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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

he destroyeth whome hee will destroy yet by an other meanes hee is at this day present with the Gentiles called vnto the societie of the church namely wherby he not only preserueth the liues of them but also worketh motions in them acceptable vnto him and beginneth new light and righteousnesse Touching this gouernement of Christ seeing I haue else-where oftentime spoken I come now to the next verse Verse 9 The Princes of the people are ioyned vnto the people of the God of Abraham for God which is very high exalted doeth defend the earth as it were with a shield In al ages from the beginning of mankind there haue bin and are and shalbe some Magistrates or rulers chosen of God vnto eternall saluation and called vnto the societie of the true church Touching this calling of Princes this last verse makes most sweete mention For first it calleth them Shieldes of the earth that is defenders of good men and good maners and reputing their countries benefits to be their speciall and chiefe commodities For good Princes are the preseruers of peace and discipline defending the bodies and goods of their subiects against vniust violence thrusting away robberies and enemies Therefore Alfonsus king of Naples had this proper crest to his Armes A Pelican sucking out her owne blood for to feed her yong ones with And he put therevnto this his posie or sentence Pro lege pro grege that is for the law and the people And Achilles in the 9. booke of Homers Ilyades saith Sicut Auis quae pro pullis implumibus ipsa Euolat pastum miseris parat haud secus ipse Pro Danais mala multa ferens quot saepe peregi Peruigiles noctes quot luces marte cruentas Assiduò dum bella gero dum praelior ipsis Proque viris coniugibus Dan●umque salute Like as the bird which for her yong ones flies Forth meate to get and there with them to fee de So for my Graecians suffering harmes likewise How many nights haue I watcht for their neede How many daies with martiall cruell might Haue I made warres whiles for all these indeede Both men and wiues and Greekes welfare I fight Furthermore it saieth that they are ioyned vnto the people of the god of Abraham as Noah faith in Gen. 9. 27. They dwell in the Tabernacles of Sem that is they are the companions of the true church of God and do support and cherish the same with godly dueties Truly it is a great glory to be accompted and called a Shield of the earth and a Tree vnder which subiects are fedde But it is a farce greater honor to be seene in that societie whose gouernour and head is the Sonne of God and which is sanctified with the holy spirite vnto life euerlasting Although then there haue beene mighty men and profitable persons to their country as Fabius and Scipio was yet by right we do preferre before these gouernours Dauid Iosias Constantine Theodosius Iohn Frederike Duke of Saxony and such other like who were not only members of the true church but also with their godlie duties furthered the aduancement of the doctrine of God of inuocation and of life euerlasting Last of all this verse affirmeth that God is very high exalted of the shieldes of the earth Let this particle be applied vnto the persons and dueties of Magistrates and Rulers For then do the personages of Princes exalt the Lord when they submit and yeelde themselues and all theirs which they haue in possession vnto Christ and doe preferre the gospel before their tranquilitie life and al worldly goods whatsoeuer Such do rightly spreade their clothes before Christ But as to duety appertaineth the Lord is exalted by them in the ordinance of churches and schooles wherein the worde of God dwelleth plentifully with all wisedome Let godly princes therefore vse this verse as a cognusance or armes and let them thinke that they are Shieldes of the earth and not that indeed onely but also that they are members of Gods people and verely euen the chiefe and head members whose race and course of life maketh most to the glory of Almightie God and the saluation of many men PSAL. XLVIII Magnus Dominus laudabilis valde A Song or Psalme of deliuerance committed to the sonnes of Korah THE ARGVMENT THis Psalme is a most sweete Sermon as touching the Church containing doctrine consolation and precepts For first it describeth the church and discerneth her from other sects For al other sects do onely teach the particle of the lawe touching externall discipline and others deuise other worshippings of Idolles but they are vtterly ignorant of the Sonne of God and of the gospell that is the promise of the free remission of sinnes of reconciliation and of the inheritance of euerlasting life to be giuen by faith in the sonne our mediator But in the church is retained an vpright scund doctrine of the Law and the gospel and the knowledge of the Sonne of God for vs crucified and raised from death to life And that alone congregation wherein the sonne of God our Lord Iesus Christ is acknowledged who was crucified raised from death to life is the church indeede praising and worshipping God with true inuocation This difference is needeful to be holden by vs against Thammerus Latomus the Louanist Stenchus and such other like which do worke infinit confusion and imagine that the members of the church are in all places whether they be Ethnicks or others whose liues or manners are honest After this the Psalme proponeth here a Consolation very necessary touching the stabilitie of the Church which as a Rock immoueable standeth fast in the sea according to those verses Vt pelagi rupes magno veniente fragore Quae sese multis circumlatrantibus vndis Mule tenet scopuli nequicquam spumea circum Saxa fremunt laterique illisa refunditur alga As rocke or huge sea bancke which sowsing tide With roaring waues rush-on doth firme abide Nor rocke nor foaming stone do fret or fume But flagge or reede ytoste to the shoare consume For although Turkes tyrannicall Kinges and Bishops prepare and practise all their force and indeuor to the destruction of the Church yet the gates of hell shall not preuaile against her Math. 16. 