A FIFT PROCEEDING in the Harmony of King David's Harp.  
That is to say, a godly and learned Exposition of 5. other more Psalms of the princely Prophet David: beginning with the 68 and ending with the 72. Psalm, being the last part of the first Tome, or one half of the book of Psalms.  
Written in Latin by the reverend Doctor Victorinus Strigelius: professor of Divinity in the University of Lipsia in Germany. Anno. 1576.  
Translated into English by Richard Robinson Citizen of London. 1594.  
Seen, and allowed.  Psalm 36. verse 10. O continue forth thy loving kindness to them that know thee: and thy righteousness unto them that are true of heart. Psalm 37. verse 35. Hope thou in the Lord and keep his way, and he shall promote thee: that thou shalt possess the land, when the ungodly shall perish thou shalt see it. 
AT LONDON, Printed by P.S. for Matthew Lownes, and are to be sold at his shop under S. Dunston's Church in the West. 1598.   

To the Right Reverend father in God, Richard by God's providence Bishop of London; To the Right Honourable Sir Richard Saltonstall Knight, Lord Mayor of London; and to the Right worshipful his Brethren the Aldermen and Sheriffs of the same City: grace, mercy, peace and plenitude of temporal and eternal beatitude in the sacred Trinity.  
OUR Lord and Saviour Christ jesus (right reverend Father in God, honourable Lord, 
john. 14. 6  and right worshipful Patrons) as he rightly called himself the way, the truth, and the life of all faithful believers and good livers, and was so in deed: the way by example not erring; the truth, by promise not failing; and the life by reward never ending: so on a time ascending up a certain hill (after he had in a prolix sermon instructed his Disciples, and a multitude of others his followers in the way, truth, and life of perfect blessedness upon earth, and the fruitful effects thereof in the life everlasting) said unto them; ye are the salt of the earth, & the light of the world: 
Matth. 5. 13 14  As it might well seem attributing the first title (salt of the earth) unto his disciples, as they which (with the table of the Testament) delivering sincere doctrine, & it (with the pot of Manna) ministering the sacraments by Christ's institution (seasoning the souls of God's servants) and (with Aaron's rod) executing discipline upon disordered livers within the Church: And by the second title, light of the world, fully attributing unto temporal magistrates (as to the learned in the laws divine & human) the light of righteousness, sword of truth, and balance of justice, with judgement to cherish the good and punish the evil livers in the common wealth. And so making of both a blessed and happy conjunction or incorporation of good government, he added hereunto this rare and notable conclusion, A city that is set on a hill cannot be hid: signifying thereby a City so governed, is a right Hieropolis or sacred City; and a kingdom so administered is a right Hierarchia or sacred principality, known, beloved of friends; feared and made famous among enemies both near and far off. Such in truth (blessed be the true omnipotent and immortal God) hath been the happy state of this city of London, yea and whole kingdom of England, though low insituation, yet high in acceptation with God and good people of all nations: unto which as I a poor member thereof (God be my witness, defender, judge, and revenger) have always wished well in goodwill, goodworde, and good works (to my poor power,) so eleven years now past I signified the same specially by translating the learned Vrbanus Rhegius his godly exposition upon the 87. Psalm, entitled the Solace of Zion and joy of jerusalem; and dedicating the same unto the then Right Honourable Sir George Barn Knight, Lord Mayor of this City, who thankfully accepted my good will therein. For it carried this credit with it, Her foundations are upon the holy hills, and holy, innocent and the best members of this our Church and common wealth have profited thereby I doubt not: But now if there be any unholy, nocent and bad persoyet remaining, either within or without the gates of that Jerusalem or vision of peace, (as God which once promised to search it doth best see; 
Sopho. 1. 12  for man seethe not as God seethe. 1. Sam. 16. 7.) whether he be a forger of falsehood. jere. 10. 14 slanderous servant. Pro. 13. 5. evil nurtured child. Ecclus. 22. 7. and so a carnal master, john. 3. 10. and a careless parent, 1. Tim. 5. 8. with blind seer and deaf hearer, Esay. 42. 8. (whereof too many I have found as I can convince) I pray to God humbly and heartily these either speedily (if it be his heavenly holy will) to convert by doctrine and discipline in the church; or (if so they will not be convertible) at his good pleasure, in his justice and judgement, to subvert them persevering in their malignities inflexible. In the mean time with all humble and hartifull duty I commend this my present poor labour to the advancement of God's glory ineffable, her majesties continual honour, and your honours and worships favourable protection; first as unto that Aaron whose sincere doctrine with example of life, and discipline as your rod (which God long make to bud and blossom in blessedness,) and consequently as unto that Mercury which tuning this my harp in right concord of goodwill (as I deliver it/ may send the sweet solace thereof from your sincere breasts, not unto an earthly Apollo to regratifie you with an earthly sceptre, but to the heavenly jehova, who may best reward you with all abundance of heavenly happiness in the life everlasting, which God for his son Christ's sake grant unto your honours and worships.  
At my poor house in S. Bride's parish in fleetstreet, this 24. of August. 1598. Your honourable good Lordships, and worthy worships, humble poor Orator. Richard Robinson, Citizen of London.   
PSALM. LXVIII. Exurgat Deus & dissipentur Inimici, etc. 
TO HIM THAT EXCELLETH.  
A Psalm or Song of David demonstrative touching the wonderful mercies of God towards his Church, in respect of his pormises, graces, and victories which he giveth her: and it is exhortatory: that his Church should therefore praise God for ever.  
The Argument.  
THIS Psalm is a glorious and plentiful prophecy, touching the resurrection and triumph of Christ in his ascension, touching his gift of the holy ghost, his gathering of the Church by the ministry of the Apostles, the destruction of the jewish policy or state, and the benefits of his new and everlasting kingdom. And like as the fine verses of Poets do edify, uttered from a sincere and sacred breast: So no doubt of it, David's pen in the writing of this Psalm was filled with spiritual joy, which exceedeth all capacity and consideration of man: For he useth not a simple kind of phrase describing the magnificence of Christ's kingdom, but most e-legantly with figures he describeth even as it were the triumphant pomp of this King: For he frameth his beginning of impracation or cursing, and of gratulation or rejoicing: For he curseth the enemies of Christ; but he rejoiceth at the welfare of the godly ones. The declaration of the Psalm comprehendeth the description of the pomp, The Lord cometh and bringeth with him his host of them which preach the Gospel: Out of these are described the Apostles and Bishops as it were Princes of provinces or countries, which do comfort and refresh these countries afflicted and persecuted: The Lord ascendeth upon high, he leadeth in his triumph the captives, he distributeth his gifts unto his soldiers and people, and threateneth punishment unto his enemies: The people go before, and one cometh after which singeth the song of triumph. This is almost the scope of this Psalm: which let the godly ones read not so much for the wonderful and delectable divine excellency of eloquence wherewith it aboundeth.  

❧ The Psalm and Exposition thereof.  
Let God arise, and let his enemies be scattered; Let them also that hate him flee before him. Like as the smoke vanisheth, so shalt thou drive them away: and like as the wax melteth at the fire, so let the ungodly perish at the presence of God. 
LIKE as the next Psalm following describeth Christ humbled upon the Cross; and (by reason of our sins) sirtuing with most bitter sorrows: in this Psalm setteth forth Christ risen from death to life and gloriously sitting at the right hand of his Father: 
The glorious effects of Christ's resurrection.  He beginneth then with the effects of the most joyful resurrection of Christ; namely by the destruction and scattering abroad of his enemies, and by the reviving or restoring of his church: as if he said, when Christ was dead and buried, not only the blind and raging jews leapt for joy, but also the Devil and his companions, namely sin and death, triumphed at full, as if Christ should so for ever remain in the grave. But this grand guide of life the third day rising again had a glorious triumph over the jews, and the whole kingdom of the Devil, often times repeating that saying of the Prophet Osea cap. 13. 14. O death I will be thy death, O grave I will be thy destruction. For although the stubborn and uncurable jews carried stately minds as then, and resisted the Apostles with a malignant countenance: yet in the xl. year after Christ's resurrection, they suffered grievous and just punishments for their outrages. And the kingdom of the devil, sin and death is so broken and crushed in pieces by Christ, that it can bring no danger unto the godly ones: Let us therefore with S. Paul sing this triumph song 1. Cor. 15. 55. O death where is thy sting, O grave where is thy victory? The sting of death is sin, and the strength of sin is the Law: But thanks be to God which hath given us victory, through our Lord jesus Christ. verse 56. 57 And what is more elegant than the describing of these enemies which he here useth, comparing them unto smoke and ware? Great is the pride of smoke when it bursteth out of the top of the chimney and his spreading heat covereth the air. So an Image of wax maketh both a terrible show of gravity ● of hardness; but as the smoke which seemeth to pierce the very firmament is scattered by the wind here and there: and as the image of ware laid to the fire melteth quite away: So the enemies of the Gospel and of the Church (by the breath of Christ's mouth, which is both wind and flame) are either healed, or taken utterly away and destroyed altogether: So in like manner, Athanasius compared julian the Apostate unto a little cloud, whom the Sun within a while after should so drive away and vanquish, that no man should see any trace thereof more: With these debasings and downfalles of the enemies of the gospel and of the church agreeth that sentence of Isay ca 51. 7. Fear ye not the reproach of men; neither be ye afraid of their rebukes. verse 8. For the moth shall eat them up like a garment, and the worm shall eat them like wool.   
But let the righteous be glad and rejoice before God: Let them also be merry and joyful. 
another effect of Christ's resurrection, is the reviving or restoring of his Church: for as Saint Paul saith, Rom. 14. 17. The kingdom of God is not meat and drink, but righteousness, peace and joy in the holy Ghost. It is indeed Righteousness, as thus: free remission of sins, reconciliation with God, 
The joy of the faithful in the triumph of Christ.  and free acceptation unto life everlasting. It is Peace thus: tranquillity of heart rising from faith, hope & a good conscience. Finally, it is joy, thus: Consolation, which is the vanquisher of all fears and doubtings: All these benefits are the effects of Christ's passion and resurrection, which saint Paul acknowledgeth, Phil. 3. 12. He hath not yet attained unto, but he took (he said) the right course whereby he might attain unto this reach of wisdom. The same thing let us also confess and crave of God, that he would illumine and increase in our hearts this light acknowledging the benefits of Christ.   
O sing unto God, and sing praises unto his name: magnify him that rideth upon the heavens, as it were upon an horse: praise him in his name, yea and rejoice before him. 
Not only in the heart (saith David) let true knowledge of Christ shine, whereto is joined spiritual joy, but let the tongue also magnify this Lord risen from death to life, and reigning for ever: who though he be the son of David after the Sencalogie, yet is he declared the Son of God by his rising from death to life, and by sending his holy spirit, as in Rom. cap. 1. ver. 3. 4 it is said, This Lord's divinity united to his humanity, and his victory, triumphs, and benefits, see that ye honour (saith David) and in them rest and sweetly repose yourselves For he doth not thump nor thunder it out, but is carried fair and softly, and suffereth suitors to have easy access unto him. Let no man therefore be driven from him, but let all and every one come unto this Lord, trusting in his most sweet promise, who saith, Matth. 11, 28. Come unto me all ye that labour, and are laden, and I will refresh you. And where he saith, Magnify him that rideth upon the heavens, that may be understood, Make your way before him, and is spoken as touching our true repentance not feigned with amendment of life: for the first step unto health is, To know the disease, and seek a Physician. But contrariwise, it is a heavy sign, if the mind being sick, know neither the disease, nor looketh for physic. Let us therefore acknowledge our maladies, namely, sin and death, and let us crave to have right medicine laid to these miseries by the physician and shepherd of our souls, even the son of God, who came therefore into the world, to save sinners.   
He is a father of the fatherless, and defendeth the cause of the widows: even God in his holy habitation. 
Although the Church is doubtless in the world a widow, and an Orphan (for she is both of enemies cruelly persecuted, 
The Church is as a widow and orphan in the world, yet comforted and defended by Christ.  and of false friends forsaken) yet the son of God leaveth her not without defence and succour, but partly nourisheth her with inward consolation (which is called here, His holy habitation,) and partly he provideth for her some resting place for succour, and giveth her halcyon days, that she may happily naurish and bring up her birds. Hither to pertaineth that notable saying of the son of God, joh. 14. ver. 16, 18 I will not leave you comfortless, but I will come unto you: I will ask my father, and he shall give you another comforter, even the spirit of truth, which shall abide with you for ever.  
And whatsoever is true touching the whole body, the same may in like manner be applied of all the members thereof: For to let pass the examples of other Orphnaes, and speak of myself, surely even me (who have been left an Orphan even from the very third year of my age) hath Christ the son of God succoured and helped, not only with things necessary for my body, as meat and drink, defence from harm, good health, and honest residence or dwelling place among men, etc. but also unto these adding greater benefits, as for example, bringing me out of the kingdom of darkness, and translating me into the kingdom of this son of God, wherein we have by his blood full remission of our sins: To the end therefore a public testimony of my thankfulness may appear, I give unto this father of Orphans, & judge of widows causes, so great thanks as my mind is able to conceive for his cherishing and maintaining of me so many years, and for his benefits necessarily bestowed upon me, both for, my body and soul which in the life to come everlasting, I shall more fervently commemorate, and magnify his name therefore.   
He is the God that maketh men to be of one mind in an house, and bringeth the prisoners out of captivity: but letteth the runagates continue in scarcenesss. 
Christ (in the 9 cap. of Isay, verse. 6.) is called not without cause, The everlasting father, because in all ages by the ministery of his word and sacraments, he regenerateth many unto life everlasting, whom the Church fostereth and bringeth up, and so is she made of a barren or solitary woman, a mother of many children: according to the prophesy of Isay. Cap. 54. verse 1. Rejoice O barren that didst not bear, break forth into joy and ' rejoice, thou that didst not travel with child, for the desolate hath more children than the married wife hath. Of this consolation the godly ones have need, 
The Lord is careful for the deliverance of his servants.  lest they take offence at the small number of true believers, and the great number of other sects. Also this Lord in time convenient setteth Captives at liberty, that is, not in such sort as we think, but in his marvelous providence, as in the 4 Psalm it is said, The Lord knoweth how to deliver his holy one, verse 3. And the prison out of which we are delivered, as S. Paul saith 2 Cor. 7. 5. Are inward fears, etc. outward fightings. For the godly ones for most part are tossed with inward and outward storms of calamities, and at length getting out of the great storms of trouble do see their wished haven: 
But altogether neglecteth the ungodly ones.  But the ungodly ones and disobedient persons he despiseth as the base gotten children of this world, neither chasteningnor comforting them till they come to utter destruction.   
O God, when thou goest forth before the people: when thou goest through the wilderness: The earth shook, and the heavens dropped at the presence of God: even as Syna also was moved at the presence of God, which is the God of Israel. Thou O God sentest a gracious reign upon thine inheritance: and refreshed it when it was weary. 
Hitherto hath he made the hearer or learner attentive and docible, as in beginnings it is a thing usual: now goeth he to the height of the cause, namely into the place mentioning of Christ and the Gospel, and compareth the publishing of the law, with the propagation of the gospel, where he saith, When thou publishedst the law, the earth was in one place moved, and the heavens dropped at thy presence: But now that the gospel by preaching is spread abroad of the Apostles, all the whole earth is moved: as in Haggias the Prophet it is said cap. 2. verse 7. Yet a little while & I will shake the heavens, the earth, the sea, and the dry land, etc. and a gracious rain is powered upon all parts of the world, where by the Church is gathered both from among the jews and Gentiles, and is watered as it were the inheritance of God. And what is there more sweet, then that the preaching of the Gospel is not only compared unto thunder, 
A sweet Allegory of the preaching of the Gospel, how it is compared unto thunder and rain.  but unto rain also? For like as the earth bringeth forth fruit, partly made warm with the heat of the sun, and partly watered with rain and waters: So the Church is refreshed and recreated of the holy Ghost by the ministery of the Gospel. Let no man therefore keep back this rain from his Orchards, but let even all our furrows, and glebe lands receive the same with great desire: That is, let our hearts without loathing and surfeiting hear the doctrine of the Gospel, that they may take thereby most ample fruit and profit. Touching which saint Paul speaketh Rom. 1. 16. The Gospel is the power of God unto salvation for all that believe. Further, more Christ is here called the God of Sinai, & of Israel, by reason of the testimonies of his manifestations or appearings made in mount Sinai, and in this people: For the policy or government of Moses was no other thing, but a storehouse of divine appearences and witnesses.   
