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cause_n	death_n	law_n	sin_n	5,839	5	5.9889	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03627	An exposition vpon the .23. psalme of Dauid full of frutefull and comfortable doctrin, written to the citye of London by Iohn Hooper, bushop [sic] of Gloceter and Worceter, and holye martyr of God for the testimonye of hys truth. Wherunto is annexed an apology of his, agaynst such as reported that he cursed Quene Mary, wyth certaine godlye and comfortable letters in the ende.	Hooper, John, d. 1555.; Bull, Henry, d. 1575?; Hooper, John, d. 1555. Apologye. aut	1562 (1562)	STC 13752; ESTC S113071	47,811	140

to the Corinthyans as often as ye eate of this breade drinke of this cuppe shewe ye the Lordes deathe vntyll he come Wherein S. Paule requyreth a knowledge of Christe in the receauer not onlye in his mynde that hee knowe Christe dyed for hys synne and the synne of the worlde and too speake and declare the same deathe wyth his ●onge vnto others but this is the chefest and moste principall commoditye of Christes holye supper whiche men nowe vngodlye call the masse that the vertue and benefyte of Christes deathe as it is appoynted for the remyssion of hys synnes be sealed and fullye consented vnto in his conscience And this knowledge of Christes death wyth the assurannce of the vertue strengthe and power thereof in the harte wil and ought to inflame vs to thankes geuynge and too preache and teach vnto others those comodities of Christes death that we know feele fyrste in oure selues within our own spirit and harte This I haue taryed longer then I thoughte in thys matter because I would bringe my selfe and all others as muche as lyethe in mee too feele that knowledge and talke of vertue and vyce of Goddes fauoure and of Gods punishmente is not sufficy●nte and to bringe my selfe and all men frome knowledge and talke to feelinge consentinge and a full surrendrynge of oure selues vntoo the profytte and vauntage of the things whiche we speake and knowe or ●ls knowledge and speakinge please n●t God nor profit our selues as Christ sayth Not euery man that saith lord lorde shall enter in to the kingdome of heauen Therfore did Dauid both know speake and feele signed in his harte the faucure healpe and assistaunce of God to be with him in too what troubles so euer he should fall and in that feelinge sayde he woulde not fear But it may fortune I haue so written of vertue vice to be knowen of in the mynde spoke of with the mouth and feite in the hart that ye may iudge and fele in your selues neuer to haue come to this perfectiō For this is out of doubt he that hath gods loue and fear thus sealed in his hart liueth in this life rather an Angelicall life then the life of a mortall mā yet it is euident by king Dauid in thys psalme by his 111. psalme in manye more that he was so sure so wel ascertained of Gods presente helpe in his troubles that hes cared nothinge for death or anye other aduersityes y ● could happen And doutlesse we perceaue by his psalmes in many places that his faith was a● stronge as steele and he trembled not nor doubted anye thinge but was in maner without all kind of mistrust nothing troubled whatsoeuer he saw contrarye to gods promises and he passed ouer thē as thinges that could not once withdrawe his cogitacions frō the truth verity of gods promises which he beleued As Abrahā likewise did he staggered not but w t constancy of faith would haue killed his sonne so stronge was his fayth But as the gifte of fayeth is a treasure incomparable thus to know and feele fayth too ouercome all daungers so maketh it y t hart of him that is sealed with suche a faith to feele the ioyes mirth vnspeakable But as this faith is the gift of god cometh only from him so is it in him only to apoint the tyme when it shall come and howe muche and howe strongly it shall bee geuen at all tymes whiche is not at all tyme● lyke but some tymes so stronge that nothynge can make the fayethfull manne afearde no not death it selfe and some tymes it is so strong that it maketh the man afflicted to bee contented too suffer yea deathe it selfe rather then too offend● God But yet it is wyth muche conflycte greate troubles manye heauye and meruaylouse cogytacions and some tyme with suche a feare as the man hath muche a doo to see and feele in the later ende of his heauye conflicte the victory and vpper hand of the temptation And at an other tyme the Christian man shall fynde suche heauines oppression of synne and troubles that he shall not feele as muche in manner as one sparke of fayeth to comforte him selfe in the trouble of hys mynd as he thinketh but that all the flouds and dreadefull assaultes of desperacion haue theyr course thorowe his conscyence Nothyng feeleth he but his owne mind and poore conscyence so one too eate the other that the conflicte is more payne to him then death it selfe hee vnderstandeth that god is bable to do all thinges he confesseth wyth the knowledge of his mynde and wyth his tonge in his headde that God is true and mercifull he woulde haue his conscyence and