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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

tumults in the mindes of manie men at this day But let the godlie ones fully beleeue wee must so esteeme of God euen as hee himselfe instructeth vs in his testimonies These do affirme that there is not onely in Christ humaine nature but also the verie diuine essence of the sonne of God which Saint Iohn calleth cap. 1. vers 1. The worde which is the image of the eternall father And that for breuitie sake I may omit other testimonies certainlie this Psalme discerneth Christ from Moses and other great personages when he saith that the Sauiour shall liue for euer and bee alwayes prayed vnto and worshipped as in the 17. verse His name shall remaine vnder the Sunne among the posterities which shall bee blessed through him Againe verse 5. They shall feare thee as long as the Sun and the Moone endureth from one generation to another Last of all verse 12. All kings shall fall downe before him all nations shall do him seruice for euer In these words is his eternitie most euidently described Before the Sunne that is before the shining Sunne in the heauens was created hee was the Sonne of God For the Hebrew Text vseth in this place a notable worde signifying doubtlesse that the Sonne of God was borne before anie Sunne shined in the worlde Againe also it affirmeth manifestlie that this Sauiour must alwayes bee called vpon yea when he is not seene with our eyes He speaketh not here then of the gestures of the bodies which with reuerence is vsed towards them but by them towardes Christ and hee speaketh generallie of all good mindes which do craue of the same our Sauiour Christ that he would haue mercie vpon vs and bee our Mediator vnto his father that he would forgiue vs our sinnes giue vs his holie spirit and life euerlasting and bee our defender and helper in the daungers of this life against the furies of the Diuels and the wicked ones in this worlde Such a kind of prayer yeeldeth rightlie omnipotencie vnto the Sauiour and witnesseth that he is God But y ● indeed his kingdom is not a worldlie policie but spirituall and eternall These Arguments do confirme the same The benefite of the Sauiour pertaineth vnto the vniuersall Church from the beginning of the world vnto the end of the same Now if the kingdome of Christ had bin politike it should not haue brought anie profit or vtilitie vnto the Fathers and Prophets which haue departed out of this life before the cōming of the Sauiour Therefore nothing shoulde their prayers and hope differ in this case from the dreame of the golden fish wherof the fisher reioyced as Theocritus reporteth Adde herevnto a most ample promise of the calling of the Gentiles which should be vaine and ridiculous if the Iewes onely should carrie all the stately port and beare rule and the Gentiles bee brought into bondage as their slaues But of all others chieflie the sayings of the Prophets confirme this opinion which wee would attaine vnto because they preach of the death and resurrection of the Sauiour D●niel sayeth plainlie cap. 9. vers 26. Christ shall bee slaine And Isayas sayeth cap. 35. 10. He shall lay downe his s●ule for sinne Ergo he shall not haue anie corporall rule or gouernment in this life These and manie other such like when we read may we doubt any thing but that the Iewes and others dreaming of the kingdome of Christ to be politicall are wrapped in the greatest error and blinded in the ignoraunce of the greatest matters Also manie were woont to aske of vs what were the benefites of Christs kingdom Touching this question the Psalme maketh answere That the Sauiour of the worlde shall not giue riches and Countries but Righteousnesse and Peace But Righteousnesse signifieth in this place Forgiuenes of sinnes and reconciliation with God or imputation vnto righteousnes or acceptation vnto life euerlasting wherewith after our resurrection shall be ioyned full and perfect newnesse inflamed with spirituall motions such as the lawe of God requireth This true righteousnes differeth infinitelie from discipline which is onely a shadow of outward workes and a miserable and vncleane hypocrisie Peace in this place may not bee vnderstoode of a politike peace which is nothing but a vaine name as Plato saith but it must be vnderstood touching the true consolation and tranquilitie of mindes which is the ouercommer of death For true it is which Christ our Sauiour said Iohn 16. In the world you shal haue affliction but by me Peace 33. Be ye of good courage I have ouercome the worlde ibidem Last of all let the sayinges touching the calling of the Gentiles the worshippings of the newe Testament and Crosse of the Church bee considered in this Psalme For it interpreteth the promise deliuered vnto Abraham Gene. 22. 