Verse. 10 Thy congregation shall dwell therein: for thou O God of thy goodness hast provided for the poor. 
Christ is our shepherd because he teacheth us, 
Christ the shepherd of our souls.  comforteth, governeth and defendeth us, healeth up our wounds, and finally carrieth us lying as it were upon his shoulders; not pretermitting any kind of duty which a faithful sheep, heard might use, or is able to bestow upon silly and weak sheep: Let us therefore remember in our daily prayer that we are the sheep of this shepherd, and let us run for succour unto him; and let us crave help, government and defence of and from him: But touching this purpose I have spoken sufficiently enough in the xxiii. Psalm.   
The Lord gave the word; great was the company of the Preachers. 
S. Paul in the 3. Gal. 19 and Heb. 2. verse 2. saith, 
The publishing of the law and preaching of the Gospel.  The law was given by the ministry of Angels, but the preaching of the Gospel was immediately published by the son of God, and commended to his Apostles as an excellent gift and treasure of great price. For although the world outraglouslie despise the preachers and teachers of the Gospel, and judgeth them as S Paul saith 1. Cor. 49. as gazing stocks unto the world: yet in very truth, the chiefest and greatest blessing upon earth is, when men may hear the preachers and teachers stirred up by God to advance and set forth the doctrine of the Gospel, wherein true acknowledgement of God and prayer unto him are showed, which are the consolation of men's minds and direct rules of good life.   
Kings with their armies did flee and were discomfited: and they of the household divided the spoil. 
Christ our Saviour in the 9 cap. of S. Marks gospel verse 49. giveth charge unto the Apostles and to the teachers of the gospel, 
The salt of the earth purity of doctrine▪ and the unity of the teachers.  That they have salt in themselves; that is, to retain the purity of doctrine, and to be at unity and concord amongst themselves. And in S. john's Gospel cap. 17. verse 17. & 21. Christ in his agony prayeth, that, God would sanctify us in his truth: and make us to be one in him: For the chief ornaments of God's church are purity of doctrine, and concord of teachers: So in this place the Psalm affirmeth, that the Apostles should be all of one mind, and not trouble their godly consent with Ambition or other foolish desi●es. But how rare a thing such concord is amongst the other teachers, not only ancient histories, but also the examples of this age sufficiently declare. Eusebius bishop of Caes●ia sorrowed in seeing Basill to prosper, and oppressed him what he could. Between Epiphanius and Chrysostome there was such a contention and controversy, 
Examples of hurtful emulation, even in the ancient Bishops of the Church.  that Epiphanius in heat of anger said, Thou shalt not die O Chrysostome within thy jurisdiction. And Chrysostome made and answer, That Epiphanius should not return alive into his country. To these cursings or gainsayings the event itself answered. For Epiphanius sailing into the isle of Cyprus died before he came thither: & Chrysostome not long after was banished his Country. S. Hierome framed his invective against Ruffinus with whom he lived many years most lovingly and most familiarly. But why do I recite old examples, seeing this our age aboundeth with such examples?  
For like as with Epaminundas prince of Thebes the liberty or freedom of his country was also buried, and utterly extinguished: even so, when D: Luther departed this life and was buried, 
Discord arising felse brethren.  then also ceased the concord of teachers. For now, Some not with learned speech contend: But with evil terms their cause defend; as the Poet Ennius saith. And the teachers, like unto Cadmeys' brethren, strive one against another with hatred, ambition and slanders. Therefore more are the subtle deceits of false brethren to be feared, than the enterprises and practices of our enemies. But I cut short this complaint, and I beseech God to cure our wounds and to restore unto his Church a godly and prosperous concord. 
Why the Apostles and good Bishops are called Kings with their hosts.  And further it is not indeed a thing obscure to consider why the Apostles and Bishops are here called [kings with their hosts] because they fight the battles against the Devils and their instruments; and are furnished not with brazen pieces, but with the word and prayer. For the son of God armeth and setteth forth his soldiers with a mouth and wisdom, which all the enemies are not able to resist, Luke 21. 15. 
Verses 4. 5. 6  And as S. Paul saith, 2. Cor. 10. 4. 5. 6. The weapons of our warfare are not carnal, but mighty to cast down holds, which bringeth to captivity every thought unto the obedience of Christ, and having ready the vengeance against all disobedience, etc. Finally, [they of the household] That is, the spousess or church of the son of God.   
Though ye have line among the pots: yet shall ye be as the wings of a Dove, that is covered with silver wings, and her feathers like gold. 
He compareth the teachers of the gospel unto Doves of divers colours, because of the diversity of gifts: For one excelleth in the knowledge of languages, an other hath the gifts of interpretation, another judgeth right soundly the controversies touching opinions. Finally, The holy ghost giveth unto every one some gifts, 
Teachers of the Gospel compared unto doves, for the diversity of their gifts.  for the building up of the church as S. Paul saith, 1. Cor. 12. 28. He also here alludeth unto the simplicity of Doves, as Christ saith, Matth. 10. 16. Be ye simple as Doves. For the Dove is without gall, hurteth not with her bill, and hath harmless clées. Furthermore, like as Goshawkes' and kites do assault and devour silly Doves: So tyrants practise all means they can utterly to subvert all godly teachers. The Church therefore is an host of doves, which are laid open for all the weapons of tyrants.  
But if any man in this place had rather apply the mixture of silver and golden colour, unto that show which polished or bright shining armour, and warlike furniture hath, with Ensigns and weapons displayed in tents where fields are fought. Against this I nothing contend any way.   
When the almighty scattered Kings for their sake: then were they as white as snow in Salmon. 
This verse admonisheth the Reader of two things: 
The vocation or calling of the Minister.  The first touching the vocation of ministers, concerning which in 10. Rom. 15. it is said, How shall they preach except they be sent? And in 9 Matth. 9 38. Christ saith, Pray ye unto the Lord of the harvest, that he would thrust forth workmen into the harvest. Let us therefore acknowledge, that the ministers which deliver sound doctrine, are the excellent and singular gifts of God, and as it were the mothers own breasts wherewith she giveth us suck. secondly, let us learn what is the effects of the gospel: namely to restore light by driving away most filthy darkness, such as are heathen and popish errors: 
The 3. effects of the Gospel.  Therefore S. Peter compareth 2. Pet. 1. 19 the scriptures prophetical unto a lantern with a candle giving light in a dark place. And this our Prophet David saith, Psal. 1 19 Patt. 10. versse 1. Thy word (O Lord) is a Lantern unto my feet, and a light unto my steps. For without this light men do wander in greatest darkness of error, and in the ignorance of the chiefest matters. For no man (except God's word first give him light) knoweth the essence & will of God; no man rightly repenteth him, neither doth any man rightly call upon God, 
john. 12. 35.  Except he follow the guide and good government of God's word. Let us then walk in the light while we have light, lest the darkness do oppress us. Then which case nothing can be thought more sorrowful.   
As the hill of Basan, so is God's hill; even an high hill as the hill of Basan. Why hop ye so ye high hills? This is God's hill, in the which it pleaseth him to dwell: yea the Lord will abide in it ever. 
The first effect of the gospel, as I said, is a light showing the true acknowledgement and prayer unto God: 
The 2. effect of the Gospel.  The other fruit is fatness, that is a consolation to be opposed against sin and death: For they which are destitute of this fatness they must needs wax lean: that is, he plunged into desperation. For Philosophical consolations are nothing but idle pratings and ●anlings, and do heal the scars only but not the wounds: wherefore seeing Philosophy may confess her darkness, and acknowledge her leanness, let us seek for the fat hill bringing forth effectual and wholesome remedies for our sorrows.  
And such a hill is the true Church, which embraceth and professeth the doctrine delivered from God, and showing consolations healing the wounds of the heart.  
The third effect or fruit of the Gospel, 
The 3. effect of the Gospel.  is, that they which with saith and good conscience embrace this doctrine, profess the same, and practise to propagate or advance the same, are made according to the saying in the 14. v. 23. of saint john's Gospel, The Temples and dwelling places of God: Namely, If any man love me he will keep my word, and my Father will love him, and we will come unto him and make our dwellings with him.  
But in other sects doth not God dwell, but he hateth and detesteth them, yea though they he high hills, that is, though they excel others in dominions and political glory. Of this doctrine and consolation have we now need especially, lest our minds taking offence, and being carried away with admiration at the power and success of the Turkish nation, do decline or start away from God: And let not us judge by fortune (but by the word of God) which is the true Church of God, and let us become & remain Citizens of the same yea although all fears, and all dangers should hang over our heads.   
The Charets of God are twenty thousand, even thousands of Angels: and the Lord is among them as in the holy place of Sinai. 
Solomon saith well Prou. 14. 28. The multitude of the people is the honour of the Prince. 
The exceeding great train of Christ our triumphant king.  So here he addeth unto this victorious king an exceeding great train, namely the church of the Fathers, Prophets, and Apostles, and these remnants now in the old age of the Church: for they go before the chariot of Triumph; we silly souls follow the same, and yet are we fellows and companions of this glorious triumph, than which benefit nothing may be thought better or more wishful.   
Thou art gone up on high, thou hastled captivity captive, and received gifts for men: yea even for thine enemies, that the Lord God might dwell among them. 
Like as Paulus Emilius ascended up into the Capitol to give thanks unto jupiter, led Perscus' as his prisoner in the triumph, and gave unto his own associates large gifts of spoils: so the son of God is ascended into heaven, and in his triumphant pomp gloriousslie showed his prisoners the princes of darkness tied in Chains, and dealt most ample benefits unto the Apostles, and to the universal Church.  
But seeing this verse of all other in this Psalm shineth like a precious stone of rare virtue, let the weightiness of all the words be most diligently considered. And first indeed let the article touching Christ's ascension into heaven be understood according to the declaration of the godly old rule. Athanasius in his disputation against Arius, 
The saying of Athanasius, (against Arius) of the ascension of Christ:  saith thus. Eius est ire & venire qui aliquibus locorum terminis circumscribitur, & eum in quo erat deserens locum ad eum ubi non erat, veniat. Ceterum verbi divinitas universa implens nullis locorum terminis concluditur, sicut nihil est undediseedat, it a nihil est quo veniat, etc. In English thus. It is for him to go and come, who is prescribed for certain places limited, and forsaking that place wherein he was, that he may come thither where he was not: but the Godhead of the word filling all places, is not prescribed to any limits of places: for as it is not material from whence it departed, so is it not material whither it cometh. And so speaketh Cyprian in his rehearsal of the creed. Ascendit ad coelis non ubi verbum Deus, antea non fuerat, quip qui erat semper in coelo, & manebat cum Patre; sed ubi verbum caro factum antea non sedebat. That is: He ascendeth up to the heavens, not where God the word was not before, because he was always in heaven, and remained with the Father, but where the word become flesh, fate not before.  
[Thou hast led captivity captive] That is: 
The deliverance of the captives.  thou half redeemed mankind, or reduced him into his old liberty and dignity when he was holden captive of the Devil, that Lord of death and sin; as in the 2. cap. 14 to the Hebrews, it is said; And hast led thy enemies captive in the triumph, according to that notable saying extant in the 2. Coloss. 15. 
The captiving of the enemies and the spoiling of them.  Spoiling the Principalities and powers, hast made a show of them openly, and hast triumphed over them, etc. So often then as fear of death and dangers of hell do rush together upon us, and the devil with innumerable sleights assaulteth us, let us be converted in mind and thought unto this triumph, and let us crave that this captain and conqueror would tread down sathan under our feet, and would give us victory against sin and death.  
The latter particle resteth touching gifts. [Thou hast received gifts for men.] The special gift of this triumph is, The holy Ghost powered out with a manifest light upon the Apostles, and their scholars: Touching this gift, saint Peter in the 2. cap. Acts. ver. 33. saith. He being exalted at the right hand of God, receiving the promise of the holy Ghost from the Father, hath poured out this which ye now see and hear. O the exceeding great goodness of God, pouring out his spirit upon all flesh. Sine ●uius numine nihil est in homine nihil est innoxium. Without whose divine grace in man, nought well he doth, nor well he can: As the Church singeth godlily. And although Paul apply this particle unto the ministery of the Gospel, which is the instrument of the holy ghost, yet may it be rightly applied unto all gifts necessary for the body and the soul: amongst which is not the last gift the stability of his Church, and subduing of his enemies, which are so bridled and restrained by Christ. that they cannot outrage nor hurt so fore as they would. Whereas then all the world is not full of Turkish tyranny, and beastly cruelty, but that as yet there is a holy seed; that must not we ascribe and attribute unto human enterprises and defences, but unto the triumph of the son of God. But so great is the plenty and abundance of effect in this little verse, that it can not be considered or described with any eloquence, I do therefore pass on to the rest which remain in this Psalm.   
Praised be the Lord daily, even the God which helpeth us, and poureth his benefits upon us. He is our God▪ even the God of whom cometh salvation: God is the Lord by whom we escape death. 
Seeing Gospel is a witness of the cross, he comforteth the Church burdened with the cross, by reason of our confession, 
A comfort unto the Church burdened with the cross.  and the remnants of sin. But a special consolation is the promise of God's presence and help in calamities: Also his mitigation and deliverance from the same. And it is a special deliverance: whereas by jordan, that is, by the miseries of this life the son of God leadeth us into the land of Canaan, that is, into the life everlasting. But the whole doctrine touching causes and remedies of human miseries is elsewhere plentifully expounded. He that will may from thence borrow more matter. For we do not now write of places, but we interpret Psalms, and lest this Commentary appear too much in matter, we are contented with the direction of those places which are extant in all men's hands.   
God shall wound the head of his enemies, and the hairy scalp of such a one as goeth on still in his wickedness. The Lord hath said I will bring my people again, as I did from Basan: mine own will I bring again, as I did from the deep of the sea. That thy foot may be dipped in the blood of thine enemies: and that the tongue of thy dogs may be red through the same. 
He addeth unto the description of the triumphant pomp a prophecy touching the destruction of the jewish nation for their blind obstinacy, 
A prophecy touching the destruction of the jewish nation.  striving & setting themselves against the Gospel: And this prophecy agreeth with the saying of Christ, Luke. 19 44. All those things shall come upon thee, because thou hast not known the time of thy visitation. Now indeed it is sufficiently apparent that the jews (for their contempt of Christ) having lost their kingdom and priesthood, do wander in perpetual banishment, and are the most miserable persons of all others upon whom the sun shineth. And although the greatest multitude of the jews be with tragical punishments oppressed, yet notwithstanding out of this scum of mankind God hath culled or picked out some remnants, as in the 2. cap. Acts: When Peter's preaching was heard, 3000. Iewes were converted unto Christ: and in the next year after the resurrection of Christ, Paul the apostle was converted: And there is extant in the 11. cap. of S. Paul to the Rom. 27. a prophecy touching the downfall of the Church of the Gentiles, and of the conversion of the jews.   
It is well seen, O God, how thou goest, how thou my God and King goest in thy sanctuary. The singers go before, the minstrels follow after: in the midst are the Damsels playing with the timbrels. 
