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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

well knowne Let mee be grounde wyth the teeth of beastes so I be made fitte bread for GOD. Last of all to the end the doctrine of this Psalme may be the more euident let these benefits of God be considered Our creation the manifestation of God the sending of his Sonne the bestowing of his word and Gospell the giuing of his holy Spirit promise of eternall life good bringing vp defence of body and soule the vanquishing of the deuill the setting forth of learning and true doctrine Gods gouernment in our conuersation and enterprises successe of our counsels happinesse of our studies and vprightnesse of iudgement prosperitie of our children good examples and eschewing of offences good report publique concord peace and meane state of pollicie and a sounde estate or constitution of the Church These benefits if in minde we embrace we shal the more acknowledge the fatherly louing kindnesse of God and accuse our owne vnthankfulnes and with vnfained sorrow of hart craue of God to enflame in vs the motion of a thankfull hart and a desire to shew foorth our thankfulnesse for all our life time ❧ A PSALME OF DAVID Domini est Terra c. The Argument THIS Psalme of Dauid is verily short in verse but full of learning For it instructeth the Reader as touching the Church and also the offyce and dutie of the Magistrate The Church it sayth is a company gathered out of all mankinde tyed vnto the King and head Christ which Church without hypocrisie performeth inward and outwarde worshippings agreeable vnto the Gospell and againe which from Christ receiueth righteousnesse and blessing that is forgiuenes of sinnes the holy Ghost and life euerlasting Thys discription appertaineth vnto the Church properlie called that is vnto the Congregation which is borne a new of the holy Ghost For in a generall name of the Church wee comprehende all those which are not enemies but hearers of the Gospell yea though they be without true feare of God and without fayth And seeing the Church hath neede of succour thys Psalme exhorteth all Princes and Gouernours of Common-weales that they would vouchsafe theyr honest and peaceable succours vnto such as teach and learne the Gospel and not to exercise crueltie against thys poore needy Congregation which retaineth the heauenly doctrine But howe few such personages doe yeeld vnto thys exhortation the matter it selfe and the euent thereof sheweth For many Princes sette foorth theyr written decrees euen wyth blood against the Confessors of the true doctrine Others take vppon them the defence or patronage of fanaticall Teachers Some trifle or dallie with the Bishoppes that they may catch or gripe into their hands the riches of their Collidges or Ecclesiastical promotions But although the greater part of Princes doe swarue from the rule of theyr dutie yet notwithstanding God turneth the minds of some so that they acknowledge the doctrine of the Gospell and for to nourish the Church as it were banished in the world such Princes both doe vnderstand and execute theyr functions or offices giuen them from God For these sayings are knowne full well viz. Psalme 82. I sayde yee are Gods c. That is you are Gods Vizegerents or deputies and doe impart Gods benefits vnto men namely The Law of of God righteousnes and peace Againe as in Esay 49. Kinges shall be thy Nursing Fathers and Queenes shall be thy Nurses verse 23. ❧ The Psalme and exposition thereof Verse 1. The earth is the Lords and all that therein is the compasse of the world and they that dwell therein THE Prophet heere beginneth his discription of the Church from the heade and the place wherein the Church is gathered For although the Church is not tyed vnto tytles of Bishops and ordinary succession as they call it yet is it not with out a Head and Gouernour For the Heade of the Church is the Sonne of GOD vnto whom from the eternall Father all power is giuen both in Heauen and Earth Thys Gouernour wise and mightie gathereth vnto himselfe a Church euen out of all mankinde by the preaching of the Gospell and defendeth the same from the tyrannie of the deuil that it may be his euerlasting inheritance and out of this place is taken manifold doctrine and consolation For first it witnesseth that Christ is truly and by nature God and for because the Name of the true God is giuen vnto Christ and that the worke of creation is properly ascribed vnto the nature of the omnipotencie onely it is néedfull that there bee in Christ a nature both diuine and omnipotent Let therefore thys testimony be adioyned vnto other sayings which make most plaine and notable manifestation of the diuine nature of the Messias Secondly he admonisheth great and small to remember that they are not Lords of the earth but onely Court keepers or Bailiffes and that they must render vp accounts of theyr Stewardship administred of thys sentence if Gouernours or Rulers woulde be earnestly mindfull vndoubtedlie they would doo their duties in the feare of the Lord in humilitie neyther