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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13068	A third proceeding in the harmonie of King Dauids harp that is to say, a godly and learned exposition vpon 17. Psalmes moe of the princely prophet Dauid, beginning with the 45. and ending with the 61. Psalme: done in Latine by the learned Reuerend Doctor Victorinus Strigelius, Professor of Diuinitie in the Vniuersitie of Lypsia in Germanie, anno Christi, 1562. Translated into English, by Richard Robinson citizen of London. An. Christi, 1595. Seene, perused, and allowed.; Hypomnēmata in omnes Psalmos Davidis. Psalm 45-61. English	Strigel, Victorinus, 1524-1569.; Robinson, Richard, citizen of London.	1595 (1595)	STC 23361; ESTC S117926	98,441	165

diuine power as that he is able both to destroy sinne and death and to giue righteousnesse and life euerlasting vnto all beleeuers al these things doth the only word of blessing there comprehend Verse 4. Gird thee with thy sword vpon thy thigh O thou most mighty according to thy worship and renowme Verse 5. Good lucke haue thou with thine honour ride on because of the word of truth of meeknes and righteousnes and thy right hand shal teach thee terrible things Verse 6. Thy arrowes are very sharpe and the people shal be subdued vnto thee euen in the midst among the kings enemies The sworde and arrowes here doe not signifie carnall weapons of warfare but the effectual preaching of the gospell bringing into captiuity euery thought to the obedience of Christ 2. Cor. 10. 5. For Christ fighteth not with weapons but with the word which is the power of God vnto saluation to all that beleeue I. Rom. 16. And because good successe very much auaileth to do notable exploits the Psalme addeth vnto those forenamed ornaments good successe Good lucke haue thou saith he with thine honour that is All things shal submit themselues vnto this King and all things are ready to obey him He shall take nathing in hand but with most special speede and with woonderfull successe he shall fully accomplish the same for he is Schilo that is happy and fortunate and hee is Porek that is a Breaker vp as Micheas the prophet calleth him For he so bursteth open the kingdome of the Diuell that as the Latin verse saieth Vt aggeribus ruptis cum spumeus amnis Exit oppositásque euicit gurgite moles Fer●ur in arua furens tumulo campósque per omnes Cum stabulis armenta trahit As when a surging foming floud the broken bankes ouer●onnes And so contrary mighty stoppes by great increase ouercomes Of vehement force is caried forth throgh al the field euen there With folde or cotage quite away the cattell so doth beare Verse 7 Thy seate O God endureth for euer the scepter of thy kingdome is a right scepter Verse 8 Thou hast loued righteousnesse and hated iniquitie therefore God euen thy God hath anointed thee with the oile of gladnes aboue thy fellowes Hitherto hath the Psa described the king armed fighting the greatest battels now doth he paint out as it were the liuely por●rature of a peaceable ruler or gouernor For Christ is both a most gracious king an inuincible warriour sithence then iustice or righteousnes in domesticall gouernment is a chiefe vertue it affirmeth that The scepter of Christ is a right scepter neither let righteousnes bee vnderstood of vs in that sence as if it were ment in Christ himselfe but as touching the same to be bestowed vpon others like as the promise saith Gen. 18. 18. In thy seede shall all nations be blessed Al other persons are accursed that is guilty before God and oppressed with sinne and death but this our king is not only blessed bicause he pleseth God and is endued with diuine wisedome righteousnes and life but therefore also because he destr●yeth sinne and death and restoreth vnto his people righteousnes and life and the vertue very neare vnto righteousnes is that Nemesis or Zeale that is a iust displeasure against sinnes with this godly zeale ought all good Princes and rulers to be inflamed wherefore euen this also doth he pronounce to be in the Messias in the 8. verse Thou hast loued righteousnes and hated iniquity So in the 69. Psa it is said For the zeale of thy house hath euen eaten me ver 9. That is I bring my life in danger for the deliuerance of thy church which I loue and to suppresse those reproaches wherewith God is dishonoured which bring me great griefe and sorrow and doe thorowly mooue my displeasure against this blasphemy Last of al this our King is annointed that is ordained from the eternall father vnto this kingdome and endued with the holy ghost for accōplishing of this marueilous deliueraunce of the Church which shal be gathered out of all mankinde and rewarded with righteousnes and life euerlasting But why saith he in the same verse aboue thy fellowes Uerily because he may discerne the Messias from the prophets and from al men whose vertue was excellēt As Moyses