He returneth unto the triumphant pomp, whose ornament was music: 
The sweet joys of this triumph.  For the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, by the description of a figs leaf, and the foot jambus in verse. For nothing is more sweet than victory, and the foot jambus is most specially applied unto the following of enemies which are led captives in the triumph. And what manner of song, the people both going before and also following the chariot ought to sing, S. Paul in the 5. Ephes. v. 19 and 4. Coloss. verse 2. there prescribing the rule of spiritual music teacheth us at large.   
Give thanks O Israel, unto God the Lord in the congregations from the ground of thy heart. 
This little verse is short, but it admonisheth the Reader touching the greatest matters: God will not have us to serve him with the sacrifice to Ceres shut up in close place of us. For as Christ saith, Matth. 5. 15. No man lighteth a candle, and afterwards putteth it under a bushel: 
A thanksgiving of the church for the victory by Christ obtained.  But he will have the church to be a visible congregation and to have honest meetings publicly, wherein the preaching of the Gospel may sound and he heard touching the son of God. And therefore doth he with a marvelous power save, yea and shall preserve his church in honest congregations: and he will have every man to help and maintain the preservation of these public meetings, that the ministry of teaching may be preserved. There will God have a common prayer and thanksgiving to be made, there will he have confession to be showed: which kind of doctrine every man may embrace. And he biddeth us to take the doctrine of the church not out of the cisterns of man's traditions, nor out of Aristotle's Ethics, but out of the holy and sacred fountains of Israel, that is, from the Prophets and Apostles: for all other sects without the true church, do only teach a particle of the law, touching external and civil duties, and some of them do bring with them other worshippings of Idols. But they are altogether ignorant of the son of God and of his gospel, that is the promise of the free remission of sins, also of our reconciliation, and of our inheritance of life everlasting to be given us by faith in the son our Mediator. But the Church draweth out of the wellspring of Israel the sound, perfect and uncorrupt doctrine of the law and the gospel, and the pure knowledge of the son of God for us crucified and raised from death to life.   
There is little Benjamin their ruler, and the Princes of juda their Counsel: The princes of Zabulon and the princes of Nephthaly. 
Although the world do judge the Apostles to be miserable wandering persons, and hateth and curseth them as gazing stocks, & the offscourings of the world, 1. Cor. 49. 13. yet the holy ghost adorneth these ministers with the most praise worthy title of princes: For the Apostles have the testimony of the holy ghost, that they do not err in doctrine: 
The order of the Apostles marching as Princes in the triumph of Christ.  These Captains do other teachers and preachers in the church follow; unto whom no credit must be given, except their confession do agree with the foundation of the Apostles as S. Paul saith 2. Ephes. 20. And are built upon the foundation of the Prophets & Apostles, jesus Christ himself being the chief corner stone.  
But why doth he here say [There is little Benjamin their ruler] Certes, it may signify that only of all the Apostles; Paul being borne of the tribe of Benjamin, a great and good part of the Church should be gathered out of Europe and Asia: I stand not to be precise, touching the special dignity of any apostle, but I reverence them all as the instruments of God sounding forth the preaching of the gospel throughout all the world: And yet cannot this be denied that Paul himself with a lively voice witnesseth of himself, and letting pass most upright testimonies of others: He did greater things than the other Apostles, like as he himself not untruly glorieth, Let us therefore give thanks to God for this excellent Organ or instrument, and like little hounds let us lick up the crumbs falling from Paul's table, which are full of excellent words and sentences.   
Thy God hath sent forth strength for thee: Establish the thing (O God) that thou hast wrought in us. 
First, in this verse let the mystery of the Trinity be well marked: For like as in 45. Psal, the persons of the godhead are discerned, where he saith in the 8. ver. of the psal. Therefore God even thy God hath anointed thee with oil of gladness above thy fellows, So in this place is the Messiah clearly and perspicuously distinguished from the eternal father. Here he saith [Thy God hath sent forth strength] that is, thy eternal father (from whom thou art sent to publish and preach the gospel and to redeem mankind) hath instituted and ratified thy kingdom: 
The stability and felicity of Christ's church & kingdom.  it shall therefore stand immovable, and shall not be weakened by any force, neither shall it by any means possible be removed out of place. Of this consolation stood the church in need when Diotlesian and the other tyrants ruled and reigned, who seemed to do what they could utterly to race out the name of Christ from the memory of all posterity: For writers affirms when Dioclesian reigned there were every day at the least xx. godly persons put to death in the City Alexandria, for profession of the gospel. And now also in this old age of the church, the Church likewise needeth the same consolation: For from the East ●arts the Turkish tyrant assaulteth her, and from the West parts the Pope armed and fortified with the defence and cruelty of many kings vexeth her.  
What is then remaining where with we may defend ourselves from this Turkish and Popish outrage, but this most strong wall [Thy God hath sent forth strength for thee: Establish the thing O God, that thou hast wrought in us:] For seeing God is the guide and giver of this kingdom, doubtless he will be also the effecter and worker in us, and he only will be the foundation thereof. Neither indeed let this prayer and promise be understood only touching the whole body of the Church, but let it also be applied unto every particular member; and let it always sound in our minds, ears and tongues. Let us daily with servant sighing say. Seeing O God thou hast translated us out of the kingdom of darkness into the kingdom of thy light, and that these beginnings of life everlasting are divers ways assaulted, partly by the Devil, partly by the world, and partly of our own flesh (in which word I comprehend our wandering opinions and affections) I humbly beseech thee that thou wouldst establish that benefit thou hast begun in us, and defend us against our enemies domestical and external. For as he that buildeth any thing doth not only frame the foundations, but goeth forward in setting up the whole building whatsoever it be: So God will not have us begin our conversions and turnings unto him, but much more will he have our salvation to be perfected by him: for as it is said, 2. Phil. 13. It is God that worketh in us the will and the deed even of his good pleasure, to the end some acceptable services may be done unto him.   
For thy temples sake at jerusalem: so shall kings bring presents unto thee. 
He foreshoweth hereby, 
David's prophecy of kings and princes which should be patrons of the Church.  that some kings and princes shall be associates of the true church, nursing fathers of them which teach and learn in the same, and shall surely be made members of life everlasting. For although Religion do bring forth Riches, as one saith elegantly, yet the daughter like an unthankful Stockedove hath devoured her mother. For the Bishops in some ages have not been so upright or sincere, as that their estate of life might agree with their calling: that is, they taught not the Gospel soundly, nor administered the Sacraments rightly: no, they cared not for edifying the people with true doctrine, but became stately Lords in kings courts, and being ordained to sacred business, they intermeddled themselves with profane matters nothing agreeable to their calling. Therefore both of these are best, Mean wealth, and mean poverty, in such like persons.   
When the company of the spearemen, and multitude of the mighty are scattered abroad among the beasts of the people: (so that they humbly bring pieces of silver) and wh●n he hath scattered the people that delight in war. 
He addeth unto this prophecy of the calling of the Nations a heavy effect, 
David denounsceth a downfall and destruction of Antichrist, and his cruel bloody beastly▪ warriors.  touching the kingdom of Antichrist, whose chiefest members, and as it were twins at one birth borne 900. years agone, are the Pope and Mahomet: These he compareth unto mighty strong Bulls treading under foot the true doctrine, and true worshippings of God, for to establish their own power. Against these is this Verse, as if we in our time should now say: O God restrain and overthrow the practices of these, lest the true knowledge of thy most holy name be extinguished in mankind: For thy name, for thy name sake, O God do thou this, that thou be not blasphemed: Help us O God our Saviour, and for the glory of thy names sake deliver us, and be merciful unto our sins for thy name's sake, lest at any time the Gentiles do say unto us: Where is now thy God? Psal. 79. 10.   
Then shall the Princes come out of Egypt: The Morions land shall soon stretch out her hands unto God. 
This is a notable prophecy touching the calling of the Gentiles: and I have often elsewhere said, 
David reciteth a prophecy touching the calling of the Gentiles to the church of God.  that the Reader is to be put in mind of the chiefest matters, so often times as the Prophets do make mention touching the calling of the Gentiles. For first, this calling is a notable testimony implying that saying of saint Paul, Rom. 5. 15. 20. Grace overaboundeth above sin. For if so great force or effect were not proceeding from the loving savour and mercy of God, he would not have received into favour nations polluted with Idolatry, lusts, and other most filthy and foul sins, which are partly so filthy, and partly so flagitious, that they seem even filthy to speak of them.  
secondly, the same calling of the Gentiles witnesseth that the promise of the Gospel is universal, & pertaineth unto all persons that do truly call upon God: for in God there is no courtlike respect of persons, but God is indeed equal to the equal: that is to them which truly repent, and fly unto the Mediator. Touching this consolation more things are spoken by Paul, Rom. 10. verses, 6, 10, 11, 13, 14. Finally this self same vocation of the Gentiles refuteth the Pharisaical opinion, which imagineth that ceremonies are righteousness before God: for the Gentiles are by God received into favour without Circumcision, and other ceremonies of Moses.   
Sing unto God, O ye kingdoms of the earth: O sing praises unto the Lord. Which sitteth in the heavens over all from the beginning: lo he doth send out his voice, and that a mighty voice. Ascribe ye the power unto God over Israel: his worship and strength is in the clouds. 
The Epilogue or latter part of the Psalm is an exhortation: for he exhorteth all degrees of men unto Thanksgiving: As if he said, 
The Epilogue or conclusion of this Psalm, is a general exhortation unto thanksgiving for manifold benefits.  seeing the benefits of this king are so great, meet it is that he be honoured and magnified with all speech and writing: [O sing praises unto God] that is acknowledge ye his wisdom, righteousness and mercy: It is Mercy, that we are not consumed, and brought into nothing, nor cast away amongst the Devils after our first fall. It is Righteousness, that there is no forgiveness of sins without an equal recompense and redemption equivalent. This when no creature is able to pay, it is decreed by his wonderful wisdom that his son should pay the ransom for us. For God declineth not from his righteousness, and yet by his wonderful wisdom doth he temper his righteousness with mercy. As by the Prophet Oseas, cap. 11. 9 I might indeed justly destroy thee, but I will not exercise the fury of my wrath: because I am God and not man, the holy one in the mids of thee. Neither indeed here must I pass with silence the particle containing a testimony of the efficacy of the Gospel. [He shall send out his voice, and that a mighty voice.] as if he said. The preaching of the Gospel shall not be a vain sound of speech: but it shall be as saint Paul saith most sweetly. Rom. 1. 16. and 2. Cor 3. 3. The power of god unto salvation for all that believe: and the ministery of the spirit of life, etc.   
O God wonderful art thou in thy holy places: even the God of Israel, he will give strength and power unto his people: Blessed be God. 
In conclusion, he teacheth that God's Church is by marvelous means governed, preserved, and defended; as in the 4. Psal. 3. it is said: The Lord hath chosen unto himself the man that is godly. For when we seem to be weak, then are we strong. For, the power of God is made strong in our infirmity. And to let pass other things: In quietness and hope consisteth our strength, etc.     

To him that excelleth upon 
* Of Shoshanim, read Psal 45.  Shoshanim.  
A Psalm of David: a Figure of Christ, persecuted by his enemy. Saluum me fac Deus quoniam, &c:  
The Argument.  
THis Psalm is memorable in the writings of the Evangelists and Apostles. For Saint john the Evangelist in his 2. 15. 19 cap. citeth three verses out of this Psalm: And Peter the Apostle speaking of the punishment which judas the traitor had, useth in 1. cap. 18. Act. the words of this Psalm. Finally, Paul in the 11. and 15. cap. Rom. speaketh of this psalm in many words: And it is a prophecy touching the passion of Christ, and the horrible punishments of the jewish nation; and of the proper worship appertaining to the Church of the new Testament. 
A threefold Meditation of this Psalm.  But it is a threefold Meditation upon the passion of the Son of God: one of instruction, an other spiritual, & the third of example or imitation.  
The instructive meditation, is to read much and often the interpretations which are extant in the Evangelists, 
The instructive meditation.  touching the passion of this Lord, and to confer them with the histories of the Prophets; that this conference of the histories and prophecies might confirm in our minds an assent, whereby we might embrace this article. But whereas in histories we must not only look for the events, but much more the causes of the events must be sought for this meditation comprehendeth also a consideration of the causes, for which the Messiah was made a sacrifice and Redeemer. For it is needful that the causes of so great a matter be neither slender nor feigned, but great and weighty causes, which we shall thoroughly behold when God shall be all in all. Now let us diligently learn the elements which are delivered in the word, and let us crave of God that he would govern with his holy spirit, our purpose undertaken touching the greatest matters.  
And although some unlearned persons fond dispute, that God seeing he is omnipotent, could restore mankind into his ancient liberty and dignity by other manner of means: yet let us so hold it determined that god doth not any way decline from his righteousness which thing sith so it is, God must not only have his place of mercy, but also of righteousness attributed unto him, touching his secret providence in the redeeming of mankind. As therefore the immense mercy of God would not behold the universal death and destruction of our nature, according to that saying of jeremy, Lament. 3. cap. 22. It is the mercy of the Lord that we are not consumed: So the eternal and unchangeable righteousness of God required a satisfaction for the offence and for the punishment. For the Law of God which is a rule of justice in God, discerneth good and evil, and bindeth the reasonable creature to become conformable to that rule, and denounceth horrible destruction unto all things which are contrary to that rule. Wherefore seeing the ransom pacifying the wrath of God, and satisfying the righteousness of God, could neither be paid by Angels nor by any other creature, because the malice of sin is infinite, and no creature is able to endure the wrath of God, it is by God's wonderful wisdom decreed; that the second person of the Godhead which is called the word should take upon him the nature of man, and should satisfy the law of God for the fault and punishment in mankind: That is, that he, which knew no sin, should take upon him to redeem us from sin, that by him we might be made the righteousness of God. In this decree, with admiration whereof the very Angels stand amazed at, do shine the righteousness and mercy of God: also the unspeakeble humility and love of God towards us. For there is no remission of sins granted, without recompense and satisfaction made. For, think, I pray you, how great the force of God's wrath is against sin, when he could not be pacified with any other sacrifice, but by the passion and death of the immaculate Lamb: And we indeed by the greatness of this remedy may esteem the greatness of our sickness and sore. For, as Hypocrates saith, 
The saying of Hypocrates.  unto extreme diseases we must lay extreme remedies. Again, how great mercy is there in God not sparing his only begotten son, but giving him for us all, and giving us with him all things also? The son of God adorning and amplifying this mercy saith, john 3. 16. So God loved the world that he sent his only begotten son, that every one which believeth in him should not perish, 
The saying of Clement B. of Alexandria.  but have life everlasting. Notably therefore saith Clement B. of Alexandria: Man is beloved of God: For, how should he not be beloved, for whose sake the only begotten son of God was sent from the bosom of his father?  
What shall I say of the humility of the Son, turning upon himself the reproaches of other men, and for the love he bore towards his church, for whose sake he put on the shape of a servant and was by all means tempted, like as we are tempted (except with sin only) that he bring and repossess this his spousess into her ancient liberty. 
Pontanus.  Pontanus telleth, that in his time there was a cettaine husbandman's wife carried away by the Pirates of Tuneta, and when her husband heard of this matter, he leapt into the sea, and besought the Pirates with great desire, that they would also carry him away with his wife: they marveling at the faith and mind of the man, took him also with them, and when they arrived at Tuneta, and had openly showed their prize, they declare unto the King a rare and memorable act; who though he were a Prince barbarous and enemy to Christianity, yet marveling and perceiving the virtue of the man, did set him and his wife both at liberty, and commanded them to be registered as of the number of those which were the guard of his person. So the son of God leapt from high and heavenly beatitude into the sea of our mischiefs and miseries, and of free became bondman, of rich poor, that by his virtue and power he might obtain liberty for us, and cooped us into the society of heavenly blessings: Let us therefore be ashamed of our pride and impatience, wherein we disdain to suffer some sorrow to profit the Church thereby.  
