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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13065	A proceeding in the harmonie of King Dauids harpe That is to say, an exposition of 13. psalmes of the princely prophet Dauid, from the 22. vnto the 35. psalme, being a portion of the psalmes expounded by the reuerend Doctor Victorinus Strigelius, professor in Diuinity in the Vniuersity of Lipsia in Germany. Translated out of Latin into English by Richard Robinson, citizen of London. Anno Christi 1591. Seene and allovved. ...; Hypomnēmata in omnes Psalmos Davidis. Psalm 22-34. English	Strigel, Victorinus, 1524-1569.; Robinson, Richard, citizen of London.	1591 (1591)	STC 23359; ESTC S101002	113,808	186

of prayer for our vnworthinesse murmureth against vs and endeuoureth what it may to driue away fearefull mindes from praying Against this fearefulnesse wee must oppose the voice of the Gospell which affirmeth that though yet defiled we are assuredly notwithstanding freely receiued for the Sonne of Gods sake But the promise is amplyfied by adding thereunto the Antithesis Such as transgresse without cause shall be put to confusion that is hypocrits and others shall be confounded which haue confidence in theyr owne wisedome righteousnes and power and mooue or stirre vp eyther vniust or vnnecessary matters Verse 3. Shew me thy waies ô Lorde and teache mee thy pathes Verse 4. Leade me forth in thy truth and learne me because thou art the God of my saluation in thee hath been my hope all the day long Howe necessary this prayer is the furies of Epicures doo well shewe the dotages of the Stoicks Academicall dubitations and other infinite errours also manifest the same wherwith mans minde is intangled except it be gouerned wyth the word of God and with the holy Ghost A great number of men there is which imagine that GOD is nothing The Stoicks doo tye GOD vnto seconde causes or meanes and say that he can doo none other wise then euen as second causes doo mooue The Academicks doe defend a distrust or doubting in Religion and matters diuine Finally the furies of Heretiques are so great in varietie that no man is able to comprehend them either in thought or expresse them in words We therefore thinking vpon these monsters of opinions let vs be afraid to fall into them let vs bewaile mans blindnesse and boldnes and let vs pray vnto God that he woulde gouerne vs with his light so that wee wander not a wrong way from the truth Verse 5. Call to remembrance ô Lord thy tender mercies and thy louing kindnesse which hath beene euer of olde Now he teacheth plainly with what confidence hee may come vnto GOD although I knowe my selfe to be vniust and haue deserued punishment yet I flée for succour vnto thy mercy and doo beleeue I am receiued for the Mediators sake promised vnto the Fathers and sent at the time appointed Truely thou mightest iustly haue destroyed our first Parents after theyr fall euen as thou destroyedst Sodom and the Townes neere the same but thy hart relented in thee and thy pittifull mercie enflamed thee that thou didst not exexcute y e fury of thy displeasure because thou art God Which art not delighted in our destruction neither wilt thou the death of a sinner but that he may be conuerted and liue With the same mercy thou sauedst Noah in the Deluge and reuokedst Abraham from errour and Idolatrie broughtest the people out of Egipt and finally hast mercifully receiued Aaron and others innumerable which haue horribly fallen Séeing therefore euen from the beginning thou hast set foorth thy free promise touching remission of sinnes to be gyuen vs by thy mercy and hast by very many examples witnessed that thou receiuest them which embrace that promise I doo earnestly beséech thee that of thy vnspeakeable mercie thou wouldest also receiue me into thy fauour for the promised Lord and Sauiour his sake Verse 6. Oh remember not the sinnes and offences of my youth nor my transgressions but according to thy mercie thinke thou vpon mee ô Lorde for thy goodnesse Thys principall peticion in all the Psalme is to be dilligently considered of not onely so that our carnall securitie and hipocrisie which maketh sin séeme little myght be amended but also that the greatnes of Gods mercy might be looked vpon The sinne of his youth he calleth all that weight of sinne which as children borne we bring with vs darknes of mind a contrariety of will from God and a contumacie or disobedience of hart Transgressions hee vnderstandeth to be actuall sinnes which are partly voluntary and partly not voluntarie also sinnes of ignoraunce and