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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

beginning of impracation or cursing and of gratulation or reioycing For hee curseth the enemies of Christ but he reioyceth at the welfare of the godly ones The declaration of the Psalme comprehendeth the description of the pompe The Lord commeth and bringeth with him his hoast of them which preach the Gospell Out of these are described the Apostles and Bishops as it were Princes of prouinces or countries which do comfort and refresh these countries afflicted and persecuted The Lord ascendeth vpon high hee leadeth in his triumph the captiues hee distributeth his gifts vnto his soldiours and people and threatneth punishment vnto his enemies The people go before and one commeth after which singeth the song of triumph This is almost the scope of this Psalme which let the godly ones reade not so much for the wonderfull and delectable diuine excellencie of eloquence wherewith it aboundeth ❧ The Psalme and Exposition thereof Let God arise and let his enemies bee scattered Let them also that hate him flee before him Like as the smoake vanisheth so shalt thou driue them away and like as the waxe melteth at the fire so let the vngodly perish at the presence of God LIKE as the next Psalme following describeth Christ humbled upon the Crosse and by reason of our sinnes sirtuing with most bitter sorrowes in this Psalme setteth forth Christ risen from death to life and gloriously sitting at the right hande of his Father He beginneth then with the effects of the most ioyfull resurrection of Christ namelie by the destruction and scattering abroad of his enemies and by the reuiuing or restoring of his church as if he said when Christ was dead and buried not onlie the blind and raging Iewes leaped for ioy but also the Deuill and his companions namelie sinne and death triumphed at full as if Christ shoulde so for euer remaine in the graue But this graund guide of life the third daie rising againe had a glorious triumph ouer the Iewes and the whole kingdome of the Deuill often times repeating that saying of the Prophet Osea cap. 13. 14. O death I will be thy death O graue I will be thy destruction For although the stubborne and vncurable Iewes carried stately mindes as then and resisted the Apostles with a malignant countenance yet in the xl yeare after Christes resurrection they suffered grieuous and iust punishmentes for their outrages And the kingdome of the deuill sinne and death is so broken and crushed in peeces by Christ that it can bring no danger vnto the godlie ones Let vs therefore with S. Paule sing this triumph song 1. Cor. 15. 55. O death where is thy sting O graue where is thy victory The sting of death is sinne and the strength of sinne is the Law But thankes be to God which hath giuen vs victory through our Lorde Iesus Christ verse 56. 57. And what is more elegant then the describing of these enemies which he here vseth comparing them unto smoke and ware Great is the pride of smoke when it bursteth out of the top of the chimney and his spreading heat couereth the ayre So an Image of waxe maketh both a terrible shew of grauitie ● of hardnes but as the smoke which séemeth to pearce the verie firmament is scattered by the wind here and there and as the image of ware laide to the fire melteth quite awaie So the enemies of the Gospell and of the Church by the breath of Christes mouth which is both winde and flame are either healed or taken vtterlie awaie and destroied altogether So in like maner Athanasius compared Iulian the Apostat vnto a little cloud whome the Sunne within a while after should so driue away and vanquish that no man should sée anie trace therof more With these debasings and downfalles of the enemies of the gospell and of the church agreeth that sentence of Isay ca. 51. 7. Feare ye not the reproch of men neither be yee afraide of their rebukes verse 8. For the moath shall eate them vp like a garment and the worme shall eat them like wooll But let the righteous be glad and reioyce before God Let them also be merry and ioyfull An other effect of Christs resurrection is the reuiuing or restoring of his Church for as Saint Paule saith Rom. 14. 17. The kingdome of God is not meate and drinke but righteousnesse peace and ioy in the holie Ghost It is indéed Righteousnesse as thus frée remission of sinnes reconciliation with God and free acceptation vnto life euerlasting It is Peace thus Tranquillitie of heart rising from faith hope a good conscience Finallie it is Ioy thus Consolation which is the vanquisher of all feares and doubtings All these benefites are the effects of Christs passion and resurrection which saint Paule acknowledgeth Phil. 3. 