The spiritual meditation of the passion of the son of God consisteth in Fear and in Faith: 
The spiritual meditation of this Psalm.  Fear is to tremble with acknowledgement of God's wrath against sin, whose special testimony is the death of the son of God. For although the threatenings added unto the Law, and horrible examples of punishments and fears of conscience do show the judgements of God destroying contemptuous persons: yet if we look well into this glass of Christ crucified, we shall see a far more evident sign of God's horrible wrath, For, seeing God could not be pacified with the obedience of any creature, but did decree that his Son should be the propitiator or atonement maker in his blood, as S. Paul saith:  
Assuredly me must confess that great, earnest, and unspeakable is the wrath of God against sin. And lest this acknowledgement of God's wrath should leave in our minds the stings or darts of servile fear, which is a sorrow without faith, and a grudging against God, and a horrible fleeing from God, as was in Saul and judas, let faith take root in us, whereby the heart is stirred up in the acknowledgement of God's mercy promised for his sons sake. For, seeing God hath not spared his only begotten son, but given him for us all, surely it cannot otherwise be, but with him also he will give us all things: Therefore spiritual meditation, is not only to know the history touching the passion, and to believe the same; but also to feel in our heart sorrows and consolations.  
The exemplary or imitative meditation of Christ's passion is to follow the humility and patience of Christ, 
The exemplary meditation.  as S. Peter saith, 1 Pet 2 21. Christ suffered for us leaving us an example, that we should follow his steps. And although none of us in this our imbecility or weakness is able to follow the example of Christ, yet notwithstanding let there be some lineaments agreeable in us with this Image of imitating Christ.  

❧ The Psalm and Exposition thereof.  
Save me O God, for the waters are come in even unto my soul. I stick fast in the deep mire, where no ground is: I am come into deep waters, so that the floods run over me. I am weary of crying, my throat is dry: my sight faileth me, for waiting so long upon my God. 
SOme men do marvel why the Evangelists write, 
The first part of this Psalm is a prayer to the 31. verse.  That the son of God was grieved with sorrow and vexed in mind, when he was in the Orchard: seeing it seemeth a thing unmeet for a strong, grave and constant person, to weep and wail and ware pale with fear of death, as women use to do. For of Hercules addressing to cast himself into a burning fire, Seneca saith thus.  
Quis sic triumphans laet us in currustetit  
Victor? 
Senecas verses of Hercules.  Quis illo gentibus vultu dedit  
Leges tyrannus? quanta paxobitium tulit  
Vultus petentis astra, non ignes erant,  
Who did so ioufull victor triumph make?  
What Tyrant with such austere countenance?  
Prescribed laws to Nations for their state,  
How great a peace toth' skies did him advance,  
No fires they were.  
But let us know, that Christ vare upon him a greater burden than Hercules did: for he was not in anguish and veration of mind for death only, 
Christ bare upon him the burden of all our sins.  and for thinking upon the tormenting of his body, but he felt the wrath of God to be turned upon him against mine, thine, and all men's sins. This feeling of God's wrath sore vexed and grieved his most sacred breast. For although every creature groaneth and month when it is burdened above the ability of bearing the same, yet the greatness of this burden, expressed in Christ not only tears, but also drops of water and blood mingled together, which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Therefore omitting disputations, let us tremble with fear in acknowledgement of God's wrath against our sins, and with the Prophet Isay let us say: Surely he hath borne our infirmities, and carried our sorrows, etc. He was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. say. 53. verses 4, & 5.   
They that hate me without a cause are more than the hairs of may head: they that are mine enemies and would destroy me guiltless are mighty: I paid them the things that I never took. 
The former three verses contained a description of fears inwardly in his heart: This verse setteth forth his outward enemies: As in truth for most part always inward fears, and outward fightings and hostile invasions do meet together. But we are admonished by this saying [They that hate me without cause, etc.] that we suffer not as murderers and thieves, etc. but like unto Christians, etc. 1. Pet. 4. 15, 16. That is, for the confession of the Gospel. And there is a notable ardent affect in the particle [without a cause:] As if he had said, They hated me not only as one neither guilty of sin, nor hurting them, but also most fervently coveting to do them good, yielding with great humility, and taking upon myself the punishments which they temselues deserved, not seeking any revenge, but rather with great sorrow deploring or bewailing their wilful obstinacy and destruction: For this great good will, and full of sorrow and lamentation for them, and earnest desire to do them good, do I bear this hatred. Let Teachers, or Preachers consider this figure, and let them know that it is a common disease almost in all mankind to be unthankful, 
Preachers oftimes very, unthankfully dealt with of those whom they have best deserved of.  and let them for their great good will and great benefits suffer with patience to have evil will, hatred, reproaches, and other mischiefs rendered them; like as all Histories are full of examples of unthankfulness: The City of Athens kept Miltiades in prison almost even to his very death: and banished Aristides, Themistocles, and Cimon, who had well deserved of the same City. Finally, there is an infinite number of such, 
Examples of the heathen, most virtuous persons.  whose examples may admonish us, that we for God's cause be careful to do well, not for reward of man, and that we be not dismayed when men's endeavours and duties are not answerable to our good will and deservings. And that particle must we diligently consider, where he saith: [I paid them the things that I never took] That is, he hath performed our duties: for every bond is canceled and made void when the debt is paid: neither is it material whether he that oweth the debt do pay it, or an other for him. Then this our Redeemer took quite away, or rather frustrated our obligation wherein we were bound to the curse of the law and everlasting punishments, because he performed for us the duty by us owing to the law, according to that saying, Galat. 3. 13. Christ being made a curse for us, redeemed us from the curse of the law.   
God thou knowest simpleness: and my faults are not hid from thee. 
How great humility was that, where Christ prostrating himself before his father did bear his wrath, as if he had polluted himself with the most heinous sins of all men? This is no Rhetorical speech nor vain amplification, but indeed such was the sorrow of Christ taking upon him the wrath of God, as if he himself had committed these our sins. But who can at full declare the greatness of this humility? Where the son of God yieldeth himself as a guilty person in so great and grievous sins. This humility doth Paul with excellent words thus describe 2. Cor. 5. 21. Him that knew no sin made he sin for us, that by him we might be made the righteousness of God. Most truly said Aristotle: justitiam esse Hespero & Lucifero formosiorem. 
Aristotle's saying of justice.  justice is more beautiful far, than the morning or the evening star. For there is nothing better nor more excellent than the congruency with the whole law, which is a rule of righteousness in the will of God: Contrariwise, nothing is more filthy than sin wherewith God is horribly angry: For the Son of God taketh and turneth unto himself this deformity, and bestoweth upon us his obedience, that by his means we might be righteous before God. But the excellency of this purpose in God, can neither the eloquence of Angels, nor of men, sufficiently disclose or manifest unto us: I do therefore exhort the reader, to consider the same diligently, and to give thanks unto Christ jesus the son of God for his wonderful humility and servant love towards us.   
Let not them that trust in thee O Lord of hosts be ashamed for my cause: let not those that seek thee be confounded through me, O Lord God of Israel. And why? for thy sake have I suffered reproof: shame hath covered my face. 
The son of God in this verse applieth his sacrifice unto the Church: for it belongeth unto the Priest's duty, not only to offer some thing, but he must have therewith a mind to pray for him touching whom the sacrifice is made, and testifying that for his sake he performeth this obedience. Therefore that these words in this place, and in the 17. cap. ver. 19, of S. john, are recited by Christ the son of God, we are faithfullite to remember: I (saith he) do sanctify myself for them, that even they also might be sanctified in the truth. Again, vers. 9 I pray not for them only, but for all those which shall believe in me for my wordesake. Here doth Christ openly affirm that his sacrifice is effectual, not only for his Apostles, but for all them that embrace the gospel. But this application must we firmly take hold upon by faith, and we must believe that the fruit of this sacrifice pertaineth unto us, and that by means of this sacrifice the wrath of god is unfeignedly pacified towards us, yea, that we are received into god's favour, heard and saved by him. Therefore saith Paul, Rom. 3. 34. We are freely justified by his grace through the redemption which is in Christ jesus, whom God hath ordained our propitiator (or merciful Saviour,) by faith in his blood. So (saith he) is he thy merciful Saviour, when thou believest that by means of his son Christ's death, god is pacified with thee. This doctrine of application let us for ever, and with special care remember.   
I am become a stranger unto my brethren: even an alien unto my Mother's children. For the zeal of thine house hath even eaten me: and the rebukes of them that rebuked thee are fallen upon me. 
The word zeal signifieth a displeasure in us driving away the injury from that which we love, 
The godly zeal which David had for the advancement of God's glory.  or striving that the person whom we love be not taken away form us: As when Sampsons' wife was taken from him, even he a man of most mighty courage, conceived great sorrow and displeasure, that for the love he bore to his wife, he would either plague and scourge the Philistians, or else have her to him home again. Also by this zeal are many motions or rather passions of the mind intermixed in men like as Virgil saith: 
Vrigils verse. Scipio's zeal for his country  Mixta est Insania luctu, Even with very mourning mood, is mixed motion mad or wood: And the Poet Ovid, with notable words describeth this mixture of affections, where he saith: Cor dolet atque it a mixtus abundat amor. The heart of lovers sorroweth sore, and love abounds by mixture more. So Scipio was in person present, at three battles where he sane his country overcome. These overthrows brought him both great sorrow and inflamed his anger to restore the ancient glory of this country and to subdue or repress Annibal. This great affection or rather passion did Christ feel in suffering adversity, 
The servant zeal of our saviour Christ for our salvation.  which he must and would needs bear to restore the glory of his eternal father, and to deliver his Church, which he loved fervently, and knew the would not be otherwise delivered except the himself should be made a sacrifice for her. Therefore saith he in this 9 verse: The zeal of thine house hath even eaten me: That is, consumeth me; in that I hazard my life for deliverance of the congregation which I love: and to vanquish and overcome those reproaches wherewith God is aggrieved, which bring me great sorrow and provoke my anger against the balsphemous person.   
I wept and chastened self with fasting; and that was turned to my reproof. I put on sackcloth also; and they jested upon me. They that sit in the gate speak against me: and the drunkards make songs upon me. 
Well it is said by Augustine: Bona conscientia mihi mea causa opus est, sedbona fama opus est propter proximum. 
S. Augustine's saying touching a good conscience & a good name.  I had need in any my cause to have a good conscience; but I have need of a good name, by reason of my neighbour: For although a guiltless conscience may well scorn lying reports, so far as to the effect of the cause appertaineth, because the knoweth that Truth at length will have the victory over slanders: yet the virtuous or noble mind is sore grieved with the lewd judgements of men, and had rather suffer great punishments in the body, then to hear the poisonful backbitings stickled on with popular and plausible arguments. Wherefore, seeing Christ was tempted by all means as we are tempted (except sin only) let us not marvel that his most sacred breast was vexed and disquieted touching the perversity of men's judgements, which are more fleeting than the flowing streams: For look whither fortune leadeth, thither listeth the will of men. And the thing itself showeth that enterprises are ballenced or ratified by the events: For if any man have once good success in any thing, 
The blind affection of man,  he is by and by counted a wise man: But if the world go awry with him, than every man reprehendeth him. But I omit to be here longer disputing upon a thing so manifest: whereof we see daily example in our life time.   
But Lord I make my prayer unto thee, in an acceptable time. Hear me O God in the multitude of thy mercy: even in the truth of thy salvation Take me out of the mire, that I sink not, and let me be delivered from them that hate me, and out of the deep waters. Let not the water should drown me, neither let the deep swallow me up: and let not the pit shut her mouth upon me. Hear me O Lord, for thy loving kindness is comfortable: Turn thee unto me according to the multitude of thy mercies. And hide not thy face from thy servant, for I am in trouble, O hast thee, and hear me. Draw nigh unto my soul and save it, Oh deliver me because of mine enemies. 
Christ teacheth us by his example, which is the gate, the tower, 
Christ is the gate and the tower altar of refuge for us to run unto with hearty and humble prayer.  and altar for the godly ones, whereunto they may safely run for refuge, when they are tossed with divers storms in this life: For as Solomon saith, Proverbs cap. 18 10. The name of the Lord is a strong tower, etc. That is, true prayer, whereunto the just person fleeing is delivered. So often therefore as all manner fears and dangers fall upon us, let us not seek after unlawful remedies for our sorrows, ut let us crave of God inward consolation and deliverance or mitigation of calamities according to God's providence. He that obeyeth and submitteth himself to this rule, he in very deed shall find, by proof that prayer unto God is not a vain sound, but obtaineth greater things than any man dare ask or look for. joseph when he was in prison, 
joseph's prayer.  wrongfully cast (upon the sinister suspicion of adultery) doubtless asked not of God in his prayer the second room or place in dignity next to the king, neither gold nor riches; but only defence of his life and good name, and the bringing of him again into his Country, out of which through the ungodly and wicked practice of his brethren he was banished: But he obtained of God not only wished benefits, but also things greater than those: for of a servant, and in deed a captive or prisoner, he was made the chiefest counsellor and governor of the most flourishing kingdom of Egypt; yea, and succoured his father jacob with all household, and kept them in greatest penury and famine foe food. 
daniel's Prayer.  So when Daniel was cast among the Lions, he desired not of God to be a governor of countries, nor to have divine gifts of revelations touching greatest matters; and yet was he so by God delivered, that he afterwards ruled and governed the whole country of Susian, and enjoyed the gift of God's wisdom revealing hidden mysteries: namely the sure and certain description of time appointed for the coming of the promised Redeemer, and the history of the church or congregation of Christ, and governments of kingdoms even unto the very end of the world.  
Let these examples of God's promises stir us up unto prayer, and let not the cogitation of our unworthiness discourage us: Seeing Daniel and all the holy ones even from the very beginning of the world made their prayers unto God, not in confidence of their own worthiness, but in the confidence of the mercy promised for Christ's sake; and for this lords sake (who saith, john 16. 23. Verily, verily I say unto you, whatsoever you shall ask my father in my name he will give it you) they are heard, and obtain their petitions.  
For so Daniel prayeth, cap 9 17 We pour out our prayers before thee, not in our righteousness, but in thy manifold mercies, hear us for the Lords sake. And the same form of prayer is in the 17. verse of this psalm before recited: Hear me O Lord, for thy loving kindness is comfortable; according to the multitude of thy mercies, turn thee unto me. Let us therefore set against out unworthiness the precepts and promises of God: Thou O God hast commanded prayer to be made, and wilt of us in this manner be worshipped and honoured: I acknowledge then that I am bound to obey thy commandment. 
It is God's commandment and will that we should pray unto him, and his promise is assured performance.  For although I am unworthy, yet thy commandment and thy will is worthy, whereunto I yield; thy promises worthy whereunto I agree, and repose my full trust in the same. Wherefore I make my prayer unto thee, not trusting in my worthiness, but in the worthiness of the name of thy son Christ jesus, and of God the father which commandest and promisest performance of that which I pray for.   
Though hast known my reproof, my shame, and my dishonour, mine adversaries are all in thy fight. Thy rebuke hath broken my heart, I am full of heaviness: I looked for some to have pity on me, but there was no man, neither found I any to comfort me. They gave me gall to eat, and when I was thirsty, they gave me vinegar to drink. 
He addeth unto his prayer a complaint of the falsehood of his friends, and evil rejoicing which his enemies have at his calamities. Seeing then that there is likely familiarity between the head and the members, let us not marvel if the same thing chance unto the Church: for the in her calamities is both forsaken of her friends, and cruelly assaulted of her enemies. Like as certain years agone we have seen (not without great sorrow) many examples thereof. But admit it be so, that we speak not of the Church: shall I say how much David's prophecy (here describing the last act of Christ's passion) liketh me. For the Evangelist Saint john declareth, 
The last act of Christ's passion  Cap. 19 verses 29. 30. How Christ the son of God hanging upon the Cross, when he had first tasted the Vinegar given him by the Soldiers, cried out, It is finished; and bowing his head, gave up the spirit. This consonancy of this prophecy which David hath, and that History of saint john's Gospel may confirm us against the venomous doubting which some have touching the certainite of the doctrine from God delivered us. For seeing the event answereth not in breadth, but in streitnesse unto the predictions or foretellings of the Prophets: it is not to be doubted, that the whole doctrine of the Prophets is true, and proceeding from God.   
