this hatred of Gods worde the foode of Gods shéepe they would be séene and none but they to loue and honour God but it is not so in their heartes for they haue a contempt of God as their fruites well declare And Christe saith They hate both him and his father yea and that without cause But thou Christian reader sée thou féede thy soule with no other meate then with the holesome pastures of Gods word what so euer the world shal say or doe Looke vppon this text of Saint Iohn When the comforter shall come whome I shall send from my father euen the spirit of trueth which doth proceede from the father he shall testifie and beare recorde of me Weigh that place and thinke wherefore the sonne of man referred him selfe to the witnesse of the holy Ghoste and ye shall knowe that it was for no vntruth that was in the authour being Christe or in the doctrine that he preached but only to make the disciples to be of good comfort and that they should not estéeme the Gospel he preached vnto them any thing the lesse although it had many aduersaries and enimies and was spoken against in maner euery where for against the furie and false iudgement of the world that cōtemned the Gospell they should haue the testimonie of the holy Ghoste to allowe and warrant the Gospell Let vs therfore pray to the heauenly shepheard that he will giue vs his holy spirit to testifie for the word of God the only foode of our soules that it is true that God saith and onely good that he appointeth to féede vs. And this we may be assured of that in this heauie and sorrowfull time there is nothing can testifie for the truth of Gods word and kéepe vs in the pleasant pasture thereof but the very spirite of God whiche we must set against all the tumults and daungers of the world For if we make this veritie of GOD subiect to the iudgement of the world our faith shall quaile and faint euery houre as mens iudgements varie Wherefore let vs pray to haue alwayes in vs the spirite of adoption whereby when our faith shall be assaulted we may cry Father father and the same helpe for the maintenaunce of trueth God promised by his holy Prophete Esaie saying This is my couenant with them saith the Lord my spirit which is in thee and my wordes which I haue put in thy mouth shall not depart from thy mouthe nor from the mouth of thy seede nor from the mouth of the seede of thy seede from hencefoorth vntill the world end Here doth the almightie God set foorth what a treasure and singular gift his worde is and that it shall not depart from his people vntill the worldes end And in these wordes is this parte of Dauids Psalme meruellously opened and set foorth It is the Lorde alone that feedeth and instructeth saith Esaie the Prophet It was not mans owne imagination and intention nor the wisedome and religion of his fathers what so euer they were but it was the Lord that spake and made the couenant with man and put his spirite in man to vnderstande the couenaunt and by his worde and none other worde he instructed man and saide that by this meanes all men should till the worldes ende féede and eate of Gods blessed promises For in his word he hath expressed and opened to euery man what he shal haue euen the remission of sinne the acceptation into his fatherly fauour grace to liue well in this life and at the end to be receiued into the euerlasting life Of these things the reader may knowe what mainteineth life euen the word of God as Christe saith If ye abide in me and my words abide in you aske what ye will and ye shall haue it He shall learne also that it is not Generall counsell Prouinciall counsell the determination and agréement of men that can be the authour of this foode but only God And as God is the only authour of this foode euen so is his holy spirite he that féedeth the poore simple soule of the Christian man with his blessed pasture and not the wisedome of man mens sacrifices or mens doings But as touching the foode of mans soule to be the only word of God I will if it be Gods blessed pleasure to whom in the bitter and painefull passion of Christe I commit my will with my life and death open vnto the shéepe and lambes of God at large in an other booke ¶ The third part of the Psalme Howe man is brought to the knowledge of life and saluation which part sheweth what man is of him selfe and howe he is brought into this life and to feede in the pleasant pastures of Gods worde THE THIRD VERSE He shall conuert my soule and bring me into the pathes of righteousnesse for his names sake MY soule erred and went astray from the right way of godly liuing but the Lord conuerted me from mine errors faultes of liuing and brought me to the obseruation of his holy lawes wherein is conteined all iustice trueth and godlinesse Here is to be noted what degrées and orders the Lord and heauenly shepheard doth vse in bringing his shéepe vnto the pasture of life First he conuerteth the man that is gone astray by his wicked wayes and sinnefull maner of liuing If he were an Infidel he bringeth him first to knowe féele and hate his infidelitie and afterwardes to a true faith If he be a persecuter he sheweth him first his tyrannie and afterward how to vse him selfe méekely If he be a sinful man that liueth cōtrarie to his knowledge profession he bringeth him first to the knowledge and hatred of his sinne and afterwards to the forgiuenes of the same As Christ our sauiour wonderfully teacheth in Saint Iohn where he saith The holy Ghost when he commeth shall rebuke the world of sinne iustice and iudgement By the which wordes he declareth that the faithfull of God can not profite in the Gospell of Christ neither loue nor exercise iustice and vertue except they be taught and made to féele the burthen and daunger of sinne and be brought to humble them selues as men that be of them selues nothing but sinne And therefore the lawe and threatenings of God be verie wholesome whose nature and propertie is to cite and call mens conscience vnto the iudgment of God and to wound the spirite of man with terrour and feare Wherefore Christe vseth a wonderfull way and teacheth the same vnto his Apostles that neither him selfe for that present time nor they in time to come could preach profitably the Gospell wherewith men are led into the swéete and pleasant fieldes of Gods promises by his word except they vse this order to leade them from sinne to iustice and from death to life And as iustice and life commeth by Christe shewed vnto vs in his bitter passion death and glorious resurrection so doeth sinne and death both appeare and be felt by the spirite of God shewed vnto vs in the lawe This order also fawe the holy Prophet when he saide The Lorde conuerteth my soule and leadeth me into the pathes of righteousnes This is a wonderfull sentence and much and déepely to be considered and weighed of the Christian man The Lorde conuerteth my foule saith Dauid He féeleth in him selfe that as long as the diuell and sinne haue