had a glorious calling he brought the people out of Egypt and ruled them in the wildernesse But yet this calling did not deliuer the people from euerlasting death Also the same Moses had in him a light or acknowledgement of God and a righteousenesse onlie newe begunne and as then hee was troubled with a doubting or mistrust which shewed it selfe when hee smoate the rocke twise So may it in like manner be saide touching the vocation light and righteousnes of each other of the Prophets but Christ is farre aboue all other Prophets in fulnes of the holy ghost and in calling for as Iohn Baptist saith cap. 3. God giueth not the spirite by measure vnto his sonne Christ ver 34. Therefore hee aboundeth in the knowledge and righteousnes of God and hath a greater calling he deliuereth from sinne and death and giueth righteousnes and life euerlasting and that hee may effect this he so aboundeth with the holy ghost that he may therewith sanctifie and quicken others inflaming this light in them namely the knowledge of God righteousnes and life euerlasting Let vs therefore hisse out of dores those dreames imagined of the politicall kingdome of the holy Messias and let vs think vpon the things euerlasting Our Messias hath ordained a kingdome euerlasting abolishing sinne destroying death and restoring euerlasting righteousnes and life These benefits let vs craue and looke for from him Verse 9. All thy garments smell of mirh aloes and Cassia out of the Iuory pallaces whereby they haue made thee glad Verse 10. Kings daughters were among thy houourable women vpon thy right hand did stand the Queene in a vesture of gold wrought about with diuers colours Although these verses do describe a royal excellent state yet signifie they somewhat secretly as touching both the crosse and the consolations in the same Myrh purgeth and is more sharp in taste and scent therefore it signifieth crosse and sorrowes but such as are wholesome Aloe though it be of a grieuous sauour and a bitter taste yet it comforteth the stomacke stancheth blood and wonderfully healeth vp wounds therefore it signifieth consolation and the preaching of the gospell wherewith the woundes of the heart are healed and in the heart is thereby ioy and life euerlasting enlightened Cassia is much like vnto Cinamon and with her sauour doth comfort the braine I know there are diuers and differing opinions which the best learned men haue touching the proper names which are vsed in this place But in so great variety of opinions I doe follow the vsuall translation vntill skilfull interpreters in the Hebrew language doe deliuer vs more certaine knowledge Verse 11. Harken

exposition thereof Verse 1 O heare ye this all yee people ponder it with your eares all yee that dwell in the world Verse 2 High and low rich and pore one with another Verse 3 My mouth shall speake of wisdome and my heart shall muse of vnderstanding Verse 4 I will incline mine eare vnto the parable and shew my darke speech vpon the harpe THe Psalme purposing to speake of a speciall matter vseth a stately beginning I exhort all persons without exception to draw neare and take knowledge what is to be thought of the difference betweene the godly and vngodly ones and of the future iudgment For so it shall come to passe that they shal not onely prouide for this mortall life but shall with a true feare and faith and other duties pleasing God prepare themselues vnto that iudgement which is to come Beasts frame themselues fit vnto that thing onely which is present and as the time serueth very little regarding either that is past or that which is to come But men because they are partakers of reason and are created to the iudgement of God let them so order the course of their whole life that they go not astray from the Commaundement of God Whatsoeuer thou doest do it wisely and regard the end And surely the end of our life is either eternall society with God or otherwise eternall miserie Let vs therfore chuse the meane wayes leading vnto the hauen of euerlasting beatitude and withal indeuour as they vse to say let vs eschew perpetuall and most miserable death Cheled is deriued of the word Chadal that is cessauit hath ceased For it is a familiar transposition of the letters vsed in the hebrue tongue This phrase of speech then signifieth that the world within a while after shall haue his end as in the I. Corin. 