A fift proceeding in the harmony of King Dauids harpe That is to say, a godly and learned exposition of 5. other moe [sic] psalmes of the princely Prophet Dauid: beginning with the 68. and ending with the 72. psalme, being the last part of the first tome, or one halfe of the booke of psalmes. Written in Latin by the reuerend Doctor Victorinus Strigelius: professor of diuinity in the Vniuersity of Lipsia in Germanie. Anno. 1576. Translated into English by Richard Robinson citizen of London. 1594. Seene, and allowed.

¶ A prayer composed by Dauid as touching the prosperitie of Salomons Kingdom: which was a figure of Christ, and his euerlasting kingdome, 1. Kinges. 3. (Book 72)

Deus iudicium tuum Regi da.

The Argument.

TIS Psalme with great excellencie of wordes preacheth of the person and office or of Christes kingdome,* 1.1 of the calling of the Gentiles, of the worshipping in the newe Testament, and of the Crosse which the Church must beare. But first, to beginne with all the Iewes must bee refuted, which with a blinde wilfull boldnesse contend that this Psalme must not bee vnderstoode touching Christ, but touching Salo∣mon. [ 1] And trulie the first refutation may bee taken from the li∣mits and long continuance of his Kingdome, touching whome the Psalme speaketh: For he expresly affirmeth in verse 5. That the limits or boundes of his kingdome extend from the rising to the setting of the Sunne, and this King shall rule and raigne verse. 17. in all posterities without end. Because therefore it appeareth suf∣ficiently that neither Salomon nor any other King had euer anie Kingdome so largely limited and bounded, and that all and e∣uerie kingdome in the worlde haue their fatall periods: Let vs

here then confesse it to be most euident, these things cannot bee spoken of any other King, but of the promised Sauiour Christ Jesus. Of this Argument such is the perspicuity, that if the Iewes woulde burst themselues with vaine contention therein, they [ 2] cannot say so much as a word against it. The second refutati∣on is taken from the stability of peace, touching which it is saide in verse 7. In his time shall the righteous flourish: yea and aboun∣dance of peace so long as the moone appeareth: And wee knowe that the latter ende of King Salomns raigne was vnquiet and troublesome as the historie of the 1. lib. Regum cap. 11. maketh mention: Therefore are the commentaries of the Iewish Ra∣bines far wide from the scope of this Psalme. But least I seeme to be too long in a thing so manifest and plain, I will be content with the testimonie of the Caldean translation, which inter∣preteth this Psalme as touching the promised Sauiour, Christ Ie∣sus. This ground of the matter being thus ordained, wee must thenceforth seeke who is the sauiour: for the Iewes looke for a Guide and a restorer of their kingdome, such a one as Hercules or Cyrus, or Augustus.* 1.2 And such a one doth Mahomet beleeue that Christ was; and so haue manie heretickes alwaies thought and held opinion, as Somosatenus▪ Nestorius and others.

And I feare that euen this philosophie stirres vp great tumults in the mindes of manie men at this day: But let the godlie ones fully beleeue, wee must so esteeme of God, euen as hee himselfe instructeth vs in his testimonies. These do affirme that there is not onely in Christ humaine nature, but also the verie diuine es∣sence of the sonne of God, which Saint Iohn calleth, cap. 1. vers. 1. The worde which is the image of the eternall father.* 1.3 And that for breuitie sake I may omit other testimonies, certainlie this Psalme discerneth Christ from Moses, and other great perso∣nages, when he saith that the Sauiour shall liue for euer, and bee alwayes prayed vnto and worshipped, as in the 17. verse. His name shall remaine vnder the Sunne among the posterities. which shall bee blessed through him. Againe, verse. 5. They shall feare thee as long as the Sun and the Moone endureth, from one genera∣tion to another. Last of all, verse 12. All kings shall fall downe be∣fore