negligence these so great misdéedes dooth he craue to be forgiuen him and to be blotted out of all memory by the immense and vnspeakeable goodnes and mercy of GOD. But seeing the whole place as touching sinne is els where often repeated I will stay no longer in thys verse but I will bring the Reader to consider the sum of thys doctrine Verse 7. Gracious and righteous is the Lord therefore will he teach sinners in the way Verse 8. Them that be meeke shall he guide in iudgement and such as be gentle them shall he learne his way How excellent and swéet a vertue graciousnes or goodnes is the sayings of Menander declare Bonus vir est commune bonum A good man is a common blisse Also Quam dulce temperamentum est copulatic bonitatis et prudentiae How sweet a mixture may that be Where goodnes with wisedom ioynd we see The example of thys most excellent vertue is most notably seene in GOD who as Christ sayth suffereth the sun to shine both vpon the good and the euill and sendeth rayne on the iust and vniust Math. 5. verse 45. And not that indeed onely but also of his owne frée will offereth vs reconciliation and with a certaine aboundance of his goodnes requireth vs to come into fauour with him and asketh no satis-faction of vs for our offence but would haue his Sonne to pay that raunsome But least any man thinke that these things in respect of their greatnesse are fayned or dissembling let him heare how S. Paule speaketh 2. Cor. 5. Now then are we Ambassadours for Christ as though God did beseech you by vs wee pray you in Christes steade that ye be reeonciled to God verse 20. For he made him to be sinne for vs which knewe no sin that we should be made the righteousnes of God in him verse 21. But so great is the force of Gods gracious goodnes that it can neyther be conceiued in mind neyther may it be vttered with mans speech Neyther is he onely gracious but also iust that is equall according to one rule which he hath sette downe for as he reprehendeth and accuseth all men without exception by the voyce of the Lawe so he receiueth all men without partiality according to the frée and vniuersall promise of his Gospell Come vnto me sayth he all yee which labour and are loden and I will refresh you Math. 11.28 And although by the ministry of the Lawe and the Gospell hee teacheth sinners which are curable and also by punishments which are admonishers and publishers of sinne yet in all these he is faithfull and suffereth vs not to be tempted aboue our strength but giueth an ende with temptation that wee may be able to beare the same So hee not onely with Nathans speech rebuked Dauid but for a certaine season tooke his kingdome from him and hauing chastened him in his iudgement restored him into his kingdom For iudgement is opposed against furie and signifieth mitigation of paynes which we haue deserued as Ieremie in hys tenth Chapter sayth Correct

but it teacheth vs that wee must cast out of our mindes the opinion of our merits and let vs beléeue that all good gyfts whether they be spyrituall or corporall are bestowed vpon vs first by the vnspeakeable mercy and goodnesse of GOD and afterwardes for thys end that God may be truly acknowledged called vppon and worshipped for thys particle containeth the causes efficient and finall For as nothing mooueth GOD to bestow his benefits but hys owne mercifull louing kindnes so the speciall end of all Gods gyfts is that both the plenty and pleasure of them might mooue vs vnto the acknowledgement and worshypping of GOD. Verse 4. Yea though I walke through the valley of the shadowe of death I will feare no euill for thou art with mee Thys is a notable and memorable conclusion which is a signe and token of a most feruent spyrit as is said in the Germaine tongue Ich geb vmb alle tewffle vnd vmb den todt nicht ein Klipplin and in Latine Non estimo vnius assis diabolos omnes mortem and thus englished I wey not the vallue of one farthing not all the deuils nor death his sting For Fayth is the ouercommer of the world of all terrors whatsoeuer according to that which is written by S. Iohn in hys first Epistle and fift Chapter This is the victory which ouercommeth the world euen our fayth verse 4. But the godly ones are to be admonished as touching the enterchange of temptations and consolations wherof the 30. Psalme sayth I sayd in my prosperity I shal neuer be remooued thou Lord of thy goodnesse hast made my hill so strong verse 6. Thou didst turne thy face from me and I was troubled verse 7. Elias with a great vehemencie of the holy Ghost therunto mooued slew the false Prophets and was