12. He hath not yet attained vnto but he tooke he saide the right course whereby he might attaine vnto this reach of wisdome The same thing let vs also confesse and craue of God that hee would illumine and increase in our hearts this light acknowledging the benefites of Christ O sing vnto God and sing praises vnto his name magnifie him that rideth vpon the heauens as it were vpon an horse praise him in his name yea and reioyce before him Not only in the heart saith Dauid let true knowledge of Christ shine whereto is ioyned spirituall ioy but let the toong also magnifie this Lord risen from death to life and raigning for euer who though he be the sonne of Dauid after the Sencalogie yet is hee declared the Sonne of God by his rising from death to life and by sending his holie spirit as in Rom. cap. 1. ver 3. 4 it is said This Lords diuinitie vnited to his humanitie and his victorie triumphes and benefits see that ye honor saith Dauid and in them rest and sweetlie repose your selues For he doth not thumpe nor thunder it out but is carried faire and softlie and suffereth suters to haue easie accesse vnto him Let no man therefore be driuen from him but let all and euerie one come vnto this Lord trusting in his most swéete promise who saith Matth. 11 28. Come vnto me all ye that labour and are laden and I will refresh you And where he saith Magnifie him that rideth vpon the heauens that maie be vnderstoode Make your way before him and is spoken as touching our true repentance not fained with amendment of life for the first step vnto health is To know the disease and seeke a Phisition But contrariwise it is a heauie signe if the minde being sicke know neither the disease nor looketh for phisicke Let vs therefore acknowledge our maladies namely sin and death and let vs craue to haue right medicine laide to these miseries by the phisition and sheepheard of our soules euen the sonne of God who came therefore into the world to saue sinners He is a father of the fatherlesse and defendeth the cause of the widowes euen God in his holy habitation

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

of the man tooke him also with them and when they arriued at Tuneta and had openly shewed their prize they declare vnto the King a rare and memorable acte who though he were a Prince barbarous and enemy to Christianity yet merueiling and perceiuing the vertue of the man did set him and his wife both at liberty and commaunded them to bee registred as of the number of those which were the guard of his person So the sonne of God leaped from high and heauenly beatitude into the sea of our mischiefes and miseries and of free became bondman of rich poore that by his virtue and power hee might obtaine liberty for vs and coopt vs into the society of heauenlie blessings Let vs therefore be ashamed of our pride and impatience wherein we disdaine to suffer some sorrowe to profit the Church thereby The spirituall meditation of the passion of the sonne of God consisteth in Feare and in Faith Feare is to tremble with acknowledgement of Gods wrath against sinne whose speciall testimony is the death of the sonne of God For although the threatnings added vnto the Law and horrible examples of punishments and feares of conscience doe shew the iudgements of God destroying contemptuous persons yet if we looke well into this glasse of Christ crucified wee shall see a far more euident signe of Gods horrible wrath For seeing God could not be pacified with the obedience of anie creature but did decree that his Sonne should be the propitiator or attonement maker in his bloud as S. Paule saith Assuredly me must confesse that great earnest and vnspeakeable is the wrath of God against sinne And least this acknowledgement of Gods wrath should leaue in our minds the stinges or darts of seruile feare which is a sorrowe without faith and a grudging against God and a horrible fleeing from God as was in Saule and Iudas let faith take roote in vs whereby the hart is stirred vp in the acknowledgement of Gods mercie promised for his sonnes sake For seeing God hath not spared his only begotten sonne but giuen him for vs all surely it cannot otherwise be but with him also he will giue vs all thinges Therefore spirituall meditation is not only to knowe the history touching the passion and to beleeue the same but also to feele in our hart sorrowes and consolations The exemplary or imitatiue meditation of Christes passion is to follow the humility and patience of Christ as S. Peter saith 1 Pet 2 21. Christ suffered for vs leauing vs an example that wee should follow his steps And although none of vs in this our imbecility or weakenes is able to follow the example of Christ yet notwithstanding let there bee some lineaments agreeable in vs with this Image of imitating Christ ❧ The Psalme and Exposition thereof Saue me O God for the waters are come in euen vnto my soule I sticke fast in the deepe myre where no grounde is I am come into deepe waters so that the flouds runne ouer mee I am weary of crying my throate is drie my sight faileth me for waiting so long vpon my God SOme men do merueile whie the Euangelistes write That the sonne of God was grieued with sorrow and vexed in mind when he was in the Orchard seeing it seemeth a thing vnméete for a strong graue and constant person to weepe and waile and ware