Let their table be made a snare to take themselves withal: and let the things that should have been for their wealth, be unto them an occasion of falling. Let their eyes be blinded that they see nor: and ever bow down their backs. power out thine indignation upon them: and let thy wrathful displeasure take hold of them. Let their habitation be void: and no man to dwelled in their tents. For they persecute him whom thou hast smitten: and they ●alke how they may vex him, whom thou hast wounded. Let them fall from one wickedness unto another: and not come into thy righteousness. Let them be wiped out of the book of the living: and not be written among the righteous. As for me when I am poor and in heaviness: thy help O God shall lift me up. 
HItherto, 
The 2. part of this Psalm containing a curse against the enemies of Christ  the first part of the Psalm, (namely a prayer full of most sorrowful affections) is expounded: Now followeth the second part, wherein Christ reckoneth up against the blasphemous Iewes dire and grievous matters: When we read this cursing, let us tremble with fear in all our body, and let us scare the wrath of God which is bend against the contempt of the Gospel: for, If God spare not the natural branches, how much less will he spare the wild branches? Rom. 11. 20. 24. 1 And the first degree of punishments for despising the Gospel is fury and blindness, 
Five degrees of punishments inflicted upon the jews and wherefore.  which wickedly corrupteth the native meaning of the word. The impudency and sauciness of the jews of late days is known in perverting the sayings of the Prophets: As when they interpret the 9 ca of Isay, they imagine that the Prophet speaketh there of Ezechias king of juda. With the same face do they bragginglie strive that the same Prophet in the 53 cap. preacheth not of the Messiah or Saviour that was to come, but of the jewish people. So where they busy themselves upon the ninth chapter of Daniel, then pervert with their horrible ignorance and impiety, the race of the kings of the Persians, so as by all means they do but trifle out the prophecy of Daniel. Finally, the universal writing of the Prophets, which was sometime a table furnished for this people with most wholesome meats, is now by their blasphemies no other thing but a snare and offence of falling, as in this 23. verse is said. 2 The second degree of punishment, is perpetual thraldom, and most miserable; for although now and then they have put in practice with wars to recover their Country, and restore their Church and policy, yet by God's providence being overthrown, they acknowledged themselves but to rol the stone with Sisyphus, & to play at the dice upon a broken board, that is, to be utterly consumed with vain contention. 3 The third degree is the wrath of God which they cannot by any means escape. 4 The fourth degree, was the most sorrowful destruction of their government, and of their Temple. 5 The fifth degree is, that sins are punished with sins: for they are every day more than other become like mad dogs, howling, stirring up and heaping up sins and offences. 6 The sixth and last degree, is the depriving of them of the life, and righteousness everlasting. For according to that saying of saint john: He that believeth not in the Son hath not life, but the wrath of God resteth upon him. This plague O God vouchsafe thou to turn quite away from us.   
I will praise the name of God with a song: and magnify it with thanksgiving. This also shall please the Lord better: then a bullock that hath horns and hoofs. 
THe third and last part of this Psalm is a thanksgiving, which instructeth the reader touching the abrogation of Moses ceremonies: The Prophet saith here, 
The 3. and last part of this Psalm containing a thanksgiving by David, or rather by Christ, and the manner thereof in 3. degrees.  He will not offer unto God the blood of Bulls and Calves, but the true signification of thankfulness, wherewith God is more pleased and delighted, then with the Ceremonies of Levitical sacrifices. Well do the Lawyers say: cessant ratione legis, cessareipsam legem. When the reason or cause of the law ceaseth, than also ceaseth the very law itself. And the special reason or cause for which the Lord God ordained these ceremonies, was that they should be types or figures of one only sacrifice taking away the sins of the world. When this sacrifice was once offered, then by good right and reason ceased the Levitical sacrifice. But what time the Levitical priesthood flourished, the slaughter and sacrificing of beasts without faith and moral obedience pleased not God any thing at all. For it is not enough to do the works by God commanded, except they be done in such order, as the wisdom of God hath ordained. Now than it appeareth plainly, that Faith is the foundation of all worshippings, according to that saying of saint Paul, Rom. 14. 23. Whatsoever is not of faith is sin, 2 The second and next degree is moral obedience, which containeth love and other vertnes, according to the commandments 3 The third degree is the use of ceremonies, which (as I said) please not God, except there be first a foundation laid, that is, a Pediator acknowledged, and that remission of sins be had for his sake, reconciliation to God, and moral obedience begun anew in the heart of man. This order of works do many Sermons if the prophets lay open unto us: As Isay saith, Cap. 1. 11. I will none of your burnt offerings, etc. But rather, vers. 17. Seek ye judgement and relieve the oppressed, etc. Again, the same Isay in the 58. cap. 7. Break thy bread unto the hungry, etc. And the prophet Micheas, cap. 6. 7. Will the Lord be pleased with thousands of Rams, & c? He hath showed thee O man what is good, and what the Lord requireth of thee, surely to do justly, and to love mercy, and to humble thyself to walk with thy God, ver. 8. And the Prophet Zacharias saith, cap. 7. 6. When ye did eat, and when ye did drink, did ye not eat for yourselves, and drink for yourselves? Thus saith the Lord of hosts, execute true judgement, and show mercy and compassion every man to his brother, oppress not the widow nor the fatherless, the stranger, nor the poor, and let none of you imagine evil against his brother in your heart, verses, 9 and 10, etc.   
The humble shall see this and be glad: seek ye after God and your soul shall live. 
The chief blessings which the reasonable or sensible creature hath, are Wisdom, righteousness, and joy in God. These blessings being lost by Adam's transgression, 
The blessings lost by Adam are in and by Christ restored unto us.  Christ again by his passion and resurrection hath restored unto us: For he died for our sins and rose again for our righteousness, that is, through his obedience which he performed in suffering his death he delivered the church from evils; namely from God's wrath, the curse of the law, sin, everlasting death, and the tyranny of the devil. But if he had remained still in death, and in the grave, (which was a thing impossible) he had not restored those blessings unto us, which are opposed and set against most grievous evils. To the end therefore, that deliverance should not be only the removing of evil from us, but also the placing of benefits for us: he rose again from death the third day, and making his glorious triumph, and beginning his everlasting kingdom in us, he restoreth us unto righteousness and life everlasting: as Daniel in the 9 cap. 24. verse saith, Seventy weeks are determined upon thy people, and upon thy holy city, to finish the wickedness, to seal up the sins, to reconcile the iniquity, and to bring in everlasting righteousness, etc. But although this distinction of the effects of the passion and resurrection of Christ seem vain unto many men: yet notwithstanding seeing the Apostle S. Paul so often speaketh hereof, (and specially in the 3. cap. Philippians 10. verse. That I may know him and the virtue of his resurrection, and the fellowship of his afflictions and be made conformable unto his death, etc.) let us without fear of cavilling follow the speech or saying of Paul, and let us know that we must consider both the merit and efficacy of Christ crucified, and risen from death to life: Like as Paul in 5. Rom. 6. joineth together grace, and the gift by grace. And S: john Baptist saith, 1. cap. verse 17. by Christ came grace and truth. These are not spoken to corrupt the article of justification, wherein we discern wisely imputation from gifts, and expressly do affirm that we have remission of sins and reconciliation with God, and imputation of righteousness for the only obedience and merit of Christ: but so that the full and whole benefit of Christ be not thereby obscured: which is not only imputation, but also a reviving and raising again from death to life and glory everlasting. To be brief: it is one thing to speak of the article of justification, and an other thing to speak of the whole kingdom of Christ, 
Gratiae privatiur & positivae.  which containeth (as the ancients do speak) graces' privative and positive; that is, not only deliverances from evils, but also restore unto or gifts of everlasting blessings. But so often as we dispute of these matters, in Churches and Schools, let us follow Paul's rule which biddeth us, 2. Tim. 2. 15. To divide the word of truth aright: and not indirectly to confuse or separate the members from the body against the Analogy of the faith, and against the simple and native meaning of every article. The Article of justification admitteth no copulative, 
The divers Epithets of our justification by Christ.  because of the exclusives so often repeated: Freely, without works, without law, in the seed, not in the seeds: And the Article touching the kingdom of Christ cannot be expounded without coupling together grace, and the gift by grace: neither do these strive between themselves, because when we seek for consolation in fears of conscience, we do not dispute of gifts, but we are troubled touching remission of sins, and reconciliation with God, which is only obtained by faith for Christ's sake, whom in his bloodshedding, God hath ordained our merciful redeemer and Saviour. This is not the wisdom of vain and secure mind, but of the godly ones, who are mortified and quickened, yea brought down into hell, and again are plucked as it were out of the jaws of hell.   
For the Lord heareth the poor, and despiseth not his prisoners. Let heaven and earth praise him; the sea and all that moveth therein. For God will save Zion, and build the cities of juda; that men may dwell there and have it in possession. The posterity also of his servants shall inherit it; and they that love his name shall dwell therein. 
These last verses in this Psalm need no long decalration, or interpretation: 
A conclusion. Exhortation,  for they exhort every creature to the advancing of the honour of God, and of his son our Lord jesus Christ: and they promise stability unto the Church, according to that saying Matth. 16. 18. The gates of hell shall not prevail against her: Wherefore sith it needeth not to make long commentaries upon matters so evident; I conclude the exposition of this Psalm; And I beseech God to seal in the hearts of many men the native meaning of the articles of the Christian faith, Amen.     

To him that excelleth.  
¶ A Psalm of David: to put him in remembrance for his deliverance.  Deus in adiut orium meum intend. 
The Argument.  
SHort indeed is this Song, 
The effects of this Psalm are touching faith, and the force thereof mightily shaken by three means.  but long is the effectual conclusion thereof; For it teacheth that by three Engines the walls of Faith are mightily shaken, whereof, the first is greatness of temptation and calamities. The second is multitude or concourse of tempests or storms: and the third is the long continuance of these. For, whom doth not greatness overcome, him the same multitude of calamities do weaken and bring low; but whom neither of these twain do overmaster, yet even him doth long looking for help utterly discourage. These all may be plainly seen in job, as it were in a looking glass: when word was brought to this most holy man job of the loss of all his substance and death of his children, whom his house slew when it fell upon them: He was so far from impatience, not showing any token thereof, that he even as it were praised God with a notable verse saying, cap. 1 verse 21. If we have received good things of the hands of the Lord, why should we not also suffer evil things? The Lord hath given, 
jobs patience in his calamities.  the Lord hath taken away, as it hath pleased the Lord, so is it come to pass: blessed therefore be the name of the Lord. But this so holy man when he could not be removed from his purpose with greatness of calamities, at the very last of all, being vanquished and sore broken with concourse of adversities and with the long continuance thereof, cried out cap. 3. ver. 3. Let the day perish wherein I was borne, and the night, when it was said, there is a man child conceived, etc. He therefore that standeth let him take heed he fall not. For the devil knoweth a thousand sleights wherewith the walls and towers of faith (except they be by God defended) may easily be razed and overthrown. And seeing there is much danger in delay: This Psalm three times rehearseth a prayer unto God to hasten his helping hand. verse 1. Hast thee O God, etc. Hast to help me O Lord, v. 6. Thou art my helper and my redeemer (O Lord) make no long tarrying. For although it is not in our power to prescribe God any certain mean or certain time of deliverance: yet after a sort, we must crave, that God would even at the very first instant (according to his providence) deliver his church, and the godly ones which are exercised in greatest miseries: This indeed is not only to ask and seek, but also to knock: Or as the lawyers use to say, to cite God peremptorily: And such a searching for finding, and knocking for opening, according to that most sweet saying ceaseth to our most wishful desires: Ask and ye shall have seek and ye shall find, 
Matth. 7. 7. 8  knock and it shall be opened unto you. Thus much for the Argument of this Psalm.  

❧ The Psalm and Exposition thereof.  
Haste thee O God to deliver me: make haste to help me, O God. Let them be ashamed and confounded that seek after my soul: let them be turned backward and put to confusion that wish me evil. Let them (for their reward) be soon brought to shame: that cry over me, there, there. 
LIke as when we take an oath (which is a kind of taking God to witness in calling upon him) we crave that God would be witness of our promise, 
The effect of an oath.  and a just judge in punishing the party which breaketh promise: So in every our prayer, we must crave of God, that he would confirm the work that he hath begun in us: 
The effect of prayer.  and that he would destroy the works of the devil and his instruments: As when we recite these words, (Hallowed be thy name) we do not only crave that the glory of God may be made more excellent, both by the true doctrine, and by good examples: but that also all wicked opinions in Religion, and lewd examples in life, (by reason whereof the name of God amongst the nations is blasphemed) might every where be utterly extinguished. So in like manner David craveth help and defence in a good cause, and the subversion of his malicious cruel enemies; 
David prayeth for defence from God in a good cause, and for the destruction of his enemies.  whose devilish malice and evil custom in working mischief was such, that both their will was groedilie desirous of hurting, their tongue earnestly given to manifest the same, and their hands nights and days prepared to shed the blood of the godly lie ones. Against these poisonful Asps prayeth David here, for their evil success of their enterprises, and (except they will be speedily converted) for their universal destruction. So let us crave of God, 
We must pray to God to cut off the Pope and Turk, the 2 strong arms of Antichrist.  that he would with his mighty hand, restrain or utterly cut off both Pope and Turk the two strong arms of Antichrist; and that he would not long defer the execution of his most just judgement, but that he would make haste to punish the enemy, for the glory of his names sake.   
But let all those that seek thee be joyful and glad in thee: and let all such as delight in thy salvation, say always, the Lord be praised. As for me I am poor and in misery: haste thee unto me, O God. Thou art my helper and my redeemer: Lord make no long tarrying. 
Unto the godly ones which exercise faith in their dailic calamities and dangers, these speeches of David are not obscure: [I am poor and in misery:] That is, destitute of man's help and defences: Thou therefore, OGod, be my helper and deliverer, and that indeed without tarrying help and save me, lest I perish or be overcome of the cruel enemy: for thou knowest thine own creature, out infirmity is known unto thee. Thou knowest also that, the Devil goeth about and seeketh whom he may devour and destroy, 2. Pet. 5. 8. Wherefore seeing thou art a faithful God, do not thou suffer us to be tempted above our strength but give with temptation an end, that me may be able to endure that thou layest upon us.     

A Psalm of David.  In te Domine speravi, etc. 
The Argument.  
ALthough certain persons too much lovers of themselves, 
A debasing of man's self conceit in his own nature.  do imagine in their minds that they excel in wisdom and strength the first flower of mankind: yet notwithstanding the thing itself showeth that the nature of man as it were barren, is at this day more weak and of less strength than it was in the beginning. For most truly is it said of the learned ones: In prima eatate mundi regnasse rationem gubernatricem, & inventricem optimarum artium. Deinde successisse aetatem bellatricem, in qua, armis imperia constituta sunt, & quatuor Monarchiae orbem terrarum rexerunt. 