woulde they with such libertie exercise tiranny rapine At thys day because many doo falsly imagine that they are Lords properly called of theyr owne riches they beare sway with puffed pryde and carrie hautie mindes doo fléese theyr Subiects with immoderate exacting them but after a while they shall render accounts to the Lord of the Feoe and like vassals vndutifull shall suffer great and iust punishment with the losse of their Feoe Thirdly he teacheth of Christian libertie in the which sence verily it is cited by S. Paule in the 1. Cor. 10. Whatsoeuer commeth into the shambles of that eate yee asking no question for conscience sake The earth is the Lordes and all that is therein verse 25. Let therefore the dreames of difference in meates be refelled and with giuing of thanks let vs eate eyther of flesh or of fishe and let vs not vnder a certaine superstition feare any offence wherein there is none offence Fourthly hee giueth consolation vnto the godly ones which for the profession of the true doctrine doo liue in exile For seeing the earth is the Lords let vs not doubt but hee taketh care of thē that the godly ones may haue meane harbours and succours according to that saying of Christ In my Fathers house are many dwellings c. Iohn 14 verse 2. And we see at this present day many notable examples of Christes prouidence preparing for his Church and the godly exiles safe dwelling places and giuing Halcyon dayes euen in the midst of the raging seaes and stormes of Germanie Let vs therefore craue and expect of Christ the Lorde of all the worlde succours and harbours and other benefits necessary for this life and let vs not discouraged with feare of banishments cast away our profession of the Gospell for as much as hys promise is true and nothing fallible namelie First seeke ye the kingdome of God and all other things shall

true calling vpon God and firme consolation of our mindes rule of our life all which things are to be accounted of all men amongst the speciall good gifts And let vs not be mooued with the iudgements of Epicures which sette downe other limits of the cheefe good gyfts and other bounds of things to be by vs required but let vs know that mankinde was thereto created that therein the knowledge of God might appeare and that it might declare true testimonies of God and enioy his fellowship in the life euerlasting Therfore a thousand causes there be why with such feruencie of minde the Prophet desireth the societie and most firme coniunction with the true Church Verse 5. For in the time of trouble hee shall hide me in hys tabernacle yea in the secrete place of his dwelling shal he hide me set me vp vpon a rock of stone The Histories of all ages doo shewe that the vniuersall Church and all the godly ones are exercised in greatest dangers neyther can the truth of the doctrine be retained without great contention the most sweete figure heere then promiseth defence vnto the Church viz. He shall hide mee in hys Tabernacle For as Iehoshebeah the wife of Iehoiada the Priest when wicked Athalia raged in putting to death all the Kings seede of the house of Iuda kept and preserued the young King Ioas and sixe yeeres hid him safely in the house of God so the Lord knoweth how to deliuer his owne out of temptation and to defende them euen as it were poore supplicants flying to some place of refuge Vnto thys most swéete promise let vs annexe examples of Gods wonderfull deliuerances let vs confesse so the matter is that we all in the horrible tempests stormes of Germanie are helped and defended by GOD himselfe for these great benefits let vs giue thanks vnto God the eternall Father of our Lord Iesus Christ and let vs hartily beséech him for his sonnes sake Iesus Christ our Lorde for vs crucified and raysed from death to life that he henceforth and for euer would defende vs in his Tabernacle as it were secretly hydden for our refuge for there is no stronger safegarde or defence in all kind of dangers then is the Tabernacle of God or as Esay saith the bosome of God Verse 6. And now shall he lift vp my head aboue all mine enemies rounde about me Verse 7. Therefore will I offer in his dwelling an oblation with great gladnesse I will sing and speake prayses to the Lord. Well doe the Lawyers say That they which haue receiued a benefit are naturally bounde according to the manner of theyr abilitie to render due recompence And what is it I pray you that wee are able to render vnto God besides our sacrifices of thanksgiuing Let vs therefore rightly thinke with Dauid that any danger falling vpon vs is not by chance dashed aside or driuen away but that wee are helped preserued euen by God himselfe and that he heareth our prayers Let our minde honour God aright that hee hath not a vaine name and that hee dooth not neglect men but that hee vnfainedly heareth them that calleth vpon him in his Church and that he vndoubtedly beholdeth and helpeth his Church and keepeth his promises with his seruaunts These also let vs inculcate and beate into our memories and let vs commemorate the same vnto others let vs publish the