greeuouslie angry with King Achab but thys notable man feared Iesabels threatnings so much that hee sought where to hide himselfe in some secrete place Abraham the Father of the faythfull who with a verie handfull of men put to flight great hostes of the Caldeans within a while after so trembled that he durst not declare his wiues name These examples declare that the holy ones doe not alwaies feele in themselues like feruencies of the spyrite but are sometimes drenched into feares and plunges that they may acknowledge theyr owne weakenesse and confesse it is true which the Church singeth in the Hymne Sine tuo Numine nihil est in homine nihil est innoxium Without thy grace ô God in Man Nought well he doth nor well he can But séeing in the Psalmes there is spoken oftentimes of these changes of the affects or motions in the holy ones wee wyll heere be the breefer least wee excéede a measure in our Comment Idem Thy rod and thy staffe comfort me It is well knowne what are the weapons which Shéepeheards vse For as the silly sheepe are driuen or ruled wyth the rod least they should stray from the fields so by the staffe they are defended against the violent assault of the Wolues The rod therefore signifieth gouernement and the staffe defence from GOD also the staffe may be taken for the word of God whereupon we béeing wearied with daungers and temptations resting and staying our selues are then in good securitie and safety Verse 5. Thou shalt prepare a Table before mee against them that trouble mee thou hast annointed myne head with Oyle and my cuppe shall be full The former part of the Psalme setteth downe a most swéete similitude of the Sheepeheard and his sheepe in respect whereof to my now remembrance that same saying serueth for my purpose in thys place which Virgil sayth of Dido Expleri mentem nequit ardescitque tuendo The mind not satis-fied therefore the more it seeth desires the more The second part of the Psalme followeth with a figure or resemblance of an Hoste and hys guest which also most sweetly describeth the fatherly louing kindnesse of GOD towardes vs. For as the welthy Hoste furnisheth his table with meate for hys guests filling his golden Cuppes with the best Wine and hys siluer dishes with the delicatest dainties and when the Table is taken vp serueth thē also with most fragrant swéete sauours so God is able and sufficient of himselfe to enriche and make vs happy for not onely hee nourisheth and strengtheneth our bodies with great plentie and varietie of things which partly appertaine vnto our liuing and partly serue for pleasure but also hee féedeth and refresheth our soules wyth spirituall meate and drinke giuing vs also most sweet smelling Balme Neyther neede we séeke for Allegories of euery worde in the description of this repast forasmuch as they teache in breefe that we are nourished and cherished euen from God in spite of all the deuils and theyr instruments and that wee are comforted by the rod of his diuine helpe with such things as appertaine vnto the sustentation of our bodies and consolation of our mindes But if any man of a godly zeale applie the Table and Cuppe vnto the ministery of the Gospell and Sacraments and the swéete balme vnto the gyft of the holie Ghost hee speaketh nothing contrary from the Analogie of Fayth For as by the word and Sacraments our Fayth is enflamed so by the holy Ghost the saluing of our woundes and mortification of our flesh is begun in vs which shall then be accomplished when as from death wee shall be raysed to life and glory euerlasting And whereas wee translate it my cup full others doe translate it in thys manner My cuppe running ouer But both waies tende to one meaning for full cups often drunke doo make men full of drinke and in this other translation there is sette downe a picture of the holy Martyrs which like men in theyr mirth doo reioyce in midst of theyr death and nowe and then insult against Tyrants as Laurence Agnes and the histories of others doo declare Nowe remaineth to speake of the last verse Verse 6. But thy louing kindnesse and mercie shall follow mee all the daies of my life and I will dwell in the house of the Lord for euer The conclusion of the Psalme is full of Faith beleeuing that God will not onely supply our wants with the benefits of thys life but also will after thys life giue vs wisedome righteousnes and ioy vnspeakeable Where hee sayth that hee will dwell in the house of the Lord for euer that may more easily be vnderstoode by considering the representation of the silly Sheepe for as the sheepe is therfore fedde that within a while after shée béeing well filled and fatted is brought into her Maisters house and that she may bee made meate yeeldes her wooll serues to other vses for her Maister requisite so are we in thys life fedde with the worde and Sacraments and are after a sort prepared that we may be fitte meate vnto GOD in the life euerlasting That notable saying of Ignatius is