the Gentiles Yet saith he The foolishnesse of God is wiser then men and the weakenesse of God is stronger then men And that had king Dauid good experience of when he said The Lord ruleth me and I lacke nothing hee putteth mee in a sweete pasture and leadeth mee by the riuers side hee turneth my soule and conducteth mee into the way and pathe of iustice for his names sake and for his mercies sake He sawe the diuel the world his flesh and sinne all conquered by the power of God and for his names sake brought both to liue also vertuously to liue to his honour that gaue the life and to his owne saluation that receiued the life All our teaching a great many of yeares and also your whole labours haue béene chiefly to knowe the miserie of man and the mercie of Almightie God Wherefore it shal not néed long to tarrie in opening of this place of the Psalme for ye be riche in God in these 2. points God giue you grace wel to vse them Yet in any case we must remember that our soules be turned from sinne we accepted as the people of euerlasting life only for Gods mercies sake So doth king Dauid wonderfully open vnto vs in the 32. Psalme where he saith Blessed be they whose sinnes are forgiuen and whose transgressions be couered blessed is the man to whome the Lord imputeth not his sinne Of the which wordes we learne that the godly king called those happie and blessed not that be cleane and pure without sinne for there is no such man in this life but those be blessed whose sinnes the mercie of God forgiueth and they be onely such as vnfeignedly acknowledge their sinne and stedfastly from their heartes beleeue that the death and passion of Iesus Christ is the onely expiation and purging thereof as S. Paule wonderfully expoundeth Dauids woordes in his Epistle to the Romanes As the Prophete by these wordes For his names sake declareth that there is nothing in him nor in any other man wherefore God should turne the soule of man from death to life from errour to trueth from the hatred of God to Gods loue from wandring a stray to a stablished continuance in the veritie of Gods word but only Gods mercie so doth he in other of his Psalmes always when he intreateth of Gods mercie of mans sinne set foorth man so naked and vile as a thing most destitute of all health and saluation and sheweth that none of these giftes remission of sinne acceptation into Gods loue and fauour pasturing of them with his most blessed word can happen vnto any other sauing vnto such as do knowe and earnestly confesse that they be sinners and infected with many contagious daungerous infirmities And therfore he sayth in the 2. verse of y e psalme aboue mentioned Blessed is he to whom the Lord imputeth no sinne in whose spirite there is no guile For there is no greater guile nor more danger in man then to think himself to be somwhat when he is nothing in déede or else to thinke him selfe to be of such puritie of minde as though he néeded not this frée remission and fauour of God And as there is nothing more proude and arrogant then such a minde so there is nothing in man more detestable and miserable Of the contrarie part they be blessed that hunger and thirst for iustice for God filleth the hungrie with good thinges but the proud he sendeth away emptie And that knewe this holie Prophete right well that it was humilitie and the casting downe of him selfe that was most acceptable vnto God and the séeking of health and saluation onely for his names sake that is to say for his mercie promised in the death and passion of his onely sonne our Sauiour Christe In the end of the .xxxij. psalme king Dauid that had thus humbled himselfe bringeth in God that speaketh vnto him whiles he is thus making his complaint of his corrupt nature and sinneful life saying in this manner Intellectum tibi dabo c. that is to say I will giue thee vnderstanding instruct thee in the way thou shalt goe and will haue mine eyes euer vppon thee Wherein he declareth that suche humbled men and lowly persons as knowe their iniquitie shall haue vnderstanding of God and shall not swarue from the right wayes not for their déedes and their deseruinges but for his mercie that vouchsafeth to instruct teach them And so likewise doeth this godlie king shew in this Psalme The Lorde ruleth me and I lacke nothing he feedeth me in sweet pastures and leadeth me by the riuers side he turneth my soule and bringeth me into the pathes of righteousnesse and all for his names sake When he hath opened the saluation of man and also the cause thereof and wherein it consisteth he procéedeth to the fifte parte of his oration and holie Hymne ¶ The fifte parte of the Psalme What trouble may happen to such as God giueth life and saluation vnto THE FOVRTH VERSE Although I walke thorough the vallie and shadowe of death I will feare no euill for thou art with me thy rodde and thy staffe comfort me SEing I haue suche a guide and defender there is no difficultie of perill nor feare of death that I will passe of For what harme can death do to him that hath God the authour of all life with him Or what can the tyrannie of man do where as God is the defender In this fifte part King Dauid sheweth howe the Lord God doeth exercise his shéepe whom he féedeth with his blessed worde in daungers and troubles also how he will defende them in the middest of their troubles what so euer they be In the first wordes of the fift part of this sacred and holy Hymne the prophet declareth that the life of Gods shéepe and people in this worlde can not be without daungers and troubles Therefore Christ sayeth that He came to put fire in the worlde and that the same fire should burne meaning that he came to preache suche a doctrine as shoulde moue dissention and discorde betwéene friend and friend the father and the sonne and sette them at debate Not that his worde is a learning or doctrine of dissention and discorde of it selfe but that by the malice of men that can not abide to be rebuked by the worde of God they will be alwayes at discorde and variaunce with the worde of God and with any friende or foe that teacheth it And the same doeth Christ our heauenly shéepeheard shewe vs both in his doctrine and in his life who was hated and troubled more then any man before or sithens his time and assureth all his to haue troubles in this world yea and death also But it forceth not for he sayth I haue ouercome the worlde And whatsoeuer the dangers bée and howe horrible soeuer they séeme Christe being with vs we néede not to