18. neither shall the power of this world destroy her vtterly Finally this psalme deliuereth vs a precept which biddeth vs to loue helpe and adorne the true Church This precept O that euery man would in his place or calling obserue and woulde not rend the Church with discordes nor would not suffer the Cruelty of those Tyranes to rage But because many men are little moued at this exhortation it is therefore not to be merueiled at that in euery place there are so many offenders which bleu●●● the beuty of the Church But woe be vnto them by whom offences come Matthew 18. 7. Psal XLVIII And exposition therof Verse 1 Great is the Lord and

diuine power as that he is able both to destroy sinne and death and to giue righteousnesse and life euerlasting vnto all beleeuers al these things doth the only word of blessing there comprehend Verse 4. Gird thee with thy sword vpon thy thigh O thou most mighty according to thy worship and renowme Verse 5. Good lucke haue thou with thine honour ride on because of the word of truth of meeknes and righteousnes and thy right hand shal teach thee terrible things Verse 6. Thy arrowes are very sharpe and the people shal be subdued vnto thee euen in the midst among the kings enemies The sworde and arrowes here doe not signifie carnall weapons of warfare but the effectual preaching of the gospell bringing into captiuity euery thought to the obedience of Christ 2. Cor. 10. 5. For Christ fighteth not with weapons but with the word which is the power of God vnto saluation to all that beleeue I. Rom. 16. And because good successe very much auaileth to do notable exploits the Psalme addeth vnto those forenamed ornaments good successe Good lucke haue thou saith he with thine honour that is All things shal submit themselues vnto this King and all things are ready to obey him He shall take nathing in hand but with most special speede and with woonderfull successe he shall fully accomplish the same for he is Schilo that is happy and fortunate and hee is Porek that is a Breaker vp as Micheas the prophet calleth him For he so bursteth open the kingdome of the Diuell that as the Latin verse saieth Vt aggeribus ruptis cum spumeus amnis Exit oppositásque euicit gurgite moles Fer●ur in arua furens tumulo campósque per omnes Cum stabulis armenta trahit As when a surging foming floud the broken bankes ouer●onnes And so contrary mighty stoppes by great increase ouercomes Of vehement force is caried forth throgh al the field euen there With folde or cotage quite away the cattell so doth beare Verse 7 Thy seate O God endureth for euer the scepter of thy kingdome is a right scepter Verse 8 Thou hast loued righteousnesse and hated iniquitie therefore God euen thy God hath anointed thee with the oile of gladnes aboue thy fellowes Hitherto hath the Psa described the king armed fighting the greatest battels now doth he paint out as it were the liuely por●rature of a peaceable ruler or gouernor For Christ is both a most gracious king an inuincible warriour sithence then iustice or righteousnes in domesticall gouernment is a chiefe vertue it affirmeth that The scepter of Christ is a right scepter neither let righteousnes bee vnderstood of vs in that sence as if it were ment in Christ himselfe but as touching the same to be bestowed vpon others like as the promise saith Gen. 18. 18. In thy seede shall all nations be blessed Al other persons are accursed that is guilty before God and oppressed with sinne and death but this our king is not only blessed bicause he pleseth God and is endued with diuine wisedome righteousnes and life but therefore also because he destr●yeth sinne and death and restoreth vnto his people righteousnes and life and the vertue very neare vnto righteousnes is that Nemesis or Zeale that is a iust displeasure against sinnes with this godly zeale ought all good Princes and rulers to be inflamed wherefore euen this also doth he pronounce to be in the Messias in the 8. verse Thou hast loued righteousnes and hated iniquity So in the 69. Psa it is said For the zeale of thy house hath euen eaten me ver 9. That is I bring my life in danger for the deliuerance of thy church which I loue and to suppresse those reproaches wherewith God is dishonoured which bring me great griefe and sorrow and doe thorowly mooue my displeasure against this blasphemy Last of al this our King is annointed that is ordained from the eternall father vnto this kingdome and endued with the holy ghost for accōplishing of this marueilous deliueraunce of the Church which shal be gathered out of all mankinde and rewarded with righteousnes and life euerlasting But why saith he