7. it is said The fashion of this world goeth away verse 31. Neither in deede is it hupostasis a Forme not Substance as the Philosophers speake but Emphasis that is a banishing away Furthermore the difference knowen betweene Homo and Vir which is oftentimes vsed by the Prophets and Apostles as in Iohn I. verse 13. Not of the will of the flesh nor of the will of man For as Homo signifieth a base and obscure person So Uir signifieth a great and noble personage excelling others in wisdome power Justice and authoritie Like as then Saint Paul saith Rom. I and 14. verse That he is debter both to the wise man and to the vnwise So this Psalme calleth vnto this sermon both high and low learned and vnlearned persons Finaly it calleth the doctrine of future iudgement and of life and death euerlasting wisedome vnderstanding a parable and darke speech because this secret wisdome placed far beyond the sight of mans reason must be discerned from Phylosophy For the alone doctrine of the church affirmeth there is a life remaining after that wee shal depart from hence she alone preacheth vnto vs touching the iudgment that shall be vppon all mankind and nameth certaine witnesses which shalbe the beholders of many that being dead shall liue againe Verse 5 Wherefore should I feare in the euill day and when the wickednes of my heeles compasseth me round about Verse 6 There be some that put their trust in their goods and boast themselues in the multitude of their riches Unto the beginning is annexed a Proposition which setteth downe a consolation to be applyed from the example of one member vnto the whole body of the church as is here sayd Like as Lazarus being all full of soares straied not away from God because he sawe the rich man abound with wealth and pleasures and himselfe placed in an extreame state of miserable perplexity So let not any the other Godly ones be ouercome with the threatnings and inticements of the world that they thereby cast away the gospell or doe any thing against the other Commaundements of God This is the effect of the Proposition Verse 7 But no man may deliuer his Brother nor make agreement vnto God for him Verse 8 For it cost more to redeeme then soules so that hee must let that alone for euer There followeth a Reason which appeareth in the Antithesis or contrarietie as in the argument it is saide For these verses agree with that saying of Christ Math. 16. verse 26 What shall it profite a man if hee gaine all the whole world and lose his owne soule That is the whole world is not a sacrifice for sinne nor for death eternall no nor yet for the death of the body Why then are men so greatly carefull for things appertaining vnto this life or why with such disquietnes seeke they after those benefits which can neither take away sinne nor death But this preposterous care and greefe which the poet describing crieth out vpon thus O Ciues Ciues quaerend a pecunia est virtus post nummos riseth of a blindnes and security neglecting or contemning the iudgement of God which euery one of vs after this death shall abide and suffer Whereas if our whole life should looke well vpon that Iudgement truely ambitious honour wealth and filthy pleasure should lesse trouble vs which three the world doth esteeme as three gods But seeing this disease is farre more furious then that it may by our owne abillityes be healed or remedied let vs flee vnto the Sonne of God and craue that hee would illuminate our hearts with his holy spirit so as vnto that iudgement we may bring but the beginnings of righteousnes Verse 9 Yea though hee liue long and see not the graue Verse 10 For he seeth that wise men also die and perish together as well as the ignorant and foolish and leaue their riches for other In the full polishing of the former verses hee repeateth the same meaning that riches power and pleasure are the fading benefits of this mortall life and can neither driue away death nor yet profite those that are dead For as we came naked out of our mothers wombe so surely shall we returne into the earth either naked or very thinly clothed And here the Reader may repeate that saying in the 39. Psalme 7. verse For man walketh in a vaine shadowe and disquieteth himselfe in vayne he heapeth vp riches and cannot tell who shall gather them That is as Cicero in his dialog of Frendship sayth Catera cum parantur cui parantur nesciunt nec cuius causa laborent Other things when they are prouided or for whome they may be prouided they knowe not nor for whose sake they take al that paines Verse 11 And yet they thinke that their house shal continew for euer And that their dwelling places shall endure from one generation to another and call the land after their owne names Verse 12 Neuertheles man wil not abide in honour seeing he may be compared vnto the beasts that perish This is a patterne of the vngodly mens liues which dwell in goodly