him: all nations shall do him seruice for euer. In these words is his eternitie most euidently described: Before the Sunne: that is, before the shining Sunne in the heauens was created, hee was the Sonne of God For the Hebrew Text vseth in this place a no∣table worde, signifying doubtlesse that the Sonne of God was borne before anie Sunne shined in the worlde. Againe also it affirmeth manifestlie, that this Sauiour must alwayes bee called vpon, yea, when he is not seene with our eyes. He speaketh not here then of the gestures of the bodies, which with reuerence is vsed towards them, but by them towardes Christ; and hee spea∣keth generallie of all good mindes, which do craue of the same our Sauiour Christ, that he would haue mercie vpon vs, and bee our Mediator vnto his father, that he would forgiue vs our sinnes, giue vs his holie spirit and life euerlasting, and bee our defender and helper in the daungers of this life against the furies of the Diuels, and the wicked ones in this worlde. Such a kind of pray∣er yeeldeth rightlie omnipotencie vnto the Sauiour, and wit∣nesseth that he is God. But y^• indeed his kingdom is not a world∣lie policie, but spirituall and eternall. These Arguments do con∣firme the same. The benefite of the Sauiour pertaineth vnto the vniuersall Church, from the beginning of the world vnto the end of the same. Now if the kingdome of Christ had bin politike, it should not haue brought anie profit or vtilitie vnto the Fathers and Prophets which haue departed out of this life, before the cō∣ming of the Sauiour. Therefore nothing shoulde their prayers and hope differ in this case from the dreame of the golden fish, wherof the fisher reioyced, as Theocritus reporteth, Adde here∣vnto a most ample promise of the calling of the Gentiles, which should be vaine and ridiculous, if the Iewes onely should carrie all the stately port and beare rule, and the Gentiles bee brought into bondage as their slaues. But of all others chieflie the sayings of the Prophets confirme this opinion which wee would attaine vnto,* 1.4 because they preach of the death and resurrection of the Sauiour. D••niel sayeth plainlie, cap. 9. vers. 26. Christ shall bee slaine. And Isayas sayeth, cap. 35. 10. He shall lay downe his s••ule for sinne. Ergo, he shall not haue anie corporall rule or gouern¦ment

in this life. These and manie other such like when we read, may we doubt any thing, but that the Iewes and others (drea∣ming of the kingdome of Christ to be politicall) are wrapped in the greatest error, and blinded in the ignoraunce of the greatest matters? Also manie were woont to aske of vs what were the be∣nefites of Christs kingdom: Touching this question the Psalme maketh answere: That the Sauiour of the worlde shall not giue riches and Countries, but Righteousnesse and Peace. But Righ∣teousnesse signifieth in this place Forgiuenes of sinnes, and re∣conciliation with God, or imputation vnto righteousnes, or ac∣ceptation vnto life euerlasting: wherewith after our resurrection shall be ioyned full and perfect newnesse inflamed with spiritu∣all motions, such as the lawe of God requireth. This true righte∣ousnes differeth infinitelie from discipline, which is onely a sha∣dow of outward workes, and a miserable and vncleane hypocri∣sie, Peace in this place may not bee vnderstoode of a politike peace, which is nothing but a vaine name, as Plato saith: but it must be vnderstood touching the true consolation and tranqui∣litie of mindes, which is the ouercommer of death. For true it is which Christ our Sauiour said: Iohn. 16. In the world you shal haue affliction, but by me Peace. 33. Be ye of good courage, I have ouer∣come the worlde, ibidem. Last of all let the sayinges touching the calling of the Gentiles, the worshippings of the newe Te∣stament, and Crosse of the Church, bee considered in this Psalme. For it interpreteth the promise deliuered vnto Abra∣ham, Gene. 22. 17. In thy seede shall all nations bee blessed. And it witnesseth that the worshipping of God in the new Testament shall not be circumcision or Leuiticall sacrifices, but praiers and thankesgiuings. As here in the 12. verse, They shall praise him for euer. He also addeth a particle wherein not obscurely he sig∣nifieth the Church shall bee subiect vnto the Crosse: As in verse 14. Precious (saith he) is the bloud of them in the Lords sight. Let these seeme to be sufficiently spoken touching the Argument of this 72. Psalme: Now let vs heare the Prophet Dauid excellently prophecying and preaching of Christ Iesus the Sauior that was and is to com••▪

❧ The Psalme and Exposition thereof.

[Vers. 1]

Giue the king thy iudgements (O God:) and thy righte∣ousnes vnto the kings sonne.

WHat maner of speaker Thucidides was in his D∣rations, such a one is the Prophet Dauid in his Psalms: so plentifull hee is in copie of matters,* 1.5 that the multitude of his wordes almost are sup∣plied with as manie sentences. Furthermore, so apt and strict he is in wordes, that a man cannot tell whether the things are with spéech, or the wordes with sentences more beautified. For I pray you consider how many great mat∣ters are included in one litle verse. For first he teacheth what a one God is, namelie a iust iudge, that is allowing things well done, and disallowing and destroying the contrarie. And surely such a God he is, according to the law: but indéede ac∣cording to the Gospell, he is not onelie iust in accusing of sin, but also he maketh vngodlie ones become iust. which are just by faith in Christ, as it is said, Rom. ••. Secondlie, he aduerti∣seth the Reader touching the mysterie of the Trinitie. For it is the euerlasting Father which deliuereth out of his power into the hands of his Son, both iudgemeent & iustice. The son receiueth the power deliuered vnto him from ••is fa••her, ac∣cording to that saying, Ioh. 5. 22. The Father iudgeth no man, but hath giuen all iudgement vnto his Sonne, which wee must so vnderstand touching the first comming of Christ, that the fa∣ther iudgeth not alone, but by his sonne hee iudgeth and maketh his iudgement knowne: For by his Sonne hee maketh his Gospell knowen, preserueth the ministerie,