kept out of the conscience and hated as Dauid saith Leaue doing of euill and doe good So like wise he speaketh of a féeling Christian man whose conscience hath tasted howe swéete and amiable God is Taste and feele saith the Prophete howe sweete the Lord is And this assure your selues that when ye féele your sinnes and bewaile the daunger and damnation of them the spirite of God hath wrought that féeling And that troubled and broken heart God wil not despise And there is no doubt nor mistrust of a sensible and féeling sinner but in case he can finde in himselfe no loue to the obedience of God nor desire to do his will by hearing of his word nor any féeling at all of sinne nor desire to be ridde from it by hearing of the lawe he hath knowledge in the minde and speache in the mouth but no consent and féeling in his heart and conscience And this knowledge liueth with sinne and speaketh with vertue whereas the heart conscience consenteth to good and abhorreth euil if the vertue nature of Gods woord by Gods spirite be sealed in the conscience And this doth S. Paule teach wonderfully as wel by faith that commeth by hearing of Gods woord as also of his pretious Supper the Sacrament of his bodie and bloud and passion He saith that The heart beleeuēth to righteousnesse that is to say The conscience and heart of him that is sealed and assured of the vertue and grace of Gods premises in Christ beléeueth to righteousnesse or is ascerteined and knoweth it selfe to be righteous and iust and before God because it hath consented and receiued the mercie of God offered in the Gospel thorough the merites of Christ and then the same faith which God hath sealed in the heart breaketh foorth by confession whiche confession is a very fruite of faith to saluation as it is written by S. Paule in the same place And where this faith is so kindled in the heart there can be none other but such a fruite following it And as possible it is to haue fire without heate or flame as this vertue Faith without the fruite of well doing And that is it that S. Paule saith to the Corinthians As often as ye eate of this bread and drinke of this cupp shew ye the Lordes death vntill he come Wherein Saint Paule requireth a knowledge of Christ in the receiuer not onely in his minde that he knowe Christ died for his sinne and the sinne of the world and to speake and declare the same death with his tongue vnto others but this is the chiefest and most principall commoditie of Christes holy Supper whiche men nowe vngodly call the Masse that the vertue and benefite of Christes death as it is appointed for the remission of his sinnes be sealed and fully consented vnto in his conscience And this knowledge of Christes death with the assurance of the vertue strengthe and power thereof in the heart will and ought to inflame vs to thankesgiuing and to preach and teach vnto others those commodities of Christs death that we knowe and féele first in our selues within our owne spirite and heart Thus I haue tarried longer then I thought in this matter bicause I would bring my selfe and all others as much as lyeth in me to féele that knowledge and talke of vertue and vice of Gods fauour and of Gods punishment is not sufficient and to bring my selfe and all men from knowledge and talke to féeling consenting and a full surrendring of our selues vnto the profite and vauntage of the things which we speake and knowe or else knowledge and speaking please not God nor profite our selues as Christe saith Not euery man that saith Lord Lord shall enter into the kingdome of heauen Therefore did Dauid both knowe speake and féele signed in his heart the fauour helpe and assistaunce of God to be with him into what troubles so euer he should fall and in that féeling did say He would not feare But it may fortune I haue so written of vertue and vice to be knowne of in the minde spoke of with the mouth and felt in the heart that ye may iudge and féele in your selues neuer to haue come to this perfection For this is out of doubt he that hath Gods loue and feare thus sealed in his heart liueth in this life rather an Angelicall life then the life of a mortall man and yet it is euident by king Dauid in this Psalme and by his 121. Psalme and in many more that he was so sure and so well ascertained of Gods present helpe in his troubles that he cared nothing for death or any other aduersities that could happen And doubtlesse we perceiue by his Psalmes in many places y t his faith was as strong as stéele and he trembled not nor doubted any thing but was in manner without all kinde of mistrust and nothing troubled what so euer he sawe contrarie to Gods promises and he passed ouer them as things that could not once withdraw his cogitations from the trueth and veritie of Gods promises which he beleued As Abraham likewise did he staggered not but with constancie of faith would haue killed his owne sonne so strong was his faith But as the gift of faith is a treasure incomparable thus to knowe and féele faith to ouercome all daungers so maketh it the heart of him that is sealed with such a faith to féele the ioyes and mirth vnspeakable But as this faith is the gift of God and cōmeth only from him so is it in him only to appoint the time when it shall come how much and how strongly it shal be giuen at al times which is not at all times like but sometimes so strong that nothing can make the faithfull man afraid no not death it selfe and sometimes it is so strong that it maketh the man afflicted to be contented to suffer yea death it selfe rather then to offend God But yet it is with much cōflict great troubles many heauie meruelous cogitations somtime with such a feare as the man hath much ado to sée féele in the latter end of his heauie conflict the victorie and vpper hand of the temptation And at an other time the Christian man shal finde such heauinesse oppression of sinne and troubles that he shal not féele as much in manner as one sparke of faith to comfort him selfe in the trouble of his minde as he thinketh but that all the floudes and dreadfull assaultes of desperation haue their course through his conscience Nothing féeleth he but his owne minde and poore conscience one so to eate the other that the conflict is more paine to him then death it selfe he vnderstandeth that GOD is able to doe all thinges he confesseth with the knowledge of his minde and with his toung in his head that God is true and mercifull he would haue his conscience and heart to agrée therevnto and be quiet