me O Lorde in thy iudgement not in thy furie least thou bring me vnto nothing verse 24. Verse 9. All the pathes of the Lord are mercy and trueth vnto such as keepe his couenaunt and his testimonies In thys most swéet little verse hee comprehendeth the summe or substance of his promises as if he sayd God is trulie mercifull and beneficiall towards his Church which embraceth the word deliuered by him and in faith of hys worde calleth vppon him and worshippeth him so S. Paule as touching the gathering of the Church from out of the Iewes and Gentiles sayth in hys 15. Chapter to the Romans Nowe I say that Iesus Christ was a Minister of the Circumscition that is of the people circumcised for the truth of God to cōfirme the promises made vnto the Fathers verse 8. And let the Gentiles prayse God verse 9. c. And to omit other testimonies of the Mercy and Truth of GOD howe greatly dooth that Prayer of Ieremie delight mee in the thirde Chapter of hys Lamentations It is the mercies of the Lord that wee are not consumed because his compassions fayle not verse 22. But to the end the phrase both in thys place els where often mentioned may be rightly vnderstoode I wyll heere make aunswere vnto the obiection of the Munckes God is gracious and mercifull vnto them that keepe his testimonies No man keepeth the testimonies of God because no man satis-fieth the Law therefore no man is loued of God I aunswer we must looke vpon the kinde or maner of y e argument vnto which the Maior apertayneth whether it be the voyce of the Lawe or in truth the saying of the Gospell bidding vs to embrace this doctrine with fayth and good conscience as the phrase is such in all the 119. Psalme euery where I haue kept thy Law Therefore the Maior is not to be vnderstoode as the Lawe speaketh of the perfit fulfilling but it is to bee vnderstood as touching the profession of the true doctrine as the Gospell speaketh in hauing fayth and a good conscience therefore to keepe the Testament of GOD and his testimonies is to embrace the doctrine deliuered from God wyth fayth and good conscience and to professe and aduaunce the same Concerning this profession such as all the godly ones haue and such as is both necessary and possible to be doth the Maior speake and the whole sentence containeth both most sweet doctrine and consolation It teacheth that they are the members of the Church who doo embrace and loue the true doctrine and not the enemies or despysers of the doctrine and he addeth a proper promise vnto the Church thus All the waies of the Lord are mercy and truth If we make manifest the Maior we must denie the Minor No man keepeth the testimonies of God yea they all doo keepe them which embrace the true doctrine with fayth and good conscience vnto all these is consolation heere sette downe to the ende they may know that they indeede are the members of the Church and that God hath care ouer them Verse 10. For thy Names sake ô Lorde be mercifull vnto my sinne for it is great Hée repeateth a principal peticion notably amplified with three circumstaunces whereof the first is a frée and meere confession of sinne The seconde a consolation in the forgiuenes of sinnes And the thirde a recitall of the causes impulsiue and finall Therefore as to that which concerneth the confession of sinne let that speech be alwaies in our sight which S. Iohn hath in hys first Epistle and first Chapter If we say that wee haue no sinne we deceiue our selues and there is no trueth in vs. But if we acknowledge our sinnes God is faythful and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse verse 8.9 For GOD requireth an earnest acknowledgement and confession of sinnes and he will haue the prayse of righteousnesse and mercie attributed vnto him of righteousnes truelie in accusing and punishing sinne but of mercy in receiuing and sauing such as fall which turne and are conuerted vnto him Which things sith so they be let euery one acknowledge him selfe as a wretched person in this blindnes and securitie horribly to neglect the wrath of GOD and by many meanes to stray away from his precepts and to hurt others with many scandales and to procure punishment vnto themselues and others and that they can not vnderstand eyther the