and giueth the holie Ghost. But touching his second com∣ming,* 1.6 let vs hold fast that notable saying of Augustine cited by Prosperus, Senten. 337. Although the Father neuer depar∣teth from the sonns, yet is it not saide that hee shall come to iudge the quicke and the dead, but the sonne shall iudge them, because there neither the deitie of the Father, nor of the sonne shall be séene, but that forme or likenes of the sonne which he hath vnited vnto him by the mysterie of his incarnation. The same forme or likenes in him then shall be Iudge, which stood before the Iudge; the same shall iudge which hath bin iudged, that the wicked ones may beholde his glorie, against whose clemencie they haue grudged. Such a Iudge therefore shall he appeare, as he may bee seene both of them whom hee shall crowne, and of them whom he shall condemne. But the Fa∣ther shall not then appeare, because he tooke not vpon him the shape of a seruant, but vnto his Sonne who was also made Man, hath be giuen all power of iudgement. Thirdly, this first verse confirmeth the Reader to acknowledge Christ, not one∣lie to be the son of Dauid after the flesh, but also the verie son of God. For God giueth not his glorie vnto anie other, as Esaias 42. saith. Seeing then he deliuereth vnto this Sauiour both his iudgement and his iustice, we must no time doubt but that the Sauiour is trulie, and by nature God. Fourth∣lie, this verse teacheth vs what are the benefities of this Sa∣uiour; for iudgement by the phrase of the scripture signifieth a remoouing of euill, and the placing of that which is good, and righteousnes is the following of vertue, the eschuing of vice. Therefore the benefites of this sauiour, are Deliuerance from sinne, eternall death and tyrannie of the Diuell. the gathering of the Church by the ministerie of the Gospell, the gift of the holie Ghost,* 1.7 defence and preseruation of the remnants of the Church in this life, and finally the rising of the godly ones from death vnto life euerlasting. You see then what a pithie and profound Ora∣tor Dauid is here, and what great efficacie and value euerie worde of his hath.

[Verse 2]

Then shall hee iudge the people according vnto right, and defend the poore.

There is a diuerse vse of the worde iudgement,* 1.8 and in ex∣pounding, to obserue the same varietie it is profitable: som∣time it signifieth, The taking awaie of euill, as when it is saide in the 119. Psalme, part 12. verse 1. I haue done iudge∣ment and iustice, that is, I haue eschewed thinges forbidden, and done thinges commanded: in other places it signifieth Gouernement: So the gouernors of Gods people, are cal∣led Iudges. Last of all, to let passe other significations, it is taken for mitigation of extreame law, as in Ierem. 10. Cor∣rect me O Lorde in thy iudgement, not in thy wrath, least I bee brought vnto nothing: That is, mitigate the paines which I haue deserued. do not deale with me according to the exire∣mitie of the law. This Grammaticall admonition if we rightlie consider, this second verse is easilie expounded: As if he said,* 1.9 I craue of God that he would sende the promised deliuerer, that hee would gouerne his people in his righte∣ousnesse; that is, in abolishing sinne and death; that he would restore vnto his church righteousnesse and life euerlasting: [And defend the poore] as if he said, Hee will not deale ex∣tremelie with suters, or poore in spirit, but he will take vpon him to defend their cause, hee will maintaine them against their accusers, and hee will strengthen them and staie them frée and discharged in iudgement: Hee will also represse the rage of the Deuill, Tyrants and fanaticall persons: and he will mitigate the thraldome of the bodies of his seruantes captiued.

[Verse 3]

The mountaines also shall bring peace, and the little hils righteousnesse vnto the people.

The mountaines and little hilles are the churches or con∣gregations and their ministers: These bring peace in righte∣ousnesse;

that is, they teach,* 1.10 That being iustified by faith wee haue peace with God: For, Who shall accuse the Elect ones of God? shall God, which iustifieth? who is it that shall con∣demne? is it Christ, who died, yea and rose againe, who sitteth at the right hand of God and maketh intercession for vs? And a∣gaine, Iohn. 5. He that hath my word and bleeueth in him that sent me hath life euerlasting, and commeth not into iudgement, but goeth by death vnto life. For this righteousnes and peace, let vs giue so great thankes vnto God as the whole scope of our liuelie hart can conceiue, and let vs eschew all contrarie opinions and religions which trouble this peace.