happen vnto vs whether it be aduersitie or prosperitie for they be called cuppes as Christ said of his death Father if it be possible take this cuppe from me And Dauid in the 16. Psalme vseth it for mans prosperitie in God The Lord saith he is the portion of mine inheritaunce and of my cuppe And therein he speaketh in the name of Christ whose inheritaunce is the whole number of the faithfull and saith that His inheritance which is the Church by Gods appointment is blessed and happie for no aduersitie can destroy it This is meant by Dauids words The rod the staffe the table the oyle and the cup and he vseth all these wordes to declare the carefulnesse loue and defence of God towardes miserable man And he could the better speake thereof vnto others bicause he had so many times felt and had experience that God was both strong and faithfull towards him in al time of daunger aduersitie And here is to be noted that the daungers that man is subiect vnto in this life be not alone such as heretofore king Dauid hath made mention of as sicknesse treason sedition warre pouertie banishment and the death of the body but he felt also as euery man of God shall féele and perceiue that there be greater perills and daungers that man standeth in ieopardie of then these be by occasion of sinne the mother of all mans aduersitie Sinne bringeth a man into the displeasure and indignation of God the indignation of God bringeth a man into the hatred of God the hatred of God bringeth a man into despaire and doutfulnesse of Gods forgiuenesse despaire bringeth a man into euerlasting paine and euerlasting paine continueth and punisheth the damned creature with fire neuer to be quenched with Gods anger displeasure which can not be reconciled nor pacified These be the troubles of al troubles sorrowes of al sorrowes as our sauiour Christ declareth in his most heauenly prayer in S. Iohn Non rogo vt tollas eos è mundo sed vt serues eos à malo That is to say I do not saith Christ to his heauenly father pray that thou shouldest take those that I pray for out of the worlde but that thou preserue them from euil And in this prayer he hath wonderfully taught vs that a Christian man is subiect to two troubles one of the body and an other of the soule one of the worlde and another of the diuell As for the troubles of the world he saith It is not so expedient that Christian men be deliuered from them least in idlenesse we should séeke our selues and not God as y e children of Israel did but this he knewe was most necessaâ—â—e that the father should preserue vs in the midst of these troubles with his help from al sinne transgression of his holy lawes this he assured his disciples of al other that put their trust in him not that they should in this life be preserued kept from troubles and aduersities but that the heauenly father should alwayes giue vnto his suche strength and vertue against all the enimies of GOD and mans saluation that they should not be ouer come with troubles that put their trust in him For God suffereth and appointeth his to fight and make warre with sinne and with all troubles and sorrowes that sinne bringeth with it but God will neuer permit his to be deadly and mortally wounded It is therefore expedient that man knowe who he his greatest foes do worke him most daunger There be diuers Psalmes wherein he setteth foorth the perill that he was in as well in his body as in his soule as when he complaineth of his banishment amongst not onely cruell people but also vngodly that sought to take both his mortall life from him and also his religion and trust that he had in Gods worde Wherefore he compareth them to the Tartarians and Arabians men without pitie or religion And the like doth he afterwards in another Psalme where as giuing thankes for his deliuerie he saith that sinners froad vpon his backe and many times warred against him and he should haue bene ouerthrowne if GOD had not holpen him Where in he speaketh not onely of battell with the sworde against the body but also of heresie and false doctrine against the soule As ye may sée howe Senacherib and Iulius the Apostata two Emperours fought against the people of God not onely to take from them their liues but also their religion and true honouring of GOD. And of all battells that is the cruellest and of all enimies the principall that would take the soule of man from Gods word bring it to the word of man And that persecution trouble openly against Gods word coÌ„tinued many yeres vntill Christ was preached abroad princes made Christians Then thought the diuell his kingdome to haue bene ouerthrowne and Christian men might liue in Christes religioÌ„ without any trouble or warre for religion howbeit at length for sinne the diuel entered by subtile meanes not onely to corrupt true religion but also persecuted the true professours thereof vnder the name of true religion and therein vsed a meruellous policie and craft by men that walked inordinately amongest the Christians themselues From whose companies sectes and conuersation S. Paule willed vs to refraine by these wordes Wee commaund you brethren in the name of our Lord Iesus Christ that ye refraine from euery one that is accompted a brother that vseth himselfe inordinately and not according to the institution he receiued of vs. And because ye haue not taken héede of his holy commaundement and kept your selues from danger and peril of heresie sinne idolatrie and superstition by the rod and staffe of God nor haue not eaten your meate of religion at Gods table nor your mindes haue béene annoynted with the holy Ghost as Dauid in this Psalme saith that he was against all troubles by these meanes defended and mainteyned that no perill of the bodie by the sword nor perill of y e soule by false doctrine could hurt him therefore marke a little and see the daungers that haue hurted both you and your conscience also not like to be healed as farre as I can sée but more hurt hereafter For the way to heale a man is to expell and put away sicknesse and not to increase and continue the sickenesse From whome thinke ye that S. Paule commaunded you to restraine in the name of our Lord Iesus Christ He saith From him that behaueth himselfe inordinately Who is that think ye S. Paule saith He that ruleth not himselfe after the rule and institution that he himselfe had taught the Thessalonians So y e we must refraine then from all such as conforme not them selues to y e institution of S. Paule yea although he be an angel from heauen This departure from such as haue ruled and put foorth errours and lies is not newe but hath béene vsed in England