hearte too agree thereunto and be quyet but the conscience is prycked and oppressed so muche wyth feare and doubtefuldes of Gods tre for synne that he thincketh God can be mercifull vnto other but not vntoo him And thus doeth his knowledge for the tyme of temptation rather trouble him then ease him because his harte doeth not or rather can not consent vnto the knowledge yet woulde he rather then his lyfe he could consent vnto god loue god hate synne and be Gods altogether althoughe he suffered for it all the paynes of the worlde I haue knowen in many good men and many good women this trouble and he●ines of the spirite for the time as though God had cleane hyd him selfe from the afflicted personne and had cleane forsaken him yet at lengthe the daye of lyghte frome aboue and the comforte of the holye spirit hath● appeared that laye couered vnder the velle and couert of bitter cogitacions of gods iust iudg●ments against synne Therefore seynge that faieth at all tymes hathe not lyke strength● in manne I doe n●t speake too dyscomforte suche as at all tymes fynde not theyr fayeth a● stronge as Dauyd dyd in thys psalme For I know in the holye Saynctes them selues it was not alwayes lyke but euen in them as in others And although we canne not compare wyth them in all thynges in the perfection of theyr fayeth yet maye they compare them s●lues wyth vs in the weaken●s of oure fayeth as ye maye see by the scripture In thys psalm and in manye other ye shall perceaue that Dauyd by the con●●ancy● and suertye he felte in the promises of God was so stronge so ioyful comfortable in the myddest of al daūgers and troubles of death that he dyd not only contemne troubles and death but also desired death and to be dissolued out of this world ▪ as S. Paul others dyd At an other tyme ye shall perceaue hym too be stronge in fayeth but not so ioyfull nor yet the troubles so easy vnto him but that hee suffered greate battayle and conflicte with his troubles of the cause of all troubles synne and transgressyon of Goddes lawes as ye maye see in the syxt psalme wheras he cryed oute and

and matched with swyne too feede like swyne eate lyke swyne suche meate as swyne eate remembringe that the worste in his father● house was a prince and noble kynge in comparyson and respecte of hym then also beinge perswaded of his fathers mercy he returned and his father brought him in to his pleasant swete pastures gaue him his old fauour and accustomed apparell again as a manne to keepe companye with men and no more wyth adulterou● men and vncleane swyne Howe be it be came not to his olde honoure ●gayne tyll the Lorde had practysed in him that he practised in thys prophet kynge Dauid animam meam conuertit h● conu●rted and tourned mysoule It is but a folye for a man to flatter him selfe as thoughe he were a christian man when his hearte and soule is not turned vntoo the Lorde he shall neuer feede in the pastures of lyfe but be an hipocryte all the dayes of his life as the moste parte of the worlde be that professe Christ● name at thys presente daye They saye they bee conuerted frome the worlde too God when there is nothinge wythin the pastures of Gods worde but that they wyll contemne rather then too haue as muche as an cuyll looke of the worlde for it They saye they be conuerted to God when they be contented with the worlde to ●onoure that for God that is b●t breade and wyne in the matter and substaunce as the scrypture of God and the holye churche of Christ haue taught beleued these 1500. y●ars and more Oh. Lord be these menne turned to thee be these the men that shall dwell wyth thee in thy holye mounte of Sy●n and stande in thy holy place Maye doubtlesse for they be not turned ●o thee but from thee and be not with thee but agai●st tho● They speake wyth the and yet theyr deede● dishonour thee they talke of truthe and practise lies What good lorde shall thy symple and poore vnlearned shepe doe Where shall they seeke thy truth For the ●hepeheards say sing this psalme euery weeke at euery dirige for the dead yet thei be not conuerted in their spirites too thee that thou mightest lead thē in to the pathes of righteousnes But lord there is no manne nowe in maner that dare accuse them they destroye them selues and thy sheepe and no man can be suffered with gods word to remedye it Notwythstandyng● good Lorde although in this world none maye accuse them yet they in the worlde to come shall haue kinge Dauid whose psalmes they dayelye reade and in whome they moste glorye too accuse them both of here●ye and blasphemye as Moses shall accuse the wycked Iewes whome they moost glorye of For as the Iewes r●dd● the scripture of Moses and yet w●●●neuer the better so these priestes of Antichrist reade the holy scripture and yet neyther the people nor they them selues are any thinge the better And in this they passe the abhomynation of the Iewes and Turkes For they were and yet be content that theyr bokes of religion shall be vsed in theyr churches in the vulgare and common tonge but these enemies of god and man wold not haue the worde that God hathe appoynted for all