where he saith verse 12. Through God we shall do great Acts: That is, God shall help us, and will bring to pass that our labours shall not be in vain.   

Psal. LX. And exposition thereof.  
Verse 1 O God, thou hast cast us out, and scattered us abroad: Thou hast also been displeased, O turn thee unto us again. Verse 2 Thou hast moved the land and divided it: heal the sores thereof, for it shaketh. Verse 3 Thou hast showed the people heavy things: thou hast given us a drink of deadly wine. 
THese verses contain a complaint of the cross, and dangers of the church: the church is always like a City which being besieged round about, is cruelly assaulted of enemies. Also oftentimes is it sharply chastised by reason of sin, as it was in the babylonical exilement: But amongst these floods and storms God preserveth the ship which carrieth his church. These calamities he here deploreth, and withal craveth and advanceth the deliverances.   
Verse 4 Thou hast given a token for such as fear thee: that they may triumph because of the truth. Verse 5 Therefore were thy beloved delivered: help me with thy right hand, and hear me. 
The word [Token] some do interpret, as touching 
A signification of the word Token in triumphing.  the Ark of the covenant which was a testimony of God's presence: For God in that place put forth his oracles where the ark was, and those not obscure, doubtful, wavering words, such as were the answers of Apollo: but Oracles assured, evident and nothing faileable touching the greatest matters, and heard the prayers of those that called upon him. But other do apply the word, Sign, unto all notable victories and deliverances, which do witness, that God hath charge of his church: For the final causes of deliverances are to the end the body of the church may be preserved, yea though 
The final causes and impulsive causes of the delivering of the church.  some members, as soldiers fight in the battle be slain: again, that the presence of God may be acknowledged, and that faith might be confirmed by such examples. But the impulsive cause in the will of God is, why he may help: even that he may testify of the truth, that is, lest the light of the true doctrine should be extinguished, and that blasphemous persons might be vanquished and overcome, which cry out, that the doctrine of the church differeth nothing from the invention of their sects.   
Verse 6 God hath spoken in his holiness. 
The proper glory of the church is in the preservation and propagation of the true doctrine of God: This mark discerneth the same from other sects: For other sects are carried about as children with divers winds of doctrine, and devise eftsoons new gods and new worshippings. But the church retaineth the true acknowledgement, and true prayer unto God, and according to a certain rule delivered from God, directeth all her duties and worshippings. He therefore that speaketh in the church, let him speak the word of God, but if any man teach any other doctrine, let him be accursed. For like as the rough arteries in man's body do shun all things saving air, and do fear the same, so the church with glowing ears abhorreth from all opinions and worshippings that do strive with the doctrine delivered from God: which only she heareth, learneth, embraceth, professeth, and also studieth to advance.   
Verse 7 I will rejoice and divide Sichem: and meet out the valley of Sucoth. Verse 8 Gilead is mine, and Manasses is mine, Ephraim also is the strength of my head. Verse 9 Moab is my washpot, over Edom will I cast out my shoe: Philistia, be thou glad of me. 
