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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

this roring Lyon which seeketh to catch ouercome and carry away the same Fourthly he bringth into the right way and healeth those that goe astray and offende without contumacie or stubborne disobedience neyther casteth he vs away which are the shéepe of his pasture by reason of our infirmities but hanging about hys necke he louingly beareth vs and with hys blood washeth vs when we are filthy and deformed Thys admirable and almost incredible louing kindnes of our Shéepheard let it stirre vs vp So as we denying all vngodlines and worldly lusts may liue godly iustly and soberly in thys present worlde looking for the blessed hope and appearing of the glory of the great GOD as S. Paule most sweetly wryteth in his second chapter to Titus verse 12. Lastly vnto all these hee addeth as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. a surplus or superaboundance for the helping sustentations of this our life namely fruitfulnesse of the earth of the liuing creatures prosperous health liuing clothing meane dwelling places peace good Princes quiet and sweet wedlock necessarie gyfts in our calling good successe in our counsels studies prosperitie of our children and finally other good gifts which are innumerable But wilt thou vnderstande howe necessary the benefits of thys Pastor are then haue in thy mind the silly Sheepe and vnto her compare the great infirmitie of our own nature The silly Sheepe hath in herselfe neyther any wit nor counsell but the flesh wandereth at randome till she light into the Wolues iawes and what is the wandering sheepe when shee cannot without the Shéepeheards helpe be brought againe to the fold Furthermore she neither hath any courage nor defence wherwith she may or is able to resist or withstand the violence and assault of the Wolues Finally that I may manifest the matter in one word The shéepe is a beast foolish fearful weake and layd open for all iniuries of the Wolues if she be destitute of the Shéepheards watching and warding Neyther indéede is one Egge so like another or Milke like vnto Milke as the state of humane nature is resembling thys figure For in the darke places and in the darkesome night our mindes doo wander astray neither haue they any prouidence which respecteth life euerlasting we all like shéepe haue wandered out of the way which leadeth vnto eternall blessednesse yea except we be layd vpon Christes shoulders and be carried hanging about his necke we shall plunged headlong in darknesse and errours perrish euerlastingly And what in vs is there wherewith wee are able to resist the deuill when he assaulteth vs There is no such wisedome or power without GOD but the deuill is able to ouerthrow and quite extinguish it which things sith so indéede they be let vs in our daily prayers remember that we are the sheepe of this Shéepheard and let vs flée for succour vnto him and craue help defence and gouernment of him But in thys place some man woulde aske the question why the Shéepeheard of the Church ought to be Iehoua that is the true GOD Creator of heauen and earth There are many causes for which it is néedfull that the guide and Sheepeheard of the Church should not onely be man but also by nature GOD. The first is Nature onely which hath ende cannot destroy the workes of the deuill namely sinne and death and restore vnto the Church righteousnesse and life euerlasting The second is no creature can alwaies and euery where bee present with the Church and euery member thereof The thyrd is no creature can sée the sights of the hart and discerne true inuocation from hypocrisie And the fourth cause is no creature entreth into counsell with the diuine nature For these causes which els where are largely explained it is needfull that the Sheepeheard and Bishoppe of our soules be Iehoua that is GOD whose nature and power is eternal vnspeakable and infinite Thus farre haue I spoken of the first part of the Syllogisme indéede more breefe then for the greatnesse of the matter but as the manner of these Comments ought in truth to be now wyll I speake of the other part or member which of Logicians is called the Consequent I shall not lacke or nothing shall be lacking vnto me It is a most sure rule hee that hath the word of God he hath God himselfe hee y t hath God to him can nothing of the principall blessednes be lacking because God was before the worlde was made and by his word he made all things