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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13068	A third proceeding in the harmonie of King Dauids harp that is to say, a godly and learned exposition vpon 17. Psalmes moe of the princely prophet Dauid, beginning with the 45. and ending with the 61. Psalme: done in Latine by the learned Reuerend Doctor Victorinus Strigelius, Professor of Diuinitie in the Vniuersitie of Lypsia in Germanie, anno Christi, 1562. Translated into English, by Richard Robinson citizen of London. An. Christi, 1595. Seene, perused, and allowed.; Hypomnēmata in omnes Psalmos Davidis. Psalm 45-61. English	Strigel, Victorinus, 1524-1569.; Robinson, Richard, citizen of London.	1595 (1595)	STC 23361; ESTC S117926	98,441	165

and gorgeous buildings which are garnished with scutchions and pictures and furnished with things wherein they abound that are reputed for blessed Such a life we all doe desire which exceedeth in pleasure and other instruments But the end sheweth howe much vainitie there is in this trifling or britle brauery when one seely houre may bring all topsituruy All men will know what power and riches Alexander the great was of who consumed the huge treasures almost incredible of the Persian Kings after his conquest obteined and vppon Ephestions funeral lauished out twelue thousand talents that is Threescore and twelue tunnes of golde as wee call them But this so mighty a personage when he had drunke too too much wine at the funeral feast of Ephestion and got himselfe thereby a most greeuous burning feuer died the 28. of June in the xxxii yeare of his age twelfth yeare of his raigne and in the 323. yere before the birth of Christ This example admonisheth vs touching the incanstancy of humane affaires and setteth out this verse of this Psalme Man will not abide in honour c. Verse 13. This is the way of them and this is their foolishnes and their posterity praise their saying That the chiefe felicity of man consists in the pleasures of the body not onely the epicure but the greatest multitude of men doth so thinke But this perswasion doth this Psalme expresly cal foolishnes because the obiect of mans will is not a benefit hauing end that is being short and momentany but a benefit without end and euerlasting as else-where more largely is said in refutation of the epicure and in the doctrine touching the obiect of mans will Verse 14 They lie like sheepe in the hell death gnaweth vppon them and the righteous shal haue domination ouer them in the morning their beutie shall consume in the sepulcher out of their dwelling This verse discribes the last degree of punishment alotted for the vngodly ones namely eternall misery which is a worme for euer gnawing the conscience of man and a fire neuer ceasing but without end tormenting them as Isayas sayeth in his 66. and last chapter 24. verse Their worme shall not die neither shall their fire be quenched But as Neither the eie hath seene nor eare hath heard nor mans heart hath conceiued those good things which God hath prepared for them that loue him 1 Cor. 2. 9. So no man can expresse either in thinking or speaking the greatnes of the euerlasting punishment ordayned for the wicked ones But here some man would obiect I see not by what reason Saint Paul being put to death by Nero should be lord ouer Nero I answere though Paul was slaine of a most cruell Tirant yet was he not vtterly destroyed neither was he left in destruction and death as Nero is but he is adorned with euerlasting rewarde and in the last day of the world he shal with Christ iudge Nero and al the vngodly ones Now indeede our life as in the 3. Coloss verse 3. is written is hidde with Christ in God When Christ which is our life shall appeare then shall yee also appeare with him in glory verse 4. Then shall the vngodly ones haue in their minde and mouth the words extant in the 5. chapter of the booke of Wisedome verse 3. These are they whom we sometime had in de●●●ion and in a parable of reproofe We fooles thought their liues madnes and their end without honour verse 4. Beholde how they are counted among the children of God and their portion is among the saints verse 5. Therefore we haue erred from the truth c. verse 6. Verse 15. But God hath deliuered my soule from hell For hee shall receiue me Hetherto at large he handled the first parte of the Antithesis touching the vanitie and punishment of the vngodly ones which put all their full hope and confidence in their riches Now doth he hereunto adioyne the other partie as touching the godly ones whose hearts are enclined vnto the testimony of the Lord And not vnto death as in 119. Psalme is said And it promiseth plainly vnto the Godly ones deliueraunce