same abroade when we are helped and deliuered that euen others also may be stirred vp to the due acknowledgment of GOD. Verse 8. Harken vnto my voice ô Lorde when I cry vnto thee haue mercy vpon me and heare me Verse 9. My hart hath talked of thee seeke ye my face thy face Lord will I seeke Verse 10. O hide not thou thy face from me nor cast thou thy seruant away in displeasure In the fourth verse he required to be cooptate or chosen into the societie of the true Church then which benefite none was more wishfull now because it is no lesse vertue to kéepe that is gotte then to gette that we can he prayeth feruently and craueth of God that he may be able euermore to remaine A Cittizen with the Saints and one of the housholde of God For he saw the example of Saule who when hee was the first King ouer the people of God and vndoubtedly at the first had the Spirit of God in him afterwards by reason of his contempt in greeuous offences hee was not onely forsaken of God but also was cast foorth into eternall destruction While he lookes vpon this example he oftentimes sendes foorth both prayers and sighes as if he said Lord make me a vessell of mercie and cast me not away amongst the vessels of wrath Cast me not away from thy face and take not thy holy Spirit from me Psalm 51. verse 11. Séeing then so great a personage as King Dauid with often spéeches vsed these prayers forsake mee not nor cast me away it is not our parts to doubt but that God is continually to be prayed vnto that hée would confirme that which hee hath wrought in vs and seeing he hath made vs to haue a will that he will enable vs also to performe the same so as we may render some acceptable seruice vnto him Heere also let the godly Reader consider in what manner Dauid while he was praying lifted vp and supported himselfe with remembraunce of precepts and promises My hart said vnto thee seeke ye my face that is thou commaundest in thy vnspeakeable goodnes and mercy that we should craue good things of thee and thou addest most large promises to stir vs vp vnto true prayer Although therefore great is the imbecilitie and great is also the amasednes of mans minde flying from God yet notwithstanding béeing stirred vp and prouoked by so many precepts promises let vs correct our doubting and let vs begin to come vnto God hauing Christ for our guide and let vs not thinke that Gods promises are vaine soundes or pronounced speeches as Epicures doo imagine For God hath not in vaine manifested himselfe by so excellent testimonies not in vaine hath he declared his will he will haue our darknes and doubtfulnesse to be by his word amended for he is a true God and kéepeth his promises as in the 25. Psalme it is said All the waies of the Lord are mercie and truth c. verse 9. Verse 11. When my Father and my Mother forsake me the Lord taketh me vp This is an amplification borrowed from the vnfaithfulnesse of friendes whereof Plato speaketh saying A friende yet an vnconstant creature by nature And Sophocles saith Nullum atrocius vulnus est quam defectio amici viz. No wound more greeuous nor more great Then when a friend dooth friendship breake Against this great sorrowe which the forsaking of most néere allied friendes procureth let vs oppose the consolation wherewith Dauid supporteth himselfe saying My father my Mother haue forsaken me but the Lorde hath taken

It is the Lord that ruleth the Sea the voyce of the Lord is mighty in operation the voyce of the Lorde is a glorious voice Verse 5. The voice of the Lord breaketh the Caedar trees yea the Lord breaketh the Caedars of Libanus Verse 6. Hee made them also to skyp like a Calfe Libanus also and Syrion like a young Vnicorne Verse 7. The voyce of the Lord deuideth the flames of fire the voyce of the Lord shaketh the wildernesse yea the Lord shaketh the wildernesse of Cades Verse 8. The voyce of the Lord maketh the hyndes to bring foorth young and discouereth the thick bushes The summe of these verses wherein is a most excellent description the fourth Chapter of S. Paules Epistle to the Hebrues reciteth The word of God saith he is liuelie and mighty in operation and sharper then any two edged sword entreth through euen to the deuiding a sunder of the soule and the Spirit and the ioynts and the marrow and is a discerner of the thoughts and the intents of the hart verse 12. For like as in the promulgation of the Lawe fearefull thunders and shaking astonishments were in heauen and earth so the publishing of repentance wherewith the holy Ghost sharplie reprehendeth sinners is not a vaine voice but effectuall pearcing into the mindes and harts of mankinde and illumining the acknowledgement of sinne and the wrath of GOD and stirring vp horrible feares For who trembleth not in al parts at the hearing of thys voice For the wrath of God is reuealed from heauen against all impiety vnrighteousnes of thē which with-hold the truth in vnrighteousnesse Rom. 1. ver 18. Againe That euery mouth may be stopped and all the world be found guiltie before God All haue sinned and haue neede of the glory of God Rom. 3.19 Touching