pale with feare of death as women vse to do For of Hercules addressing to cast himselfe into a burning fire Seneca saith thus Quis sic triumphans laet us in currustetit Victor Quis illo gentibus vultu dedit Leges tyrannus quanta paxobitium tulit Vultus petentis astra non ignes erant Who did so ioufull victor triumph make What Tyrant with such austere countenance Prescribed lawes to Nations for their state How great a peace toth' skies did him aduance No fiers they were But let vs knowe that Christ vare upon him a greater burthen then Hercules did for he was not in anguish and veration of minde for death onelie and for thinking vpon the tormenting of his bodie but he felt the wrath of God to bee turned vpon him against mine thine and all mens sinnes This féeling of Gods wrath sore vexed and grieued his most sacred breast For although euerie creature groneth and moneth when it is burthened aboue the abilitie of bearing the same yet the greatnesse of this burthen expressed in Christ not onelie teares but also drops of water and blood mingled togither which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therfore omitting disputations let vs tremble with feare in acknowledgement of Gods wrath against our sinnes and with the Prophet Isay let vs saie Surely he hath borne our infirmities and caried our sorrowes c. He was wounded for our transgressions hee was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed say 53. verses 4 5. They that hate me without a cause are mo then the haires of may head they that are mine enemies and would destroy me guiltlesse are mightie I paide them the things that I neuer tooke The former thrée verses contained a description of feares inwardlie in his heart This verse setteth forth his outward enemies As in truth for most part alwayes inward feares and outward fightings and hostile inuasions do méete togither But we are admonished by this saying They that hate me without cause c. that we suffer not as murtherers and theeues c. but like vnto Christians c. 1. Pet. 4. 15 16. That is for the confession of the Gospel And there is a notable ardent affect in the particle without a cause As if he had said They hated me not only as one neither guilty of sin nor hurting them but also most feruentlie coueting to do them good yéelding with great humilitie and taking vpon my selfe the punishments which they temselues deserued not séeking any reuenge but rather with great sorrow deploring or bewailing their wilfull obstinacie and destruction For this great good will and full of sorrow and lamentation for them and earnest desire to do them good do I beare this hatred Let Teachers or Preachers consider this figure and let them know that it is a common disease almost in all mankinde to be vnthankfull and let them for their great good will and great benefits suffer with patience to haue euill will hatred reproches and other mischiefes rendred them like as all Hystories are full of examples of vnthankfulnesse The Citie of Athens kept Miltiades in prison almost euen to his verie death and banished Aristides Themistocles and Cimon who had well deserued of the same Citie Finallie there is an infinite number of such whose examples maie admonish vs that we for Gods cause be carefull to do well not for reward of man and that we be not dismaid when mens indeuours and duties are not answerable to our good will and deseruings And that

thine indignation vpon them and let thy wrathfull displeasure take holde of them Let their habitation be void and no man to dwelt in their tents For they persecute him whom thou hast smitten and they ●alke howe they may vexe him whom thou hast wounded Let them fall from one wickednesse vnto another and not come into thy righteousnes Let them be wiped out of the booke of the liuing and not be written among the righteous As for me when I am poore and in heauines thy helpe O God shall lift me vp HItherto the first part of the Psalme namelie a prayer full of most sorrowfull affections is expounded Nowe followeth the second part wherein Christ reckoneth vp against the blasphemous Iewes dire and grieuous matters When we read this cursing let vs tremble with feare in all our bodie and let vs scare the wrath of God which is bent against the contempt of the Gospell for If God spare not the naturall branches how much lesse will he spare the wilde branches Rom. 11. 20. 24. 