[Verse 4]

He shall iudge the simple folke by their right, defend the children of the needie, and punish the wrong doer.

These are speaches Correlatiues as the Logicians vse thus to saie.* 1.11 The king and his people, &c. Now then here bee desribeth the people of this king: and the desecription agree∣eth with the saying of Sophonias 3. 12. I will leaue in the midst of thee a needy and poore congregation; yet trusting in the name of the Lord. For the church liueth an exile in the world. and in deede as S. Paule saith, 2. Cor.7. tryeth outwarde figh∣tinges and feeleth inwarde feares: Therefore both maner of waies it is a congregation poore and néedefull, not onely be∣cause it is destritute of humane helpes, but also because it ca∣rieth about in the heart sorrowes and feares rising from ac∣knowledgement of sinne, and the wrath of God: but there is a two fold kind of consolation set downe; one as the Psalme affirmeth, The Sauiour shall heale the woundes of the hart according to that saying, Matth. 11. 28. Come vnto me all ye which labour and are laden, and I will refresh you. The other in that he threatneth punishmentes vnto backbiters, & slande∣rers, which inflameth mindes of kinges and princes against the Chruch. This conclusion sith it is necessarie for the vni∣uersall Chruch, euen then speciallie is it so in the behalfe of poore people and Orphanes, which are made open praies

for all backbiters and slaunderers.

[Verse 5]

They shall feare thee as long as the Sunne and moone endureth: from one generation to another.

To feare God by an vsuall phrase of the scripture, signifi∣eth not onelie to feare the wrath and iudgement of God,* 1.12 but also in a sort to serue or worship God: And the feare of God signifieth all the worship done vnto God, or all the obedience due vnto God. This verse teacheth vs then that Christ the sauiour is not honoured with expences or outwarde pompe, nor tragedies of captiues, but with duties by vs done, tou∣ching which the lawe morall preacheth, and therewith affir∣meth that the Church shall not bee vtterlie destroied in this world. This promise ought to bee acceptable vnto the god∣lie ones, especiallie when the turkish armies are within their beholding; which practise no other thing but to destroie the preaching of the gospell, and scatter abroad the congregation of Gods Church. And although some dispute whether the kingdome at Christ be euerlasting, seeing Paule saith, 1. Cor. 15. 24. Then shall the sonne deliuer the kingdome vnto the fa∣ther: Yet the kingdome of the sonne without all doubting is euerlasting, because in all eternitie, hée raigneth together with the father and the holie ghost, and remaineth the heade of the church: And whereas Paule saith, 1. Cor. 15. 24. That the sonne in the last day of the worlde shall deliuer the kingdome vnto the father; let that be vnderstoode thus: The sonne shall bring vnto the Father the Church gathered throughout all mankinde, and then all the whole godhead shall be seene in presence and shall raigne, not by the ministerie of the gospel, but immediatly or without anie meane. With this simple vnderstanding let vs be contented, least we séeme to seeke to be more wise then it behooueth vs.

[Verse 6]

He shal come down like the raine into fleece of wool; euen as the drops that water the earth.

There is no doubt but the prophet doth allude in this verse vnto the historie of Gedeon which is recited in lib. Iudicum. 6.* 1.13 and 7. chapters. But other interpreters do applie this figure taken out of the history of Gedeon, another waie: For some doe refer it vnto the birth of the son of God borne of the vir∣gne: as the meaning might thus be, Christ like vnto the deaw of heauen was conceiued by the holy ghost in the wombe of the virgin Mary, without all spot of sinne. This interpretation, though I reiect not, séeing it agréeth with the analogy or rule of faith: yet I do more allowe the application thereof vnto the kingdome of Christ: For like as grasse reuiueth and re∣fresheth his colour when the deawe falleth vpon it; so our hearts, when we heare the preaching of the gospell conceiue new comfort, which is the beginning and taste of life euerla∣sting. Againe also, that similitude maie well bee considered herein which in the same historie is set downe: Before Christ was borne the sinagogue was a fleece of wool wet with heauen∣lie dewe: Now the drie lande, that is, the Gentiles are watered with this dewe. What shall I saie of the wonderfull and al∣most incredible victorie of Gedeon? vnto whom Esayas in the 9. chapter compareth the triumph of Christ: For as Gede∣on leaueth forth a slender hoast against the huge multitude of his enemies, and yet by God obtained the victorie: so wee wretched and weake soules following the gouernement and good guide of the sonne of God our Captaine Christ, in the onelie preaching of the gospell which we professe, and with the sparke of faith shining in miseries, doc ouercome most mightie enemies. viz. sinne, death, and the deuill. But this fi∣gure verie well and excellentlie doth Doct. Martin Luther set forth in his exposition vppon the ninth chapter of Esay: Hee therefore that will may read thereof in that place.

