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A10744
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A briefe and compendious exposition vpon the Psalme called Deprofundis which haue bene And presentelye is horrible and detestable. Abused in the churche of God. And now translated to the trew sens: to Gods glorie &to the edification and confort of his church. By M. Roberte Richardson batchelere of diuinetie and minister in Londen.; Briefe and compendious exposition upon the Psalme called Deprofundis which have bene.
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Richardson, Robert, minister in London.
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1570
(1570)
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STC 21021; ESTC S105747
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9,764
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26
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¶ A Briefe and Compendious exposition vpon the Psalme called Deprofundis which haue bene And presentelye is horrible and detestable Abused in the Churche of God. And now translated to the trew sens to Gods glorie to the Edification and confort of his Church By M. Roberte Richardson Batchelere of diuinetie And Minister in Londen ¶ A BREVE AND compeÌ„dious exposition vpon the Psalme called Deprofundis DAuide the greate Kinge of Ierusalem and Prince of Prophetes declareth vnto vs the psalmes to be of an excellent vertue by this his sayinges 2. reg 23 Spiritus domini loquutus est per me sermo eius per linguaÌ„ meaÌ„ And 10. parala 28 Omnia veneruÌ„t mihi scripta manu Domini By this his sayinges he coÌ„fesseth the holye Ghost to be the Authore of the psalmes and him selfe to be the Instrumente by whoÌ„ the holy Gost openeth them vnto vs and to all godlye by Dauides touÌ„ge and how they come vnto him written by the hande of the Lord to the end that we shold vse theÌ„ as the prologue of this Psalme declareth brieflye shortelye and learnedlye for it proffire nothinge to reade and knowe many thinges to misknowe God and his worde by whom be is onlye knowen the true meaking and sense of the same for Christe sayde him selfe luc 10. Porro vnuÌ„ est necessariuÌ„ That is to say verely one thinge is necessary whiche is the knowledge of his word this he sayd wheÌ„ he gaue the IudgemeÌ„t betwixt the two sisters Marie Martha for marie sat at his feete hard the word wherfore he sayd Mary hath chosen the beste part which shal neuer be taken froÌ„ hyr Ergo beati qui audiunt verbuÌ„ Dei. Blessed are those that heare the worde of god beleueth it keepeth it to the end for thy be sure of eternall lyfe world without end And heare not without the knowledge of Gods word god was neuer knoweÌ„ nor is not knoweÌ„ therfore sayth s Iero. Creature noÌ„ habe us noticiaÌ„ creatoris picus est That is to say The creature not hauinge knowledge of the creatore is but a beast the wise man sayth Vanus est omnis homo in quo noÌ„ inest scieÌ„tia Dei. that is to say Euery maÌ„ is but vayne in whoÌ„ is not the knowledge of god wherfore I do thinke it necessary fyrste to declare what is God where we sholde worshippe and Iuuocate himself Humana ratio DeuÌ„ non cognoscit wherefore I knowledge it were but presumptuouse to gather such thinges vpon my head or to gather it vpoÌ„ other mens brayne I coulde neuer reade yet hym that could compreheÌ„de by his learning witte or senses the essence of God nor yet vnderstode that same nor yet fully vnderstod the substance of the sonne the moone Ergo much lesse the Diuine substaÌ„ce of God for ImmeÌ„sum definire non potest That is to say god is vnmiserable Incomprehensible and can not be by vs defyned but it suffisethe vs to know god to be suche one as he hath reueyled vnto vs by his word Now I go to declare where he sholde be Inuocated worshipped Prophetae nouerunt illum esse Deum cuius verbum promisionis cultuÌ„ habueruÌ„t That is to say the prothets knew him to be god whose holy worde promisses and worshippinge that they had by his worde the Iewes Turckes papistes seekes to know come to God by their cogitacioÌ„s speculations ImaginatioÌ„s without his holy worde or ells translating his worde froÌ„ his germayne sence true right vnderstaÌ„ding Sed Prophetae nouerunt DeuÌ„ esse ImpropiciatoriuÌ„ ei qui si allegaret verbo loquebatur qualis fuerit in verbo in culto suo nec ali ter loqui ac cogitare debemê° nos quaÌ„ qualis est in nostro ê“piciatorio christo that is to saye the prophets did knowe god to be in his propiciatory which I vnderstand to be the coffer that was set aboue the Arke to the which he bounde him selfe and spake oute of it how he was in his woorde and worshippinge suche lyke wee shoulde not speake nor thincke other wyse then