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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13070	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.; Hypomnēmata in omnes Psalmos Davidis. Psalm 68-72. English	Strigel, Victorinus, 1524-1569.; Robinson, Richard, citizen of London.	1598 (1598)	STC 23363; ESTC S113498	57,243	82

daie and making his glorious triumph and beginning his euerlasting kingdome in vs he restoreth vs vnto righteousnesse and life euerlasting as Daniel in the 9. cap. 24. verse saith Seuenty weeks are determined vpon thy people and vpon thy holy citie to finish the wickednesse to seale vp the sinnes to reconcile the iniquitie and to bring in euerlasting righteousnesse c. But although this destinction of the effects of the passion and resurrection of Christ seeme vaine vnto manie men yet notwithstanding seeing the Apostle S. Paule so often speaketh hereof and speciallie in the 3. cap. Philippians 10. verse That I may knowe him and the vertue of his resurrection and the fellowship of his afflictions and be made conformable vnto his death c. let vs without feare of cauilling follow the speech or saying of Paule and let vs know that we must consider both the merit and efficacie of Christ crucified and risen from death to life Like as Paul in 5. Rom. 6. ioyneth together grace and the gift by grace And S Iohn Baptist saith 1. cap. verse 17. by Christ came grace and truth These are not spoken to corrupt the article of iustification wherein we discerne wiselie imputation from gifts and expreslie do affirme that we haue remission of sinnes and reconciliation with God and imputation of righteousnesse for the onelie obedience and merit of Christ but so that the full and whole benefit of Christ be not thereby obscured which is not onelie imputation but also a reuiuing and raising againe from death to life and glorie euerlasting To be briefe it is one thing to speake of the article of iustification and an other thing to speake of the whole kingdome of Christ which containeth as the ancients do speake graces priuatiue and positiue that is not onelie deliuerances from euils but also restorings vnto or giftes of euerlasting blessinges But so often as wee dispute of these matters in Churches and Schooles let vs follow Paules rule which biddeth vs 2. Tim. 2. 15. To deuide the word of truth aright and not indirectlie to confuse or separate the members from the bodie against the Analogie of the faith and against the simple and natiue meaning of euerie article The Article of iustification admitteth no copulatiue because of the exclusiues so often repeated Freely without workes without law in the seede not in the seeds And the Article touching the kingdom of Christ cannot be expounded without coupling together grace and the gifte by grace neither doe these striue betweene themselues because when wee seeke for consolation in feares of conscience we do not dispute of giftes but we are troubled touching remission of sinnes and reconciliation with God which is onelie obtained by faith for Christes sake whome in his bloudshedding God hath ordained our mercifull redeemer and Sauiour This is not the wisedome of vaine and secure minde but of the godlie ones who are mortified and quickened yea brought downe into hell and againe are plucked as it were out of the iawes of hell For the Lord heareth the poore and despiseth not his prisoners Let heauen and earth praise him the sea and all that moueth therein For God will saue Syon and build the cities of Iuda that men may dwell there and haue it in possession The posterity also of his seruants shall inherit it and they that loue his name shall dwel therein These last verses in this Psalme need no long decalration or interpretation for they exhort euerie creature to the aduauncing of the honour of God and of his sonne our Lord Iesus Christ and they promise stabilitie vnto the Church according to that saying Matth. 16. 18. The gates of hell shall not preuaile against her Wherefore sith it needeth not to make long commentaries vpon matters so euident I conclude the exposition of this Psalme And I beseech God to seale in the hartes of manie men the natiue meaning of the articles of the Christian faith Amen To him that excelleth ¶ A Psalme of Dauid to put him in rememberance for his deliuerance Deus in adiut orium meum intende The Argument SHort indeede is this Song but long is the effectuall conclusion thereof For it teacheth that by three Engins the walles of Faith are mightely shaken whereof the first is greatnesse of temptation and calamities The second is multitude or concourse of tempests or stormes and the third is the long continuance of these For whom doth not greatnesse ouercome him the same multitude of calamities do weaken and bring low but whome neither of these twaine doe ouermaster yet euen him doth long looking for helpe vtterly discourage These all may be plainely seene in Iob as it were in a looking glasse when worde was brought to this most holy man Iob of the losse of all his substance and death of his children whom his house slew when it fell vpon them Hee was so far from impatience not shewing any token thereof that hee euen as it were praised God with a notable verse saying cap. 1 verse 21. If wee haue receiued good thinges of the handes of the Lord why should we not also suffer euill thinges The Lord hath giuen the Lord hath taken away as it hath pleased the Lorde so is it come to passe blessed therefore be the name of the Lord. But this so holy man when hee could not bee remooued from his purpose with greatnesse of calamities at the verie last