[Verse 7]

In his time shall the righteous flourish: yea and abun∣dance of peace so long as the moone endureth.

He repeateth a sermon as it were of the effects of Christs

kingdome,* 1.14 namelie righteousnesse and peace: In the Church shall both righteousnesses flourish: the one of Faith, whereby the person is accepted and pleasing vnto God, fréely for the Mediators sake. The other of a good conscience, touching which let vs hold fast that most swéete saying of Nazianzen. Nihil exhilarat nos ita vt conscientia pura & spes bona. Nothing so much reioyceth vs as a pure conscience, and a good hope. And where hee saith, (abundance of peace. &c.) that is tranquilitie of the heart rising from faith, hope, and a good conscience.

Nowe consider what a thing it is not to be pluckt away from God, and to be able to haue accesse vnto God, to call vp∣on him, craue and looke for helpe of him, as in the 1. Epist. 3. cap. and 20. vers. of saint Iohn. it is said, If our heart condemne vs not, then haue we boldness towardes God. But the particle touching the eternitie of peace must not be at a blush, as wee say, but throughlie looked vpon. For it containeth most sweet consolation, which Isayas expresseth, cap. 54 ver. 10. in these wordes, The hilles shall be mooued, and the little hilles shall tremble, but my mercie shall not depart from thee, neither shall the couenant of my peace fall away, saith thy mercifull Lorde: That is, though down-falles of kingdomes shall shake and terrifie the Church verie sore, yet my couenant that I haue made with my Church shall be firme, for euer ratified and vnmooueable. Let vs be quietlie contented with this league or couenant. yea though the whole world frushed togither fall downe about vs.

[Vers. 8]

His dominion also shall bee from the one sea to the o∣ther: and from the flood vnto the worlds end,* 1.15

The kings of Babylon and Persia held in their power ve∣rie rich kingdoms: but these kingdoms were included with∣in the limits of Asia; Alexander the great ioined some part of Europe vnto the Empire of Asia: The Romane Empire grea∣test of all others, was extended no further then Euphrate: Fi∣nally, no gouernment in y^e whole world was contained in the

proper iurisdiction: wherefore seeing Christes kingdome is comprehended within the same boundes wherein the whole world is comprehended, doubtles we must confesse that this kingdome is not a worldlie Empire, like as the Iewes do dream. But peraduenture some man would ask what maner of kingdom, the kingdom of Christ is? There is nothing that we may so easily expresse. The kingdome of the Christ in this life; is to kéepe and restore the ministerie of the Gospell: also to gather and reuiue the Church with his worde and holie spirit giuen, and to protect her wonderfullie against the diuels and tyrants, & after this life to raise her members vp from death to life, and bring them to his eternall Father. Out of this de∣scription maie be taken the difference of Christes kingdome and a politike kingdome. Also they differ in obiects, in bene∣fites, in forme of gouernment, glorie, defences, and stabilitie: for, first the politike power gouerneth the part which is moue∣able, and brideleth the externall members, that they may re∣maine within their duties: but the kingdome of Christ not onelie gouerneth externall manners, but reprehendeth and healeth the hearts, as in Isay, 61. ver. 1. To binde vp the bro∣ken hearted. Secondlie, the chiefe benefits of politike power are discipline and peace of bodies: but the spirituall and eter∣nall benefits of this kingdome, are righteousnesse and peace of conscience before God. Thirdlie, they differ in forme go∣uernment: for other kings and princes chuse fit ministers to beare authoritie in the Common-wealth, endued with wise∣dome and eloquence: but Christ chooseth the foolish things of this world to confound the wisedome of the wise: or as the 8, Psalme, ver. 2. saieth. Out of the mouth of verie babes and suck∣lings, he hath made perfect his kingdome. Moreouer they differ in forme of execution, as in defence, and punishments: for the politike power defendeth his subiects with weapons, and punisheth disobedient persons with corporall force, or with the sworde: but Christ by the preaching of the Gospell giueth euerlasting benefits, remission of sinnes, the holie Ghost, and life euerlasting, and punisheth disobedient persons, not with