from euerlasting death most miserable and restitution vnto life euerlasting for because God in the very lawfull act of adoption receiueth and taketh vs for his children it cannot be that he will leaue his dearest children in death Like as therefore in this life he giueth his holy spirit as a pledge and token of our inheritance So when he hath raised vs from death to life he will doubtles giue vs the full and perfect inheritance and hee shall then be all in all He then that hath this hope sanctifieth himselfe like as he is holy saith Saint Iohn 1. epist 3. chapter 3. verse Verse 16 Be not thou afraid though one be made rich or if the glorie of his house be incresed Verse 17 For hee shall carie nothing away with him when he dieth Neither shall his pompe follow him He repeateth a principal proposition which comforteth the godly ones lest they taking offence at the felicitie and passing prosperitie of the vngodly ones do slide away frō God but that they would preferre the true and permanent good things before the shadowes of fraile and vanishing benefites But seeing it is needelesse here with perspicuous wordes to make any long interpretation I wil recite two histories worthy of memorie which examples propone vnto the sentence of the affirmatiue part that the glory of exploits done and other great benefites nothing auaile them that be dead which things the blinde nature of man coueteth especially Saled nus king of Asia Syria and Egypt saide hee was not lesse wise in his death then when in his life time before he had done any notable act for he commanded that his very linnen garment next to his shert which he vsed to weare should be borne vpon a long speares point throughout all his tents and he that carried it should cry with a lowd voice and say Saladine the conquerour of Asia of so great wealth which hee had gotten caried away with him at his death but only this linnen garment For wisely though lately being admonished of mans misery woulde hee also in such sort admonish others thereof There is extant an historie in the seuenth booke and second chapter of Baptista Fulgosus touching wise sayings and doings and as Dion writeth these wordes are read of Seuerus the emperour When as he lying at Yorke in Britaine neare the point of death deploring mans miseries saide I haue beene all things and nothing auaileth me Verse 18 For while he liued he counted himselfe an happy man and so long as thou doest well vnto thy selfe men will speake good of thee Verse 19 He shall followe the generation of his fathers and shall neuer see light Verse 20 Man being in honor hath none vnderstanding but is compared vnto the beasts that perish Although saieth he the vngodly superabound in pleasures yet within

a while after they shall depart into the country of condemned persons where is weeping gnashing of teethe for indeed damned persons shall neuer see light that is consolation ioy and life which the godlie ones shall possesse But as he said before Man wil not abide in honour so now he saieth here man is blinde in prosperitie and doth not acknowledge euen the Author of all goodnesse or the lawful vse thereof no nor yet thinketh of his owne infirmitie which is sooner changed then the swiftest flie that flieth But let vs out of saint Paules sayings learne these three things first from what fountaine good things come vnto vs next vnto what vse good things granted by God are to be bestowed and last of all how great our infirmitie is Touching the first cause let the saying be holden 1. Corint 4. 7. What hast thou O man that thou hast not receiued or if thou hast receiued it why doest thou boast as though thou hadst not receiued it Touching the second cause Saint Paul in 1. Cor. 12. 7. saith All these things are giuen to the profit of the church Touching the last cause there is extant a memorable sentence 2. Cor 4. verse 7. Wee carry about vs this treasure in earthen vesselles that the excellency of that power might be of God and not of vs. And here I conclude this exposition vpon this fortie nine Psalme PSAL. L. Deus deorum Dominus loquutus est Of the Title A Psalme of Asaph THe Title admonisheth the Reader touching that societie of the Prophetes which in the raigne of Dauid aduaunced the lawe and promises with speech and writing for thinke with your selfe what conflicts and what conferences those great personages Dauid Nathan the sonnes of Chore Asaph Heman Ethan and Idithun had whose Psalmes lightsomely written by them are extant vnto vs. And in this place that I may say nothing of the rest who is ignorant what honourable mention is made of Asaph so oftentimes in the Bookes of Paralipomenon or Chronicles lib. 2. cap. 29. vers 25 26 27. And Ezechias commaunded