greatnes or multitude of theyr sinnes or strayings but let euery one confesse that he hath deserued present eternall punishment and with vnfeyned sorrowe let him cry Against thee onelie haue I sinned and doone this euill in thy sight that thou mightest be iustified in thy saying and cleere when thou art iudged Psalm 51. verse 4. And let not feares onelie remaine in vs but let a consolation of fayth come thereunto also which beléeueth the wrath of GOD is pacified by his sonne and that for his sonnes sake our sinnes are forgiuen vs and that righteousnes and life is restored vnto vs. Let vs also ascribe vnto God in asking forgiuenes of our sinnes two causes the impulsiue and the finall The impulsiue is the vnmeasurable and true fatherly mercie wherin he will not the death of a sinner but that hee be conuerted and liue for as the Father hath compassion ouer his Children so the Lord hath mercy of them that feare him This cause dooth Esay ascribe vnto God in hys 64. Chapter and 8. and 9. verses saying thus But thou ô Lorde thou art our Father c. Be not angry ô Lorde aboue measure neither remember iniquitie for euer The finall cause is that the excéeding greatnesse of thy mercy may be honoured and that others which are in great feare and trembling may returne vnto thée and worshippe thée againe vnfeinedly You see then that euery worde héere hath hys propper efficacie and that in a very little verse greatest matters are included Verse 11. What man is he that feareth the Lord him shal he teache in the way that he shall chuse Verse 12. His soule shall dwell at ease and his seede shall inherite the Land Verse 13. The secrete of the Lord is among them that feare him and he will shew them his couenaunt Godlines saith S. Paule is profitable vnto all things hauing the promises of this present life and of the life to come 1. Tim. 4.8 And godlines containeth the feare of God fayth and other vertues of the first Table what be then the fruites of godlinesse The first and most necessary of all is the doctrine and gouernment in our priuate life and vocation For mans wisedom except it be gouerned by God is vnhappy according to that saying of Ieremie in his tenth Chapter I know ô Lorde that the way of man is not in himselfe neyther is it in man to walke and to direct his steppes verse 23. The other fruite is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonorum the additions of some good things which

It is the Lord that ruleth the Sea the voyce of the Lord is mighty in operation the voyce of the Lorde is a glorious voice Verse 5. The voice of the Lord breaketh the Caedar trees yea the Lord breaketh the Caedars of Libanus Verse 6. Hee made them also to skyp like a Calfe Libanus also and Syrion like a young Vnicorne Verse 7. The voyce of the Lord deuideth the flames of fire the voyce of the Lord shaketh the wildernesse yea the Lord shaketh the wildernesse of Cades Verse 8. The voyce of the Lord maketh the hyndes to bring foorth young and discouereth the thick bushes The summe of these verses wherein is a most excellent description the fourth Chapter of S. Paules Epistle to the Hebrues reciteth The word of God saith he is liuelie and mighty in operation and sharper then any two edged sword entreth through euen to the deuiding a sunder of the soule and the Spirit and the ioynts and the marrow and is a discerner of the thoughts and the intents of the hart verse 12. For like as in the promulgation of the Lawe fearefull thunders and shaking astonishments were in heauen and earth so the publishing of repentance wherewith the holy Ghost sharplie reprehendeth sinners is not a vaine voice but effectuall pearcing into the mindes and harts of mankinde and illumining the acknowledgement of sinne and the wrath of GOD and stirring vp horrible feares For who trembleth not in al parts at the hearing of thys voice For the wrath of God is reuealed from heauen against all impiety vnrighteousnes of thē which with-hold the truth in vnrighteousnesse Rom. 1. ver 18. Againe That euery mouth may be stopped and all the world be found guiltie before God All haue sinned and haue neede of the glory of God Rom. 3.19 Touching the efficacie heereof there is a notable example propounded in the second Chapter of the Acts When they heard these words they were stricken in theyr harts and saide vnto Peter and to the rest of the Apostles Men and bretheren what shall we doe verse 37. And vnto thys place a grammaticall admonition or notice must be added touching the proper names of Syria and Cades for the name of Libanus is knowne to all men But Moses sheweth in