corporall force, but with his worde, namelie lawfull excom∣munication. Fourthlie, they differ in glorie: for the glorie of gouernments is in the excellencie of counsell in ciuill or peaceable gouernment, and in valiancie and good successe in warre: but the proper glorie of the Church in this life is, true knowledge of God, prayer, profession of the true doctrine, and perpetuall preseruation of the Church, although shee bee persecuted in some members. The greatnes of minds in o∣uercomming or vanquishing all inticements and terrifying torments of the wicked, the ornament of manie vertues wherein the presence of God is perceiued and seene. Fiftlie, the defences of a politike kingdome are hoasts of men, and ri∣ches necessarie in charges of domesticall affaires & to main∣taine warres abroad: but the Church is not defended with visible helpes, but is gouerned by the sonne of God, and hath the Angels her super intendents or watchmen. Lastlie, they differ in stabilitie: for all politike gouernements haue their end and limit of time: but of this kingdome there shall bee none end, because the king in eternall, and he giueth vnto his people eternall life, which is here begun, and shall be accom∣plished after the resurrection. These things must bee often re∣cited touching the difference betweene Christs kingdome, and politike kingdomes: not onelie to refuse the Iewes, but e∣uen to instruct vs also, least the consolation & inuocation vp∣on the Sonne of God, and our exercises of faith be obscured or darkened with politike imaginations. For the eyes being bent vpon politike benefits (when they are once gon) do think that the church is but a castaway from god. This imagination must we refuse, and stedfastlie, beleeue, that true beléeuers are not therfore, cast away from the sonne of God, no though they be in the middes of punishments or torments: for as saint Paule saith, We stand, and reioyce vnder the hope of the glorie of God not onelie, but also We reioyce in tribulations, &c. Rom. 5. verses, 2. & 3.

[Vers. 9]

They that dwell in the wildernes, shall kneele before

him: his enemies shall licke the dust.

[Vers. 10]

The kings of Tharshis and of the Isles shall bring pre∣sents: the kings of Arabia and Saba shall bring gifts.

[Vers. 11]

All kings shall fall downe before him: all nations shall do him seruice.

He amplifieth the maiestie of Christs kingdome: the in∣habitants of the wildernes (saith he) shall not onelie be peti∣tioners vnto this king, but euen they also which dwell in faire and sumptuous houses, which are garnishcd with costly works and pictures: and neither shall his friends but euen his ene∣mies also humble themselues and fall down before this Lord. What shall I say of the kings which shall be nursing fathers of Christs kingdome:* 1.16 for in all ages from the first beginning of mankind there haue béene, are, & shalbe some magistrates chosen of God vnto euerlasting saluation, and called vnto the societie of the true Church, as Nebuchadnezar, and Euilmero∣dach in the kingdome of Babylon, Darius Medus, Cyrus, and Artaxerxes with the long, hande so called, in the kingdome of Persia: and Constantine, Valentinian, Theodosius, Charles the great, and certeine other in the Empire of Rome. For as in that saying, 3. Mat. 5. ver. All Iurie went out vnto Iohn Baptist, is the figure Synecdoche, (i. part for the whole) so in this verse [All kings shall fall downe before him] the vniuersall particle must be restrained. For it both not signifie that all kings shal become the friends of Christ, but some cut of all kingdomes. Now sée I pray you, howe great a glorie it may bee, that not onlie obscure and base persons shall embrase the preaching of the Gospel, but euen mightie kings and Monarches: Also vn∣to those kings which are conuerted to Christ shall nothing be attributed more glorious, then that they are reputed & called citizens and members of the true Church of Christ.

[Vers. 12]

For he shall deliuer the poore when he crieth: the needy also and him that hath no helper.

[Vers. 13]

He shal bee fauourable to the simple and needie: and shall preserue the soules of the poore.

[Verse 14]

He shall deliuer their soules from falshood and wrong: & deare shall their bloud be in his sight.