of all being vanquished and sore broken with concourse of aduersities and with the long continuance thereof cryed 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 conceiued c. He therfore that standeth let him take heed he fall not For the diuell knoweth a thousand sleights wherewith the wals and towers of faith except they be by God defended may easilie be raced and ouerthrowne And seeing there is much danger in delay This Psalme three times rehearseth a praier vnto God to hasten his helping hand verse 1. Hast thee O God c. Hast to helpe me O Lord v. 6. Thou art my helper and my redeemer O Lord make no long tarrying For althought it is not in our power to prescribe God anie certaine meane or certaine time of deliuerance yet after a sort we must craue that God woulde euen at the very first instant according to his prouidence deliuer his church and the godly ones which are exercised in greatest miseries This indeed is not only to aske and seeke but also to knocke Or as the lawyers vse 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 Aske and ye shal haue seeke and ye shall find knocke and it shall be opened vnto you Thus much for the Argument of this Psalme ❧ The Psalme and Exposition thereof Haste thee O God to deliuer mee make hast to

presence and helpe in calamities Also his mitigation and deliuerance from the same And it is a speciall deliuerance whereas by Iordan that is by the miseries of this life the sonne of God leadeth vs into the land of Canaan that is into the life euerlasting But the whole doctrine touching causes and remedies of humane miseries is elsewhere plentifullie expounded He that will may from thence borrow more matter For we do not now write of places but we interpret Psalms and least this Commentarie appeare too much in matter we are contented with the direction of those places which are extant in all mens hands God shal wound the head of his enemies and the hairy scalpe of such a one as goeth on still in his wickednes The Lord hath said I will bring my people againe as I did from Basan mine owne will I bring againe as I did from the deepe of the sea That thy foote may be dipped in the blood of thine enemies and that the tongue of thy dogges may be red through the same He addeth vnto the description of the triumphant pompe a prophecie touching the destruction of the Iewish nation for their blinde obstinacie striuing setting themselues against the Gospel And this prophecie agréeth with the saying of Christ Luke 19. 44. All those things shall come vpon thee because thou hast not known the time of thy visitation Nowe indéed it is sufficientlie apparant that the Iewes for their contempt of Christ hauing lost their kingdome and priesthoode do wander in perpetuall banishment and are the most miserable persons of all others vppon whome the sunne shineth And although the greatest multitude of the Iewes be with tragicall punishments oppressed yet notwithstanding out of this skum of mankinde God hath culled or picked out some remnantes as in the 2. cap. Actes When Peters preaching was heard 3000. Iewes were conuerted vnto Christ and in the next yeare after the resurrection of Christ Paule the apostle was conuerted And there is extant in the 11. cap. of S. Paule to the Rom. 27. a prophecie touching the downefall of the Chruch of the Gentiles and of the conuersion of the Iewes It is well seene O God how thou goest howe 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 vnto the triumphant pompe whose ornament was musicke For the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the description of a figs leafe and the foote Iambus in verse For nothing is more swéete then victorie and the foote Iambus is most speciallie applied vnto the following of enemies which are led captiues in the triumph And what maner 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 spirituall musicke teacheth vs at large Giue thankes O Israell vnto God the Lorde in the congregations from the ground of thy hart This little verse is short but it admonisheth the Reader touching the greatest matters God will not haue vs to serue him with the sacrifice to Ceres shut vp in close place of vs. For as Christ saith Matth. 5. 15. No man lighteth a candle and afterwards putteth it vnder a bushell But he will haue the church to bee a visible congregation and to haue honest meetinges publikelie wherein the preaching of the Gospell maie sound and hee heard touching the sonne of God And therfore doth he with a meruailous power saue yea and shall preserue his church in honest congregations and he wil haue euerie man to helpe and maintaine the preseruation of these publique méetings that the ministery of teaching maie bee preserued There will God haue a common praier and thankesgiuing to be made there will hee haue confession to be shewed which kind of doctrine euerie man may embrace And he biddeth vs to take the doctrine of the church not out of the cesterns of mans traditions nor out of Aristotles Ethickes but out of the holie and sacred fountaines of Israell that is from the Prophets and Apostles for all other sectes without the true church do onelie teach a particle of the law touching externall and ciuill duties and some of them do bring with them other worshippings of Idols But they are altogether ignorant of the sonne of God and of his gospell that is the promise of the free remission of sinnes also of our reconciliation and of our inheritance of life euerlasting to be giuen vs by faith in the sonne our Mediator But the Church draweth out of the welspring of Israel the sound perfect and vncorrupt doctrine of the law and the gospell and the pure knowledge of the sonne of God for vs crucified and raised from death to life There is little Beniamin their ruler and the Princes of Iuda their Counsaile The princes of Zabulon and the princes of Nephthaly Although the world do iudge the Apostles to be miserable wandring persons and hateth and curseth them as gasing stocks the ofscourings of the world 1. Cor. 49. 