mens saluation to be vsed in anye tonge but in the latten The God therfore of ●eace that broughte agayne from death to life the greate shepehearde of the sh●epe by the bloude of the euerlastinge tement oure Lorde Iesus Chris● conuerie the soules and heartes of all those that cause the sheepe of God thus to eate and feede vppon the carine and infected pastures of meunes tradicions Amen Now as kinge Dauid in this text hath wonderfully set forth the miserable nature of all Gods sheepe and put him selfe for an example that the nature and condicion of all menne is corrupt wycked and damnable so that it can not be partaker of gods benediction and euerlastinge grace excepte it be borne a newe amended restored and instructed So likewise he sheweth that none conuerteth the soule of man but the heauenly father the great shepeheard that both seeth the loste state of his shepe wylleth of his mercy the saluatiō and calling of the shepe home again and then he proceedeth further shewethe what the heauenlye shepehearde wyll doe wyth his sheepe he sayeth he wyll leade them in to the pathes of iustice Wherein the prophet declareth that it is not onelye God that conuerteth the man from ●uyll but also he alone that keepeth him in goodnes an vertue And therein is shewed a wonderfull myserye and wretchednes in the soule and bodye of man that can neither begynne nor yet continue in a lyfe acceptable vnto God except● that God wholye wooreke the same hymselfe And as it declareth the wonderfull wretchednes of man so doeth it many felte and sette foorthe a wonderfull and vnspeakeable mercy and compassion of god towards man ▪ that so meruailouslye and graciously he can be contente to healpe and saue his ennemye and verye aduersar●e But herein is required of as manye as the Lorde conuerteth frome iniquity and synfull lyuinge that they walke in the same lawe and vse their conuersation in equitye and iustice as it becometh obediente men and women redemed with the shepeheards precious bloud For the Lor● do●th not teache his sheepe the trut● that they should liue in falshode neither g●ueth he them the remission of theyr sinnes that they should returne to the same agayne but because they shoulde ●tudiouslye applye and ●●lygentlye excercyse the● selues in vertuous woorkes too the honour of almightye God There be two sortes of people that the Lorde wyll iudge and punishe in the later daye wyth extreame ire and ●ustice The one sorte ●e called vpon to learne the knowledge of god and of Gods honoure as gods word co●maundethe but they wyll not heare nor obey the calling but know god learne God as the custome and maner of the world is to knowe him and learne him thoughe it ●e neuer so farre frome the truthe And the other sorte be contented to heare and learne to knowe God and too serue ●im as he teacheth in his holye and most pure worde but in theyr harts consente not to theyr knowledge but contrarye to it they do out●ward seruice to a false god frame their conuersation both in religion ●owards God and their maners toward men as men of the world do So that god hath no more reuerence of hym that knoweth the truth thē of him that i● ignoraunte of the truthe Esaye the prophet speaketh agaynst y t first sort of menne that wyll not heare when they be called nor learne when they be taught and saith when other men shall laughe they shall weepe when ●ther be merye they shall be sorye when other be whole they shall bee sycke when other men shal lyue they shal die and when other men reioyce in myrthe they shall lament● in sorowe And good cause whye sayth saint Paule for the Lord

hys psalmes alwayes when hee entreateth of ●●ddes mercye and of mans synne set foorthe manne so naked and vyle as a thynge mooste des●itu●● of all bra●●he and saluatyon and she w●th that none of these gyfts remyssion of synne acceptation in to Goddes loue and fauoure pasturinge of ●h●m wy●h his moste blessed worde canne happen vnto anye other sauinge vnto suche as do knowe and earnestlye confesse that they bee synners and infected wyth manye contagious and daungerous infirm●tyes And therefore he sayeth in the seconde verse of the psalme aboue mencioned blessed is he to whom the Lorde imputeth no synne and in whose spirite there is no guyle For there is no geater guyle nor more daunger in man than to thynke hym selfe to be somewhat when he is nothinge in dede or elles to thinke hym selfe to be of such purity of mynd as thoughe he needed not thys free remission and fauoure of God And as there is nothinge more proude and arrogant then such a mind so ther is nothing in man more detestable and miserable Of the contrary part they be blessed that honger and thurst for iustice for God fylleth the hongrye with good thyngs but the proude he sendethe a waye emptye And that knewe this holy prophet right well that it was humility and the casting doune of him selfe y ● was most acceptable vnto God and the seekinge of wealth and saluation onelye for hys names sake that is too saye for his mercye promysed in the deathe and passion of his onely sonne oure sauioure Christe In the ende of the. xxxii psalme