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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

is no forgiuenes of sinnes without an equall recompence and redemption equiualent This when no creature is able to pay it is decreed by his wonderfull wisedome that his sonne should pay the ransome for vs. For God declineth not from his righteousnes and yet by his wonderfull wisedome doth hee temper his righteousnesse with mercie As by the Prophet Oseas cap. 11. 9. I might indeed iustlie destroy thee but I will not exercise the furie of my wrath because I am God and not man the holy one in the middes of thee Neither indéed here must I passe with silence the particle containing a testimonie of the efficacie of the Gospell He shal send out his voyce and that a mightie voice as if he said The preaching of the Gospel shall not be a vaine sound of spéech but it shall be as saint Paule saith most swéetlie Rom. 1. 16. and 2. Cor 3. 3. The power of god vnto saluation for al that beleeue and the ministerie of the spirit of life c. O God wonderfull art thou in thy holy places euen the God of Israel he will giue strength and power vnto his people Blessed be God In conclusion he teacheth that Gods Church is by marueilous meanes gouerned preserued and defended as in the 4. Psal 3. it is said The Lord hath chosen vnto himselfe the man that is godlie For when we seeme to bee weak then are wee strong For the power of God is made strong in our infirmitie And to let passe other things In quietnesse and hope consisteth our strength c. To him that excelleth vpon Shoshanim A Psalme of Dauid a Figure of Christ persecuted by his enemie Saluum me fac Deus quoniam c The Argument THis Psalme is memorable in the writings of the Euangelists and Apostles For Saint Iohn the Euangelist in his 2. 15. 19. cap. citeth three verses out of this Psalme And Peter the Apostle speaking of the punishment which Iudas the traitor had vseth in 1. cap. 18. Act. the wordes of this Psalme Finallie Paule in the 11. and 15. cap. Rom. speaketh of this psalme in many wordes And it is a prophecie touching the passion of Christ and the horrible punishments of the Iewish nation and of the proper worship appertaining to the Church of the new Testament But it is a threefold Meditation vpon the passion of the Sonne of God one of instruction an other spiritual the third of example or imitatiō The instructiue meditation is to read much and often the interpretations which are extant in the Euangelists 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 confirme in our minds an assent whereby we might embrace this article But whereas in histories wee must not onelie looke for the euentes but much more the causes of the euents must bee sought for this meditation comprehendeth also a consideration of the causes for which the Messias was made a sacrifice and Redeemer For it is needefull that the causes of so great a matter bee neither slender nor fained but great and weightie causes which we shall thorowly beholde when God shall be all in all Now let vs diligently learne the elements which are deliuered in the worde and let vs craue of God that hee would gouerne with his holy spirit our purpose vndertaken touching the greatest matters And although some vnlearned persons fondly dispute y t God seeing he is omnipotent could restore mankinde into his ancient liberty and dignity by other maner of means yet let vs so hold it determined y t god doth not any way decline frō his righteousnes which thing sith so it is God must not only haue his place of mercy but also of righteousnes attributed vnto him touching his secret prouidence in the redeeming of mankind As therefore the immense mercy of God would not beholde the vniuersall death and destruction of our nature according to that saying of Ieremy Lament 3. cap. 22. It is the mercy of the Lorde that we are not consumed So the eternall and vnchangeable righteousnesse of God required a satisfaction for the offence and for the punishment For the Law of God which is a rule of iustice in God discerneth good and euill and bindeth the reasonable creature to become conformable to that rule and denounceth horrible destruction vnto all thinges which are contrary to that rule Wherefore seeing the ransome pacifieng the wrath of God and satisfieng the righteousnesse of God could neither bee paide by Angels nor by any other creature because the malice of sinne is infinit and no creature is able to endure the wrath of God it is by Gods wonderfull wisedome decreed that the second person of the Godhead which is called the word should take vpon him the nature of man and should satisfie the lawe of God for the fault and punishment in mankind That is that he which knew no sinne should take vpon him to redeeme vs from sinne that by him we might bee made the righteousnesse of God In this decree with admiration whereof the very Angels stand amazed at do shine the righteousnesse and mercie of God also the vnspeakeble humility and loue of God towardes vs. For there is no remission of sinnes graunted without recompence and satisfaction made For thinke I pray you howe great the force of Gods wrath is against sinne when he could not be pacified with any other sacrifice but by the passion and death of the immaculate Lambe And we indeed by the greatnesse of this remedie may esteeme the greatnesse of our sicknesse and sore For as Hippocrates saith vnto extream diseases we must lay extreame remedies Againe how great mercy is there in God not sparing his only begotten sonne but giuing him for vs all and giuing vs with him all things also The sonne of God adorning and amplifieng this mercy saith Iohn 3. 