This thanksgiving and song of victory, agreeth with 
A comparison of David's verses unto two ancient prophecies of jacob and Esau.  two prophecies, whereof the one is recited in the 25. of Genesis, the other in the 49. of Genesis. For when as Rebecca had conceived two twins, Esau and jacob, God himself did say, Genes. 26. 23. the elder shall serve the younger. That is, Esau the elder or first begotten shall serve and obey jacob the younger: And in Gen. 49. The most holy man jacob calling to him his son juda saith verse 8. Thou juda, thy brethren shall praise thee: Thy hand shall be in the neck of thine enemies: thy father's son shall bow down unto thee, verse 9 juda as a Lion's whelp shalt thou come up from the spoil, my son: He shall lie down and couch like a Lion and as a Lioness: who shall stir him up: But although these prophecies are approved in purpose and event, when David sat at the helm in the government of his people, and subdued the Edomites which were the successors of Esau: yet, the godly ones do ma●●ell, and are in love with those secret providences wherewith God governeth his church in this life. For as D. Luther saith notably, All the works of God are wrought in mean contraries. God indeed promised it should come to pass, that the elder should serve the younger, but a contrary show now and then chanced before their eyes. for truly jacob without any certain abiding place wandered abroad together with his wives and children, and yet Esau in mean time swelling with envy, and carrying a lofty countenance, ruled with great authority in the world: where then remaineth the event answering unto the promise: So the 
The application of Saul and David to the foresaid Isac and jacob.  first King that was over the people of God, was not chosen out of the posterities of juda, but out of the family of Benjamin, and he endeavoured with his whole heart and mind night and day to that end, even to oppress and destroy David and his family. Doubtless both these seemed with a contrary countenance to go quite against the promise. Therefore let us learn, that God by a certain providence of his deferre●h now and then his promises, and at the length though with an excellent faith and most abundant goodness performeth the same, and yet for all that ought we not to doubt of his promise, no albeit we see a manifest contrary before our eyes. For he that will serve God, it behoveth him to look for the Lords providence, that is, to believe things invisible, to hope for things deferred, and to love God whether he show us a gentle or stern countenance, and so to persever 
Explication of these words  to the end. It followeth that I now speak a few words of the place whereof mention is made in the Psalm. Sichem is situate not far from the city of Samaria, nor 
Sichem.  unto the hill Garizim, whose name before time was Salem, 
Sucot.  as it is written in the 33. chap of Genesis. Sucot is a place beyond▪ jordan, at the flood or river of jaboc. 
Gilead.  Gilead is a hill beyond jordan towards Arabia Gen. 31. 21. Numb. 32. 1. But therefore maketh he mention of these places, that he may admonish the reader touching the testimony of God's presence in his church. For God in Sichem made himself known unto Abraham by rehearsing and manifesting his promise touching the deliverer which was to come. Goe 12. 3. jacob was comforted & defended at the river jaboc against Esau Goe 33. 4. At the hill Gilead, whose proper name signifieth a heap of stones, Laban and jacob laying a heap of stones together after the ancient fashion, made a covenant together. Goe 31. 44. Touching these dangers and deliverances of the church, the names of the places admonish us. Ephraim is the strength of my head, that is, out of this 
Ephraim.  Tribe, as out of the Trojan horse, came mighty warriors, fuch as have fought great battles. luda is my 
juda.  Lawgiver, that is, this stock or generation sendeth forth for my purpose most prudent counsellors and governors in th'administration of a peaceable government. Moab is my wash-pot. Moab and Edom were countries 
Moab.  lying near together in the rocky or mountainy Arabia, beyond the lake Asphaltiten: and he nameth Moab 
Gen. 19 37 and 36. 36.  to be his wash-pot, by reason of the watery places: for there is the great flood Arnon, and certain other floods. And Edom that country, in the time when Achab reigned, 
Edom.  again revolted from God. But johannes Hucanus when he had conquered the Moabits or Jdumeans, compelled 
●. Mac. 3. 11.  them to embrace circumcision and other Jewish ceremonies, out of which nation Herod afterwards rising, would be reputed for a very Jew. These changes of servitude and revolting from God amongst the Jdumeans, did the most holy patriarch Isac prophecy of long before Gen. 27. 40. Esau shall serve his brother, but at the time appointed he shall again cast off his yoke. O wonderful consonancy in the prophecies & their events! which is a notable testimony of God's providence, and a rule of the certainty of that doctrine which the church embraceth and professeth. Philistia was a country on the 
Philistia.  Mediterrene sea shore, wherein also both those cities Tyrus and Sidon were. By this declaration may be understood 
Cen. 10. 4. and 21. 32.  how far the borders of David's kingdom stretched, and how truly he representeth the image of Christ: for like as David gave laws, not only unto his people, but also compelled the near adjoining nations to do that they were enjoined them; so the son of God the eternal king gathereth his church from amongst both Jews and Gentiles.   
Verse 10 Who will lead me into the strong city? who will lead me into Edom? Verse 11 Hast thou not cast us out, O God? Wil● not thou, O God, go out with our hosts? Verse 12 O be thou our help in trouble: for vain is the help of man. Verse 13 Through God shall we do great acts: for it is he that shall tread down our enemies. 
