Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	spirit_n	worship_v	worshipper_n	8,943	5	13.1108	5	true

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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

a worke of righteousnes wherin a man bindeth himselfe to render acceptable duties towards God By thys slender discription may be vnderstoode that thankfulnes is a vertue compounded of two speciall vertues namely Truth and Righteousnesse Truth acknowledgeth from whence a benefite is receiued Righteousnesse performeth mutuall duties Dauid therefore is true and iust for hee plainly acknowledgeth that he is both heard and helped of GOD and by this profession he witnesseth that God is not a vaine Name that he is not idle nor bounde to second causes but that hee is indeede effectuall and helpeth such as call vpon him Héerewith also Dauid bindeth himselfe to mutual duties acceptable vnto God when he sayth And in my song will I prayse him For I pray you what is there that we can render vnto God besides the sacrifice of prayse Now contrariwise consider what a monster an vnthankful person is who is cōpact and framed of horrible sinnes viz. Lying Vnrighteousnesse When Alexander thought that hee obtained his Kingdome eyther by chaunce or through his owne vertue and confessed not that it was giuen him of God he is a lyer and that euen against God afterwards hee is become vniust not rendering vnto God his bounden dutie when hee prescribeth himselfe to be worshipped as a God Séeing then thanksgiuing is a necessary worship doone to God and that ingratitude towards GOD is an horrible offence let vs be thankfull to God both for all benefits of the soule and bodie and also euen specially for thys same thing that we are not snared with the counsels of hypocrites nor haue not dealt vniustly in the will of the Lorde but haue kept our fayth yet indeede not of our owne strength or power but by the helpe of our Lorde Iesus Christ Verse 10. O saue thy people and giue thy bessing vnto thine inheritance feede them and sett them vppe for euer That which Cicero spake of hys Countrey in his second Booke De legibus the same may much more truely be spoken of the Church Necesse est charitate eam praestare pro qua mori cui nos totos dedere in qua nostra omnia ponere quasi cōsecrare debemus Needfull it is that our Country excel in loue and good affection for whom we ought to die to whom wee haue wholy addicted our selues and in whom we haue reposed all things and as it were ought to consecrate the same It is not therefore our part neither fitteth it the name of a Christian to doubt but that for the vniuersal Church whose Cittizens we desire to be reputed and named we must pray continually Preserue gouerne and defende thy Church O God against the deuils Tyrants Heritiques and the furies of false bretheren and theyr wicked practises and seeing there are in mankind many which curse the Church blesse thou Lorde thine inheritance and after thou hast restrained the practises of the Enemies adorne thou her with thy glorie euerlasting Amen ❧ A Psalme of Dauid exhortatorie to Princes and great personages Afferte Domino filij Dei The Argument ALthough I allow not the rule of interpreting which culleth out the Oracles of God into diuers meanings yet certaine Histories are so written that with a safe analogie of fayth they may be expounded alegorically as the Historie of Gedeon is doubtlesse a notable figure of the Kingdom of Christ So the leading of the people out of Egipt is a figure of deliueraunce from the tyrannie of the deuill and death euerlasting Wherefore sithens this Psalme dooth celebrate the glorious acts which are sette foorth in bringing the people out of Egipt it shall stand well with the Reader eyther to embrace the hystoricall meaning or wisely and fitly to vse it as an alegorie touching the kingdome of Christ And if he wil rest cōtented with the historie he may take out of thys Psalme doctrine most necessary as touching the manifestation of God for it is needfull that the true God whom we doe call vpon be discerned from false or counterfet Gods be vnderstoode how he is to be sought vnto Namely euen as he hath by assured testimonies manifested his essence will Like as therfore the Fathers and Prophets in theyr prayers speake vnto thys true God which made himselfe knowne in promises and in that bringing them out of Egipt by visible and not fayling testimonies so let our prayers likewise behold and speake vnto the same God which brought his people out of Egipt by publishing so many testimonies and sent his Sonne adding like testimonies as in the resurrection of the dead and others But if the Reader like better the Alegory let him apply the Psalme vnto the gathering of the Church by the ministery of the Gospell and Sacraments by which Christ sitting at the right hand of God alwaies was is and shall be effectuall and in the harts of beleeuers illumineth newe light righteousnes and life euerlasting ❧ The Psalme and exposition thereof Verse 1. Bring vnto the Lord ô yee mightie bring young Rammes vnto the Lord ascribe vnto the Lord worship and strength Verse 2. Giue the Lorde the honour due vnto hys Name worshyppe the Lorde with holy worship THE Prophet in this place exhorteth all men that they woulde offer the sacrifice of praise that is The fruite of theyr lips confessing hys Name Heb. 13. And the glory of GOD is the acknowledgement and celebrating of the righteousnesse of God in accusing and punishing sinnes and hys mercy in receiuing such as fall and are conuerted vnto hym Thys glory dooth not the Epicure attribute vnto God who sayth most saucilie That God is nothing nor careth not for things pertaining to men Saule although hée knew there was a God and the same to punish mischiefes yet he did not as yet giue vnto GOD perfect glory But Dauid affirmeth both that there is a God and that he is iust horribly punishing mischiefes and again a mercifull GOD receiuing and sauing miserable mankind fléeing for mercy vnto the Mediator This man giueth vnto God perfect glory that he is a God that he is iust that hee punisheth that hee is good mercifull and a Sauiour and that he also punisheth not to destroy but to saue this glory is then only attributed vnto God whē we haue learned the Gospell and by faith doo acknowledge the Sonne of GOD. Holy worship hée calleth the High Priestes attyre whereby he vnderstandeth the righteousnesse of fayth according to that saying That I might be found in him not hauing mine owne righteousnes which is of the Law but that which is of the fayth of Christ which is of the righteousnesse of God by fayth Phil. 3. verse 9. Therefore it signifieth that the Sacrifices of the olde Testament are to be abolished as in the fourth of Iohn it is sayd True worshippers shall worship the Father in Spirit and trueth verse 23. Verse 3. It is the Lord that commaundeth the waters it is the glorious God that maketh the thunder Verse 4.

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