for this faithes sake But faith as long as it cōmeth no nearer the hart then the eare the lippes the téeth or the tongue it is but an easie mater to beléeue As we sée these rumblers vp of the Psalmes the rest of Gods word at this time in the church where they that say them nor they y t heare them vnderstand any thing at all or be any deale y ◠more edified for that which is done or said in the church And I am assured if the priests felt in their heartes the vengeance of God to come for this abusing the word of God the people knew what an incomparable treasure they haue lost by y e taking away of y e word of God in the vulgar tonge the priest would wéepe water of his eyes as often as he said his seruice the people wold sigh ful heauily as oft as they hard it vnderstood not what it ment Wherefore let euery man pray to God that he may know him as the Prophet Asaph doth that he is the rock saluation to him that so calleth vppon him The thirde word is Defence By the which the Prophet noteth two meruellous doctrines The one touching God and the other touching man The thing touching God is this Looke as in himself God is omnipotent so is he of power both in body soule to do all things for his creatures in general And as generally he can doe all things for his creatures so particularly he is saluation to all that by faith beléeue in him And as he is also saluation particularly to such as beléeue in him euen so particularly is he a defence buckler protection of such as shall be saued that neither sinne the diuel or any troubles of the body nor troubles doubtfulnesse anguish perplexitie or heauinesse of minde shal hurt or danme him The doctrine touching man by this word Defence is this Looke as the faithfull man hath in him selfe this generall knowledge with all men that God is Almightie to doe all thinges as he lust with his creatures generally so particularly he beléeueth that he is able and will saue such as particularly beléeue their saluation in him And as the faithfull particularly beléeueth his saluation to be onely in God so doeth he also beléeue and challenge particularly with the rest of his brethren in Christe maintenaunce perfection and defence from all misseaduentures ieopardies and dangers that may happen in this life before he come to euerlasting ioyes God therefore giue vs grace with the Prophete Asaph to say faithfully vnto him Thou art my strength my saluation and my defence then doubtlesse we shall be assured of that which followeth So shall I not greatly fall Of these wordes So shall I not greatly fall we be also taught and instructed verie necessarie lessons and doctrines Firste what difference there is betwéene the defence of God towardes his people in this life and in the life to come As touching the defence of God towards his people in this life it is meruellously set foorth by Christ in his prayer a little before his death where he prayed vnto his father not to take his Apostles out of this worlde but to preserue them in this worlde from sinne So that he woulde his friendes with Gods defence shoulde abide for a time in the world And what they shuld haue in the world for all Gods defence Christe tolde them In the worlde sayeth he ye shall suffer affliction and ye shall weepe and the world shal laugh Againe he said vnto them that He sent them foorth as shéepe amongest woolues Whereby we may sée that Gods fauour and Gods defence saueth not his verie elects in this life from troubles and afflictions For Saint Paule saith As many as will liue godly shall suffer persequution Therefore the holy Ghost placeth the faithfull congregation the spouse of Christ whome God loueth and defendeth amongst thornes and brambles and sometime likeneth the faithfull congregation vnto a ship tossed vpon the sea with daunger of drowning sometime vnto a house wherevppon bloweth all windes and weather and sometime to a woman trauelling with child before whom standeth a foule dragon readie to deuour both childe and mother So that by this prophet Asaphes wordes that saith He shal not greatly fall and by these other places we learne that in this life such as God loueth defendeth from the eternall fire of hell he notwithstanding for this life vnder great crosses and wonderfull troubles yet Christ willeth vs to be of good comfort for He hath ouercome the world And y e prophet saith God is my rocke and my saluation I shall not greatly fall And to consider the trueth such as God most strongly defendeth and best loueth in this world suffer many times greatest troubles Yea and God beginneth with his friends somtimes first and most sharply as S. Peter saith And S. Paule saith We be praedestinate to be made like vnto Christ in troubles whiles we be in this troublesome world But the defence of God and his loue in the world to come is voyd from al bitternes and paine and from all troubles and aduersities As it is most comfortably and ioyfully written in the Balads of Solomon where for a time the Lord defended his spouse that stood in the middest of sharpe and pricking briers and thornes at length he calleth her to perpetuall rest consolation assuring her that the winter is gone and y e tempestuous shoures past The swéet floures do appeare and the pleasant voyce of the Turtle is heard Meaning that such as be loued and kept by God in the world of blisse to come be sequestred and departed from all troubles and aduersities The like may you sée in the Reuelations of S. Iohn wherein he mystically to set foorth the pleasantnes and vnspeakeable ioyes of heauen saith It is paued with pretious stones and the gates thereof be also of pearles And moreouer There is a light more lighter then the Sunne or Moone for the claritie of God lighteneth it and the brightnes is the lambe of God There shall the electes dwell for euer and the gates shall neuer be shutt neither shall there be any night there to trouble it The same is to be séene also in Esaie the prophet how in that life Gods defence is in such as be saued without all kindes of troubles and aduersities Nowe here is to be noted that as Gods fauour and defence in y e world to come in such as be saued is voyd of all troubles aduersities euen so Gods fauour and his defence in this world in such as shalbe saued is ioyned and annexed with troubles and aduersities Let vs therefore be content with trouble persequution in his fauour here in this life or els doubtlesse we shall neuer haue his fauour and defence in the life to come in ioye and euerlasting
in God saith that In this glorious almightie and triumphant God is his glory and desireth to haue part of that victorie and of that meruellous maiestie And as the Psalme saith He calleth and nameth the God of glorie his glorie Oh meruellous and vnspeakable boldnesse and constancie of faith A man nothing but sinne by nature in the sight of God nothing but earth and ashes replenished with all miserie and wretchednesse by nature corrupt the very enimie of GOD a vessell prepared vnto all dishonour ignominie shame and perdition contemned through sinne and shamed before all creatures and yet nowe with all these dishonours by faith saith The king of glorie is his glorie and the conquerour of all dishonour is his shield and buckler Of the other part who can thinke or speake any thing thankfull to suche a king of glory and most mightie conquerour that abhorreth not of mercy to be the honour and glory of so vile sinfull and wretched a thing as man is Whose eyes abhorre no filthe of sinne in penitent sinners whose presence refuseth not the companie of the sicke and