hee is in oure propiciatory Christe so testifieth Paule sayinge Deus erat in Christo munduÌ„ reconcillians sibi God was in christ reconcilyng the world to him self so sayth Christ him self to Philip his Apostell Qui me vidit patrem meuÌ„ vidit who seeth me seeth my father Et nemo venit ad patrem nisi per me That is no man can come to my Father but onelye by me Heare wee maye note a generall rule in all the psalmes and in the holy scripture to be kepte that in the old Testament all prayers was to God in Sion now that temple destroyed God raysed vp a nother temple whiche is Christe in this temple hee wold be onlye soughte founde worshipped Nec extra illum vlluÌ„ Deum inuenies And besydes him thou shalte fynde no god but onlye Idolatrie therfore let vs beholde him and thou shalte se the Father The holy Iewes that dwelte in Syon which neglected that place all be it that they had the same sacrifices and prayinge the same wordes neuerthelesse they committed Idolatrie for because they did agaynste the precepte coÌ„maundemente of God whiche he declared that he wolde be worshipped in Ierusalem but now in the temple which is Christ and besydes that temple there is no God worshipped but the Deuil because the Iewes Turckes and Papistes praise much many psalmes with pleasaunt titles and do saye Our Father which arte in heauen c. But because they contenue his holye and infallable worde and by violence do persecute the same as now do oure Papistes they obtayne no frute nor commoditie at the handes of God therof but mere Idolatrie Hypocrisie and losse of tyme note where Christ is God is there is the hole deuinitie founde in him this is the God that sayde The seede of the woman shall bruse thy head Heare to this sayinges Christ is promised and declared to be the only sacrifice for the sinnes of the worlde and the triumphante victorye Hell the Deuill and sinne Therfore let vs all say with Paule Deo gratias qui dedit nobis victoriam per Christum ThaÌ„kes be to god that hath geuen vs the victorie by Christ for there is no God but hee that was borne of the Virgins bosome both God and man as is aforesayde and further more he hym selfe sayth beleue ye not that the Father is in me I in my father he that seeth me seeth that father and he that knoweth me knowethe my Father let this therfore be the finall conclusion that God will not be soughte found nor here our Prayers whithoute dure propiciatory Christe lette vs therefore call to remembraunce oure greate and deepe ignoraunce that haue sought him at stocke and stone and in manye places beyonde home c. God graunte vs his grace to acknowledge and repente
copiosa apud eum Redemptio And before hym a plenteouse Redemption ¶ But alas the greatest number of men do shute their eyes at this at theyr owne vices so they slepe in theyr sinnes and extreame Ignoraunce in so muche that no man dothe acknoweledge God to bee mercyfull and so they take no paynes to Inuocate or call for mercy but the godly maÌ„ must determinate with him self that god is mercyfull and geueth vs frely for it is only in hys hands power to geue it in none other And mercy is euer before his eyes Misericordia non Ira. That is to saye Mercye not Yre and the plenteouse redemption of hys sone and oure Sauiour Iesus Christ Non parua sed copiosa redemptio That is not a litell redemption but a copiouse plenteouse Redemption besides him there is no RedeÌ„ptioÌ„ Paule declareth briesly saying Iustificamur Gratis gratia ipsius per redemptioneÌ„ qui est in Christo Iesu that is to say we are Iustified and made righteous by the Redemption that is in Christe Iesu freelye pro nihilo saluos facies eos hoc non ex nobis And that not by oure selfes Sed Dei donum est But it is a gefte of god Et non ex operibus ne quis glorietur And not of works that no maÌ„ shold glorye of him selfe so that scripture sayth NoÌ„ ex operibê° Iustitiae quo nos fecimus sed secunduÌ„ suaÌ„ misericordiaÌ„ saluos nos fecit that is to saye not of the workes that we doe but throughe his mercye hee hathe saued vs for if it were of woorkes then it were not by grace Per memetipsum iuraui dicit Dominus nolo mortem Peccatoris sed magis vt Peniteat coÌ„uertatur viuat that is to saye I haue sworne by my selfe saythe the Lorde I will not the deathe of a sinner but rather thae hee shoulde repente and conuerte and bee saued O beatos felices homines in quorum causa Deus iurat O blessed and happye are those men in whose cause God dothe sweare Et O miseros qui Deo iurante non credunt that is to saye that miserable and wretched are those which doe not beleeue god when he dothe sweare that cannot saye the thinge that is not trewe but veritie it selfe heare he will that all the hope of the godlye sorte shoulde be in his mercye