Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	add_v	faith_n	temperance_n	2,660	5	11.1051	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

rigorous disposition that they exercise cruelty against the Teachers and professors of the Gospell Vnto such dooth the Psalme in thys place denounce punishments as if he said If you will wage your battayles against Christ know yee shall come to vtter destruction for he is the Lord of Hostes and mightie in battaile that is hée vanquisheth and destroyeth Tyrants as Iulianus the Apostata cryed out Thou hast conquered me ô Galilaean And in the Image of Senacherib as Herodotus sayth was written in Gréeke this sentence Jn me intuens disce pietatem By the beholding heere of mee Let godlinesse be learnd of thee ❧ A Psalme of Dauid Ad te Domine leuaui c. The Argument LET vs alwaies haue in our eyes the summe of that doctrine which Christ himselfe setteth downe when hee commaundeth to preache Repentance and Remission of sinnes for God wyll haue his Church by some means or other to acknowledge the greatnes of sinne sticking in the natures of men and the greatnesse of mercy for Christes sake promised to the ende she may know that she cannot satis-fie the Lawe of God nor by discipline be iust before GOD but ought to seeke remission of sinnes by and through the Mediator Vnto thys summe of doctrine appertaineth this twentie fiue Psalme for first it heapeth vp the greatnes of sinne which how soeuer it be may be so deemed or reputed by the continuall flames of mens lustes who is so sencelesse furious that dare boldly say there is little euill in mans nature when hee hath doubtings of Gods prouidence and blinde securitie whereby it comes to passe that men eyther doe lightly or not at all feare the iudgement and wrath of God Also the loue of our selues wherein wee serue more our owne pleasure and glory then the glory of God Touching all these euils thys Psalme sayth O remember not the sinnes and offences of my youth nor my transgressions verse 6. Againe Bee mercifull vnto my sin for it is great verse 10. that is much and manifold but it is to be lamented that there are in all ages lyings preached whereby the greatnesse of sinne is made lesse and obscured After thys he heapeth vp aduaunceth and amplifieth the greatnes of Gods mercie receiuing mans nature fallen not reiecting the same amongst the deuils for he saith expreslie Call to remembrance O Lorde thy tender mercies and thy louing kindnesse which hath beene euer of old verse 5. When our first Parents did fall and had procured vnto themselues eternall punishments God in his most iust wrath remembring his mercy receiued wretched mankinde into his fauour and turned the punishment vppon his Sonne vnto thys historie doubtles the Prophet heere alludeth where he sayth Remember thy mercies which haue beene of olde But least any man esteeme that out of the true Church this benefit namely remission of sinnes is giuen he bindeth expresly his promise vnto the Church on this manner All the pathes of the Lord are mercy and truth to such as keepe his Couenaunt and his testimonies verse 9. That is the Cittizens of the Church which heare and embrace the Gospell and obeying the preaching of the same doe truely repent and flee in theyr prayers vnto the Mediator doe obtaine from God remission of theyr sinnes and life euerlasting Therfore thys Psalme beautifieth a speciall Article in the Creede I beleeue the forgiuenes of sinnes And because wee haue not onely neede of forgiuenes of sinnes but also of other benefits he craueth of God the gouernment and gyft of the holie Ghost defence in daungers and the vniuersall deliuerance of the Church Heerehence it is a thing perspicuous what plenty of doctrine and consolation thys xxv Psalme setteth downe vnto the Reader ❧ The Psalme and exposition thereof Verse 1. Vnto thee ô Lord haue I lift vppe my soule my GOD in thee doe I put my trust ô let mee not be confounded neither let myne enemies tryumph ouer mee THere is a very great difference betwéene the prayers of the Heathen and our prayers for the Heathen people wander a wrong way and call vpon they knowe not what neither may they perswade themselues to be hearde as Haecuba of whom Euripides speaketh crieth O Iupiter auicquid es sine hoc coelum siue mens infidens huic coelo viz. O Iupiter what soeuer thou art eyther this heauen or the mind setled in this heauen so that a contrary wise they wander frō the true GOD and know not his will But our manner of calling vpon the true God beholdeth and speaketh vnto him who comming from his secrete seate hath by assured testimonies reuealed himselfe and made hys promises vnto vs and our prayer wisely and feruently discerneth him from the lying Gods of all Nations For like as the Fathers Abraham Isaack Iacob Moses Dauid Daniell and others in theyr manner of praying dyd know that they spake vnto this true God who had made himselfe knowne in his promises and by bringing the people out of Egypt and did pray beleeue that they were receiued and heard euen for the promised seede sake so doo we also call