A description of the 3. ages of the world.  In hac vero Senecta mundi dominars. That is: In the first age of the world Reason ruled as governess and inventor of good arts. After that succeeded the warlike age, wherein by force of arms kingdoms were ordained, and the four Monarchies ruled and governed all the world. But now in this old age of the world, concupiscence reigneth: for, nature of man being now made weaker, neither studieth for wisdom as they did of old, neither taken upon her those toiling labours of warfarre, which strong men did in times past, but as it were weakened in the sinews, seeketh after delights and pleasures. This infirmity of nature in us doth the devil more outrageously assault at this day, 
The devil stirs up tyrants and heretics in the last old age of the world most wickedly weakening the state thereof.  and as it were leaning upon a bending wall stirs up Heretics and tyrants, partly with craft or guile, and partly with manifest violence to overthrow and utterly destroy all the holy ones, yea, and extinguish the name of Christ: whom this foresaid deadly enemy of ours well knoweth shall hereafter not long to come and judge all people, and give unto his Congregation everlasting blessings, and shall cast away these devils with all the wicked ones into eternal destruction and torments. Therefore now greater and more difficult is our necessity & cause, than ever it was at any time in the church, because we have against us the skem and end of the world: that same extreme outrage of the Pope, and of the Turk: who (as D. Martin Luther sayeth) seek to devour us. And I pray you how many trouble the Church now in her old age, with moving unnecessary or needless disputations, and like peevish old women dancing out of order stir up a great dust, as the Greek Proverb saith. And others like wawling Cats running away out of this life leave an evil smell behind them. This mass of mischiefs and miseries, David foreseeing to come in his time, craveth most fervently of God, that he would not forsake nor cast away his Church in her extreme old age, so foully deformed: but that he would secure and defend her against the Devil, who in the end of his tyranny rageth more cruelly. Seeing then David foreseeing future storms and tempests in his time, made such prayers for the ship which bore the Church, of what mind behoveth it us now at length to be, who are tossed with the very same storms. But the very same thing happeneth unto us which did to the Apostles, which neither understood the greatness of Christ's sorrows, nor are yet greatly grieved in mind therewith: no rather are we overcome with heavy sleep, as the Apostles were. Let us therefore correct this security and negligence, and let us crave of God, that he would help, govern and strengthen us, lest either our careless minds fall headlong into Epicureal contempt of God, or else being oppressed with the burden of calamities be utterly destroyed with desperation, like as Ely, Saul, and innumerable others were.  

❧ The Psalm and Exposition thereof.  
In thee O I orde have I put my trust; let me never be put to confusion: but rid me and deliver me in thy righteousness; incline thine ear unto me and save me. 
WHere as before in the II. Psalm verse 6. and 8. 
Two effects of this Psalm.  these words are sufficiently expounded, I will now only admonish the reader touching the little word [righteousness] which is used in some places activelie, in other some places passively. The righteousness of God manifested in the law, is a will wherewith God prescribeth us to do those things which are right, 
The righteousness of God in the law.  and after a certain gladness of his resteth well pleased with things rightly done: and will not have contrary things to be done by any, but with an unfeigned displeasure repelleth and destroyeth them: Touching this righteousness▪ It is said in the 5 Psalm verse 4. For thou art the God that hast no pleasure in wickedness: neither shall any evil dwell with thee▪ verse 5. Such as be foolish shall not stand in thy sight, for thou hatest all them that work vanity. verse 6. Thou shalt destroy them that speak leasing, the Lord will abhor both the bloodthirsty and deceitful man.  
The righteousness of God manifested without the Law, 
His righteousness in the gospel.  touching which both the Law and the prophets do bear witness, is the free remission of sins, reconciliation with God, and obtaining unto life everlasting for Christ's sake the mediator. He therefore craveth in this place to be delivered in the righteousness of God, not indeed legal and active, but evangelical and passive, as if he said: Though I may surely persuade myself that I am righteous, not indeed by my own worthiness, but thy righteousness, that is for thy sons sake imputed unto me: I also crave this addition, namely deliverance and glorification according to the providence of thy wisdom; As it is said, Rom. 8. 30. For whom he hath justified, them also hath he glorified.  
That this, interpretation is neither feigned, nor forged, the words of D. Martin Luther upon the 42. cap. of Genesis do witness. 
D. Martin Luther's saying upon the first verse of this Psalm.  In times past (saith he) when it behoved me to read and pray that part of the 71. Psalm, verse 1. (Rid me and deliver me in thy righteousness) I trembled for fear in all the parts of my body, and with all my whole heart I betested that saying (Deliver me not thought I) in thy righteousness wherein thou art righteous actively: Therefore passively must I embrace and take hold of thy righteousness wherewith I am justified. And a little after that he saith, In times past when I came to those propositions, (the righteousness of God, the work of God, thy work, thy righteousness) they found me work enough to deal withal. Which if they be understood actively, they are death, but passively understood, they are life and salvation.   
Be thou my strong hold, whereunto I may always resort: thou hast promised to help me, for thou art my house of defence and my castle. Deliver me (O my God) out of the hand of the ungodly, out of the hand of the unrighteous and cruel man. 
All men are careless in their doings so long as they have a refuge and human succours or defences: But when these are once lost, very many are drowned in desperation, and cry out with that Tyrant, Desertus ab amicis miser pereo: 
Tyrant's trusting in man's help are desperately deceived.  Wretch that I am, forsaken of friend, I wretchedly now my life do end. But amongst these rocks is faith safely carried and with great care shuneth both of them, namely, security and desperation. And neither is she puffed up or swelling proudly in prosperity, neither is the discouraged in adversity, but howsoever fortune far with her, the believeth she hath God for her merciful defender and deliverer, and craveth of God help and government, and findeth by trial that God doth help her according to his promises. David had a most large kingdom and dominion furnished with wealth, weapons for war, and hosts of men: but he reposeth not any thing at all the hope of his help in these defences: Afterwards, when he was banished out of his kingdom he was not discouraged in mind, but succoureth himself with this consolation. Psalm 27. verse 12. My father and my mother have forsaken me, but the Lord hath taken me up. These matters without some use or exercise in them cannot be understood. Therefore is the Church sore charged and burdened with the cross that faith may, 
The Church sore charged and burdened with the cross  in exercises of the cross, increase and be stronger, which in idleness and pleasures is utterly extinguished. But David here beseecheth God to defend him not only against the violence of his enemies, but also against the falsehood of such as he took to be his friends. For a great deal more do the domestical friends hurt a man then outward enemies do.   
For thou O Lord, art the thing that I look for, thou art my hope even from my youth. Through thee have I been holden up ever since I was borne: thou art he that took me out of my mother's womb, my praise shall be always of thee. 
He annexeth unto the proposition three reasons, whereof the first is derived from God's promise, the second from a former benefit, and the third from the cause final. No doubt of it faith beareth herself correlativelie to the promise of God: So often then as mention is made of faith or hope, let us call to mind the promise given from God: The same then signifieth this verse, Thou Lord art my hope, and thou Lord hast promised me help and other necessary benefits. So as afterwards he calleth to mind the benefits done him before time, by reason whereof he conceiveth assured hope of deliverances in time to come. Thou (saith he) hast brought me out of my mother's womb, and hast bestowed upon me of thy most bountiful liberality many other benefits. O. vouchsafe therefore to finish and perfect up the web of thy good will and working goodness, and do thou never forsake me. Last of all Icrave and look from thee defence against the violence and guileful dealings of mine enemies: not to the end that I may live all at pleasure, but that I may reverently honour thee in thy benefits, and be a witness of thy true doctrine.   
I am become as it were a monster unto many: but my sure trust is in thee. O let my mouth be filled with thy praise (that I may sing of thy glory) and honour all the day long. 
He addeth unto his prayer an ardent affect of his state. For like as S. Paul saith. 1. Cor. 4. 9; The Apostles are counted for gazing stocks in the world: So Esayas the Prophet in his 8. cap. 18. verse crieth out, Behold, I and my children whom the Lord hath given me, are as signs and as wonders in Israel. These complaints do signify how difficult and hard a thing it is for us to suffer the unrighteous judgements of the world: for some do condemn us of heresy, other object unto us the crime Laesae maiestatis, or as detractors of the supreme authority.  
But seeing then that godly men cannot without great sorrow endure slanders or reproachful taunts though uninst, 
When good men are unjustly slandered, it behoveth them to hold fast the consolations left them in the word of God, against unrighteous judgements.  it is needful that they hold fast the express consolations against unrighteous judgements, so as they map overcome sorrow and believe that they are not for such unjust judgements cast away from god, or excluded from the true church. Let us therefore evermore look upon these sayings, viz. Psal. 109. vers. 27. Let them curse, but do thou bless. Let my enemies be confounded, but let thy servant be glad and joyful. Isay. 52. 7. Fear not ye the reproaches of men. Math. 5. Blessed are you when men revile you, and persecute you, and say all manner of evil against you for my sake, falsely, verse. 11. And in such conflicts let the difference between the true Church, and of that company be known, which falsely arrogateth unto them the title of the Church: when it is most assured that the enemies of the truth are not the Church of God, according to these sayings, john 10. 27. My sheep hear my voice. But of the enemies it is said thus. joh. 10. 26. Ye are not of my sheep. Again, john. 8. 44. Ye are of your father the Devil, etc.   
Cast me not away in the time of age: forsake me not when my strength faileth me. For mine enemies speak against me, and they that lay wait for my soul take their counsel together, saying: God hath forsaken him, persecute him and take him, for there is none to deliver him. 
The first verse is a principal proposition of this psalm, 
A principal proposition of this Psalm, consisting in a Prayer and a Promise.  which is not only a prayer, but also a promise, according to the rule, All prayers of the holy Ghost are promises: But I pray you think how necessary a prayer is this: Like as in aged persons all things are more faintly seen in them: so in this old age of the world, the Church is more weak & fuller of wrinkles in her forehead than the hath had before time, because she is not only grieved with infirmity of her age, but is also forewear and wrecked with punishments which are increased by reason of her sins. And again the outrage of the devils both the more ercaede, because they know within a short time their judgement draweth near, wherein their filthiness shall be clearly and openly revealed before all Angels and men. Let us therefore crave with most servant prayer, that God would not cast away the remnants of the Church now in her old age, because of her dote and other blemishes: but seeing he knoweth that old age had need to have quietness and rest, that he would vouchsafe mercifully to secure, help and comfort his Church now in extreme old age; as he hath promised so to do, Isay. 46. verse 3, and 4 Hear ye me house of jacob, and all that remain of the house of Israel, which are borne of me from the womb, and brought up of me from the birth. Therefore unto old age, I the same, even I will bear you, until the hoar hairs: I have made you, I will also bear you. and I will carry you, and I will deliver you. Let us with this promise comfort ourselves, when in these confusions and ruins of kingdoms we being disquieted, do seek where the Church shall remain.  
The latter of these two verses is easily to be understood of them which do consider the history or state of these days: For, what sleights hath not Satan exercised by his instruments the Tyrants and Hypocrites of our time, to oppress and extinguish the light of the refined and purified doctrine? He moveth seditions, he kindleth civil wars, he deviseth odd forms and orders of feigned reformation in religions and opinions of men, he hath troubled our congregations with unneedful and unnecessary disputations. Finally, he hath prepared and practised all manner of means which might seem to tend to the destruction of the truth. But like as the foaming waves dashing and mounting upon the rocks do with their own force fall off again into the sea, when the rocks stand firm and immovable: so the mischievous enterprises & practices of Satan (so much as to the effect of the cause appertaineth) have been, are, and shall be redounding to no purpose, according to these sayings of Christ our Saviour. Mat. 28. 20. Behold I am with you even unto the end of the world. Again, Mat. 16. 18. The gates of hell shall not prevail against her. Furthermore, john. 10. 28. No man shall take my sheep out of my hands.   
Go not far from me, O God, my God▪ make haste to help me. Let them be confounded and perish that are against my soul: let them be covered with shame and dishonour that seek to do me evil. 
Such perspicuity there is in this prayer, that he which will expound the same with long Commentaries, shall seem to lights a Candle even at the midday: Letting pass therefore diligence unnecessary and needless in this point, I come to the verses next following.   
As for me I will patiently abide always: and will praise thee more and more. My mouth shall daily speak of thy righteousness and salvation: for, I know none end thereof. I will go forth in the strength of the Lord: and will make mention of thy righteousness only. Thou O God hast taught me from my youth up until now: therefore will I tell of thy wondrous works. 
The Church in her old age promiseth unto God for his defence and preservation of her some recompense: namely, 
The Church in her old age thankful unto God.  Confession and propagation of the true doctrine: And even this is specially to be observed, that thee affirmeth she will not be the advancer of her own righteousness, but of the righteousness of God, according to that saying 1. Cor. 3. 1. He that rejoiceth, let him rejoice in the Lord. Again where he saith, 3. Phil. 9 That I may be found in him, not having my own righteousness which is of works, but that which is from God by faith in Christ. This pronounced praise (as else where is often said) attributeth unto God and his son Christ true glory, and setteth down firm consolation unto our consciences, and discerneth the church from other sects which marvel at nothing, but the fig leaf (that is) a wretched and unclean hypocrisy of outward works: And truly when I read these verses, it seemeth to me that the holy ghost foreprophesied in them the refining or purifying of the doctrine which in this age hath been made by the ministry of the reverend D. Martin Luther. For which let us be thankful unto God, and the same as an excellent gift and treasure of great price, left us by the power of the holy ghost, faithfully keep, that it may pass and proceed unto our prosteritie, pure and uncorrupt without any our default therein.   
Forsake me not O God in mine old age: when I am grey headed, until I have showed thy strength unto this generation: and the power to them that are yet for to come. 
The repetitions in Psalms are not vain repetitions of the same things, 
A prayer for the Church in her old age.  but signs of most fervent affects or motions of the mind. For what thing is it that with greater force of mind can be craved. of God, then that he would not suffer the Church his spouse now in her extreme old age (almost dotage, for or by reason of her manifold deformities) to be either forsaken or cast out of his favour? Wherefore it is not enough that we make these prayers once, but that we do repeat them daily, yea every moment, and truly for this cause, that there may be a propagation or publishing of doctrine in the posterity: for like as God granteth unto the halcyon bird the quietness and calmness of the sea to hatch and bring forth their young ones, so must we pray that God in the ruins and confusions of kingdoms in the latter age of the world, would preserve his church and ministry, that in time to come there want no publishers of the most mighty works of God.   
Thy righteousness O God is very high: and great things are they that thou hast done: O God who is like unto thee? 
This joyful conlusion which the Prophet here hath, may more easily be understood; 
The great mercy of God above man's merit.  if we consider the history of the Church from the beginning when Adam and Eva had transgressed, and could not be helped by the means of any creature: God of his immense grace and goodness published a promise touching the Redeemer which should come: which when these our parents heard, they understood that they should be received again into God's favour and brought again from everlasting death.  
Afterwards when all mankind miserably perished in the universal deluge, God according to his wont goodness preserved Noah and his wife and family, that they should yet scape the danger of the flood, and remain the young plants of the Church. And that I may for brevity sake omit particular deliverances, how glorious was the bringing and delivering of the Israelites out of Egypt? And no less glorious was the bringing back again of the same people from out of Babylon, and the restoring of them into their ancient state. What shall I say of the church gathered from out of the whole world, by the ministery of the Apostles? What shall I speak of the continual preservation and defence of this little flock against the violence of Tyrants and wicked deceits of heretics▪ 
The restoring of the church in the latter days comparable to the deliverances by God in former ages.  And that I would not repeat all stories, I will comprehend in brief (for so I purposed) this last restoring of the gospel even by God effected, (maugre the malice and repugning thereagainst all the gates of hell) to be no less worthy of admiration than other deliverances of the church, mentioned in the histories of the Prophets and Apostles: These and other things innumerable when we call to mind, it cannot be otherwise, but we must needs cry out with David in this verse. How great things are they O God which thou hast done: O God who is like unto thee?   
O what great troubles and adversities hast thou showed me? and yet didst thou turn and refresh me: yea and broughtest me from the depth of the earth again. Thou hast brought me to great honour and comforted me on every side. 