therefore the word of God maketh and bringeth all things vnto vs but contrariwise hee that hath not the word hee hath nothing but fainteth amidst the floodes like vnto Tantalus and as he séemeth most to haue any thing so yet within a while after euen that is taken away from him according to that saying of Christ To hym that hath shall be giuen and from him that hath not namelie the word euen this that he seemeth to haue shall be taken away from him Luke 19 verse 26. But although these spéeches are proudly scorned hatefully handled of prophane persons yet notwithstanding let vs beléeue Christ affirming them who is Trueth it selfe so to vs saying First seeke ye the Kingdome of God and all other things shall be giuen vnto you Math 6 33. As if he said if any man haue by Gods graunt and gyft the chéefe good things acknowledgment and calling vpon God consolation and gouernment of the holie Spirit obedience agreeable to the wyll of God and specially remission of sinnes and deliueraunce from the power of the deuill and from euerlasting death finally if he haue righteousnes and life euerlasting to him are none appurtenaunces lacking or helping sustentations of thys our mortall life and calling This sentence dooth the example of Salomon and the figure of the prodigall Sonne notably describe Salomon in the beginning of hys raigne required nothing of GOD but wisedom to acknowledge GOD with a true feare and fayth and to gouerne his Subiects according to Gods wil. This prayer so pleased God that he said vnto him I haue giuen thee a wise and vnderstanding hart so as not any one before thee was like vnto thee neither shal any be thy like after thee But these things also which thou hast not asked I haue giuen thee namely riches and honour so as there shall neuer be thy like at any time heereafter 3. Reg 3 12. The prodigall Sonne returning home required nothing els of hys Father but to be reconciled into his fauour and swéetly applauding himselfe héerein hee desired to be but placed amongst the basest hyrelings but what happened Hys Father by and by commanded a Ring to be giuen him a new Garment vpon his back and shooes to his féete and prepareth a delicate banquet wherewith he might entertaine his recouered and reconciled Sonne Let vs therefore followe the guide and good successe of thys our Shéepeheard and let vs not doubt but that in purpose and euent he will

thy Names sake that is for thy promise wherein thou affirmest that thou wilt helpe them that call vpon thee and for thy glories sake For the acceptable glory of God is spred abroade of the godly ones who after theyr deliuerances are true iust as I haue elsewhere oftentimes said also the blasphemous clamors of the enemies are refuted when examples are proponed which doe shew that God hath care of the poore and needie Congregation trusting in the Name of the Lord. Verse 5. Drawe me out of the nette that they haue priuilie layd for me for thou art my strength Hée craueth to be defended not onely against manifest violence but also against vngodly fraude of the enemies of the Gospell for there is no man so wise which without the safegard of the Sonne of God can eschew all the snares and deceypts which are layde by the enemies of the true doctrine for they know how to colour smoothe and faire causes wyth vniust dealings and with soft spéech how to dissemble Therfore there is no watchfull warinesse equall vnto the most craftie practises of the enemies but it hath neede of the Sonne of GOD to safegard and preserue the same Verse 6. Into thy handes I commende my Spirit for thou hast redeemed mee ô Lord thou God of truth A conclusion full of Fayth as if he sayd I doo well consider that I am not sufficiently furnished and armed against the violence and craft of the enemies Therefore béeing destitute of mans counsaile and helpe I flée to thee for refuge and yeeld my selfe wholly vnto thee in thy hand I repose all that I haue for I know that thou wilt keepe thy purpose with a firme fayth séeing also thou hast oftentimes before deliuered me For fayth béeing confirmed with remembrance of former deliueraunces beleeueth that God is not onely rich in those things promised but beleeueth also that he most aboundantly performeth the same hee hath promised and conceiueth a most assured hope of his deliuerances in time to come But seeing the Sonne of God rehearsed this verse a little before the seperation of the soule from the body who doubteth the same forme of words is to be vsed not onely in other