17. In thy seede shall all nations bee blessed And it witnesseth that the worshipping of God in the new Testament shall not be circumcision or Leuiticall sacrifices but praiers and thankesgiuings As here in the 12. verse They shall praise him for euer He also addeth a particle wherein not obscurely he signifieth the Church shall bee subiect vnto the Crosse As in verse 14. Precious saith he is the bloud of them in the Lords sight Let these seeme to be sufficiently spoken touching the Argument of this 72. Psalme Now let vs heare the Prophet Dauid excellently prophecying and preaching of Christ Iesus the Sauior that was and is to com● ❧ The Psalme and Exposition thereof Giue the king thy iudgements O God and thy righteousnes vnto the kings sonne WHat maner of speaker Thucidides was in his Drations such a one is the Prophet Dauid in his Psalms so plentifull hee is in copie of matters that the multitude of his wordes almost are supplied with as manie sentences Furthermore so apt and strict he is in wordes that a man cannot tell whether the things are with spéech or the wordes with sentences more beautified For I pray you consider how many great matters are included in one litle verse For first he teacheth what a one God is namelie a iust iudge that is allowing things well done and disallowing and destroying the contrarie And surely such a God he is according to the law but indéede according to the Gospell he is not onelie iust in accusing of sin but also he maketh vngodlie ones become iust which are just by faith in Christ as it is said Rom. ● Secondlie he aduertiseth the Reader touching the mysterie of the Trinitie For it is the euerlasting Father which deliuereth out of his power into the hands of his Son both iudgemeent iustice The son receiueth the power deliuered vnto him from ●is fa●her according to that saying Ioh. 5. 22. The Father iudgeth no man but hath giuen all iudgement vnto his Sonne which wee must so vnderstand touching the first comming of Christ that the father iudgeth not alone but by his sonne hee iudgeth and maketh his iudgement knowne For by his

Sonne hee maketh his Gospell knowen preserueth the ministerie and giueth the holie Ghost But touching his second comming let vs hold fast that notable saying of Augustine cited by Prosperus Senten 337. Although the Father neuer departeth from the sonns yet is it not saide that hee shall come to iudge the quicke and the dead but the sonne shall iudge them because there neither the deitie of the Father nor of the sonne shall be séene but that forme or likenes of the sonne which he hath vnited vnto him by the mysterie of his incarnation The same forme or likenes in him then shall be Iudge which stood before the Iudge the same shall iudge which hath bin iudged that the wicked ones may beholde his glorie against whose clemencie they haue grudged Such a Iudge therefore shall he appeare as he may bee seene both of them whom hee shall crowne and of them whom he shall condemne But the Father shall not then appeare because he tooke not vpon him the shape of a seruant but vnto his Sonne who was also made Man hath be giuen all power of iudgement Thirdly this first verse confirmeth the Reader to acknowledge Christ not onelie to be the son of Dauid after the flesh but also the verie son of God For God giueth not his glorie vnto anie other as Esaias 42. saith Seeing then he deliuereth vnto this Sauiour both his iudgement and his iustice we must no time doubt but that the Sauiour is trulie and by nature God Fourthlie this verse teacheth vs what are the benefities of this Sauiour for iudgement by the phrase of the scripture signifieth a remoouing of euill and the placing of that which is good and righteousnes is the following of vertue the eschuing of vice Therefore the benefites of this sauiour are Deliuerance from sinne eternall death and tyrannie of the Diuell the gathering of the Church by the ministerie of the Gospell the gift of the holie Ghost defence and preseruation of the remnants of the Church in this life and finally the rising of the godly ones from death vnto life euerlasting You see then what a pithie and profound Orator Dauid is here and what great efficacie and value euerie worde of his hath Then shall hee iudge the people according vnto right and defend the poore There is a diuerse vse of the worde iudgement and in expounding to obserue the same varietie it is profitable somtime it signifieth The taking awaie of euill as when it is saide in the 119. Psalme part 12. verse 1. I haue done iudgement and iustice that is I haue eschewed thinges forbidden and done thinges commanded in other places it signifieth Gouernement So the gouernors of Gods people are called Iudges Last of all to let passe other significations it is taken for mitigation of extreame law as in Ierem. 