He affirmeth clearly, that the cause of victory is not 
The causes of victory in battles, Gods help, not human exploits  in weapons, nor hosts of men, but in the help of God: Ajax of whom Sophocles maketh mention, saith, Sluggerds and dasterds have need of God's help, but I am able to overcome, yea, even without God. Such a Thraso or boaster is not here our prophet David; but he acknowledgeth all human helps to be far more unable, then that they may defend the policies, or churches. For all wisdom and virtue of man without God is unhappy: and it is not enough to hold the negative meaning, touching the weakness of man's strength: but also two affirmative meanings are to be holden of us; one touching the help of God, which we must oppose against our infirmity, the other, touching the wholesome issue of our labours. As touching help, the son of God saith, Mat. 10. 20 It is not you which speak, but the Spirit of your father speaketh in you. And Paul 2. Phil. 13. saith, God worketh in you to will, and to be able to perform: that is, seeing God hath before helped you in your conversion, no doubt of it, he will accomplish and finish his work begun. Touching the events of our labours, most sweetly saith Paul 1. Cor. 15. 58. Your labour shall not be f●ustrate in the Lord. And in the first Psalm it is said, All things that they shall do, shall have prosperous success. vers. 4. And the son of God comforteth us saying, john 15. I am the vine, you are the branches: he that abideth in me shall bear much fruit. vers. 5. We therefore being confirmed with these promises, let us crave of God necessary gifts in our vocation, and let us surely look for the wholesome fruits of our labours, both unto ourselves, and to the church.     

PSAL. LXI. Exaudi De● deprecationem, etc.  
To him that excelleth on Neginoth; a Psalm of David; when he was in danger of the Ammonites, or being pursued by his son Absalon: Here he ●rieth to be heard, delivered, and confirmed, in his kingdom, and promiseth perpetual praise.  

THE ARGUMENT.  
THis psalm is a prayer full of faith, which 
This Psalm containeth a prayer for the prosperity of the supreme magistrate.  the godly mind maketh for himself and the magistrate: For although the godly ones do feel inwardly fears, and outwardly fightings as saint Paul saith. 2. Cor. 7. 5. yet they being confirmed by confidence in God's promises, do crave and look for benefits from God. And because the church cannot in this life be without harbours or succours the prophet here most fervently craveth of God, that he would preserve, and defend some policies or governments which do harbour and secure the church. And lest any man should serve into that opinion, that he should think prayer for the Magistrate to be but a certain thing indifferent, let us set down for us, and in our mind thoroughly persuade ourselves touching the commandment which is of God extant in 1. Tim. 21. I exhort therefore, that first of all supplications, prayers, intercessions and giving of thanks be made for all men. vers. 2. For kings and all that are in authority, that we may lead a peaceable and quiet life in all godliness and honesty. Let us then obeying this precept, make our prayers, that it would please God long to preserve, protect, and prosper those governors, in flourishing and sound estate, which are succourers and helpers of the church: and that he would govern them in life, and vocation, unto the glory of his name, and to the public benefit of his church. Seeing then God commandeth so often times, prayer to be made for the Magistrate, that the government may remain firm, & be fully established, and that we must not ask that sins should be established, needful it is, that politic order be a good thing acceptable unto God, and not to be sin. But I now omit this disputation of the institution and approbation of the magistrate: Seing all men do well know the good admonition which saint Paul gineth us in the 13. cap. to the Romans form verse 1. to verse 7.   

Psal. LXI. And exposition thereof.  
Verse 1 Hear my crying, O God; give ear unto my prayer. Verse 2 From the ends of the earth will I call unto thee: when my heart is in heaviness. 
LIke as physicians use to say, that a man's appetite or stomach by tart or sharp syrups is soon stirred up or gotten; so the best instructor how to pray, is necessity: for in time of prosperity our prayer is cold, but when all fears and dangers do appear imminent, we not only prepare ourselves 
The flesh fearful of the cross, but the spirit reapeth comfort thereby.  by all means to pray and devote ourselves, but we also do cry out. Although flesh therefore eschew and tremble with fear to feel the cross, yet the spirit reapeth of nothing greater profits, then of the cross and of calamities, as the 119. Psalm 5. part and 7. verse saith, It is good for me, O Lord, that I have been in trouble: that I may learn thy statutes. And in this psalm David saith, When my heart is in heaviness, I will call upon thee.   