13. yet the holie ghost adorneth these ministers with the most praise worthy title of princes For the Apostles haue the testimonie of the holie ghost that they do not erre in doctrine These Captaines do other teachers and preachers in the church followe vnto whom no credit must bee giuen except their confession do agrée with the foundation of the Apostles as S. Paule saith 2. Ephes 20. And are built vpon the foundation of the Prophets Apostles Iesus Christ himselfe being the chiefe corner stone But why doth he here saie There is little Beniamin their ruler Certes it may signifie that only of all the Apostles Paul being borne of the tribe of Beniamin a great and good part of the Church should be gathered out of Europe and Asia I stand not to be precise touching the speciall dignitie of anie apostle but I reuerence them al as the instruments of God sounding forth the preaching of the gospell throughout all the world And yet cannot this bee denied that Paule himselfe with a liuelie voice witnesseth of himselfe and letting passe most vpright testimonies of others He did greater thinges then the other Apostles like as he himselfe not vntruly glorieth Let vs therefore giue thankes to God for this excellent Organ or instrument and like little hounds let vs licke vp the crums falling from Paules table which are full of excellent words and sentences Thy God hath sent forth strength for thee Stablish the thing O God that thou hast wrought in vs. First in this verse let the misterie of the Trinitie 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 euen thy God hath anointed thee with oyle of gladnes aboue thy fellowes So in

of the man tooke him also with them and when they arriued at Tuneta and had openly shewed their prize they declare vnto the King a rare and memorable acte who though he were a Prince barbarous and enemy to Christianity yet merueiling and perceiuing the vertue of the man did set him and his wife both at liberty and commaunded them to bee registred as of the number of those which were the guard of his person So the sonne of God leaped from high and heauenly beatitude into the sea of our mischiefes and miseries and of free became bondman of rich poore that by his virtue and power hee might obtaine liberty for vs and coopt vs into the society of heauenlie blessings Let vs therefore be ashamed of our pride and impatience wherein we disdaine to suffer some sorrowe to profit the Church thereby The spirituall meditation of the passion of the sonne of God consisteth in Feare and in Faith Feare is to tremble with acknowledgement of Gods wrath against sinne whose speciall testimony is the death of the sonne of God For although the threatnings added vnto the Law and horrible examples of punishments and feares of conscience doe shew the iudgements of God destroying contemptuous persons yet if we looke well into this glasse of Christ crucified wee shall see a far more euident signe of Gods horrible wrath For seeing God could not be pacified with the obedience of anie creature but did decree that his Sonne should be the propitiator or attonement maker in his bloud as S. Paule saith Assuredly me must confesse that great earnest and vnspeakeable is the wrath of God against sinne And least this acknowledgement of Gods wrath should leaue in our minds the stinges or darts of seruile feare which is a sorrowe without faith and a grudging against God and a horrible fleeing from God as was in Saule and Iudas let faith take roote in vs whereby the hart is stirred vp in the acknowledgement of Gods mercie promised for his sonnes sake For seeing God hath not spared his only begotten sonne but giuen him for vs all surely it cannot otherwise be but with him also he will giue vs all thinges Therefore spirituall meditation is not only to knowe the history touching the passion and to beleeue the same but also to feele in our hart sorrowes and consolations The exemplary or imitatiue meditation of Christes passion is to follow the humility and patience of Christ as S. Peter saith 1 Pet 2 21. Christ suffered for vs leauing vs an example that wee should follow his steps And although none of vs in this our imbecility or weakenes is able to follow the example of Christ yet notwithstanding let there bee some lineaments agreeable in vs with this Image of imitating Christ ❧ The Psalme and Exposition thereof Saue me O God for the waters are come in euen vnto my soule I sticke fast in the deepe myre where no grounde is I am come into deepe waters so that the flouds runne ouer mee I am weary of crying my throate is drie my sight faileth me for waiting so long vpon my God SOme men do merueile whie the Euangelistes write That the sonne of God was grieued with sorrow and vexed in mind when he was in the Orchard seeing it seemeth a thing vnméete for a strong graue and constant person to weepe and waile and ware pale with feare of death as women vse to do For of Hercules addressing to cast himselfe into a burning fire Seneca saith thus Quis sic triumphans laet us in currustetit Victor 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 lawes to Nations for their state How great a peace toth' skies did him aduance No fiers they were But let vs knowe that Christ vare upon him a greater burthen then Hercules did for he was not in anguish and veration of minde for death onelie and for thinking vpon the tormenting of his bodie but he felt the wrath of God to bee turned vpon him against mine thine and all mens sinnes This féeling of Gods wrath sore vexed and grieued his most sacred breast For although euerie creature groneth and moneth when it is burthened aboue the abilitie of bearing the same yet the greatnesse of this burthen expressed in Christ not onelie teares but also drops of water and blood mingled togither which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therfore omitting disputations let vs tremble with feare in acknowledgement of Gods wrath against our sinnes and with the Prophet Isay let vs saie Surely he hath borne our infirmities and caried our sorrowes c. He was wounded for our transgressions hee was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed say 53. verses 4 5. They that hate me without a cause are mo then the haires of may head they that are mine enemies and would destroy me guiltlesse are mightie I paide them the things that I neuer tooke The former thrée verses contained a description of feares inwardlie in his heart This verse setteth forth his outward enemies As in truth for most part alwayes inward feares and outward fightings and hostile inuasions do méete togither But we are admonished by this saying They that hate me without cause c. that we suffer not as murtherers and theeues c. but like vnto Christians c. 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 feruentlie coueting to do them good yéelding with great humilitie and taking vpon my selfe the punishments which they temselues deserued not séeking any reuenge but rather with great sorrow deploring or bewailing their wilfull obstinacie and destruction For this great good will and full of sorrow and lamentation for them and earnest desire to do them good do I beare this hatred Let Teachers or Preachers consider this figure and let them know that it is a common disease almost in all mankinde to be vnthankfull and let them for their great good will and great benefits suffer with patience to haue euill will hatred reproches and other mischiefes rendred them like as all Hystories are full of examples of vnthankfulnesse The Citie of Athens kept Miltiades in prison almost euen to his verie death and banished Aristides Themistocles and Cimon who had well deserued of the same Citie Finallie there is an infinite number of such whose examples maie admonish vs that we for Gods cause be carefull to do well not for reward of man and that we be not dismaid when mens indeuours and duties are not answerable to our good will and deseruings And that

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 essence of the sonne of God which Saint Iohn calleth cap. 1. vers 1. The worde which is the image of the eternall father And that for breuitie sake I may omit other testimonies certainlie this Psalme discerneth Christ from Moses and other great personages 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 generation to another Last of all verse 12. All kings shall fall downe before 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 notable 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 speaketh 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 prayer yeeldeth rightlie omnipotencie vnto the Sauiour and witnesseth that he is God But y ● indeed his kingdom is not a worldlie policie but spirituall and eternall These Arguments do confirme 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 cōming 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 herevnto 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 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 gouernment in this life These and manie other such like when we read may we doubt any thing but that the Iewes and others dreaming 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 benefites 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 Righteousnesse signifieth in this place Forgiuenes of sinnes and reconciliation with God or imputation vnto righteousnes or acceptation vnto life euerlasting wherewith after our resurrection shall be ioyned full and perfect newnesse inflamed with spirituall motions such as the lawe of God requireth This true righteousnes differeth infinitelie from discipline which is onely a shadow of outward workes and a miserable and vncleane hypocrisie 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 tranquilitie 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 ouercome the worlde ibidem Last of all let the sayinges touching the calling of the Gentiles the worshippings of the newe Testament and Crosse of the Church bee considered in this Psalme For it interpreteth the promise deliuered vnto Abraham 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 signifieth 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 Giue the king thy iudgements O God and thy righteousnes vnto the kings sonne WHat maner of speaker Thucidides was in his Drations such a one is the Prophet Dauid in his Psalms so plentifull hee is in copie of matters that the multitude of his wordes almost are supplied 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 matters 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 according 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 aduertiseth 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 according 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 father iudgeth not alone but by his sonne hee iudgeth and maketh his iudgement knowne For by his