vppon the same true God who is the Father of our Lord Iesus Christ crucified for vs and raised from death to life and for thys Mediators sake we beléeue that we are heard That this admonition touching the difference of true and false inuocation is necessary no doubt at all it is which let vs vndoubtedly make familiar vnto vs so often as we begin our prayer and thanksgiuing But after wee haue seperated our manner of praying from the furies of them which worship Idoles let vs distinguish the same from the vaine babling of Hypocrites for Hypocrites make their prayers without any true motion of the hart as of the Pharisies it is said in the sixt of S. Mathewe But in vs let there be a consent of the hart and voice and a hart enflamed with the light and loue of GOD let it manifest our diuine motions with a voyce worshipping or praysing GOD. Therefore Dauid sayth héere expresly Vnto thee haue I lift vppe my soule furthermore because without fayth no Prayer is effectuall hee addeth heereunto a mention of hys fayth resting in God for the Mediators sake and vnto thys vertue which is the proper ornament of the Church he attributeth a notable effect because sayth he In thee I doe put my trust neither shall I be ashamed neyther shall I be any matter or cause vnto mine enemies wherein they shall laugh me to scorne or busie themselues against mee to reproche or reuile me for fayth is the vanquisher of the deuill and all his instruments and suffereth not the faythfull or beleeuing soule to be cast out of Gods fauour by any engines howe craftily and subtilly deuised soeuer they be Verse 2. For all they that hope in thee shall not be ashamed but such as transgresse without cause shall be put to confusion A most swéete promise wherewith hee stirreth vppe and confirmeth himselfe in time

is strong and a ielous God which cannot abide any societie betwéene Christ and Belial which doubtlesse is impossible so let vs flée from and beware of all succours of felowships or partakings séeing that saying of Sophocles is most true Hostium dona non sunt dona et non sunt vtilia The gyfts of our enemies no gyfts at all be Nor ought doe auaile our state or degree For when the enemy speaketh flatteringly and with a comicall countenaunce works his tragedy we must not trust him at any hande Because there are seauen abhominations lurking secretly in his hart as Salomon sayth in his Prouerbs chap. 26. verse 25. I would say more to this purpose had not our Country Germanie to her great losse learned howe much credite is to be giuen and attributed vnto sophisticall fellowships Last of all we must not colour vp the matter with our enemies eyther for peace or profit sake as some now adaies hauing a right perceiuerance in the true doctrine by sinister sleights practise to win the aduersaries good wils vnto them For the aduersaries are not appeased nor healed with such fayre spéeches but are euen much the more stirred vppe and conceiue good hope the time will come that these guileful flatterers leauing y e true Church at randon wil againe take thēselues vnto theyr Tents of mischiefes But let not vs sitte with vaine persons neither keepe company with the craftie or fraudulent dealers which comes to passe eyther by neglecting to refute the enemies errours or vsing a dissembling fellowship in opinions or with vngodly suggestion or colluding with the aduersaries but let vs beare a most bitter hatred against the murthering Congregation of Caines deuotion least we be polluted with the societie of theyr madde worshipping and crueltie but let vs wash our hands in innocencie that we may walke about the Altar of the Lord. Verse 7. That I may shew the voice of thanksgiuing and tell of all thy wondrous works Hée reciteth a finall cause whereunto is to be referred the ioyning together with the true Church therefore saith hee doo I desire to be a member and Cittizen of the most prayse woorthy Country the Church that I may performe the worshippings which GOD most seuerely requireth as in calling vpon him in thanksgiuing teaching and confessing For in the Church onely are exercised the true calling vppon God thanksgiuing and other workes of the first Table many other vertues as temperance gentlenes c. are also found euen in them which know not God as in Pomponius of Athens and other such like But true prayer is only proper to the Church and in truth is the speciall or cheefe wall of the Church as Salomon saith The Name of the Lorde is a strong Tower That is true calling vpon God But let vs discerne the degrées for eyther we craue some thing of God or we giue thanks for benefits receiued that is we witnesse that God vnfeinedly helpeth vs and so we giue him thanks and by the celebracion of this benefit we stirre vp our selues and others vnto the feare of GOD fayth in him and true calling vpon him But of these vertues proper to the Church I haue elsewhere spoken oftentimes Verse 8. Lord I haue loued the habitation of thine house and the place where thine honour dwelleth The whole Psalme is a Sermon which bids vs flee from the enemies of the true doctrine and the true Church and to embrace the true doctrine to loue helpe and aduaunce the true Church To thys effect also apertaineth this little verse I haue loued thy Church which is the Church and house wherein GOD dwelleth and which with true prayses worshippeth God To the cherishing helping and maintayning of thys Church I employ my studies counsels and labours For God will haue vs to loue his Church which teacheth aright and will haue vs manifest our zeale thereunto and hée will haue the Ministerie of the Gospell to be reuerenced and helped like as in the 122. Psalme he commaundeth saying Pray for the peace of Ierusalem verse 6. And straight is added his promise of reward They shal prosper that loue thee verse Idem Like as therefore in the honey Hiues euery Bée bestoweth his labour for the common profit of all so let euerie one of vs employ all our endeuours and duties for the safetie and tranquilitie of those societies which teach the Gospell aright and let vs helpe and further godly studies so as the pure doctrine touching God and our Lord Iesus Christ may bee aduaunced and preferred euen vnto our posterity Verse 9. O shutte not vp my soule with the sinners nor my life with the blood-thirstie Verse 10. In whose hands is wickednesse and theyr right hand is full of gyfts Hée not onely craueth thys that hee may be defended against the crueltie of enemies but another thing also namelie that he might not be defiled or stained with the societie of Idolaters and Manquellers wherewith the enemies of the Gospell doo defile themselues and he prayeth also that he may not be ensnared in their punishments For many there bee which are not ignoraunt of the true doctrine but yet for feare they dissemble theyr opinion and with theyr dissimulation doo confirme the rage of Tyrants Let such know there must needes be a manifest confession both for the glory of God and for to deliuer others which for confession of their fayth are violently carried to torments But heere must the Reader be admonished of the propper names of the enemies of the Gospel to the end he may learne to shunne them before in thys Psalme hee paynts them out with foure proper tearmes calling them vaine crafty malignant and vngodly persons Heere he precisely termeth them sinners blood-thirsty practisers of euill counsels and corrupt Iudges or money men I meane not to stay long vpon these least any man should thinke me to take pleasure in reproching them but I am mooued to exhort the godly ones that they woulde consider what manner of monsters the enemies of the Gospell are whom the holy Ghost heere affirmeth to be compact and framed of so many and so great vices and mischiefes Verse 11. But as for me I will walke innocently O Lorde deliuer me and be mercifull vnto me Hée repeateth his prayer for defence amplified vnto the Antithesis or contrarietie seeing with all my hart I doe eschewe and tremble to followe the vngodlinesse and mischiefes of the enemies of the Gospell and with a good conscience professe the true doctrine of thée doo I craue and from thée doo I looke for defence For I well know that I am not enuironed or fortefied with any power against the cruelty of the Enemies but am openly layd foorth to all theyr weapons except it please thee to be my protector and defender Verse 12. My foote standeth aright I will praise the Lord in the Congregations In the very last verse there is added a finall cause why he craueth to be preserued namely that

mee vp Let vs know that obedience and moderation of the mind in suffering such calamities dooth please God and that in the meane time the Sonne of God himselfe hath care ouer vs and that he is our faithfull and firme Friende whose beneuolence or great good will let vs studie by all meanes continuallie to retaine and keepe For he both will and can help when we are not only forsaken of friends but also of all Creatures As in the 72. Psalme it is said He deliuered the poore which had no helper And in the tenth Psalme Vnto thee is the poore man left thou art the helper of the friendlesse that is of them who béeing forsaken of seconde meanes doo call vpon thee Verse 12. Teache mee thy way ô Lorde and leade mee in the right way because of myne enemies Verse 13. Deliuer me not ouer into the will of mine aduersaries for there are false witnesses risen vp against me and such as speake wrong The true Church is assaulted with diuers kindes of enemies as Turkes Bishops Kings and Princes the Champions of Bishops practise and bend their endeuour to destroy the Church with sword and fire and Munckes with others which beare sway with opinion of learning in Courts enflame the wrath of these The Prophet heere not onely therefore prayeth for gouernment but also for defence of the Church euen from God himselfe which doubtlesse is necessarie in so great diuersitie of daungers Verse 14. I should vtterly haue fainted but that I beleeue verily to see the goodnesse of the Lord in the Lande of the liuing As if he saide although I am oppressed on euery side as the stone or Rocke in the Sea is beaten vppon with rushing waues yet