Verse 3 O set me up upon the rock that is higher than I: for thou hast been my hope, and a strong tower for me against the enemy. Verse 4 I will dwell in thy tabernacle for ever: and my trust shall be under the covering of thy wings. Verse 5 For thou, O Lord, hast heard my desires: and hast given an heritage to those that fear thy name. 
Seeing nothing is more uncertain, nor any thing 
David's assured affiance in Gods alone defence.  more deceivable than human helps, I (saith he) do fully repose all the hope of my safety in thee the true and living God, for thou both wilt and canst help me: unto thee therefore, as it were unto a tower of defence, do I flee for refuge, and I doubt not, but dwelling in thy tabernacle, that is, remaining a member of the true church, I shall find & obtain defence. Of this my careful confidence there are two arguments, in no point failing: the one an inheritance, which thou hast given to them that fear thee; that is, the possession of the true doctrine, which to advance and defend I chief desire: the other, is, because thou hast often times heard my prayers at full. Let us therefore learn out of this place, that we shall never perish, so long as we shall godlily and innsolably keep still the excellent inheritance or notable benefit of the gospel given from God, and hereunto adjoin our godly prayers, For like as the ship which carried Paul as passenger in her, escaping a great wreck and overwhelming, at length saw her wished haven; so no doubt of it, the congregation which receiveth and h●loeth fast the true doctrine of God, shall yet remain, yea though all the gates of hell grudge thereat, and, though they send forth fiery flame, and thunder flash.   
Verse 6 Thou shalt grant the King a long life: that his years may endure throughout all generations. Verse 7 He shall dwell before God for ever: O prepare thy loving mercy and faithfulness, that they may preserve him. 
Hitherto hath the godly mind commended his safety 
A three fold prayer for the preservation of the supreme magistrate.  unto God▪ now craves he of God that the government of the common wealth, for the church's sake, might be happy, firm▪ and stable. For, most true it is, that the poet Euripides said: 
Republica male affecta, etiam Res divinae fiunt languidiores.  
The commonwealth once sick or sore,  
The church's state doth quail the more.   
First therefore let us crave of God, that he would grant 
For long life and prosperity  unto our present governors and rulers long time of life, and help them in government: because, what shall come hereafter is uncertain, and kingdoms are ofttimes turned into a worse and worse estate. Again, that our Governor may remain in the sight of God, both privately and publikėly, for so far as to his person appertaineth, let him live in the fear of the Lord▪ and in faith, and let him call upon God truly, let him set forth notable testimonies of confession: and in the rule of his office, let him take away idolatry and blasphemies, with godly duties, let him further and help forwards the advancement of the true doctrine of God: let him be careful to see youth rightly trained up and taught in churches and schools, that there may always remain some holy seed. Thirdly, that he may be merciful and true, because his throne 
For God's merciful and true protection.  shall with mercy be established, and not with tyranny. And Solomon saith: A dissembling tongue beseemeth not a king. But if any man had rather refer this mercy and truth unto God, in this sense, or to this purpose: preserve, govern, and defend godly governors, which are always exercised in great danger and distress for thy mercy and truths sake; against this I will not disdainfully contend: for both these meanings are godly and profitable.   
Verse 8 So will I always sing praises unto thy name: That I may daily perform my vows. 
Saint Paul willeth us not only to make prayers, 
Prayer and thanksgiving  but also to give thanks to God for our magistrate: Wherefore here David promiseth unto God, for prosperity of government, Thanksgiving. For so much welfare as in government remaineth, that is, by God effectually preserved according to the saying, Psal. 127. ver. 2. Except the Lord keep the city, the watchman waketh but in vain.  
Now unto the King everlasting, incorruptible, invisible 
1. Tim. 1. 17.  God, only wise, be honour and glory for ever and ever. So be it.  
FINIS.