dangers of life but also in the midst of death For then must we cry out with Stephen Lorde Iesus receiue my Spirit Acts. 7. verse 59. For Christ our Lorde not onely will but also can with a mighty hand plucke and deliuer our soule flitting out of thys frayle mansion and set the same free from the deadly assault of the deuils themselues séeing hee is both the Creator and Redeemer of our soules according to that saying I giue them eternall life and no man shall take them out of mine handes because I and the Father am one John 10. verse 28. Into thys hande therefore excelling in fayth and power let vs deliuer our selues wholy without doubting which when wee shall doo the thing it selfe shall shewe they are not vaine delectations which are said in this verse Thou hast redeemed mee ô Lord God of truth Verse 7. I haue hated them that tolde of supersticious vanities and my trust hath beene in the Lord. He amplifieth the proposition of y e Psalme by comparison of contraries that is of a True hope and Carnall hope for like as a true hope is not cōfounded because it dependeth of God so all other hopes are frustrate which depende vpon a rotten thredde for so humane helps seeme woorthily to be called for their incertainty and vnconstancie but if any man doo iudge these to be vaine delectations let him heare the complaints of wisemen confirming the purpose which I haue sette downe Cicero in his ninth Booke of Epistles concerning Pompeyes defences writeth thus Thou knowest well that Cnaius Pompeyus was neither safe in the glorie of hys fame nor of his acts nor with the sutes and seruices of Kings and kingdoms which he was oftentimes wont to boast of c. Cicero plainely affirmeth that Pompey was neyther wyth his owne possessions nor hys friends helps safely enough preserued against the assault of fortune for what so is sayde of the likenesse or forme the same euen in like manner may be sayd of the whole nature or kinde of any thing for al humane helps hold by a slender thred and things which haue beene of force suddainly fall to decay We shall therefore remember that against confidence in humane helps there are many sentences deliuered vs from God as in the 146. Psalme Trust not in Princes nor in the Sonnes of men in whom there is no helpe verse 2. And in that of Ieremie Chap. 17. Cursed is euerie one which putteth his trust in man Verse 8. I will be glad and reioyce in thy mercie for thou hast considered my trouble hast known my soule in aduersities Verse 9. Thou hast not shut me vp into the hande of the enemie but hast sette my feete in a large roome The effects of a true hope are heere descrbed wyth great excellencie of words Pompey béeing ouercome of Caesar was ouerwhelmed into Epicuriall opinions disputing as it were that God cared not for mens matters But Dauid beeing banished from hys kingdome beleeued that God both regarded and helped him with thys fayth when he is supported there followeth a consolation and a féeling of gladnesse For he was not shutte vp in the hands of hys Sonne Absalon like as K. Zedechias in his fleeing away was brought backe againe and at the Conquerours commaundement had his eyes put out but he was restored into his kingdome Therefore it is farre better to trust in God then in humane helps for God considereth both the painefull trauaile and the sorrow of the godly ones as it is written in the tenth Psalme and knoweth the way of the iust that is he not onely alloweth but also helpeth them And as furthermore S. Peter sayth The Lorde knoweth howe to deliuer his out of trouble or tentation 2. Peter 2. verse 9. Verse 10. Haue mercy vpon me ô Lorde for I am in trouble and mine eye is consumed for very heauinesse yea my soule and my body Verse 11. For my lyfe is wexen olde with heauinesse and my yeeres with mourning Verse 12. My strength fayleth me because of mine iniquitie and my bones are consumed Albeit the name of tribulation dooth comprehend all these words which in effect may happen vnto a miserable man Yet is it lesse to say the whole then all to effect lesse perceth as it were this breefe messenger Wherefore he layeth open all things that are included in one word to the end he may shew his miseries vnto God For as the onely daughter poureth out into her Fathers bosome her cares and griefes and orderly rehearseth euery euill affected part so Dauid and all the godly ones doo open themselues wholy vnto God and make manifest particularly the greefe or sorrowe of euery member vnto him But some man will heere obiect what needeth all this recitall seeing