miserable whose strength comforteth the weake whose mercy reioyceth the comfortles whose life expelleth death whose health banisheth sicknesse whose loue vanquisheth hatred whose immortalitie giueth euerlasting life and who crowneth vs with endlesse pitie and compassion in ioyes perpetuall Thus the Prophete after he had espied the almightie God in him selfe gloriously to be voyd of all troubles dolours and other aduersities and that he had also conquered gloriously the capteines of al aduersities hell death satan and sinne he challenged by faith and craued by Gods promise to be partaker of Gods glory in this point And doubtlesse he that can féele in his heart that GOD is his glory he shall take no dishonour nor shame by all the workes of the diuell sinner or the worlde Therefore many times in reading or thinking of the Psalmes or other parte of the holy scripture it is expedient to meditate and pray that the word we speake or pray may be vnto vs as much saluation comfort and glory as we perceiue GOD hath appointed in it for vs. And when we say with our mouth to God Thou art my saluation my glorie my rocke and my trust Let vs cry Lorde increase our faith helpe vs for thy name sake constantly to beleeue thee to be vnto vs in deed in spirit as we speake of thee outwardly with our mouth For in case the heart vnderstande not nor beléeue the wordes we speake with our mouthe we honour God in vaine as the scripture saith Let vs therefore praye as Saint Paule teacheth vs saying I will pray with the spirite and I will pray with the minde also When the Prophete hath by faith assured him selfe of Gods fauour he exhorteth all the Christian congregation to doe the same saying O put your trust in him alwayes ye people c. Here the Prophete teacheth what the Minister of the Church Bishop and others should doe when they vnderstand the scripture and learne by it feare and faith loue and hope in GOD they be bound to teache the congregation the same Scriptures for her saluation Whereby is condemned the vse of the Scripture in an vnknowne toung which is directly against Gods worde And here be Kings and Rulers also taught to sée their subiectes tenaunts and seruaunts to vnderstand the worde of God likewise the Father and the Mother the Maister and the Maistresse who be bound to knowe for their saluation the worde of GOD and to teache it vnto others vnder their gouernaunce Therefore in the end of the verse is put Selah As though he had saide Happie be those that put their trust in the Lorde and teach other to doe the same And curssed be those that trust not in the Lord and teach others to do the like THE FIFT PART 9 As for the children of men they are but vaine the children of men are deceitfull vpon the weights They are altogether lighter then vanitie it selfe 10 O trust not in wrong and robberie giue not your selues to vanitie if riches increase set not your heart vpon them The fift part sheweth howe mans power is not to be trusted vnto THE Prophete by no meanes would haue men to put their trust in fleshe and bloud in case they doe they must néedes perishe For when miserable man shall trust in vaine vanitie whiche is man he can be no lesse then vanitie it selfe in whome he hath trusted And this is one miserie and wretchednesse a man to be deceiued of helpe and succour whereas he most trusted to haue bene holpen and succoured Thus must it néedes happen to them that trust in men For men of most excellencie and greatest authoritie riches and power in the world be but vanitie as the Prophete saith Nowe as they be so is their helpe And as their helpe is so is the comfort and consolation of such as seeke help at their handes Those that be trusted vnto be but flesh and bloud the best of flesh and bloud is but vanitie the consolation and helpe of vanitie is miserie and wretchednesse wherefore the Prophete exhorteth all men to beware they séeke not ayde and comfort of man for he is but vaine The Israelites vsed for their helpe against their enimies the Egyptians but the more flesh conspired together the worsse successe had all the battels they fought Nowe as we sée men that haue their trust in men suffer muche trouble and miserie in the world bicause their helpe they trust in is of inferiour strength and power to the troubles and aduersities that they be combred withall So doeth the word of God declare that such men as trust in vanitie haue not onely worldly aduersities against them but also for their so doing trusting in fleshe they be accurssed of God as the scriptures say Curssed be he that trusteth in man So that we sée meruelous and vnspeakable harmes come of the trust in man First miseries of y e world and next the enimitie and cursse of God For he that putteth his trust in man with the same one fact and doing doeth two horrible euils The one he deceiueth him selfe for the vanitie that he trusteth in can not saue him And the other he dishonoureth God that onely can saue in putting his trust in mortall man that can not saue and so maketh of man God to Gods high displeasure and dishonour Euery Christian man therefore should forsake fleshe and bloud and trust in the Lorde Almightie maker of heauen and earth as the Prophet Asaphe did a little before when he saide In God was his glory who could defend him from all hurts present past and to come what so euer they were The like may we sée in Saint Paule that saide God forbid that I should glory in any thing sauing in the crosse of our Lord Iesus Christ by whome the world
himselfe for euer This may be vnderstood two maner of wayes For this English word euer hath two meanings in the Hebrue tonge Sometime it is taken for continuance and time euerlasting sometime for certeine yeres and the life of men If it be taken in this place for time euerlasting the sorrowes of the Prophete were the greater when he reuelued with his spirite that God iustly for sinne might cast him into euerlasting paines the remembraunce whereof is greater paine then the mortall death of the bodie If this word euer be taken for a certeine time and the life of man then meaneth the Prophet thus Will God as long as I liue absent himselfe And thus continue me in heauines of spirite and sorrowes as long as I liue Which sense soeuer be taken there be profitable thinges to be learned of it But I suppose the latter sense to be the better for diuers causes First in this that the Psalme conteineth the complaint and prayer of the Prophet a man of God that cannot be brought to this desperation that he should be cast away for euer from the fauour of God vnto eternall paines And the text that saith It is mine owne infirmitie and the right hand of the Lord can chaunge this doth beare with this latter sense and explanation For the words be of great weight and of meruellous wisedome and consolation and do declare that although the