This is a most swéet 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 vpon him, when they are forsaken of earthlie creatures. This sentence is greatlie set forth in the example of our first parents. Adam and Eua after their fall could neither be helped by Angels,* 1.17 their own deuises, nor yet by anie other creature: Here commeth Christ the sonne of God from his secret seat, receiueth offenders into fauour, and giueth them life. So afterwards followed innumerable eramples of this Lordes benefits besides and without second causes: as when he preserued Noah in the deluge: when he sa∣ued Ioseph whom his brethren would haue slain: when he made an open waie for the people of Israell to passe through the red sea: and afterwards performed manie benefits vnto them be∣sides and without all second causes or meanes. Like as he de∣fended Dauid against Golias, and others: as he saued the 3. men in the burning ouen: Daniell amongst the Lions, and Ionas in the whales belly: And al men which call vpon God, may declare and speak of some deliuerances which they haue had; when they haue béene manifestlie preserued besides and without second causes. Furthermore, whereas the church is for most part rent in péeces with discords of opinions and féeleth the crueltie of ty∣rants; this psalme promiseth her deliuerance from the wicked craft of hereticks,* 1.18 and violence of Nero, Dioclesian and such like tyrants. But truly when I thinke vpon this verse the fable of the Viper and the palme commeth into my minde: For like as the viper is with the palme leaues nourished, and with the same againe destroyed: so Heretikes abusing the scripture are refuted by the testimonies of scripture rightly conferred: as al∣though Samosatenus corrupteth the first chapter of S. Iohns gos∣pel; yet in the course of the same sermon & conference of other testimonies he may be euidently refuted or conuinced. But as vnto Tyrants appertaineth this Psalme in this place doth no∣tably comfort vs; He shall deliuer their soules from falshoode and wrong, &c. That is, he shall inflame their hearts with ioy and gladnes the vanquisher of death, and shall giue them life euer∣lasting,

according to that saying, Iohn. 10. 28. I giue vnto them euerlasting life. And their blood shall be precious, because tyrants shall suffer great & iust torments for their crueltie vsed against the godlie ones: and partlie because by this testimonie of their death the truth of Christs doctrine is sealed and confirmed. But inasmuch as elsewhere I haue often spoken touching the pu∣nishments for tyrants, and the sufferings of Martyrs, nowe I willinglie omit the recitall of them in this place.

[Vers. 15]

He shal liue, and vnto him shall be giuen of the golde of Arabia: prayers shall be euermade vnto him, and daylie shall he be praised.

We do remember that D. Martin Luther oftentimes said: In the olde Testament there is a notable witnes of the God∣head* 1.19 of the Sauiour promised; which affirmeth that he was cal∣led vpon, & by this propertie the same sauiour is there discer∣ned from other Prophets. That most graue witnes was by some complained to be obscured & weakned by translating the same inuocation vnto other men. And for that one cause (saide he) the custome of praying vnto others was to bee disallowed. But where the Prophet Dauid affirmeth here, that this Sauiour shall liue, &c. Let that be vnderstoode in that meaning touching which Christ saith, Iohn, 14. 19. I liue, and you shall liue. That is, like as I of mine owne power do liue, séeing that I am con∣substantiall with the father, and second person in deitie: so by my merit, and through my effectuall working you shall liue al∣so: for I in dying haue destroied death, and in rising againe haue restored life, as in the old godly verse the Church so sing∣eth: Yea I will raise vp againe your bodies from death, and these euen counited with your soules, I will adorne with gifts agréeable vnto the state of life euerlasting.

[Vers. 16]

There shall bee an heape of corne vpon the earth, high vpon the hilles: his fruit shall shake like Libanus, and shal be greene in the citie like grasse vpon the earth.

He compareth the fruitfulnesse of the Church or kingdome of Christ vnto the most lightsom flourishing corne,* 1.20 which is an∣swerable to the husbandmans praier and expectation. For as the thicke growing corne delighteth the beholders: so there is no sight more pleasant then to see the flourishing Churches, wherein vnto the puritie of doctrine preached, the concorde of

the teachers is adioined or annexed. There is a great force in the Nowne Bar: which signifieth most pure wheate: as if hee should say; In the Church of Christ shall not beare sway anie vaine chaffe of humne traditions, which haue no iuice in them: but wheat shall flourish, which with the body of man hath great affinitie: for euē as of liuely wheat, the best blood is increased: so the Gospel deliuered without corruption, bringeth to the godly ones firme consolation.

[Vers. 17]

His name shall endure for euer, his name shall remaine vnder the Sun among the posterities, which shal be blessed through him: and all the heathen shall praise him.