1 And the first degrée of punishments for despising the Gospel is furie and blindnes which wickedly corrupteth the natiue meaning of the worde The impudencie and sawcinesse of the Iewes of late dayes is knowne in peruerting the sayings of the Prophets As when they interpret the 9. ca. of Isay they imagine that the Prophet speaketh there of Ezechias king of Iuda With the same face do they bragginglie striue that the same Prophet in the 53 cap. preacheth not of the Messias or Sauiour that was to come but of the Iewish people So where they busie themselues vpon the ninth chapter of Daniel then peruert with their horrible ignorance and impietie the race of the kings of the Persians so as by all meanes they do but trifle out the prophecie of Daniel Finallie the vniuersall writing of the Prophets which was sometime a table furnished for this people with most wholesome meates is now by their blasphemies no other thing but a snare and offence of falling as in this 23. verse is said 2 The second degree of punishment is perpetuall thraldome and most miserable for although now and then they haue put in practise with warres to recouer their Countrey and restore their Church and policie yet by Gods prouidence being ouerthrowne they acknowledged themselues but to rol the stone with Sysiphus to play at the dice vpon a broken boord that is to be vtterly consumed with vaine contention 3 The third degree is the wrath of God which they cannot by anie meanes escape 4 The fourth degree was the most sorrowfull destruction of their gouernement and of their Temple 5 The fifth degree is that sins are punished with sinnes for they are euerie day more then other become like mad dogs howling stirring vp and heaping vp sinnes and offences 6 The sixt and last degree is the depriuing of them of the life and righteousnesse euerlasting For according to that saying of saint Iohn He that beleeueth not in the Sonne hath not life but the wrath of God resteth vpon him This plague O God vouchsafe thou to turn quite away from vs. I will praise the name of God with a song and magnifie it with thanksgiuing This also shall please the Lord better then a bullocke that hath hornes and hooffes THe thirde and last part of this Psalme is a thankesgiuing which instructeth the reader touching the abrogation of Moses ceremonies The Prophet saith here Hee will not offer vnto God the blood of Bulles and Calues but the true signification of thankfulnes wherewith God is more pleased and delighted then with the Ceremonies of Leueticall sacrifices Well do the Lawiers say Cessante ratione legis cessareipsam legem When the reason or cause of the lawe ceasseth then also ceasseth the verie law it selfe And the speciall reason or cause for which the Lord God ordained these ceremonies was that they should be tipes or figures of one onelie sacrifice taking away the sinnes of the world When this sacrifice was once offered then by good right and reason ceased the Leuiticall sacrifice But what time the Leueticall priesthood flourished the slaughter and sacrificing of beasts without faith and morall obedience pleased not God anie thing at all For it is not inough to do the workes by God commanded except they be done in such order as the wisedome of God hath ordained Nowe then it appeareth plainlie that Faith is the foundation of all worshippings according to that saying of saint Paule Rom. 14. 23. Whatsoeuer is not of faith is sinne 2 The second and next degree is morall obedience which containeth loue and other vertnes according to the commaundements 3 The third degree is the vse of ceremonies which as I said please not God except there be first a foundation laid that is a Pediator acknowledged and that remission of sinnes bee had for his sake reconciliation to God and morall obedience begun anew in the heart of man This order of workes doe manie Sermons if the prophets lay open vnto vs As Isay saieth Cap. 1. 11. I will none of your burnt offerings c. But rather vers 17. Seeke ye iudgement and relieue the oppressed c. Againe the same Isay in the 58. cap. 7. Breake thy breade vnto the hungrie c. And the prophet Micheas cap. 6. 7. Will the Lord be pleased with thousands of Rammes c Hee hath shewed thee O man what is good and what the Lorde requireth of thee surelie to doe iustly and to loue mercie and to humble thy selfe to walke with thy God ver 8. And the Prophet Zacharias sayth cap. 7. 6. When yee did eate and when yee did drinke did yee not eate for your selues and drinke for your selves Thus saith the Lord of hostes execute true iudgement and shewe mercie and compassion euerie man to his brother oppresse not the widow nor the fatherlesse the stranger nor the poore and let none of you imagine euill against his brother in your heart verses 9. and 10 c. The humble shall see this and bee glad seeke ye after God and your soule shall liue The chiefe blessings which the reasonable or sensible creature hath are Wisdome righteousnesse and ioie in God These blessings being lost by Adams transgression Christ againe by his passion and resurrection hath restored vnto vs For he died for our sinnes and rose againe for our righteousnesse that is through his obedience which he performed in suffring his death he deliuered the church from euils namely from Gods wrath the curse of the lawe sinne euerlasting death and the tyrannie of the deuill But if he had remained still in death and in the graue which was a thing impossible he had not restored those blessings vnto vs which are opposed and set against most grieuous euils To the end therfore that deliuerance should not be onelie the remoouing of euill from vs but also the placing of benefits for vs he rose againe from death the third