and aduanced and that the Messias might haue a certain houshold and assured lodging place vvherein he might be borne wherein he might teach and being raised from death to life he might beginne a kingdome whose proper benefits are to take away death and giue righteousnes and life euerlasting For these great prerogatiues of right and worthily is the gouernement of Israel compared vnto a most fragrant Rose and a bracelet of gold THE ARGVMENT LEt vs reading this Psalme giue God thankes that as yet hee gathereth a church amongst vs and let vs craue that hee would preserue and defend the harborers of the church Let vs also learne out of this psalme necessarie doctrine and consolation For it teacheth that the wholesome state of the church and gouernement is not preserued or kept in good order by mans safegards but by the helpe of God It also promiseth vnto godly ones not onely helpe in great infirmitie but also a ioyfull end of our conflicts and dangers For touching these things namely the helpe of God and the fruit of our labours all the godly ones are vehemently troubled with cares Against this carefulnes hee opposeth consolation specially and most congruent where he saith verse 12. Through God we shall do great Acts That is God shall helpe vs and wil bring to passe that our labours shall not be in vaine Psal LX. And exposition thereof Verse 1 O God thou hast cast vs out and scatred vs abroade Thou hast also beene displeased O turne thee vnto vs againe Verse 2 Thou hast moued the land and deuided it heale the sores thereof for it shaketh Verse 3 Thou hast shewed the people heauie things thou hast giuen vs a drink of deadly wine THese verses conteine a complaint of the crosse and dangers of the church the church is alwayes like a Citie which being besieged round about is cruelly assaulted of enemies Also oftentimes is it sharply chastized by reason of sinne as it was in the Babilonicall ex●lement But amongst these floods and stormes God preserueth the shippe which carrieth his church These calamities he here deploreth and withal craueth and aduanceth the deliuerances Verse 4 Thou hast giuen a token for such as feare thee that they may triumph because of the truth Verse 5 Therefore were thy beloued deliuered helpe me with thy right hand and heare me The worde Token some doe interpret as touching the Arke of the couenaunt which was a testimonie of Gods presence For God in that place put forth his oracles where the arke was and those not obscure doubtfull wauering wordes such as were the answers of Apollo but Oracles assured euident and nothing faileable touching the greatest matters and heard the prayers of those that called vpon him But other do apply the worde Signe vnto all notable victories and deliuerances which doe witnesse that God hath charge of his church For the finall causes of deliuerances are to the end the bodie of the church may be preserued yea though some members as souldiours fighting in the batle bee slaine againe that the presence of God may be acknowledged and that faith might be confirmed by such examples But the impulsiue cause in the wil of God is why he may helpe euen that hee may testifie of the truth that is lest the light of the true doctrine should be extinguished and that blasphemous persons might be vanquished and ouercome which crie out that the doctrine of the church differeth nothing from the inuention of their sects Verse 6 God hath spoken in his holines The proper glorie of the church is in the preseruation and propagation of the true doctrine of God This marke discerneth the same from other sects For other sects are carried about as children with diuers windes of doctrine and deuise eftsoones newe gods and new worshipings But the church reteineth the true acknowledgement and true prayer vnto God and according to a certeine rule deliuered from God directeth all her duties and worshippings Hee therefore that speaketh in the church let him speake the worde of God but if any man teach any other doctrine let him be accursed For like as the rough arteries in mans body doe shunne all things sauing aire and doe feare the same so the church with glowing eares abhorreth from all opinions and worshippings that doe striue with the doctrine deliuered from God which onely shee heareth learneth embraceth professeth and also studieth to aduance Verse 7 I wil reioyce and diuide Sichem and mete out the valley of Sucoth Verse 8 Gilead is mine and Manasses is mine Ephraim also is the strength of my head Verse 9 Moab is my washpot ouer Edom will I cast out my shooe Philistia be thou glad of mee This thankesgiuing and song of victorie agreeth with two prophecies whereof the one is recited in the 25. of Genesis the other in the 49. of Genesis For when as Rebecca had conceiued two twinnes Esau and Iacob God himselfe did say Genes 26. 