16. So God loued the world that hee sent his onely begotten sonne that euery one which beleeueth in him should not perish but haue life euerlasting Notably therefore saith Clement B. of Alexandria Man is beloued of God For how should he not bee beloued for whose sake the onely begotten sonne of God was sent from the bosome of his father What shall I say of the humility of the Sonne turning vpon himselfe the reproches of other men and for the loue he bare towards his church for whose sake he put on the shape of a seruant and was by all meanes tempted like as we are tempted except with sinne onely that he bring and repossesse this his spousesse into her ancient liberty Pontanus telleth that in his time there was a cettaine husband-mans wife carried away by the Pirates of Tuneta and when her husband heard of this matter hee leapt into the sea and besought the Pyrats with great desire that they would also carry him away with his wife they maruailing at the faith and mind

elsewhere I haue often spoken touching the punishments for tyrants and the sufferings of Martyrs nowe I willinglie omit the recitall of them in this place 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 Godhead of the Sauiour promised which affirmeth that he was called vpon by this propertie the same sauiour is there discerned 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 consubstantiall with the father and second person in deitie so by my merit and through my effectuall working you shall liue also for I in dying haue destroied death and in rising againe haue restored life as in the old godly verse the Church so singeth 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 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 which is answerable 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 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 for it teacheth the reader touching the divine nature and benefits of the sauior and touching 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 generation 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 children of wrath euen as others were This curse when no creature could take away or blot out the sonne of God tooke vpon himselfe both the wrath of God and our punishments that his father 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 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 testimonie of Paules affirmattion wherein it is saide Rō 5. 15. Grace oueraboundeth aboue sin for no man can without 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 societie of Christs kingdome Blessed be the Lord God euen the God of Israel which onely doth wonderous things 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 expounding the 7. ca. of the prophet Mic Like as the deliuerance 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 wrastling with death and Sathan suffered himselfe to be ouercome laieth downe his life before these enemies and while he is ouercome 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 Therefore belssed be God who onelie doth these and other myracles So be it FINIS Here end the prayers of Dauid the sonne of Ishai Iohn 14. 6 Matth. 5. 13 14 Sopho. 1. 12 The glorious effectes of Christs resurrection The ioy of the faithfull in the triumph of Christ The Church is as a widow and orphane in the world yet comforted and defended by Christ The Lord is carefull for the deliuerāce of his seruants But altogether neglecteth the vngodly ones A sweet Allegorie of the preaching of the Gospel how it is cōpared vnto thunder and raine Christ the shepheard of our soules The publishing of the law and preaching of the Gospell The

helpe me O God Let them be ashamed and confounded that seeke after my soule let them bee turned backeward and put to confusion that wish me euill Let them for their reward be soone brought to shame that crie ouer me there there LIke as when we take an oath which is a kinde of taking God to witnesse in calling vpon him we craue that God woulde bee witnesse of our promise and a iust Iudge in punishing the partie which breaketh promise So in euerie our praier wee must craue of God that he would confirme the worke that he hath begun in vs and that hee would destroy the workes of the diuell and his instruments As when we recite these wordes Hallowed be thy name we do not onelie craue that the glorie of God maie bee made more excellent both by the true doctrine and by good examples but that also all wicked opinions in Religion and lewde examples in life by reason wherof the name of God amongst y e nations is blasphemed might euerie where be vtterlie extinguished So in like maner Dauid craueth helpe and defence in a good cause and the subuersion of his malicious cruell enemies whose diuelish malice and euill custome in working mischiefe was such that both their will was groedilie desirous of hurting their tongue earnestlie giuen to manifest the same and their hands nights and dayes prepared to shed the blood of the godlie lie ones Against