the third of Deuteronomie That the hill Hermon was called Syria of the Sydonians and of the Amorites Shenir verse 9. And the booke of Iosua setteth those downe as the lymits and bounds of the Holy-Land viz. From the East Euphrates from the West the Sea Mediterraneum from the North Libanus and from the South the Desert of Cades Verse Idem In hys Temple doth euery man speake of hys honour Hetherto hath hee described the feares and tremblings which remaines in mens mindes hearing the voyce sharplie reproouing sinnes and shewing the wrath of God Nowe hée describeth the manner of worshyppe and the benefits of the new Testament For when mens harts are astonished with the acknowledgement of Gods wrath they flee for refuge straight vnto the Mediator in cōfidence of the promised mercie againe in consolation a newe and eternall righteousnes is begun and a life honouring God aright Neither indeede are the efficacies of y e words in this verse to be neglected For where he saith All men speake of hys honour no doubt hée signifieth it shall come to passe that the Church shall bee gathered not onely from among the Iewes but also from among the Gentiles And hys meaning is they shall speake of his honour in that a man may discerne the Religion of the newe Testament from Leuiticall ceremonies For the Leuits were kyllers of beastes in theyr sacrifices but true worshippers shall worshyp the Father in spirit and truth and offer the Calues of theyr lyps confessing the name of the Lord that is Prayer thanksgiuing and confession Verse 9. The Lorde sitteth aboue the water flood and the Lord remaineth a King for euer The Histories of the Deluge and of bringing the people out of Egypt are notable figures of Baptisme for as Noahs familie was preserued when all the wicked ones were destroied so they which are ingrafted in Christ by Baptisme are deliuered from eternall death and are endued with righteousnes and life euerlasting Moreouer like as Pharao was ouerthrowne in the Red Sea when the Congregation of the people of Israel was meruailously preserued so in Baptisme our sinnes are buried and we together with Christ doo rise againe that we may walke in newnesse of life Of thys Alegory we haue plentifull Authors and witnesses as S. Paule in the 1. Cor. 10. and S. Peter in his first Epistle and third Chapter Therefore dooth Christ raigne by the preaching of the Gospell and by Baptisme gathering his Church vpon whom he bestoweth eternall benefits viz. wisdome righteousnesse and neuer ending life For whereas both the King and Kingdome beare themselues correlatiuely as Logitians vse to speake it must needes be that of an eternall King the kingdome must be also eternall but touching the Kingdome of Christ elsewhere is oftentimes spoken Verse 10. The Lord shall giue strength vnto his people the Lord shall giue his people the blessing of peace Strength signifieth the gyft of the holy Ghost which is the Spirit not of fearefulnesse but of strength and loue for when thys helpeth vs when wee will we are able to doe acceptable things vnto GOD and wholesome things for our selues and his Church As touching this vertue or strength diuine and heauenly it is sayd in the 24. of S. Luke But tarrie you in the Cittie of Ierusalem vntill you be indued wyth strength from aboue verse 49. And in the first of the Acts Receiue ye the power of the holy Ghost The Blessing comprehendeth all benefits necessarie for the bodie the soule Let vs therefore render thanks vnto the Sonne of God the King and High Priest of his Church that he giueth vs his Gospell and his holie Spyrite which helpeth our infirmitie and giueth vs other benefits necessary vnto the soule and body and let vs declare our thankfulnesse towards him not onely in words but also in godly duties A Psalme or Song of the dedication of the house of Dauid Exaltabo te Domine The Argument I Haue before now and then saide that there are two kindes of trials or vexations of the Church for some doe cruelly afflict the body and spoyle vs of the benefits necessary for the body these are sicknesses pouertie banishments dangers of life and losse of wife and children These inconueniences although they are not slender yet are they more easily borne whē in our harts doe shine the acknowledgement of the mercie benefits and presence of God healing embracing vs for his Sonnes sake Laurence indeede was consumed vppon the hote burning coles and Stephen was stoned to death but eyther of them was merrie in the midst of death because they perceiued in theyr hart a ioyfulnes risen of the acknowledgement of the presence and mercy of