in the same verse aboue thy fellowes Uerily because he may discerne the Messias from the prophets and from al men whose vertue was excellēt As Moyses had a glorious calling he brought the people out of Egypt and ruled them in the wildernesse But yet this calling did not deliuer the people from euerlasting death Also the same Moses had in him a light or acknowledgement of God and a righteousenesse onlie newe begunne and as then hee was troubled with a doubting or mistrust which shewed it selfe when hee smoate the rocke twise So may it in like manner be saide touching the vocation light and righteousnes of each other of the Prophets but Christ is farre aboue all other Prophets in fulnes of the holy ghost and in calling for as Iohn Baptist saith cap. 3. God giueth not the spirite by measure vnto his sonne Christ ver 34. Therefore hee aboundeth in the knowledge and righteousnes of God and hath a greater calling he deliuereth from sinne and death and giueth righteousnes and life euerlasting and that hee may effect this he so aboundeth with the holy ghost that he may therewith sanctifie and quicken others inflaming this light in them namely the knowledge of God righteousnes and life euerlasting Let vs therefore hisse out of dores those dreames imagined of the politicall kingdome of the holy Messias and let vs think vpon the things euerlasting Our Messias hath ordained a kingdome euerlasting abolishing sinne destroying death and restoring euerlasting righteousnes and life These benefits let vs craue and looke for from him Verse 9. All thy garments smell of mirh aloes and Cassia out of the Iuory pallaces whereby they haue made thee glad Verse 10. Kings daughters were among thy houourable women vpon thy right hand did stand the Queene in a vesture of gold wrought about with diuers colours Although these verses do describe a royal excellent state yet signifie they somewhat secretly as touching both the crosse and the consolations in the same Myrh purgeth and is more sharp in taste and scent therefore it signifieth crosse and sorrowes but such as are wholesome Aloe though it be of a grieuous sauour and a bitter taste yet it comforteth the stomacke stancheth blood and wonderfully healeth vp wounds therefore it signifieth consolation and the preaching of the gospell wherewith the woundes of the heart are healed and in the heart is thereby ioy and life euerlasting enlightened Cassia is much like vnto Cinamon and with her sauour doth comfort the braine I know there are diuers and differing opinions which the best learned men haue touching the proper names which are vsed in this place But in so great variety of opinions I doe follow the vsuall translation vntill skilfull interpreters in the Hebrew language doe deliuer vs more certaine knowledge Verse 11. Harken

exposition thereof Verse 1 O heare ye this all yee people ponder it with your eares all yee that dwell in the world Verse 2 High and low rich and pore one with another Verse 3 My mouth shall speake of wisdome and my heart shall muse of vnderstanding Verse 4 I will incline mine eare vnto the parable and shew my darke speech vpon the harpe THe Psalme purposing to speake of a speciall matter vseth a stately beginning I exhort all persons without exception to draw neare and take knowledge what is to be thought of the difference betweene the godly and vngodly ones and of the future iudgment For so it shall come to passe that they shal not onely prouide for this mortall life but shall with a true feare and faith and other duties pleasing God prepare themselues vnto that iudgement which is to come Beasts frame themselues fit vnto that thing onely which is present and as the time serueth very little regarding either that is past or that which is to come But men because they are partakers of reason and are created to the iudgement of God let them so order the course of their whole life that they go not astray from the Commaundement of God Whatsoeuer thou doest do it wisely and regard the end And surely the end of our life is either eternall society with God or otherwise eternall miserie Let vs therfore chuse the meane wayes leading vnto the hauen of euerlasting beatitude and withal indeuour as they vse to say let vs eschew perpetuall and most miserable death Cheled is deriued of the word Chadal that is cessauit hath ceased For it is a familiar transposition of the letters vsed in the hebrue tongue This phrase of speech then signifieth that the world within a while after shall haue his end as in the I. Corin. 7. it is said The fashion of this world goeth away verse 31. Neither in deede is it hupostasis a Forme not Substance as the Philosophers speake but Emphasis that is a banishing away Furthermore the difference knowen betweene Homo and Vir which is oftentimes vsed by the Prophets and Apostles as in Iohn I. verse 13. Not of the will of the flesh nor of the will of man For as Homo signifieth a base and obscure person So Uir signifieth a great and noble personage excelling others in wisdome power Justice and authoritie Like as then Saint Paul saith Rom. I and 14. verse That he is debter both to the wise man and to the vnwise So this Psalme calleth vnto this sermon both high and low learned and vnlearned persons Finaly it calleth the doctrine of future iudgement and of life and death euerlasting wisedome vnderstanding a parable and darke speech because this