10. Correct me O Lorde in thy iudgement not in thy wrath least I bee brought vnto nothing That is mitigate the paines which I haue deserued do not deale with me according to the exiremitie of the law This Grammaticall admonition if we rightlie consider this second verse is easilie expounded As if he said I craue of God that he would sende the promised deliuerer that hee would gouerne his people in his righteousnesse that is in abolishing sinne and death that he would restore vnto his church righteousnesse and life euerlasting And defend the poore as if he said Hee will not deale extremelie with suters or poore in spirit but he will take vpon him to defend their cause hee will maintaine them against their accusers and hee will strengthen them and staie them frée and discharged in iudgement Hee will also represse the rage of the Deuill Tyrants and fanaticall persons and he will mitigate the thraldome of the bodies of his seruantes captiued The mountaines also shall bring peace and the little hils righteousnesse vnto the people The mountaines and little hilles are the churches or congregations and their ministers These bring peace in righteousnesse that is they teach That being iustified by faith wee haue peace with God For Who shall accuse the Elect ones of God shall God which iustifieth who is it that shall condemne is it Christ who died yea and rose againe who sitteth at the right hand of God and maketh intercession for vs And againe Iohn 5. He that hath my word and bleeueth in him that sent me hath life euerlasting and commeth not into iudgement but goeth by death vnto life For this righteousnes and peace let vs giue so great thankes vnto God as the whole scope of our liuelie hart can conceiue and let vs eschew all contrarie opinions and religions which trouble this peace He shall iudge the simple folke by their right defend the children of the needie and punish the wrong doer These are speaches Correlatiues as the Logicians vse thus to saie The king and his people c. Now then here bee desribeth the people of this king and the desecription agreeeth with the saying of Sophonias 3. 12. I will leaue in the midst of thee a needy and poore congregation yet trusting in the name of the Lord. For the church liueth an exile in the world and in deede as S. Paule saith 2. Cor. 7 tryeth outwarde fightinges and feeleth inwarde feares Therefore both maner of waies it is a congregation poore and néedefull not onely because it is destritute of humane helpes but also because it carieth about in the heart sorrowes and feares rising from acknowledgement of sinne and the wrath of God but there is a two fold kind of consolation set downe one as the Psalme affirmeth The Sauiour shall heale the woundes of the hart according to that saying Matth. 11. 28. Come vnto me all ye which labour and are laden and I will refresh you The other in that he threatneth punishmentes vnto backbiters slanderers which inflameth mindes of kinges and princes against the Chruch This conclusion sith it is necessarie for the vniuersall Chruch euen then speciallie is it so in the behalfe of poore people and Orphanes which are made open praies for all backbiters and slaunderers They shall feare thee as long as the Sunne and moone endureth from one generation to another To feare God by an vsuall phrase of the scripture signifieth not onelie to feare the wrath and iudgement of God but also in a sort to serue or worship God And the feare of God signifieth all the worship done vnto God or all the obedience due vnto God This verse teacheth vs then that Christ the sauiour is not honoured with expences or outwarde pompe nor tragedies of captiues but with duties by vs done touching which the lawe morall preacheth and therewith affirmeth that the Church shall not bee vtterlie destroied in this world This promise ought to bee acceptable vnto the godlie ones especiallie when the turkish armies are within their beholding which practise no other thing but to destroie the preaching of the gospell and

scatter abroad the congregation of Gods Church And although some dispute whether the kingdome at Christ be euerlasting seeing Paule saith 1. Cor. 15. 24. Then shall the sonne deliuer the kingdome vnto the father Yet the kingdome of the sonne without all doubting is euerlasting because in all eternitie hée raigneth together with the father and the holie ghost and remaineth the heade of the church And whereas Paule saith 1. Cor. 15. 24. That the sonne in the last day of the worlde shall deliuer the kingdome vnto the father let that be vnderstoode thus The sonne shall bring vnto the Father the Church gathered throughout all mankinde and then all the whole godhead shall be seene in presence and shall raigne not by the ministerie of the gospel but immediatly or without anie meane With this simple vnderstanding let vs be contented least we séeme to seeke to be more wise then it behooueth vs. He shal come down like the raine into fleece of wool euen as the drops that water the earth There is no doubt but the prophet doth allude in this verse vnto the historie of Gedeon which is recited in lib. Iudicum 6. and 7. chapters But other interpreters do applie this figure taken out of the history of Gedeon another waie For some doe refer it vnto the birth of the son of God borne of the virgne as the meaning might thus be Christ like vnto the deaw of heauen was conceiued by the holy ghost in the wombe of the virgin Mary without all spot of sinne This interpretation though I reiect not séeing it agréeth with the analogy or rule of faith yet I do more allowe the application thereof vnto the kingdome of Christ For like as grasse reuiueth and