the chiefe of the Leuites to praise the Lord with the words of Dauid of Asaph the Seer whereby it appeareth that Asaph the Author of this Psalme was in great honour and reputation and retained the very next place vnto Dauid in the Schoole of those Prophets at that time And in the second Booke of Paralipomenon 35. chapter And the Singers the sons of Asaph stood in their standing according to the commaundement of Dauid and Asaph and Heman and I dithun King Dauids Seers verse 15. Let vs therefore giue thankes vnto the Sonne of God sitting at the right hand of the Father and giuing such giftes vnto his church and let vs earnestly desire the societie of these persons in the life euerlasting and in the meane time let vs thankefully receiue those crummes which fall from their table THE ARGVMENT THe fiftieth Psalme is a notable doctrine touching fayth true inuocation and true worshiping of God and a refutation of the Ethnickes opinion in heaping vp sacrifices For this error is straggled abroade in all ages amongst all nations and people That sacrifices and other ceremonies are works pacifying Gods wrath and merites remission of sinne by the deede done as they now say This opinion moueth mens minds that they heape vp such ceremonies without end it reprehendeth therefore this error deepely fixed in mens mindes and sheweth the true worshipings of gods repentance feare of God fayth which acknowledgeth the Mediator and knoweth that we are for his sake receiued and yet it obserueth ceremonies because they are the testimonies of promises and are signes of confession and doe inuite others thereunto So the prophet Ieremy in his 2. cap. reprehending the same error saith verse 22. For I spake not vnto your fathers nor commaunded them when I brought them out of the land of Egipt concerning burnt offerings and sacrifices But this thing commaunded I them saying obay my voice c. verse 23. And Christ saith in the fourth of Iohn verse 23. True worshippers shall worship the father in spirit and truth that is in true spirituall motions of the heart such as are repentance feare of God and faith or confidence liuely beholding Christ Finally the diuine scripture is full of such sermons which must be considered to the end hipocrisy may be reprehended and true worshiping of God may be illuminated or inlightned in vs. Thus much for the argument and now to the exposition of the Psalme Psal L. And exposition thereof Verse 1 The Lord euen the most mightie God hath spoken and called the world from the rising vp of the Sunne to the going downe thereof Verse 2 Out of Sion hath God appeared in perfect beuty Verse 3 Our God shall come and shall not keepe silence there shall goe before him a consuming fire and a mightie tempest shall be stirred round about him Verse 4 Hee shall call the heauen from aboue and the earth that hee may iudge his people Verse 5 Gather my Saintes together vnto me those that haue made a couenant with mee with sacrifice Verse 6 And the heauens shal declare his righteousnes for God is iudge himselfe THe Exordium or beginning of the Psalme is very great wherein this is not onely signified That God will haue his voyce to be heard of all mankinde but also a Sermon is set downe touching the twoo folde comming of the Messias For because it maketh mention of the hill Sion which is the store-house of the gospell published throughout all the world no doubt but the kingdome of Christ is described as he first came in the flesh So therefore I vnderstand the wordes of the Psalme Iehou●h the sonne of God which is the lord of of all creatures and Logos the word by whom the father hath made himselfe knowen vnto vs by his voyce hath dispersed the gospell in lury and as Paul saith Was a minister of circumcision Heb. 8. 2. and being raised from death to life gaue commaundement vnto the Apostles to gather a church out of all nations by the ministrie of the gospell which thing sheweth the glorie of God and of his sonne our Lord Jesus Christ And it is that glorie of Christ that hee of himselfe hauing made a purgation or clensing of our sinnes sitteth on the right hand of maiestie in the heauens beeing made heire ouer all and lord aboue all principality power strength and dominion is made of God for vs iustification sanctification and redemption as in Hebr. 1. 1. Col. 1. 1. Cor. 1. This glorie of Christ doeth the gospell preach vnto vs. But for as much as the greatest multitude of mankinde doth with horrible impiety contemne the acceptable comming of Christ full of louing kindnes and mercy he addeth a sermon touching the second comming of Christ which Saint Paul excellently describeth in 1. Thessal 4. 16. For the Lord himselfe shal descend from heauen with a showt and with the