God There are also other tryals or troubles much more sorrowfull and bitter which pearce into the very soule and spirit namely when with beholding the presence and goodnesse of God for a certaine season we feele no priuate thing but the sorrowes of death and the dangers of hell and do feare that we are for euer cast away amongst the deuils these deiections or downe-castings of vs can not be described with words but the examples shewe after a sort this degree of tryals or troubles Job without any deformitie patiently suffered the losse of his children and substaunce and pronounced thys speech full of godlinesse The Lord gaue and the Lorde hath taken awaie blessed be the Name of the Lorde Iob. 1.21 But this so greate a personage being burthened with the weight of spirituall tentations fretted fumed against God crying out Let the day perrish wherein J was borne c. Chap. 2. verse 3. So Jeremie betweene feares and tremblings sayd Cursed be the day wherein J was borne Chap 20 verse 14. For how much the strength of the mind is greater then that of the body so much more greeuous are those troubles which we conceiue in our mind then they which are borne in our body But to what end doe I say so much touching the degrees of temptations or troubles Surely to thys ende that thou maist vnderstand what obiects Dauid beholdeth in his thanksgiuing For first he rendereth thankes to God for defence against Saule and his other enemies who had conspired hys present death thys part of the Psalme dooth he amplifie with most sweete comparison of his afflictions and deliueraunces After that he celebrateth Gods goodnesse mortifying quickning bringing downe to hell and raysing vp frō thence That is striking mankinde with feares which are the feelings of Gods wrath and againe comforting vs that we shoulde not fayle or quayle and so be ouercome of our cruell enemie But of thys meaning we will say more as we doe expounde other things ❧ The Psalme and exposition thereof Verse 1. I will magnifie thee ô Lord for thou hast sette me vp and not made my foes to tryumph ouer me Verse 2. O Lord my God I cryed vnto thee and thou hast healed me Verse 3. Thou Lord hast brought my soule out of hell thou hast kept my life from them that goe downe to the pitte WHereas it had béene enough to say I render thanks vnto thee because thou hast deliuered mee with howe many wordes dooth Dauid adorne thys proposition for first hee vseth the word which properly signifieth a drawing out of the pit or poole As therefore Ioseph and Ieremie beeing drawne out of pits are deliuered from death so the Prophet héere affirmeth that he was drawne out of the perril of death not by mans helpe but with the right hand of the most High After that also he addeth thys circumstance that his peruerse and euill reioycing enemies had no matter wherein they shold or might bestow their most poysonfull byting gyrds and taunts against him Thirdly he compareth his deliueraunce vnto the healing of woundes for as Iob in his fift Chap. most swéetly sayth God woundeth and healeth he striketh his hande maketh whole Lastly he sayth That hee was raysed from death to life and as it were recouered out of hell when Saule and his other enemies fell headlong into present and eternall miseries So in like manner all and euery one of vs heere in Germanie may celebrate in word and wryting the benefits of God and may say vnfeinedly with Ieremie chap. 3. It is the mercies of the Lord that we are not consumed because his compassions fayle not verse 22. For had not the shadowe of the Lords hande shielded vs wretched and weake soules we had euen now lately beene destroyed of the Turks and other enemies but God who is not delighted with our destruction hath mercifully mittigated those punishments and hath kept vs as it were the apple of hys eye Verse 4. Sing prayses vnto the Lord ô ye Saints of his and giue thanks vnto him for a remembraunce of his holinesse Hée applyeth his example vnto the vniuersall Church to the ende others also might learne beeing partly confirmed by promises and partly by examples to craue deliueraunce of God and béeing preserued to celebrate the goodnes of God For God is no accepter of persons but receiueth and saueth all them that flée for mercy vnto the Mediator as in the 10. to the Romans it is written God is rich towards al them that call vpon him And Ioel in his second Chapter sayth Euerie one that calleth vpon the Name of the Lord shall be saued These