23. the elder shall serue the yonger That is Esau the elder or first begotten shall serue and obey Iacob the younger And in Gen. 49. The most holy man Iacob calling to him his sonne Iuda saith verse 8. Thou Iuda thy brethren shall prayse thee Thy hand shall be in the neck of thine enemies thy fathers sonne shall bowe downe vnto thee verse 9. Iuda as a Lions whelpe shalt thou come vp from the spoile my sonne Hee shall lie downe and couch like a Lion and as a Lionesse who shall stirre him vp But although these prophecies are approoued in purpose and euent when Dauid sate at the helme in the gouernment of his people and subdued the Edomites which were the successors of Esau yet the godly ones doe ma●●ell and are in loue with those secret prouidences wherewith God gouerneth his church in this life For as D. Luther saith notably All the works of God are wrought in meane contraries God indeede promised it should come to passe that the elder should serue the younger but a contrarie shewe now and then chanced before their eies for truely Iacob without any certeine abiding place wandred abroade together with his wiues and children and yet Esau in meane time swelling with enuie and carrying a loftie countenance ruled with great authoritie in the world where then remaineth the euent answering vnto the promise So the first King that was ouer the people of God was not chosen out of the posterities of Iuda but out of the family of Beniamin and hee indeuoured with his whole heart and minde night and day to that end euen to oppresse and destroie Dauid and his familie Doubtlesse both these seemed with a contrarie countenance to goe quite against the promise Therefore let vs learne that God by a certeine prouidence of his deferre●h now and then his promises and at the length tho with an excellent fayth and most aboundant goodnes performeth the same and yet for all that ought wee not to doubt of his promise no

and gorgeous buildings which are garnished with scutchions and pictures and furnished with things wherein they abound that are reputed for blessed Such a life we all doe desire which exceedeth in pleasure and other instruments But the end sheweth howe much vainitie there is in this trifling or britle brauery when one seely houre may bring all topsituruy All men will know what power and riches Alexander the great was of who consumed the huge treasures almost incredible of the Persian Kings after his conquest obteined and vppon Ephestions funeral lauished out twelue thousand talents that is Threescore and twelue tunnes of golde as wee call them But this so mighty a personage when he had drunke too too much wine at the funeral feast of Ephestion and got himselfe thereby a most greeuous burning feuer died the 28. of June in the xxxii yeare of his age twelfth yeare of his raigne and in the 323. yere before the birth of Christ This example admonisheth vs touching the incanstancy of humane affaires and setteth out this verse of this Psalme Man will not abide in honour c. Verse 13. This is the way of them and this is their foolishnes and their posterity praise their saying That the chiefe felicity of man consists in the pleasures of the body not onely the epicure but the greatest multitude of men doth so thinke But this perswasion doth this Psalme expresly cal foolishnes because the obiect of mans will is not a benefit hauing end that is being short and momentany but a benefit without end and euerlasting as else-where more largely is said in refutation of the epicure and in the doctrine touching the obiect of mans will Verse 14 They lie like sheepe in the hell death gnaweth vppon them and the righteous shal haue domination ouer them in the morning their beutie shall consume in the sepulcher out of their dwelling This verse discribes the last degree of punishment alotted for the vngodly ones namely eternall misery which is a worme for euer gnawing the conscience of man and a fire neuer ceasing but without end tormenting them as Isayas sayeth in his 66. and last chapter 24. verse Their worme shall not die neither shall their fire be quenched But as Neither the eie hath seene nor eare hath heard nor mans heart hath conceiued those good things which God hath prepared for them that loue him 1 Cor. 2. 9. So no man can expresse either in thinking or speaking the greatnes of the euerlasting punishment ordayned for the wicked ones But here some man would obiect I see not by what reason Saint Paul being put to death by Nero should be lord ouer Nero I answere though Paul was slaine of a most cruell Tirant yet was he not vtterly destroyed neither was he left in destruction and death as Nero is but he is adorned with euerlasting rewarde and in the last day of the world he shal with Christ iudge Nero and al the vngodly ones Now indeede our life as in the 3. Coloss verse 3. is written is hidde with Christ in God When Christ which is our life shall appeare then shall yee also appeare with him in glory verse 4. Then shall the vngodly ones haue in their minde and mouth the words extant in the 5. chapter of the booke of Wisedome verse 3. These are they whom we sometime had in de●●●ion and in a parable of reproofe We fooles thought their liues madnes and their end without honour verse 4. Beholde how they are counted among the children of God and their portion is among the saints verse 5. Therefore we haue erred from the truth c. verse 6. Verse 15. But God hath deliuered my soule from hell For hee shall receiue me Hetherto at large he handled the first parte of the Antithesis touching the vanitie