these poysonfull Aspes prayeth Dauid here for their euill successe of their enterprises and except they will bee spéedilie conuerted for their vniuersall destruction So let vs craue of God that hee would with his mightie hand restrain or vtterlie cut off both Pope and Turke the two strong armes of Antichrist and that he would not long deferre the execution of his most iust iudgement but that hee would make haste to punish the enemie for the glorie of his names sake But let all those that seeke thee bee ioyfull and glad in thee and let all such as delight in thy saluation say alway the Lord be praised As for me I am poore and in miserie haste thee vnto me O God Thou art my helper and my redeemer Lord make no long tarrying Vnto the godlie ones which exercise faith in their dailic calamities and dangers these speeches of Dauid are not obscure I am poore and in miserie That is destitute of mans helpe and defences Thou therefore OGod bee my helper and deliuerer and that indeed without tarrying helpe and saue me least I perish or be ouercome of the cruell enemie for thou knowest thine owne creature out infirmitie is knowne vnto thee Thou knowest also that the Diuell goeth about and seeketh whom he may deuour and destroy 2. Pet. 5. 8. Wherefore seeing thou art a faithfull God do not thou suffer vs to be tempted aboue our strenght but giue with temptation an end that me may be able to endure that thou laiest vpon vs. A Psalme of Dauid In te Domine speraui c. The Argument ALthough certaine persons too much louers of themselues do imagine in their mindes that they excell in wisdome and strength the first flower of mankinde yet notwithstanding the thing it selfe sheweth that the nature of man as it were barren is at this day more weake and of lesse strength then it was in the beginning For most trulie is it saide of the learned ones In prima eatate mundi regnasse rationem gubernatricem inuentricem optimarum artium Deinde successisse aetatem bellatricem in qua armis imperia constituta sunt quatuor Monarchiae orbem terrarum rexerunt In hac vero Senecta mundi dominars That is In the first age of the world Reason ruled as gouernesse and inuenter of good artes After that succeeded the warlike age wherein by force of armes kingdomes were ordained and the foure Monarchies ruled and gouerned al the world But now in this olde age of the worlde concupiscence reigneth for nature of man being now made weaker neither studieth for wisdome as they did of olde neither taken vpon her those toyling labours of warfarre which strong men did in times past but as it were weakned in the sinewes seeketh after delites and pleasures This infirmitie of nature in vs doth the diuell more outragiouslie assault at this day and as it were leaning vpon a bending wall stirres vp Heretikes and tyrants partlie with craft or guile and partlie with manifest violence to ouerthrow and vtterlie destroy all the holie ones yea and extinguish the name of Christ whom this foresaid deadly enemie of ours well knoweth shall hereafter not long to come and iudge all people and giue vnto his Congregation euerlasting blessings and shall cast away these diuels with all the wicked ones into eternall destruction and torments Therefore now greater and more difficult is our necessitie cause then euer it was at any time in the church because wee haue against vs the skem and ende of the worlde that same extreame outrage of the Pope and of the Turke who as D. Martin Luther sayeth seeke to deuour vs. And I pray you how many trouble the Church now in her olde age with mouing vnnecessarie or needlesse disputations and like peeuish olde women dauncing out of order stirre vp a great dust as the Greeke Prouerbe saith And others like wawling Cats running away out of this life leaue an euill smell behind them This masse of mischiefes and miseries Dauid foreseeing to come in his time craueth most feruentlie of God that hee would not forsake nor cast away his Church in her extreame olde age so fowly deformed but that he would succour and defende her against the Diuell who in the ende of his tyrannie rageth more cruelly Seeing then Dauid foreseeing future stormes and tempestes in his time made such prayers for the ship which bare the Church of what minde behooueth it vs nowe at length to bee who are tossed with the verie same stormes But the verie same thing happeneth vnto vs which did to the Apostles which neither vnderstoode the greatnesse of Christes sorrowes nor are yet greatlie grieued in minde therewith no rather are wee ouercome with heauie sleepe as the Apostles were Let vs therefore correct this securitie and negligence and let vs craue of God that hee would helpe gouerne and strengthen vs least either our carelesse mindes fall headlong into Epicureal contempt of God or else being oppressed with the burthen of calamities bee vtterlie destroyed with desperation like as Ely Saule and innumerable others were ❧ The Psalme and Exposition thereof In thee O I orde haue I put my trust let me neuer bee put to confusion but rid me and deliuer me in thy righteousnesse encline thine eare vnto me and saue me WHere as before in the II. Psalme verse 6. and 8. these words are sufficientlie expounded I wil now onelie admonish the reader touching the little worde righteousnesse which is vsed in some places actiuelie in