kinge Dauid that hadde thus humbled hym selfe bringeth in god that speaketh vnto him whyles he is thus makinge his complaynte of his corrupte nature and synfull lyfe saying in this maner intellectum tibi dabo c. that is to say I wyll geue thee vnderstandinge and instructe thee in the waye thou shalte go and wyll haue myne eyes euer vppon thee Wherin he declareth that such humbled menne and lowelye persons as knowe theyr iniquitye shall haue vnderstandinge of God and shal not swarue from the right waies not for theyr dedes and their deseruings but for his mercye that vouchsafeth to instruct and teach thē And so lykewise doeth this godlye kinge shew in this psalme The Lorde rulethe me and I lacke nothynge he ●eedeth me in sweete pastures and leadeth me by the riuers syde he tourneth my soule and bringeth me in too the pathes of righteousnes and all for his names sake When he hathe opened the saluation of manne and also the cause thereof and wherein it consisteth he procedeth to the v. parte of his oration and holy himne ¶ The .5 parte of the psalme ¶ What trouble maye happen too suche as God geueth lyfe and saluation vnto The texte ¶ Althoughe I walke thorowe the valley and shadowe of death I wyl feare no euyl for thou arte with me ¶ The explanation SEinge I haue suche a guyde and defendour ther is no difficultye of perryll nor feare of death that I wyll passe of For what harme can death do to him that hath God the authoure of all lyfe wyth hym Or what can the tyrany of man do where as God is the defendoure In this first parte kynge Dauid sheweth how the Lorde God doeth exercise his shepe that he fedeth with his blessed worde in daungers and troubles and also howe he wyll defende them in the myddes of theyr troubles what so euer they bee In the firste wordes of the. v. parte of this sacrate and holye hymne the prophet declareth that the lyfe of Gods sheepe and people in thys worlde canne not bee wythonte daungers and troubles Therefore Christ sayth that he came too ●ut fyre in the worlde and that the same fyer should burne meaning that he came too preache suche a doctrine as ●●oulde moue dissention and dyscorde betwene frende and frende the father and the sonne and sette them at debate Not that his worde is a learninge or doctrine of dissention and discorde of it selfe but that by the malice of men that can not abyde t● be rebuked by the woorde of God they wyll be alwayes at discorde and variaunce with the woorde of God and wyth anye freende or ●oo that teacheth it And the same doth Christ onre heauenly shepehearde shewe vs both in his doctrine and in his lyfe who was hated and troubled more then anye manne before or sythens hys tyme and assurcthe all hys too haue troubles in this world yea and death also But it forceth not for he fayeth I haue ouercome the worlde And what so euer the daun●ers bee and ●owe horrible so euer they seme Christ beynge wyth vs we nede not to feare Therefore in thys ●●ynte the prophet correcteth the foolishe opinonion of manne that would lyue as one of the sheepe of God in thys world wythoute troubles It is contrarye both to the personne that professeth God and also to the religion that he is professed vntoo for in the worlde bothe shall be as Christe sayeth hated Of whych hatred cometh persecution and troubles so that the people of God shall whether they wyll or wyll not passe throughe manye daungers and no lesse perylous then the shadowes and verye ymage of death as here kinge Dauid sheweth in this hoolsome and blessed hymne And as he seeth righte well that the state and condicion of Gods people and shepe is too be troubled for Christes sake and his woorde Euen so dyd Zacharye the prophet speake of Christ and his people howe that not onelye the shepe shoulde be troubled and scattered abroade but also the shepehearde shoulde be strycken with the swearde that bothe sheepe and shepehearde shoulde be condemned in this world But nowe as Dauid and Zac●arye declare that th● lyfe and condicion of Christe and his shepe be troublous in the worlde So do they bothe declare that what so euer the troubles bee they be bothe knowen and appointed vpon whom they shall fall and in what time they shall trouble the shepe of God so that they canne come no sooner then God appointeth nor do anye more har●● then the heauenlye shepehearde shal appoynte them to doo And this we may see and learne as well in Christ as in hys sheepe How manye tymes dyd the priestes and Phariseys conspyre Christes death Yet because his tyme was not come they hadde not theyr purpose but when the tyme of God was come Christe sayed too his sheepe ye shall be all troubled this night for my cause for the shepe●earde shall bee strycken and the sheepe shall bee scattered abroade Then as God hadde appoynted the tyme it could be no longer differred And because they shoulde not mysse of hym whose death they sought he came and mette them and offred hym self vnto them and said that he was the same manne Iesus of Nazareth whom they soughte And when they had taken him and vsed as much crueltye towards hym as theyr wycked malyce and deuylyshe