and punishment of the vngodly ones which put all their full hope and confidence in their riches Now doth he hereunto adioyne the other partie as touching the godly ones whose hearts are enclined vnto the testimony of the Lord And not vnto death as in 119. Psalme is said And it promiseth plainly vnto the Godly ones deliueraunce from euerlasting death most miserable and restitution vnto life euerlasting for because God in the very lawfull act of adoption receiueth and taketh vs for his children it cannot be that he will leaue his dearest children in death Like as therefore in this life he giueth his holy spirit as a pledge and token of our inheritance So when he hath raised vs from death to life he will doubtles giue vs the full and perfect inheritance and hee shall then be all in all He then that hath this hope sanctifieth himselfe like as he is holy saith Saint Iohn 1. epist 3. chapter 3. verse Verse 16 Be not thou afraid though one be made rich or if the glorie of his house be incresed Verse 17 For hee shall carie nothing away with him when he dieth Neither shall his pompe follow him He repeateth a principal proposition which comforteth the godly ones lest they taking offence at the felicitie and passing prosperitie of the vngodly ones do slide away frō God but that they would preferre the true and permanent good things before the shadowes of fraile and vanishing benefites But seeing it is needelesse here with perspicuous wordes to make any long interpretation I wil recite two histories worthy of memorie which examples propone vnto the sentence of the affirmatiue part that the glory of exploits done and other great benefites nothing auaile them that be dead which things the blinde nature of man coueteth especially Saled nus king of Asia Syria and Egypt saide hee was not lesse wise in his death then when in his life time before he had done any notable act for he commanded that his very linnen garment next to his shert which he vsed to weare should be borne vpon a long speares point throughout all his tents and he that carried it should cry with a lowd voice and say Saladine the conquerour of Asia of so great wealth which hee had gotten caried away with him at his death but only this linnen garment For wisely though lately being admonished of mans misery woulde hee also in such sort admonish others thereof There is extant an historie in the seuenth booke and second chapter of Baptista Fulgosus touching wise sayings and doings and as Dion writeth these wordes are read of Seuerus the emperour When as he lying at Yorke in Britaine neare the point of death deploring mans miseries saide I haue beene all things and nothing auaileth me Verse 18 For while he liued he counted himselfe an happy man and so long as thou doest well vnto thy selfe men will speake good of thee Verse 19 He shall followe the generation of his fathers and shall neuer see light Verse 20 Man being in honor hath none vnderstanding but is compared vnto the beasts that perish Although saieth he the vngodly superabound in pleasures yet within

in the whole booke of Psalmes For first of all it conteineth most ample doctrine which neither the eloquence of angell nor of man can conceiue touching sinne touching grace touching the gift by grace difference of worshipings cr touching the Crosse After that it disposeth and chargeth great matters in most excellent order For seeing the first and cheefest promise is the promise of grace and life euerlasting to be giuen freely for the Mediators sake who will denie this prayer is wisely ordeined wherein before all things he craueth forgiuenesse of sinne reconcilation and life euerlasting And because without acknowledgment and confession of sinne forgiuenesse or absolution of sinne cannot be receiued according to that saying of I. Ioh. I. 9. If wee confesse our sinnes God is faithfull and iust that he will forgiue vs our sinnes and clense vs from all our i niquity he franckly and openly confesseth his sinnes and pointeth his finger vnto the ground of mischiefe namely originall sinne But as Saint Paul ioyneth together grace and the Giftes of grace so Dauid vn'o the petition the remission of sinnes next adioineth a petition of sanctification which is wrought by the holy ghost the gouernour of the minde will and heart finally because it is an vsuall manner in crauing any thing to grant thankfulnes for the same hee promiseth that he will giue some recompences which doth make for the glorie of God and welfare of the church And vnto his couenaunt wisely he ioineth betweene both the place and difference of sacrifices whereof some are figuratiue and others are morall and the doctrine touching the crosse These secret and greatest matters he so adorneth with lights of wordes and sentences that therein nothing wanteth touching most profound eloquence Seeing therefore this Psalme aboundeth not onely with store of most excellent matters but is also notably disposed and adorned no doubt there is but it may and ought to be learned euery word thereof and daily repeated when we doe pray And let him knowe that he hath profited much whom this right golden psalme shall greatly delight Psal LI. And exposition thereof Verse 1 Haue mercy vppon me O God after thy great goodnes according vnto the multitude of thy mercies doe away mine offences Verse 2 Wash me throwly from my wickednes and clense me from mine sinne IN the two and thirtieth Psalme before he hath recited a definition of beatitude or cheefe felicity in these wordes Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man vnto whom the Lord imputeth no sinne verse 1. 