oute of the whiche hope spryngethe a copious Redemption because in the handes of God there is an infynite number to vs and Incredible wayes that God hathe to saue vs for hys mercye is aboue all hys workes and he dothe neuer forget to poure oute mercye Ergo he nedes no intercessors nor medyatours al be it agaynste the Scripture they make many But the holy ghost saithe Vnus est mediator noster Ergo non sunt plures therfore there be not many ergo they that doe make many doe sinne against the holy gost The seeing the feeling of Gods iudgement in our hartes consciences doth engender hatred fleyng from god without the hope of his mercy that is very apostasye rebellion so we shall neuer be pertakers of this plenteous redemption for one droppe of that immaculate bloud hathe bene sufficient to redeme the hole worlde yet he cryeth vpon vs by his holy word and Prophetes saying as testifieth S. Iohn Sanguis Iesu Christi Immundat nos ab omni peccato that is to say the bloud of Iesu Christe doth washe vs froÌ„ all our sinnes and as the scripture saith Mundi estis Iustificati estis sanguine eius that is to saye you are made cleane washed Venite haurite de fontibus saluatoris by his bloud not by gold siluer nor precious stones for the kingdome of god is not bought for money Which runneth copiousty at handes feete and hart and neuer is drye therfore it maye be well called a copious redemption as hee commaundeth them that euery godly should come and tast of those fountaines not so contemptuouslye as do the vngodly cast awayes the which sweare so oft by the lordes bloude Venite haurite de fontibus saluatoris that is to say to the vnlearned come tast of the fountaines of your redemer sauiour receyuing the vertue of the same for if he redeeme not Israell from all their iniquities sinnes he shoulde cease from his office therefore let vs geue vigilant labours that our sinnes maye be put away that we may retourne to obraine his grace fauoure c. As Dauid dyd which dispayred not nor withdrew himselfe from god for the multitude of his sinnes but for the anger of God he sought for his mercie and from God that wonded to God that healed the woundes of his harte which neyther man nor Angell coulde heale Et propter legem tuam sustinui te Domine For thy lawe sake I haue taryed loked for thy mercy and trusted in the same how gilty that euer my soule is ¶ For in all thy lawe newe and olde thou hast promised mercy to true penitentes and beleuers in the Lorde for thy promises sake graunt me the same for I embrace thy wordes and promises do beleue the same and in so doing I promise my selfe saluation for because thy promyses cannot lye nor thy ¶ Quamdiu Viuet Israell speret in Christo That is as long as a true christiaÌ„ do liue let him trust in the lord both in prosperitie and in aduersitie by night day O how happye is he that oftentimes remembreth his sinnes with hope of mercye and seekes the same at the handes of the Lorde heare let vs saye with S. Peter Verbum Vite habes that is to say thou hast the worde of life and the keyes of Dauid for thou dost shut and no man can open thou dost open and no man can shut Heare I might speake of watches kept both in the olde new lawe but for prolixnesse I will not be tedious but I will remember to put my trust in the lord to no other keping his preceptes and rules with thanks geuing to his maiestie for the same and not sayinge with the Fryers the monckes that doe regarde more the preceptes the keping of S. Fraunces and S. Dominickes doe geue greter thankes for that as I haue hard with mine eares Et ipse redimet Israel ex omnibus Iniquitatibus eius And he shall redeme Israell from all his synnes ¶ De saythe not onelye of one sinne or one iniquitie but of all but contrarye to him dyd the Pope that would giue pardons for some and reserued other some to the comming to himself Sed ip se redimet Israel non alius for he himselfe hath redemed Israell and no body ells but he and that is to vnderstande all Christian faithfull people as the angell testifyethe to Zacharie sayinge Ipse saluum faciet Populum suum a peccatis eoruÌ„ that is to saye he shall saue all hys people from their sinnes his people is the faithefull congregation and no other nor yet shal be partakers of this redemption whiche is to the godly a great comforte and consolation that he hathe redeemed Israell from all their iniquities what soeuer and what kinde of iniquities so euer they were or sinnes and that freelye It is greate folishenes to thinke that god wil not forgeue sinnes vntill the time that he be pleased wyth our good workes ¶ JMPRINTED at London by Thomas Purfoote for William Norton * ⎠* Mat 10. Ieronim SapieÌ„ 15 Nota. Genesis Rome Note well Esay Ieromie Psal. Nota. mat 10.