I shall bee preserued in the Lande of the liuing That is I shall not be oppressed of mine enemies in thys life neyther shall I afterwards be swallowed vppe into eternall death but I shall worship and praise GOD amongst the liuing in this life and in the life euerlasting So sayth he in the 118. Psalme I shall not die but liue and declare the works of the Lord. verse 17. Verse 15. O tarry thou the Lords leysure be strong and he shall comfort thine hart and put thou thy trust in the Lord. That is call vpon God craue and looke for hys helpe and thy fayth or confidence shall by little little wexe strong let thy hart rest in hope and expectation of Gods onely helpe Touching this rule there is a notable example sette foorth in the History of Ioseph for although he was sold of his Bretheren and afterwards cast into prison yet with thys consolation he supported himselfe he rested in the promise of God and béeing setled at peace in thys fayth hee looked for deliueraunce and truly the euent sheweth it is true that is sayd in the fourth Psalme The Lorde hath chosen to himselfe the man that is godly verse 3. The Lord not by mans enterprises but by meruailous meanes deliuereth his which mans reason can in no wise prouide for A Psalme of Dauid or prayer for deliueraunce Ad te Domine clamabo The Argument THREE kindes of enemies there are by whō the Church is most cruellie assaulted for first Tyrants doe rage with open violence to destroy the Church and the Gospell next to them Heretiques and fanaticall persons in all ages doe deuise diuers corruptions of doctrine wherewith men beeing bewitched doe wander in errour from God Last of all there are Hypocrites mingled in the Church whom Paule calleth false Bretheren These Serpents whom the Church nourisheth in her bosome know the sleights of hurting most subtilly for although they openly flatter the Church and will seeme to be defenders of a true opinion yet priuily if occasion be they can lay a colde pad vnder the matter that is they mangle and deface the doctrine rightly expounded with vnsauerie vaine cauillations and doe most hatefully agrauate the slender faultes of them which teache aright neither know they how to giue theyr helping hand to such as humble themselues or pardon those that doe fall but doe all to rende and spoyle that shyp wherein they are carried with blinde vaine pleasures Such Aspes are the more hurtfull howe much lesse they can be shunned or eschewed Touching these therefore doe I vnderstand this Psalme intreateth wherin first a feruent prayer is recited by the Prophet least euen with the dissimulation of Hypocries we shoulde bee defiled or be insnared in theyr punishments Afterwardes there is a thanksgiuing added wherein two most excellent vertues Truth and Righteousnesse doe shine for as Truth acknowledgeth from whence a benefite is receiued so Righteousnes bindeth vs to make due requitall according to our whole abilitie Wherefore when he sayth Blessed be the Lord which hath heard the voice of my prayer hee witnesseth himselfe to be of a true meaning And where hee addeth And in my song wil J praise him he promiseth himselfe he will be iust and vpright in performing mutuall duties viz. in acknowledging and celebrating the benefits of God And so let Dauids deliuerances be read of vs that wee beeing confirmed with these examples of Gods promises we may learne to craue and looke for helpe and defence after like manner in all calamities and daungers ❧ The Psalme and exposition thereof Verse 1. Vnto thee will I cry ô Lord my strength think no scorne of me least if thou make as though thou hearest not I become like them that goe downe into the pit Verse 2. Heare the voice of my humble peticions when I cry vnto thee when I hold vp mine hands towardes the mercy seate of thy holy Temple I Haue oftentimes else-where said that in al our praying there are fiue things to be considered First what God is whom we call vpon Secondly the commaundement of GOD which most seuerely prescribeth thys worshyp Thirdlie his promise of hearing vs. Fourthly the thing which we are to craue Fiftly and finally our Fayth beléeuing that we are accepted before God and heard by him These fiue speciall points dooth Dauid most aptly comprise in the beginning of this Psalme For the proper name Iehoua pointeth as it were the finger vnto the true God manifested to the people of Israell and distinguished from the Ethnick Gods But the commandement and promise are signified in the mention of the Oracle or Mercie-seate whereof it is written in the 25. of Exodus That from thence GOD would speake vnto the people and there would he heare them calling vpon him For God wold be called vpon in that place and vnto thys place he enioyned the people Thys figure excellently pertaineth vnto Christ for the Church calling vpon GOD is enioyned to come vnto the Mediator and is not heard but for his sake as it is written What soeuer yee shal aske the Father in my Name he shall giue it you Iohn 16.23 But Dauids fayth shineth in these words My strength for no man can without acknowledgement confidence in