This verse glistereth most clearelie like a notable precious stone throughout the whole Psalme;* 1.21 for it teacheth the reader touching the divine nature and benefits of the sauior, and tou∣ching the calling of the Gentils. It cleerelie affirmeth that this lord hath alwaies bin, as he himselfe saith. Iohn. 8. 5. 8. Before Abraham was I am. And he vseth the word (Linnon) the genera∣tion of the son from the father eternall. And therefore Micheas saith, 1, Mic. 3. This our deliuerer went forth before the daies of the world: That is, hee was the sonne of God before he tooke vpon him nature of man. Let vs beleeue therefore being confirmed with these & like testimonies, that the Sauiour is God indeed, and by nature the son of God, light of light, as in the Creed it is said. But although there be manie descriptions which teach why and for what cause the son was sent: yet the effect of the matter is brieflie in the worde [Blessed] signified. And for that by the wanting of any thing, the same may bee better estéemed which we haue, as by darknes light, let vs see what the curse is. All mankind after our first fall was ouerthrowne with the curse of the law: that is, of gods wrath, & of euerlasting death by reason of sin: as Paule saith, Ephes. 2, ver. 3. We were by nature the chil∣dren of wrath, euen as others were. This curse when no creature could take away or blot out, the sonne of God tooke vpon him∣selfe, both the wrath of God and our punishments, that his fa∣ther might be at peace with vs. So Paule Gal. 3. 8. interpreteth the promise giuen to Abraham: In thy seed shal al the Gentiles be blessed. Christ became accursed for vs, and redeemed vs from the curse, that we might obtaine the blessing of Abraham, Last of all let the particle be considered touching the calling of the Gen∣tiles.

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 testimonie of Paules affirmattion, wherein it is saide, Rō 5. 15. Grace oueraboundeth aboue sin: for no man can with∣out some humbling of his mind read the examples of mischief striuing with the first and second table, wherein the Ethnickes wickedlie and filthily with great rashnes and impudencie are defiled Let vs therefore giue God thankes that hee receiueth such castawayes into sauour, and coopteth them into the socie∣tie of Christs kingdome.

[Vers. 18]

Blessed be the Lord God, euen the God of Israel, which onely doth wonderous things.

[Ver. 19]

And blessed be the name of his maiestie for euer: and al the earth shall be filled with his maiestie, Amen, Amen.

It liketh me well in this place to set downe the words of D. Luther,* 1.22 expounding the 7. ca. of the prophet Mic: Like as the de∣liuerance in the new testament is by many waies greater and more excellēt then that which was out of Egypt: so are the new miracles by infinite meanes farre greater then the olde: for what might be more wonderfully said, then 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 wrast∣ling, with death and Sathan, suffered himselfe to be ouercome, laieth downe his life before these enemies, and while he is ouer∣come, conquereth? So a speciall miracle it is, that Christ, dying like a man vpon the crosse, did the third day rise againe from death and (out of the graue closed vp) after this with immortall flesh ascended vnto heauen, and sitteth at the right hand of God: what may be like notablie said, yea or thought of any other miracles in respect of these? There∣fore belssed be God, who onelie doth these and other myracles. So be it.

FINIS.

Notes

• * 1.1

  The effects of this Psalme with a refuta∣tion of the Iewes contrary opinion in two points.
• * 1.2

  The vayne dreames of the Iewes.
• * 1.3

  This Psalme discerneth Christ the sa∣uior from all other souerain¦ty for euer
• * 1.4

  The predicti∣ons of the pro∣phets touching Christs suffe∣ring for mans saluation.
• * 1.5

  The excellen∣cie of Dauids art oratoricall in compiling in 4. poynts.
• * 1.6

  The sentence of Saint Au∣gustine cited by Prosperus.
• * 1.7

  Our excellent benefits by Christ our Sauiour,
• * 1.8

  A diuerse vse of the worde iudgement
• * 1.9

  Dauids verse interpreted touching the first & second comming of Christ the chiefe Iudge.
• * 1.10

  The peaceable estate of the Chucrch.
• * 1.11

  The maner of Chirsts king∣dome gover∣ned by his iu∣stice & iudge∣ment.
• * 1.12

  How Christ the Sauiour is to be honored in his kingdom
• * 1.13

  The applicati∣on of Daulds verse, first to Gedeons, and secondly to Christ his victorie.
• * 1.14

  Righteousnes and peace two effects of christ his kingdome,
• * 1.15

  A great diffe∣rence between the bounds of Christs king∣dom, and the kingdoms of earthly Prin∣ces, namely is sixe points
• * 1.16

  Of kings and Queenes, the nursing fathers and mothers of the Church from the be∣ginning.
• * 1.17

  The great mer¦cie of God in sending his son Christ to deli∣uer the di∣stressed.
• * 1.18

  The applicati∣on of the fable touching the viper and the palme.
• * 1.19

  Touching the eternail god∣head of Christ, and the royal∣tie of his euer∣lasting king∣dome.
• * 1.20

  The florishing state of the Church with puritie of doc∣trine & cōcord of the Church.
• * 1.21

  The euerla∣sting renowme of Christ, God and man eter∣nal king of the faithfull, and their euerla∣sting blessed∣nes in and by him.
• * 1.22

  The myracle of myracles in the Messias Christ, God & man, king im∣mortall.