Prophete felt the iudgement of God against sinne and was in a meruellous terror feare with the horror and sight of his sinns yet the spirite of God did testifie with his spirit that he was the child of God and that it was a paine and punishment of the soule and body and not a desperation and thorough casting away and absenting of Gods mercie For the very electes of God be chosen so ordeined so preserued and kept that nothing is able to take them out of Gods hand For the godly men in the Scripture did reioyce with the assurance of Gods certein promise and did not presume to do euill as S. Paule in sundrie places doth giue testimonie Once to the Romanes where as he felt and perceiued the filthines of sinne the iust iudgement of God against the same as it appeareth by his wofull crie and complaint Oh wretched man that I am who shall deliuer mee from this body subiect vnto death He felt as we may perceiue the heauie burden and weight of Gods displeasure and yet in the midst of terror and feare he stayed assuredly in the mercie of God through Christ. And the same he writeth also to the Corinthians to his disciple Timothie that his death was at hand that he knew although his quarell were neuer so good that he of himselfe was a sinner and by sinne worthie reiection casting away from God yet he said that Christ had in kéeping for him a crowne of iustice whiche he should assuredly receiue at the day of his death God is contented that his chosen people shall suffer and beare the burden and heauinesse of temptation and feare of euerlasting paine as Adam did first in Paradise Dauid many times Iob and others yea Christ himselfe that said his soule was heauie euen vnto death which made him sweat both water and bloud But these temptations and terrors shall neuer ouercome and cast away the person that hath his faith in Christ for none is able to take his shéepe out of his hand Yet God withdraweth his hand many times and suffereth his to be tempted and to be comfortlesse and as it were cleane ouerthrowen not that in déede their election can be altered or they themselues left comfortlesse vntill the end of their liues but for a time as ye may sée by Iob who spake as horrible words and as desperatly as might be Yet sée in the end of his booke and marke what a ioyfull outgoing his gréeuous temptations had What pitifull cryes were these of Christ our Sauiour vppon the crosse My God my God why hast thou forsaken me Yet the end was Father into thy handes I commend my spirite It is written that we must enter into heauen by many troubles Now of all troubles the trouble of the minde and of the spirite is the greatest Who then can enter into heauen without such troubles Doubtlesse no man For the iudgement of God must begin at his house as Saint Pater saith That is to say None shall in this life more féele Gods displeasure for sinne in the spirite nor suffer more aduersitie in the bodie then such as be of Gods owne houshold and very electes Wherefore we be admonished in the troubles and sorrowes that this Prophete Asaph susteined in his soule that could not rest and in his bodie that could not sléepe nor speake that good men be not frée from aduersitie and that aduersities be they neuer so great shall not separate men from God for euer but for a time he punisheth sinne and hideth the consolation of God from vs As the scripture saith For a time a little while I haue forsaken thee but I will gather thee together in wonderfull mercies In a short time of my wrath I hidd my face a while from thee but I will haue mercie vppon thee for euer saith the Lord thy redeemer All men that shall profitably knowe and féele the certeintie of Gods promises in this life and enioy them in the life to come shall be troubled with some paine of doubtfulnes of them before he come to perfection For as by sinne death entered into the flesh and also the flesh is subiect vnto sicknesse and aduersitie so is there entered into the soule and powers thereof by reason of sinne great imperfection As the minde of all men is burdened with ignorance the heart with contumacie and the will with frowardnesse so that as they be before regeneration and knowledge of God in all godly matters starke blind very obstinate and naturally altogether froward euen so after regeneration and the knowledge of God they continually resist and fight against the spirite not onely of man in whome these powers dwell but also against the spirite of God that teacheth and leadeth the spirite of man to eternall saluation So that it is not man that is able to ouercome the wickednesse of his owne soule And therefore séeing life through grace dwelt in a bodie naturally full of sinne Saint Paule said I doe liue yet not I but Christ liueth in mee So this Prophete Asaphe séemeth in wordes to be starke dead from grace but it was not for euer for he felt the spirite of God that told him that such heauie and vngodly thoughtes of his spirit came of his owne infirmitie and that Gods right hand could alter and chaunge them And this is the difference betwéene the affliction of the godly and vngodly as it is
mind he came to y e trust in the Lord. Ye may learne by these Psalmes indited by king Dauid that easily he taught Gods religion and how men should put their trust in the Lord and yet how hard it was to do and practise the thing himselfe that he taught vnto others Asaph also declareth the same For in the 73. Psalme he teacheth what men should thinke and iudge in aduersitie that God would be good vnto Israel But in this Psalme he himselfe being vnder the rod and persequution of God is come to questioning and demaunding Will God absent him selfe for euer Will he be no more intreated Is his mercy cleane gone for euer with many other demaundes declaring vnspeakable troubles and difficulties of the minde before it be brought to a perfect consent and full agréement vnto the promises of God So that we sée the excellent Prophetes and most vertuous organes and instruments amongest sinfull men knewe it was an easie matter to speake of faith vertue and yet a very hard thing to practise true faith and to exercise vertuous liuing Saint Paule sheweth the same to the Romanes to be in him selfe For he had more adoe in Christ to get the victorie of sinne in him selfe then to speake of the victorie vnto others by mouth and more adoe to mortifie and kill the fleshe and to bring it in subiection to the spirite then to practise the death of the flesh in him selfe and to followe the spirit He spake and vttered with his mouth most godly doctrine to the destruction of sinne but with what prayers teares and clamours to God he did the same in him selfe read 2. Corinth 12. The olde saying is Knowledge is no burthen and in déede it is a thing easie to be borne but to put knowledge in experience the body and the soule shal finde