the efficacie heereof there is a notable example propounded in the second Chapter of the Acts When they heard these words they were stricken in theyr harts and saide vnto Peter and to the rest of the Apostles Men and bretheren what shall we doe verse 37. And vnto thys place a grammaticall admonition or notice must be added touching the proper names of Syria and Cades for the name of Libanus is knowne to all men But Moses sheweth in the third of Deuteronomie That the hill Hermon was called Syria of the Sydonians and of the Amorites Shenir verse 9. And the booke of Iosua setteth those downe as the lymits and bounds of the Holy-Land viz. From the East Euphrates from the West the Sea Mediterraneum from the North Libanus and from the South the Desert of Cades Verse Idem In hys Temple doth euery man speake of hys honour Hetherto hath hee described the feares and tremblings which remaines in mens mindes hearing the voyce sharplie reproouing sinnes and shewing the wrath of God Nowe hée describeth the manner of worshyppe and the benefits of the new Testament For when mens harts are astonished with the acknowledgement of Gods wrath they flee for refuge straight vnto the Mediator in cōfidence of the promised mercie againe in consolation a newe and eternall righteousnes is begun and a life honouring God aright Neither indeede are the efficacies of y e words in this verse to be neglected For where he saith All men speake of hys honour no doubt hée signifieth it shall come to passe that the Church shall bee gathered not onely from among the Iewes but also from among the Gentiles And hys meaning is they shall speake of his honour in that a man may discerne the Religion of the newe Testament from Leuiticall ceremonies For the Leuits were kyllers of beastes in theyr sacrifices but true worshippers shall worshyp the Father in spirit and truth and offer the Calues of theyr lyps confessing the name of the Lord that is Prayer thanksgiuing and confession Verse 9. The Lorde sitteth aboue the water flood and the Lord remaineth a King for euer The Histories of the Deluge and of bringing the people out of Egypt are notable figures of Baptisme for as Noahs familie was preserued when all the wicked ones were destroied so they which are ingrafted in Christ by Baptisme are deliuered from eternall death and are endued with righteousnes and life euerlasting Moreouer like as Pharao was ouerthrowne in the Red Sea when the Congregation of the people of Israel was meruailously preserued so in Baptisme our sinnes are buried and we together with Christ doo rise againe that we may walke in newnesse of life Of thys Alegory we haue plentifull Authors and witnesses as S. Paule in the 1. Cor. 10. and S. Peter in his first Epistle and third Chapter Therefore dooth Christ raigne by the preaching of the Gospell and by Baptisme gathering his Church vpon whom he bestoweth eternall benefits viz. wisdome righteousnesse and neuer ending life For whereas both the King and Kingdome beare themselues correlatiuely as Logitians vse to speake it must needes be that of an eternall King the kingdome must be also eternall but touching the Kingdome of Christ elsewhere is oftentimes spoken Verse 10. The Lord shall giue strength vnto his people the Lord shall giue his people the blessing of peace Strength signifieth the gyft of the holy Ghost which is the Spirit not of fearefulnesse but of strength and loue for when thys helpeth vs when wee will we are able to doe acceptable things vnto GOD and wholesome things for our selues and his Church As touching this vertue or strength diuine and heauenly it is sayd in the 24. of S. Luke But tarrie you in the Cittie of Ierusalem vntill you be indued wyth strength from aboue verse 49. And in the first of the Acts Receiue ye the power of the holy Ghost The Blessing comprehendeth all benefits necessarie for the bodie the soule Let vs therefore render thanks vnto the Sonne of God the King and High Priest of his Church that he giueth vs his Gospell and his holie Spyrite which helpeth our infirmitie and giueth vs other benefits necessary vnto the soule and body and let vs declare our thankfulnesse towards him not onely in words but also in godly duties A Psalme or Song of the dedication of the house of Dauid Exaltabo te Domine The Argument I Haue before now and then saide that there are two kindes of trials or vexations of the Church for some doe cruelly afflict the body and spoyle vs of the benefits necessary for the body these are sicknesses pouertie banishments dangers of life and losse of wife and children These inconueniences although they are not slender yet are they more easily borne whē in our harts doe shine the acknowledgement of the mercie benefits and presence of God healing embracing vs for his Sonnes sake Laurence indeede was consumed vppon the hote burning coles and Stephen was stoned to death but eyther of them was merrie in the midst of death because they perceiued in theyr hart a ioyfulnes risen of the acknowledgement of the presence and mercy of

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