promises which haue in them great swéetnes and excellencie let vs apply vnto our vse in the daily daungers of our life and let vs knowe that God is indeede iust righteous and that there is no respect of persons with God Verse 5. For his wrath endureth but the twinckling of an eye and in his pleasure is life heauinesse may endure for a night but ioy commeth in the morning I would to God our mindes in miseries coulde rightly be perswaded that God punisheth not to destroy but to saue vs and to restore vs vnto life and ioyfulnes For our mindes béeing confirmed with this vndoubted purpose of God shoulde passing well beare all the burdens layde vpon vs by God but experience sheweth how hard a thing it is firmely to retaine thys purpose of minde in our calamities For where the scripture nameth a short time of tribulation that seemeth vnto vs a space of many ages Let vs therefore discerne Philosophicall perswasion from fayth and let vs preferre the worde of GOD before the actions of our sences or vnderstandings In Philosophy a man beléeueth water is warme when he hath dipped his finger and experience hath taught that it is warme but in embracing the word of God there is wrought a contrarie thing Perswasion that is Fayth goeth before consolation As Ieremie though he saw his Countrey ruinating or neere her destruction yet he knew that Gods Church was not forsaken and hee béeing confirmed with this knowledge patiently beareth the present miseries for hee vnderstandeth theyr causes and that there should be an end of them and he knewe that the Church shoulde for all thys be restored and gathered againe Therefore let Psalmes of like meaning bee adioyned vnto this place which doo make declaration of the shortnesse of afflictions and of theyr ioyfull conclusion or ending Esay in his 54. Chapter sayth For a little while haue I forsaken thee but with my great cōpassions I wil gather thee for a moment in mine anger I hid my face from thee for a lyttle season but with euerlasting mercy I haue had compassion of thee verse 7.8 And in the 16. of Iohn the Sonne of God sayth You shall sorrow but your sorrow shall be turned into ioy verse 20. And your ioy shall no man take from you ver 22. And the Apostle S.

with vs as wyth guiltie persons and thys mercy he will haue to be so assured vnto vs as Esay sayth The Mountaines shall remooue and the Hylles shall fall downe but my mercy shall not depart from thee neyther shall the couenaunt of my peace fall away sayth the Lord that hath compassion on thee Chap. 54. ver 10. That is to say although all that is in the worlde shoulde vtterly perrish yet know thou that this my promise touching the Mediator shall remaine firme and stablished and therefore doo thou by fayth embrace the same and with thys consolation support thy selfe yea though many offences and many confusions of humane things with diuers temptations oppugne and assault thy fayth Neyther is there any guile in hys Spirite That is where the acknowledgement and confession of sinne is where acknowledgment of the mercy of GOD and promised free reconciliation is holding fast by fayth the forgiuenesse of sinne in such a hart there is no hypocrisie dissembling sinne or arrogating righteousnes vnto it selfe For the first place or principall proposition containeth two partes namely that all men are vnder sinne also a promise that God will forgiue sinne For if we be iust not for our worthinesse or merits but by God not imputing sinne and by him forgiuing sinne it ought to be a thing most euident that all men haue sinne and that God is able to impute sinne vnto al men therefore the summe of the first place of this Psalme is we are so reputed iust when wee acknowledge and confesse our selues to haue sinne and doo beléeue that our sinnes are forgiuen vs by Gods mercy for Christes sake This sentence doo not onely the sayings of the Scripture confirme but also the confessions of the godly Fathers for so S. Ierome in his Dialogue against Pelagius the Heretique sayth Then are wee iust when wee confesse our selues to be sinners and that our righteousnesse commeth not of our own desert but of the mercie of God And S. Augustine whom Prosperus citeth sayth Our righteousnes although it bee true for the true end of good wherunto it is referred yet such it is in thys life that it rather is apparant in remission of our sinnes then in the perfection of our vertues The second place THE second place is Dauids confession shewing an example of the proponed speech Thys confession