The history of the Church doth specially set forth this interchange of temptations & consolations. The church of the people of Israel had some rest, peace, and quietness in the time of K. salomon's reign, but a little while after when the Kingdom was divided, there followed continual civil wars, 
1 Kings. 10  
1 K●ngs 12  
2 〈◊〉 13 40  until the ten Tribes were by Salmanazar carried a way into exilement: The two other Tribes had great trial of divers changes, calamities and deliverances even until the coming of our Saviour Christ. But the church of the new Testament, being first grievously afflicted by Tyrants, next of heretics, and afterwards by Antichrist, hath had thenceforth some space of breathing: So let us not doubt but the Church of this last age tossed and turmoiled with divers storms and surging seas, 
The church in the latter age shall at length descry and attain unto the port of life everlasting.  shall hereafter (not very long to, getting out of these great troubles) desire and attain unto the port of everlasting life.   
Therefore will I praise thee and thy faithfulness, O God, playing upon an Instrument of music: unto thee will I sing upon the harp, O thou holy one of Israel. My lips will be feign when I sing unto thee: and so will my soul whom thou hast delivered. My tongue also shall talk of thy righteousness all the day long: for they are confounded and brought unto shame that seek to do me evil. 
Oftentimes in the Psalms David keepeth these degrees of order, Believing, he is tempted, tempted he prayeth praying he is delivered, and being delivered he giveth thanks unto God: So the Church beholding the destruction of her enemies or their purposes disappointed, with joyful mind and mouth magnifieth and praiseth God, who knoweth how to deliver his out of temptation.     

¶ A prayer composed by David as touching the prosperity of salomon's Kingdom: which was a figure of Christ, and his everlasting kingdom, 1. Kings. 3.  Deus judicium tuum Regi da. 
The Argument.  
'tIS Psalm with great excellency of words preacheth of the person and office or of Christ's kingdom, 
The effects of this Psalm with a refutation of the jews contrary opinion in two points.  of the calling of the Gentiles, of the worshipping in the new Testament, and of the Cross which the Church must bear. But first, to begin with all the jews must be refuted, which with a blind wilful boldness contend that this Psalm must not be understood touching Christ, but touching Solomon. And truly the first refutation may be taken from the limits and long continuance of his Kingdom, touching whom the Psalm speaketh: For he expressly affirmeth in verse 5. That the limits or bounds of his kingdom extend from the rising to the setting of the Sun, and this King shall rule and reign verse. 17. in all posterities without end. Because therefore it appeareth sufficiently that neither Solomon nor any other King had ever any Kingdom so largely limited and bounded, and that all and every kingdom in the world have their fatal periods: Let us here then confess it to be most evident, these things cannot be spoken of any other King, but of the promised Saviour Christ Jesus. Of this Argument such is the perspicuity, that if the jews would burst themselves with vain contention therein, they cannot say so much as a word against it. The second refutation is taken from the stability of peace, touching which it is said in verse 7. In his time shall the righteous flourish: yea and abundance of peace so long as the moon appeareth: And we know that the latter end of King Salomns reign was unquiet and troublesome as the history of the 1. lib. Regum cap. 11. maketh mention: Therefore are the commentaries of the jewish Rabines far wide from the scope of this Psalm. But lest I seem to be too long in a thing so manifest and plain, I will be content with the testimony of the Chaldean translation, which interpreteth this Psalm as touching the promised Saviour, Christ jesus. This ground of the matter being thus ordained, we must thenceforth seek who is the saviour: for the jews look for a Guide and a restorer of their kingdom, such a one as Hercules or Cyrus, or Augustus. 
The vain dreams of the jews.  And such a one doth Mahomet believe that Christ was; and so have many heretics always thought and held opinion, as Somosatenus▪ Nestorius and others.  
And I fear that even this philosophy stirs up great tumults in the minds of many men at this day: But let the godly ones fully believe, we must so esteem of God, even as he himself instructeth us in his testimonies. These do affirm that there is not only in Christ humane nature, but also the very divine essence of the son of God, which Saint john calleth, cap. 1. vers. 1. The word which is the image of the eternal father. 
This Psalm discerneth Christ the saviour from all other sovereignty for ever  And that for brevity sake I may omit other testimonies, certainly this Psalm discerneth Christ from Moses, and other great personages, when he saith that the Saviour shall live for ever, and be always prayed unto and worshipped, as in the 17. verse. His name shall remain under the Sun among the posterities. which shall be blessed through him. Again, verse. 5. They shall fear thee as long as the Sun and the Moon endureth, from one generation to another. Last of all, verse 12. All kings shall fall down before him: all nations shall do him service for ever. In these words is his eternity most evidently described: Before the Sun: that is, before the shining Sun in the heavens was created, he was the Son of God For the Hebrew Text useth in this place a notable word, signifying doubtless that the Son of God was borne before any Sun shined in the world. Again also it affirmeth manifestly, that this Saviour must always be called upon, yea, when he is not seen with our eyes. He speaketh not here then of the gestures of the bodies, which with reverence is used towards them, but by them towards Christ; and he speaketh generally of all good minds, which do crave of the same our Saviour Christ, that he would have mercy upon us, and be our Mediator unto his father, that he would forgive us our sins, give us his holy spirit and life everlasting, and be our defender and helper in the dangers of this life against the furies of the Devils, and the wicked ones in this world. Such a kind of prayer yieldeth rightly omnipotency unto the Saviour, and witnesseth that he is God. But that indeed his kingdom is not a worldly policy, but spiritual and eternal. These Arguments do confirm the same. The benefit of the Saviour pertaineth unto the universal Church, from the beginning of the world unto the end of the same. Now if the kingdom of Christ had been politic, it should not have brought any profit or utility unto the Fathers and Prophets which have departed out of this life, before the coming of the Saviour. Therefore nothing should their prayers and hope differ in this case from the dream of the golden fish, whereof the fisher rejoiced, as Theocritus reporteth, Add hereunto a most ample promise of the calling of the Gentiles, which should be vain and ridiculous, if the jews only should carry all the stately port and bear rule, and the Gentiles be brought into bondage as their slaves. But of all others chiefly the sayings of the Prophets confirm this opinion which we would attain unto, 
The predictions of the prophets touching Christ's suffering for man's salvation.  because they preach of the death and resurrection of the Saviour. D●niel sayeth plainly, cap. 9 vers. 26. Christ shall be slain. And Isayas sayeth, cap. 35. 10. He shall lay down his s●ule for sin. Ergo, he shall not have any corporal rule or government in this life. These and many other such like when we read, may we doubt any thing, but that the jews and others (dreaming of the kingdom of Christ to be political) are wrapped in the greatest error, and blinded in the ignorance of the greatest matters? Also many were wont to ask of us what were the benefits of Christ's kingdom: Touching this question the Psalm maketh answer: That the Saviour of the world shall not give riches and Countries, but Righteousness and Peace. But Righteousness signifieth in this place Forgiveness of sins, and reconciliation with God, or imputation unto righteousness, or acceptation unto life everlasting: wherewith after our resurrection shall be joined full and perfect newness inflamed with spiritual motions, such as the law of God requireth. This true righteousness differeth infinitely from discipline, which is only a shadow of outward works, and a miserable and unclean hypocrisy, Peace in this place may not be understood of a politic peace, which is nothing but a vain name, as Plato saith: but it must be understood touching the true consolation and tranquillity of minds, which is the overcomer of death. For true it is which Christ our Saviour said: john. 16. In the world you shall have affliction, but by me Peace. 33. Be ye of good courage, I have overcome the world, ibidem. Last of all let the sayings touching the calling of the Gentiles, the worshippings of the new Testament, and Cross of the Church, be considered in this Psalm. For it interpreteth the promise delivered unto Abraham, Gene. 22. 17. In thy seed shall all nations be blessed. And it witnesseth that the worshipping of God in the new Testament shall not be circumcision or Levitical sacrifices, but prayers and thanksgivings. As here in the 12. verse, They shall praise him for ever. He also addeth a particle wherein not obscurely he signifieth the Church shall be subject unto the Cross: As in verse 14. Precious (saith he) is the blood of them in the Lord's sight. Let these seem to be sufficiently spoken touching the Argument of this 72. Psalm: Now let us hear the Prophet David excellently prophesying and preaching of Christ jesus the Saviour that was and is to com●▪  

❧ The Psalm and Exposition thereof.  
Give the king thy judgements (O God:) and thy righteousness unto the king's son. 
WHat manner of speaker Thucydides was in his Drations, such a one is the Prophet David in his Psalms: so plentiful he is in copy of matters, 
The excellency of David's art oratorical in compiling in 4. points.  that the multitude of his words almost are supplied with as many sentences. Furthermore, so apt and strict he is in words, that a man cannot tell whether the things are with speech, or the words with sentences more beautified. For I pray you consider how many great matters are included in one little verse. For first he teacheth what a one God is, namely a just judge, that is allowing things well done, and disallowing and destroying the contrary. And surely such a God he is, according to the law: but indeed according to the Gospel, he is not only just in accusing of sin, but also he maketh ungodly ones become just. which are just by faith in Christ, as it is said, Rom. ●. secondly, he advertiseth the Reader touching the mystery of the Trinity. For it is the everlasting Father which delivereth out of his power into the hands of his Son, both iudgemeent & justice. The son receiveth the power delivered unto him from ●is father, according to that saying, joh. 5. 22. The Father judgeth no man, but hath given all judgement unto his Son, which we must so understand touching the first coming of Christ, that the father judgeth not alone, but by his son he judgeth and maketh his judgement known: For by his Son he maketh his Gospel known, preserveth the ministery, and giveth the holy Ghost. But touching his second coming, 
The sentence of Saint Augustine cited by Prosperus.  let us hold fast that notable saying of Augustine cited by Prosperus, Senten. 337. Although the Father never departeth from the sons, yet is it not said that he shall come to judge the quick and the dead, but the son shall judge them, because there neither the deity of the Father, nor of the son shall be seen, but that form or likeness of the son which he hath united unto him by the mystery of his incarnation. The same form or likeness in him then shall be judge, which stood before the judge; the same shall judge which hath been judged, that the wicked ones may behold his glory, against whose clemency they have grudged. Such a judge therefore shall he appear, as he may be seen both of them whom he shall crown, and of them whom he shall condemn. But the Father shall not then appear, because he took not upon him the shape of a servant, but unto his Son who was also made Man, hath be given all power of judgement. Thirdly, this first verse confirmeth the Reader to acknowledge Christ, not only to be the son of David after the flesh, but also the very son of God. For God giveth not his glory unto any other, as Esaias 42. saith. Seeing then he delivereth unto this Saviour both his judgement and his justice, we must no time doubt but that the Saviour is truly, and by nature God. fourthly, this verse teacheth us what are the benefities of this Saviour; for judgement by the phrase of the scripture signifieth a removing of evil, and the placing of that which is good, and righteousness is the following of virtue, the eschewing of vice. Therefore the benefits of this saviour, are Deliverance from sin, eternal death and tyranny of the Devil. the gathering of the Church by the ministery of the Gospel, the gift of the holy Ghost, 
Our excellent benefits by Christ our Saviour,  defence and preservation of the remnants of the Church in this life, and finally the rising of the godly ones from death unto life everlasting. You see then what a pithy and profound Orator David is here, and what great efficacy and value every word of his hath.   
Then shall he judge the people according unto right, and defend the poor. 
There is a diverse use of the word judgement, 
A diverse use of the word judgement  and in expounding, to observe the same variety it is profitable: sometime it signifieth, The taking away of evil, as when it is said in the 119. Psalm, part 12. verse 1. I have done judgement and justice, that is, I have eschewed things forbidden, and done things commanded: in other places it signifieth Government: So the governors of God's people, are called judges. Last of all, to let pass other significations, it is taken for mitigation of extreme law, as in jerem. 10. Correct me O Lord in thy judgement, not in thy wrath, lest I be brought unto nothing: That is, mitigate the pains which I have deserved. do not deal with me according to the exiremitie of the law. This Grammatical admonition if we rightly consider, this second verse is easily expounded: As if he said, 
David's verse interpreted touching the first & second coming of Christ the chief judge.  I crave of God that he would send the promised deliverer, that he would govern his people in his righteousness; that is, in abolishing sin and death; that he would restore unto his church righteousness and life everlasting: [And defend the poor] as if he said, He will not deal extremely with suitors, or poor in spirit, but he will take upon him to defend their cause, he will maintain them against their accusers, and he will strengthen them and stay them free and discharged in judgement: He will also repress the rage of the Devil, Tyrants and fanatical persons: and he will mitigate the thraldom of the bodies of his servants captived.   
The mountains also shall bring peace, and the little hills righteousness unto the people. 
The mountains and little hills are the churches or congregations and their ministers: These bring peace in righteousness; that is, they teach, 
The peaceable estate of the Chucrch.  That being justified by faith we have peace with God: For, Who shall accuse the Elect ones of God? shall God, which justifieth? who is it that shall condemn? is it Christ, who died, yea and rose again, who sitteth at the right hand of God and maketh intercession for us? And again, john. 5. He that hath my word and bleeveth in him that sent me hath life everlasting, and cometh not into judgement, but goeth by death unto life. For this righteousness and peace, let us give so great thanks unto God as the whole scope of our lively heart can conceive, and let us eschew all contrary opinions and religions which trouble this peace.   
He shall judge the simple folk by their right, defend the children of the needy, and punish the wrong doer. 
These are speeches Correlatives as the Logicians use thus to say. 
The manner of christ's kingdom governed by his justice & judgement.  The king and his people, etc. Now then here be desribeth the people of this king: and the desecription agreeth with the saying of Sophonias 3. 12. I will leave in the midst of thee a needy and poor congregation; yet trusting in the name of the Lord. For the church liveth an exile in the world. and in deed as S. Paul saith, 2. Cor. 7. trieth outward fightings and feeleth inward fears: Therefore both manner of ways it is a congregation poor and needful, not only because it is destritute of human helps, but also because it carrieth about in the heart sorrows and fears rising from acknowledgement of sin, and the wrath of God: but there is a two fold kind of consolation set down; one as the Psalm affirmeth, The Saviour shall heal the wounds of the heart according to that saying, Matth. 11. 28. Come unto me all ye which labour and are laden, and I will refresh you. The other in that he threateneth punishments unto backbiters, & slanderers, which inflameth minds of kings and princes against the Church. This conclusion sith it is necessary for the universal Church, even then specially is it so in the behalf of poor people and Orphans, which are made open preys for all backbiters and slanderers.   
They shall fear thee as long as the Sun and moon endureth: from one generation to another. 
To fear God by an usual phrase of the scripture, signifieth not only to fear the wrath and judgement of God, 
How Christ the Saviour is to be honoured in his kingdom  but also in a sort to serve or worship God: And the fear of God signifieth all the worship done unto God, or all the obedience due unto God. This verse teacheth us then that Christ the saviour is not honoured with expenses or outward pomp, nor tragedies of captives, but with duties by us done, touching which the law moral preacheth, and therewith affirmeth that the Church shall not be utterly destroyed in this world. This promise ought to be acceptable unto the godly ones, especially when the turkish armies are within their beholding; which practise no other thing but to destroy the preaching of the gospel, and scatter abroad the congregation of God's Church. And although some dispute whether the kingdom at Christ be everlasting, seeing Paul saith, 1. Cor. 15. 24. Then shall the son deliver the kingdom unto the father: Yet the kingdom of the son without all doubting is everlasting, because in all eternity, he reigneth together with the father and the holy ghost, and remaineth the head of the church: And whereas Paul saith, 1. Cor. 15. 24. That the son in the last day of the world shall deliver the kingdom unto the father; let that be understood thus: The son shall bring unto the Father the Church gathered throughout all mankind, and then all the whole godhead shall be seen in presence and shall reign, not by the ministery of the gospel, but immediately or without any mean. With this simple understanding let us be contented, lest we seem to seek to be more wise than it behoveth us.   
He shall come down like the rain into fleece of wool; even as the drops that water the earth. 
There is no doubt but the prophet doth allude in this verse unto the history of Gedeon which is recited in lib. judicum. 6. 