secret wisdome placed far beyond the sight of mans reason must be discerned from Phylosophy For the alone doctrine of the church affirmeth there is a life remaining after that wee shal depart from hence she alone preacheth vnto vs touching the iudgment that shall be vppon all mankind and nameth certaine witnesses which shalbe the beholders of many that being dead shall liue againe Verse 5 Wherefore should I feare in the euill day and when the wickednes of my heeles compasseth me round about Verse 6 There be some that put their trust in their goods and boast themselues in the multitude of their riches Unto the beginning is annexed a Proposition which setteth downe a consolation to be applyed from the example of one member vnto the whole body of the church as is here sayd Like as Lazarus being all full of soares straied not away from God because he sawe the rich man abound with wealth and pleasures and himselfe placed in an extreame state of miserable perplexity So let not any the other Godly ones be ouercome with the threatnings and inticements of the world that they thereby cast away the gospell or doe any thing against the other Commaundements of God This is the effect of the Proposition Verse 7 But no man may deliuer his Brother nor make agreement vnto God for him Verse 8 For it cost more to redeeme then soules so that hee must let that alone for euer There followeth a Reason which appeareth in the Antithesis or contrarietie as in the argument it is saide For these verses agree with that saying of Christ Math. 16. verse 26 What shall it profite a man if hee gaine all the whole world and lose his owne soule That is the whole world is not a sacrifice for sinne nor for death eternall no nor yet for the death of the body Why then are men so greatly carefull for things appertaining vnto this life or why with such disquietnes seeke they after those benefits which can neither take away sinne nor death But this preposterous care and greefe which the poet describing crieth out vpon thus O Ciues Ciues quaerend a pecunia est virtus post nummos riseth of a blindnes and security neglecting or contemning the iudgement of God which euery one of vs after this death shall abide and suffer Whereas if our whole life should looke well vpon that Iudgement truely ambitious honour wealth and filthy pleasure should lesse trouble vs which three the world doth esteeme as three gods But seeing this disease is farre more furious then that it may by our owne abillityes be healed or remedied let vs flee vnto the Sonne of God and craue that hee would illuminate our hearts with his holy spirit so as vnto that iudgement we may bring but the beginnings of righteousnes Verse 9 Yea though hee liue long and see not the graue Verse 10 For he seeth that wise men also die and perish together as well as the ignorant and foolish and leaue their riches for other In the full polishing of the former verses hee repeateth the same meaning that riches power and pleasure are the fading benefits of this mortall life and can neither driue away death nor yet profite those that are dead For as we came naked out of our mothers wombe so surely shall we returne into the earth either naked or very thinly clothed And here the Reader may repeate that saying in the 39. Psalme 7. verse For man walketh in a vaine shadowe and disquieteth himselfe in vayne he heapeth vp riches and cannot tell who shall gather them That is as Cicero in his dialog of Frendship sayth Catera cum parantur cui parantur nesciunt nec cuius causa laborent Other things when they are prouided or for whome they may be prouided they knowe not nor for whose sake they take al that paines Verse 11 And yet they thinke that their house shal continew for euer And that their dwelling places shall endure from one generation to another and call the land after their owne names Verse 12 Neuertheles man wil not abide in honour seeing he may be compared vnto the beasts that perish This is a patterne of the vngodly mens liues which dwell in goodly

in the whole booke of Psalmes For first of all it conteineth most ample doctrine which neither the eloquence of angell nor of man can conceiue touching sinne touching grace touching the gift by grace difference of worshipings cr touching the Crosse After that it disposeth and chargeth great matters in most excellent order For seeing the first and cheefest promise is the promise of grace and life euerlasting to be giuen freely for the Mediators sake who will denie this prayer is wisely ordeined wherein before all things he craueth forgiuenesse of sinne reconcilation and life euerlasting And because without acknowledgment and confession of sinne forgiuenesse or absolution of sinne cannot be receiued according to that saying of I. Ioh. I. 9. If wee confesse our sinnes God is faithfull and iust that he will forgiue vs our sinnes and clense vs from all our i niquity he franckly and openly confesseth his sinnes and pointeth his finger vnto the ground of mischiefe namely originall sinne But as Saint Paul ioyneth together grace and the Giftes of grace so Dauid vn'o the petition the remission of sinnes next adioineth a petition of sanctification which is wrought by the holy ghost the gouernour of the minde will and heart finally because it is an vsuall manner in crauing any thing to grant thankfulnes for the same hee promiseth that he will giue some recompences