is amplified with a discription of horrible feares and humblings touching which Ezechias the King sayd Like a Lyon hath he broken all my bones Verse 3. For while I helde my tongue my bones consumed away through my daily complaining Like as Minos the Iudge remooued the pitcher so God by laying punishments vpon vs namely with the feeling of his wrath expresseth vnto vs the confession of sinne And confession is to acknowledge sinne and to craue and beléeue to haue forgiuenesse thereof Contrariwise to be silent is to feele sin and not to craue or beleeue frée remission of sinne but to remaine in doubting and in feares or to seeke for consolation by our works lyke as some by Monckeries others by works doo seeke it Where he addeth My bones were consumed he meaneth his bones the feeling of sinne which the Lawe of God worketh in our harts or mindes to be consumed away For by thys féeling of Gods wrath against sinne the courage and strength of the body is quailed and wonderfully afflicted as in suddaine dangers of death and in other great sorrowes we sée by experience Touching thys breaking or consuming of bones reade Doctor Luthers exposition vpon the 51. Psal Verse 4. For thy hande is heauie vppon me day and night Hée expoundeth the cause from which these feares and humblings vnspeakeable doo rise for y e hand of God is mightie vnto both eyther to humble or to exalte according to that saying of Peter Humble your selues vnder the mightie hand of God that he may exalt you in time conuenient 1. Pet. 5.6 Great is the sorrowes which the bodies eyther slaine wyth sworde or torne in peeces with beastes doo feele but nothing are the most cruell tormentings of the bodie if they be compared with true feares and sorrowes of the minde which ryse by feeling the wrath of God and which are elsewhere often described in the Psalmes For how much more the force of the minde excelleth that of the body so much more greeuous are those things felt in the minde then in the body Idem And my moysture is like the drought in Summer Like as before he compared hys vnspeakeable sighes and grones vnto the roaring of Lyons which when all wilde Beastes doo heare they tremble with feare so nowe with a most pleasant figure hee describeth the faintnesse or languishing of hys hart for as in the Sommer season all things are parched and the fennie places are dryed vp with heate so the word Laschad that is the radicall humor by feeling the wrath of God is withered and scorched For the hart in great sadnesse is dryed vp and scorched as the Marques C●ssimiros his hart béeing taken out of his bodie when he was deade men say it was like vnto a dry Peare Neyther indeede can I deliuer you a more notable description of sadnes then that which is extant in the wrytings of Phisicke sadnes therefore is a motion of the hart wherewith the hart beeing striken with some contrary misliking is constrained pressed trembleth and languisheth with a sharpe feeling of sorrowe and except the sadnes surcease at length the hart béeing dryed vp vtterly perrisheth Thys vexation or torment is ordained for vs that both the feare of future euill might restraine vs and sadnesse for the euill past shoulde be a reuenger and the punishment for offences and the witnesse of Gods iudgement Verse 5. I will knowledge my sinne vnto thee and I wyll not hyde mine vnrighteousnes Verse 6. I sayd I will confesse my sinnes vnto the Lord and so thou forgauest the wickednesse of my sinne After a large and lightsome description of hys feares now followeth a repeticion and declaration of the principall proposition so man obtayneth remission of sinne when he confesseth his sinne and craueth frée remission for the promise of Gods sake Thys is a swéete and firme consolation truely beginning in our hart life euerlasting which affirmeth that we haue forgiuenesse assuredly yea though wee bring no merits with vs but thys same very groning acknowledging sinne and crauing forgiuenesse of sinne For seeing thys Psalme perspicuously treateth of the frée forgiuenesse of sinnes alwaies let vs beare about with vs in our minde and hart thys doctrine and consolation and let vs exercise the same in daily prayer and repentance which whē wee shall doo the proper and natiue meaning of the Psalme shall be more excellent in vs. Verse 7. For thys shall euery one that is godly make hys prayer vnto thee in a time when thou mayst be founde Hée trans-ferreth or applieth the example of the manner of iustification that is of the confession of sinne