2. For nothing is more wishfull in true sorowes rising from the wrath of God against sinnes then reconciliation with God This benefit therefore with most feruent prayers and with all his heart craneth he of God saying verse 1. Haue mercy vppon me O God according to thy mercy as if he said I confesse vnto thee that I haue sinned horribly as a most wretched sinner and I am sory with all my heart that I haue offended thee forgiue mee my sinnes and couer my filthines and for thy sonnes sake our Lord Jesus Christ whom thou wouldest haue to be a sacrifice mediator and intercessor for vs doe not thou impute vnto mee my manifold disobedience For so oft as in the Psalme mention is made of the mercie of God wee must straight way cousider of the promises touching grace and of the mediator for whose sake the promise is ratified Also let there be a difference in thy sight betwene the lawe and the gospell 〈…〉 lawe truely hath large and great promises yet consisting vppon condition of full obedience But the promises of the gospell is vniuersall and free offering forgiuenes of sinnes for the mediator the sonne of God his sake our Lord Jesus Christ God and man not for our owne worthines nor for our owne vertues nor for our owne works or merits This promise ought to be imbraced by fayth because it is the euerlasting and immutable commaundement of God that in our conuersion that is in our vnfained sorowes and feares wee should beleeue we are receiued for his sonnes sake according to that saying I liue saith the Lord I wil not the death of a sinner but that he would repent and liue But to the end this true fayth may bee rightly vnderstood it is nedefull we alwayes haue in our sight that admonition of Barnerd wherein he saieth Thou must and oughtest to beleue that thy sinnes are forgiuen thee The deuill knoweth that sinnes are forgiuen some men and many men as Saule and Iudas beleeue that sinnes are forgiuen others Wherefore let this necessarie admonition be fast fixed in our mindes Beleeue that thine owne sinnes are forgiuen thee Touching this fayth speaketh Paul where he teacheth that the promise is to be receiued by fayth They receiue not the promise which beleeue that the same is offered vnto others and not to themselues like as in the epistles of Saint Iohn it is written He that beleueth not the Sonne accuseth him oflying When therefore thou recitest this article of the creed I beleeue in the forgiuenes of sinnes vnderstand thou that sinnes are not forgiuen others but thee also Touching this fayth it is said Being iustified by fayth we haue peace Rom. 5. 1. Neither must we seeke for other consolation but we must settle our selues satisfied with this fayth in God for the mediator sake But seeing the doctrine touching iustification is in another place fully handled I am nowe more breefe and I exhort the Reader that hee should diligently consider the weightinesse of the words Hee sayth not in vaine nor rashly According to the multitude of thy mercy doe away mine offences But this necessarie consolation of the immense mercy of god doth he set before the greatnes and multitude of our sinnes And this forme of words agreeth with the most sweete saying of Paul Rom. 5. 15. Grace euer aboundeth aboue sinne that is how great so euer our sinnes be yet is it assured that the sonne of God is mightier Therfore let vs not vnto other offences adde desperation but let vs beleeue that grace is more aboundant then sinne and that the sonne of God is more mighty then all the kingdome of the deuill Like as in the first promise it is said Gen. 3. 15. The seede of the woman shall b●use the Serpents head Also let vs consider what sweete resemblences of forgiuenes of sinnes are set downe in the words Doe away and Wash Saint Paul in 2. Coloss describing the benefits of Christ vseth the same metaphore Christ saith hee hath cancelled the hand-writing which was written against vs which was contrarie to vs he euen tooke it out of the way and fastned it to the crosse verse 14. He alludeth this saying vnto trophees or pillers which were woont to be set vp wherein things done were written for memoriall For he saith vpon the crosse as it were vpon a piller the hand writing was hung vp that is the