which doth make for the glorie of God and welfare of the church And vnto his couenaunt wisely he ioineth betweene both the place and difference of sacrifices whereof some are figuratiue and others are morall and the doctrine touching the crosse These secret and greatest matters he so adorneth with lights of wordes and sentences that therein nothing wanteth touching most profound eloquence Seeing therefore this Psalme aboundeth not onely with store of most excellent matters but is also notably disposed and adorned no doubt there is but it may and ought to be learned euery word thereof and daily repeated when we doe pray And let him knowe that he hath profited much whom this right golden psalme shall greatly delight Psal LI. And exposition thereof Verse 1 Haue mercy vppon me O God after thy great goodnes according vnto the multitude of thy mercies doe away mine offences Verse 2 Wash me throwly from my wickednes and clense me from mine sinne IN the two and thirtieth Psalme before he hath recited a definition of beatitude or cheefe felicity in these wordes Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man vnto whom the Lord imputeth no sinne verse 1. 2. For nothing is more wishfull in true sorowes rising from the wrath of God against sinnes then reconciliation with God This benefit therefore with most feruent prayers and with all his heart craneth he of God saying verse 1. Haue mercy vppon me O God according to thy mercy as if he said I confesse vnto thee that I haue sinned horribly as a most wretched sinner and I am sory with all my heart that I haue offended thee forgiue mee my sinnes and couer my filthines and for thy sonnes sake our Lord Jesus Christ whom thou wouldest haue to be a sacrifice mediator and intercessor for vs doe not thou impute vnto mee my manifold disobedience For so oft as in the Psalme mention is made of the mercie of God wee must straight way cousider of the promises touching grace and of the mediator for whose sake the promise is ratified Also let there be a difference in thy sight betwene the lawe and the gospell 〈…〉 lawe truely hath large and great promises yet consisting vppon condition of full obedience But the promises of the gospell is vniuersall and free offering forgiuenes of sinnes for the mediator the sonne of God his sake our Lord Jesus Christ God and man not for our owne worthines nor for our owne vertues nor for our owne works or merits This promise ought to be imbraced by fayth because it is the euerlasting and immutable commaundement of God that in our conuersion that is in our vnfained sorowes and feares wee should beleeue we are receiued for his sonnes sake according to that saying I liue saith the Lord I wil not the death of a sinner but that he would repent and liue But to the end this true fayth may bee rightly vnderstood it is nedefull we alwayes haue in our sight that admonition of Barnerd wherein he saieth Thou must and oughtest to beleue that thy sinnes are forgiuen thee The deuill knoweth that sinnes are forgiuen some men and many men as Saule and Iudas beleeue that sinnes are forgiuen others Wherefore let this necessarie admonition be fast fixed in our mindes Beleeue that thine owne sinnes are forgiuen thee Touching this fayth speaketh Paul where he teacheth that the promise is to be receiued by fayth They receiue not the promise which beleeue that the same is offered vnto others and not to themselues like as in the epistles of Saint Iohn it is written He that beleueth not the Sonne accuseth him oflying When therefore thou recitest this article of the creed I beleeue in the forgiuenes of sinnes vnderstand thou that sinnes are not forgiuen others but thee also Touching this fayth it is said Being iustified by fayth we haue peace Rom. 5. 1. Neither must we seeke for other consolation but we must settle our selues satisfied with this fayth in God for the mediator sake But seeing the doctrine touching iustification is in another place fully handled I am nowe more breefe and I exhort the Reader that hee should diligently consider the weightinesse of the words Hee sayth not in vaine nor rashly According to the multitude of thy mercy doe away mine offences But this necessarie consolation of the immense mercy of god doth he set before the greatnes and multitude of our sinnes And this forme of words agreeth with the most sweete saying of Paul Rom. 5. 15. Grace euer aboundeth aboue sinne that is how great so euer our sinnes be yet is it assured that the sonne of God is mightier Therfore let vs not vnto other offences adde desperation but let vs beleeue that grace is more aboundant then sinne and that the sonne of God is more mighty then all the kingdome of the deuill Like as in the first promise it is said Gen. 3. 15. The seede of the woman shall b●use the Serpents head Also let vs consider what sweete resemblences of forgiuenes of sinnes are set downe in the words Doe away and Wash Saint Paul in 2. Coloss describing the benefits of Christ vseth the same metaphore Christ saith hee hath cancelled the hand-writing which was written against vs which was contrarie to vs he euen tooke it out of the way and fastned it to the crosse verse 14. He alludeth this saying vnto trophees or pillers which were woont to be set vp wherein things done were written for memoriall For he saith vpon the crosse as it were vpon a piller the hand writing was hung vp that is the