The application of Daulds' verse, first to Gedeons', and secondly to Christ his victory.  and 7. chapters. But other interpreters do apply this figure taken out of the history of Gedeon, another way: For some do refer it unto the birth of the son of God borne of the virgne: as the meaning might thus be, Christ like unto the dew of heaven was conceived by the holy ghost in the womb of the virgin Mary, without all spot of sin. This interpretation, though I reject not, seeing it agreeth with the analogy or rule of faith: yet I do more allow the application thereof unto the kingdom of Christ: For like as grass reviveth and refresheth his colour when the dew falleth upon it; so our hearts, when we hear the preaching of the gospel conceive new comfort, which is the beginning and taste of life everlasting. Again also, that similitude may well be considered herein which in the same history is set down: Before Christ was borne the synagogue was a fleece of wool wet with heavenly dew: Now the dry land, that is, the Gentiles are watered with this dew. What shall I say of the wonderful and almost incredible victory of Gedeon? unto whom Esayas in the 9 chapter compareth the triumph of Christ: For as Gedeon leaveth forth a slender host against the huge multitude of his enemies, and yet by God obtained the victory: so we wretched and weak souls following the government and good guide of the son of God our Captain Christ, in the only preaching of the gospel which we profess, and with the spark of faith shining in miseries, doc overcome most mighty enemies. viz. sin, death, and the devil. But this figure very well and excellently doth Doct. Martin Luther set forth in his exposition upon the ninth chapter of Esay: He therefore that will may read thereof in that place.   
In his time shall the righteous flourish: yea and abundance of peace so long as the moon endureth. 
He repeateth a sermon as it were of the effects of Christ's kingdom, 
Righteousness and peace two effects of christ his kingdom,  namely righteousness and peace: In the Church shall both righteousnesses flourish: the one of Faith, whereby the person is accepted and pleasing unto God, freely for the Mediators sake. The other of a good conscience, touching which let us hold fast that most sweet saying of Nazianzen. Nihil exhilarat nos ita ut conscientia pura & spes bona. Nothing so much rejoiceth us as a pure conscience, and a good hope. And where he saith, (abundance of peace. etc.) that is tranquillity of the heart rising from faith, hope, and a good conscience.  
Now consider what a thing it is not to be plucked away from God, and to be able to have access unto God, to call upon him, crave and look for help of him, as in the 1. Epist. 3. cap. and 20. verse. of saint john. it is said, If our heart condemn us not, then have we boldness towards God. But the particle touching the eternity of peace must not be at a blush, as we say, but throughlie looked upon. For it containeth most sweet consolation, which Isayas expresseth, cap. 54 ver. 10. in these words, The hills shall be moved, and the little hills shall tremble, but my mercy shall not departed from thee, neither shall the covenant of my peace fall away, saith thy merciful Lord: That is, though downfalles of kingdoms shall shake and terrify the Church very sore, yet my covenant that I have made with my Church shall be firm, for ever ratified and unmovable. Let us be quietly contented with this league or covenant. yea though the whole world frushed together fall down about us.   
His dominion also shall be from the one sea to the other: and from the flood unto the world's end, 
A great difference between the bounds of Christ's kingdom, and the kingdoms of earthly Princes, namely is six points  
The kings of Babylon and Persia held in their power very rich kingdoms: but these kingdoms were included within the limits of Asia; Alexander the great joined some part of Europe unto the Empire of Asia: The Roman Empire greatest of all others, was extended no further than Euphrate: Finally, no government in the whole world was contained in the proper jurisdiction: wherefore seeing Christ's kingdom is comprehended within the same bounds wherein the whole world is comprehended, doubtless we must confess that this kingdom is not a worldly Empire, like as the jews do dream. But peradventure some man would ask what manner of kingdom, the kingdom of Christ is? There is nothing that we may so easily express. The kingdom of the Christ in this life; is to keep and restore the ministery of the Gospel: also to gather and revive the Church with his word and holy spirit given, and to protect her wonderfully against the devils and tyrants, & after this life to raise her members up from death to life, and bring them to his eternal Father. Out of this description may be taken the difference of Christ's kingdom and a politic kingdom. Also they differ in objects, in benefits, in form of government, glory, defences, and stability: for, first the politic power governeth the part which is movable, and bridleth the external members, that they may remain within their duties: but the kingdom of Christ not only governeth external manners, but reprehendeth and healeth the hearts, as in Isay, 61. ver. 1. To bind up the broken hearted. secondly, the chief benefits of politic power are discipline and peace of bodies: but the spiritual and eternal benefits of this kingdom, are righteousness and peace of conscience before God. thirdly, they differ in form government: for other kings and princes choose fit ministers to bear authority in the Commonwealth, endued with wisdom and eloquence: but Christ chooseth the foolish things of this world to confound the wisdom of the wise: or as the 8, Psalm, ver. 2. saith. Out of the mouth of very babes and sucklings, he hath made perfect his kingdom. Moreover they differ in form of execution, as in defence, and punishments: for the politic power defendeth his subjects with weapons, and punisheth disobedient persons with corporal force, or with the sword: but Christ by the preaching of the Gospel giveth everlasting benefits, remission of sins, the holy Ghost, and life everlasting, and punisheth disobedient persons, not with corporal force, but with his word, namely lawful excommunication. fourthly, they differ in glory: for the glory of governments is in the excellency of counsel in civil or peaceable government, and in valiancy and good success in war: but the proper glory of the Church in this life is, true knowledge of God, prayer, profession of the true doctrine, and perpetual preservation of the Church, although she be persecuted in some members. The greatness of minds in overcoming or vanquishing all enticements and terrifying torments of the wicked, the ornament of many virtues wherein the presence of God is perceived and seen. fiftly, the defences of a politic kingdom are hosts of men, and riches necessary in charges of domestical affairs & to maintain wars abroad: but the Church is not defended with visible helps, but is governed by the son of God, and hath the Angels her supper intendents or watchmen. lastly, they differ in stability: for all politic governments have their end and limit of time: but of this kingdom there shall be none end, because the king in eternal, and he giveth unto his people eternal life, which is here begun, and shall be accomplished after the resurrection. These things must be often recited touching the difference between Christ's kingdom, and politic kingdoms: not only to refuse the jews, but even to instruct us also, lest the consolation & invocation upon the Son of God, and our exercises of faith be obscured or darkened with politic imaginations. For the eyes being bend upon politic benefits (when they are once gone) do think that the church is but a castaway from god. This imagination must we refuse, and steadfastly, believe, that true believers are not therefore, cast away from the son of God, no though they be in the mids of punishments or torments: for as saint Paul saith, We stand, and rejoice under the hope of the glory of God not only, but also We rejoice in tribulations, etc. Rom. 5. verses, 2. & 3.   
They that dwell in the wilderness, shall kneel before him: his enemies shall lick the dust. The kings of Tharshis and of the Isles shall bring presents: the kings of Arabia and Saba shall bring gifts. All kings shall fall down before him: all nations shall do him service. 
He amplifieth the majesty of Christ's kingdom: the inhabitants of the wilderness (saith he) shall not only be petitioners unto this king, but even they also which dwell in fair and sumptuous houses, which are garnishcd with costly works and pictures: and neither shall his friends but even his enemies also humble themselves and fall down before this Lord. What shall I say of the kings which shall be nursing fathers of Christ's kingdom: 
Of kings and Queens, the nursing fathers and mothers of the Church from the beginning.  for in all ages from the first beginning of mankind there have been, are, & shallbe some magistrates chosen of God unto everlasting salvation, and called unto the society of the true Church, as Nebuchadnezar, and Euilmerodach in the kingdom of Babylon, Darius Medus, Cyrus, and Artaxerxes with the long, hand so called, in the kingdom of Persia: and Constantine, Valentinian, Theodosius, Charles the great, and certain other in the Empire of Rome. For as in that saying, 3. Mat. 5. ver. All jury went out unto john Baptist, is the figure Synecdoche, (i. part for the whole) so in this verse [All kings shall fall down before him] the universal particle must be restrained. For it both not signify that all kings shall become the friends of Christ, but some cut of all kingdoms. Now see I pray you, how great a glory it may be, that not only obscure and base persons shall embrace the preaching of the Gospel, but even mighty kings and monarchs: Also unto those kings which are converted to Christ shall nothing be attributed more glorious, then that they are reputed & called citizens and members of the true Church of Christ.   
For he shall deliver the poor when he crieth: the needy also and him that hath no helper. He shall be favourable to the simple and needy: and shall preserve the souls of the poor. He shall deliver their souls from falsehood and wrong: & dear shall their blood be in his sight. 
This is a most sweet and delectable reason of the former next verses: As if he said, therefore shall they fall down and worship him, because he helpeth them that call upon him, when they are forsaken of earthly creatures. This sentence is greatly set forth in the example of our first parents. Adam and Eva after their fall could neither be helped by Angels, 
The great mercy of God in sending his son Christ to deliver the distressed.  their own devices, nor yet by any other creature: Here cometh Christ the son of God from his secret seat, receiveth offenders into favour, and giveth them life. So afterwards followed innumerable eramples of this Lords benefits beside and without second causes: as when he preserved Noah in the deluge: when he saved joseph whom his brethren would have slain: when he made an open way for the people of Israel to pass through the red sea: and afterwards performed many benefits unto them beside and without all second causes or means. Like as he defended David against Goliath, and others: as he saved the 3. men in the burning oven: Daniel amongst the Lions, and jonas in the whales belly: And all men which call upon God, may declare and speak of some deliverances which they have had; when they have been manifestly preserved beside and without second causes. Furthermore, whereas the church is for most part rend in pieces with discords of opinions and feeleth the cruelty of tyrants; this psalm promiseth her deliverance from the wicked craft of heretics, 
The application of the fable touching the viper and the palm.  and violence of Nero, Dioclesian and such like tyrants. But truly when I think upon this verse the fable of the Viper and the palm cometh into my mind: For like as the viper is with the palm leaves nourished, and with the same again destroyed: so Heretics abusing the scripture are refuted by the testimonies of scripture rightly conferred: as although Samosatenus corrupteth the first chapter of S. john's gospel; yet in the course of the same sermon & conference of other testimonies he may be evidently refuted or convinced. But as unto Tyrants appertaineth this Psalm in this place doth notably comfort us; He shall deliver their souls from falsehood and wrong, etc. That is, he shall inflame their hearts with joy and gladness the vanquisher of death, and shall give them life everlasting, according to that saying, john. 10. 28. I give unto them everlasting life. And their blood shall be precious, because tyrants shall suffer great & just torments for their cruelty used against the godly ones: and partly because by this testimony of their death the truth of Christ's doctrine is sealed and confirmed. But inasmuch as elsewhere I have often spoken touching the punishments for tyrants, and the sufferings of Martyrs, now I willingly omit the recital of them in this place.   
He shall live, and unto him shall be given of the gold of Arabia: prayers shall be evermade unto him, and daily shall he be praised. 
We do remember that D. Martin Luther oftentimes said: In the old Testament there is a notable witness of the Godhead 
Touching the eternail godhead of Christ, and the royalty of his everlasting kingdom.  of the Saviour promised; which affirmeth that he was called upon, & by this property the same saviour is there discerned from other Prophets. That most grave witness was by some complained to be obscured & weakened by translating the same invocation unto other men. And for that one cause (said he) the custom of praying unto others was to be disallowed. But where the Prophet David affirmeth here, that this Saviour shall live, etc. Let that be understood in that meaning touching which Christ saith, john, 14. 19 I live, and you shall live. That is, like as I of mine own power do live, seeing that I am consubstantial with the father, and second person in deity: so by my merit, and through my effectual working you shall live also: for I in dying have destroyed death, and in rising again have restored life, as in the old godly verse the Church so singeth: Yea I will raise up again your bodies from death, and these even counited with your souls, I will adorn with gifts agreeable unto the state of life everlasting.   
There shall be an heap of corn upon the earth, high upon the hills: his fruit shall shake like Libanus, and shall be green in the city like grass upon the earth. 
He compareth the fruitfulness of the Church or kingdom of Christ unto the most lightsome flourishing corn, 
The flourishing state of the Church with purity of doctrine & concord of the Church.  which is answerable to the husbandman's prayer and expectation. For as the thick growing corn delighteth the beholders: so there is no sight more pleasant then to see the flourishing Churches, wherein unto the purity of doctrine preached, the concord of the teachers is adjoined or annexed. There is a great force in the Noun Bar: which signifieth most pure wheat: as if he should say; In the Church of Christ shall not bear sway any vain chaff of humne traditions, which have no juice in them: but wheat shall flourish, which with the body of man hath great affinity: for even as of lively wheat, the best blood is increased: so the Gospel delivered without corruption, bringeth to the godly ones firm consolation.   
His name shall endure for ever, his name shall remain under the Sun among the posterities, which shall be blessed through him: and all the heathen shall praise him. 
This verse glistereth most clearly like a notable precious stone throughout the whole Psalm; 
The everlasting renown of Christ, God and man eternal king of the faithful, and their everlasting blessedness in and by him.  for it teacheth the reader touching the divine nature and benefits of the saviour, and touching the calling of the Gentiles. It clearly affirmeth that this lord hath always been, as he himself saith. john. 8. 5. 8. Before Abraham was I am. And he useth the word (Linnon) the generation of the son from the father eternal. And therefore Micheas saith, 1, Mic. 3. This our deliverer went forth before the days of the world: That is, he was the son of God before he took upon him nature of man. Let us believe therefore being confirmed with these & like testimonies, that the Saviour is God indeed, and by nature the son of God, light of light, as in the Creed it is said. But although there be many descriptions which teach why and for what cause the son was sent: yet the effect of the matter is briefly in the word [Blessed] signified. And for that by the wanting of any thing, the same may be better esteemed which we have, as by darkness light, let us see what the curse is. All mankind after our first fall was overthrown with the curse of the law: that is, of god's wrath, & of everlasting death by reason of sin: as Paul saith, Ephes. 2, ver. 3. We were by nature the children of wrath, even as others were. This curse when no creature could take away or blot out, the son of God took upon himself, both the wrath of God and our punishments, that his father might be at peace with us. So Paul Gal. 3. 8. interpreteth the promise given to Abraham: In thy seed shall all the Gentiles be blessed. Christ became accursed for us, and redeemed us from the curse, that we might obtain the blessing of Abraham, Last of all let the particle be considered touching the calling of the Gentiles. in this verse, The posterities shall be blessed in him, and all the heathen shall praise him. For the calling of Gentiles is a notable testimony of Paul's affirmattion, wherein it is said, Ronvere 5. 15. Grace overaboundeth above sin: for no man can without some humbling of his mind read the examples of mischief striving with the first and second table, wherein the Ethnics wickedly and filthily with great rashness and impudency are defiled Let us therefore give God thanks that he receiveth such castaways into savour, and coopteth them into the society of Christ's kingdom.   
Blessed be the Lord God, even the God of Israel, which only doth wondrous things. And blessed be the name of his majesty for ever: and all the earth shall be filled with his majesty, Amen, Amen. 
It liketh me well in this place to set down the words of D. Luther, 
The miracle of miracles in the Messiah Christ, God & man, king immortal.  expounding the 7. ca of the prophet Mic: Like as the deliverance in the new testament is by many ways greater and more excellent than that which was out of Egypt: so are the new miracles by infinite means far greater than the old: for what might be more wonderfully said, than that son of God take upon him nature of man, and was borne of a virgin? What is more to be amazed at, then when the son of god wrestling, with death and Satan, suffered himself to be overcome, layeth down his life before these enemies, and while he is overcome, conquereth? So a special miracle it is, that Christ, dying like a man upon the cross, did the third day rise again from death and (out of the grave closed up) after this with immortal flesh ascended unto heaven, and sitteth at the right hand of God: what may be like notably said, yea or thought of any other miracles in respect of these? Therefore belssed be God, who only doth these and other miracles. So be it.    
FINIS.   
Here end the prayers of David the son of Ishai.