refresheth his colour when the deawe falleth vpon it so our hearts when we heare the preaching of the gospell conceiue new comfort which is the beginning and taste of life euerlasting Againe also that similitude maie well bee considered herein which in the same historie is set downe Before Christ was borne the sinagogue was a fleece of wool wet with heauenlie dewe Now the drie lande that is the Gentiles are watered with this dewe What shall I saie of the wonderfull and almost incredible victorie of Gedeon vnto whom Esayas in the 9. chapter compareth the triumph of Christ For as Gedeon leaueth forth a slender hoast against the huge multitude of his enemies and yet by God obtained the victorie so wee wretched and weake soules following the gouernement and good guide of the sonne of God our Captaine Christ in the onelie preaching of the gospell which we professe and with the sparke of faith shining in miseries doc ouercome most mightie enemies viz. sinne death and the deuill But this figure verie well and excellentlie doth Doct. Martin Luther set forth in his exposition vppon the ninth chapter of Esay Hee therefore that will may read thereof in that place In his time shall the righteous flourish yea and abundance of peace so long as the moone endureth He repeateth a sermon as it were of the effects of Christs kingdome namelie righteousnesse and peace In the Church shall both righteousnesses flourish the one of Faith whereby the person is accepted and pleasing vnto God fréely for the Mediators sake The other of a good conscience touching which let vs hold fast that most swéete saying of Nazianzen Nihil exhilarat nos ita vt conscientia pura spes bona Nothing so much reioyceth vs as a pure conscience and a good hope And where hee saith abundance of peace c. that is tranquilitie of the heart rising from faith hope and a good conscience Nowe consider what a thing it is not to be pluckt away from God and to be able to haue accesse vnto God to call vpon him craue and looke for helpe of him as in the 1. Epist 3. cap. and 20. vers of saint Iohn it is said If our heart condemne vs not then haue we boldness towardes God But the particle touching the eternitie of peace must not be at a blush as wee say but throughlie looked vpon For it containeth most sweet consolation which Isayas expresseth cap. 54 ver 10. in these wordes The hilles shall be mooued and the little hilles shall tremble but my mercie shall not depart from thee neither shall the couenant of my peace fall away saith thy mercifull Lorde That is though down-falles of kingdomes shall shake and terrifie the Church verie sore yet my couenant that I haue made with my Church shall be firme for euer ratified and vnmooueable Let vs be quietlie contented with this league or couenant yea though the whole world frushed togither fall downe about vs. His dominion also shall bee from the one sea to the other and from the flood vnto the worlds end The kings of Babylon and Persia held in their power verie rich kingdoms but these kingdoms were included within the limits of Asia Alexander the great ioined some part of Europe vnto the Empire of Asia The Romane Empire greatest of all others was extended no further then Euphrate Finally no gouernment in y e whole world was contained in the proper iurisdiction wherefore seeing Christes kingdome is comprehended within the same boundes wherein the whole world is comprehended doubtles we must confesse that this kingdome is not a worldlie Empire like as the Iewes do dream But peraduenture some man would ask what maner of kingdom the kingdom of Christ is There is nothing that we may so easily expresse The kingdome of the Christ in this life is to kéepe and restore the ministerie of the Gospell also to gather and reuiue the Church with his worde and holie spirit giuen and to protect her wonderfullie against the diuels and tyrants after this life to raise her members vp from death to life and bring them to his eternall Father Out of this description maie be taken the difference of Christes kingdome and a politike kingdome Also they differ in obiects in benefites in forme of gouernment glorie defences and stabilitie for first the politike power gouerneth the part which is moueable and brideleth the externall members that they may remaine within their duties but the kingdome of Christ not onelie gouerneth externall manners but reprehendeth and healeth the hearts as in Isay 61. ver 1. To binde vp the broken hearted Secondlie the chiefe benefits of politike power are discipline and peace of bodies but the spirituall and eternall benefits of this kingdome are righteousnesse and peace of conscience before God Thirdlie they differ in forme gouernment for other kings and princes chuse fit ministers to beare authoritie in the Common-wealth endued with wisedome and eloquence but Christ chooseth the foolish things of this world to confound the wisedome of the wise or as the 8 Psalme ver 2. saieth Out of the mouth of verie babes and sucklings he hath made perfect his kingdome Moreouer they differ in forme of execution as in defence and punishments