paine and trouble And yet Christes wordes where he saith My yoke is light my burden easie be most true to such as haue wrestled with sinn and in Christ got the vpper hand To them I say the precepts of vertuous liuing be easie and swéete as long as the spirite of God beareth the ouer hande in them But when faith waxeth faint and the flesh strong then can not the spirit of God command nor desire any thing but both body and soule be muche offended with the hearing therof and more gréeued with the doing of it S. Peter likewise maketh mention of the same For when Christ bade him followe him meaning that he should dy also for the testimonie of his word he liked not that but asked Christe what Iohn should do being doutlesse in great perplexitie when Christ tolde him that he should suffer the paines of death But here are to be noted two things The one that as long as affliction is talked of generally other mens paines spoken of so long can euery man and woman heare of affliction yea and commend the persons that suffered affliction as we sée at this day All men be contented to heare of y e death of Christ of y e martyrdome of his Saints and of the affliction and imprisonment of his godly members but when the same or like should be experimented and practised by our selues we wil none of it we refuse it and we abhorre it yea so much that where Christ and those Saints whose names be most common and vsual in our mouths suffered the vilest death that could be deuised we will not suffer as much as the losse of a frend or the deceiueable goods of this vnstable and transitorie world so that in the generalitie we be very godly and can cōmend al godly martyrs and sufferers for Gods sake but alas in the particularitie we be very vngodly and will followe no martyr nor suffer at al. Also as long as we be without danger for Christes sake we can speake of great daungers and say that we will suffer all extremitie and crueltie but when it commeth to passe that an enimie to God and his worde shall say in déede Forsake thy religion or else thou shalt dy as Christ said vnto Peter When thou art old an other shall girde thée and leade thée whether thou wouldest not then a litle threatening of an other man stark quayleth this man that said he wold suffer al troubles as Peter said If he shuld loose his life he would not refuse his maister but when an other yea a poore maide but asked him Whether he were one of Christes seruants and made no mentiō at al of losse of life or goods he would not hazard him selfe to beare so much as the name of Christes disciple Thus we sée the vilenesse frailtie of our owne nature how weake we be to suffer in déede when of necessitie we must beare the crosse and can by no means auoyd it How troublesome also it is both to body and soule this Psalme place of the scripture declareth and therfore in the end of these temptations is put Sela. A worde that maketh as it were an outcry against the corrupt nature of man for sin As S. Paule said I know that there dwelleth in my flesh no good thing To admonishe therefore man thereof in déede and to shewe him his owne damnation the word is put there to cause the reader or hearer of the place to marke and bewaile the wretchednesse thereof As the Prophete him selfe doth in the next verse ¶ The fourth part Howe a man taketh consolation in the time of his trouble 10 And I said This is my infirmitie but these things the right hand of God can chaunge HEre is life and death and the occasions of both meruellously set foorth He said that it was his infirmitie that caused him to question doubt of Gods mercy Wherein he hath disburdened God and charged him selfe with sinne and doubtfulnesse And so much al men sée and find in them selues that damnation is of our selues and saluation onely of God There is also to be noted in thi◠infirmitie y t it occupieth not only the body but also the soul. For he saith These cogitations and questions as touching the doubtfulnesse of Gods mercy were the deuises and actes of his mind so that both his body and soule were comfortlesse And good cause why for in both of them were sinne and abhomination against God And of these two partes of man the body the spirit came these dubitations of God and of his promises The which fruites of corruption ingender except sinne be forgiuen eternall death And here is the wisedome of the fleshe séene to be very enimitie vnto God working continually the breach of Gods commaundements and the destruction of mans saluation as much as lyeth in it But in the second part of the verse is life the occasion thereof which is a sure trust that God can remoue despaire put in place therof faith hope sure confidence And the
pastures of Gods word 19. B. 4 Wherefore man is brought to life and saluation 23. B. 5 What trouble may happen to such as God giueth life and saluation vnto 25. B. 6 Whereby the troubles of Gods elect be ouercome 31. A. 7 What the end of Gods troubled people shall be 41. B. ⧠The Argument of the 62 Psalme 43. A. ¶ Of this Psalme there are two generall partes and sixe particular ibid. A. B. ¶ The first generall part conteyning foure particular partes 1 How that the fauour of God and his helpe is able to remedie all aduersities 43. A. ¶ The second generall part conteyning two particular partes 2 How that the fauour of man and his helpe is able to redresse no aduersities 43. A. ¶ A breefe paraphrase vppon the whole Psalme 44. B. ¶ The sixe particular partes as they followe in their order and place 1 What is to be done by the Christian man that is afflicted 45. A. 2 Why the troubled person seeketh health of God 51. A. 3 How the persequuters of the innocent shall soudenly perishe 58. A. 4 Why trouble is patiently to be borne and faithfully to be beleeued that God can and will remedie it 63. B. 5 How mans power is not to be trusted vnto 66. B. 6 How that God hath promised to helpe the afflicted 69. A. ⧠The Argument of the 73. Psalme 70. A. ¶ A Paraphrase vppon the whole Psalme Fol. 70. 71. 72. 73. ¶ Of this Psalme there are eight partes 74. 1 That God loueth the good although he punisheth them 75. A. 2 How weake and fraile a thing the nature of man is 77. B 3 Wherein the felicitie of wicked men consisteth c. 80. A 4 How fraile brittle and weake a thing man is c. 84. B 5 How some men repeat their well doings c. 85 A 6 How greate a daunger it is temerously to iudge of God c. 85. B 7 That mans reason is but ignorant and beastlie in considering of Gods workes c. 86. A 8 The multitude number of Gods consolations c. 86. B ⧠The Argument of the 77. Psalme 87 A. ¶ Of this Psalme there are foure partes 87. A B. 1 In whome a man shoulde put his trust and to whome he should resorte in the dayes of sickenesse troubles and aduersities 87. B. 2 How a man should vse him selfe towardes him in whome he putteth his trust in the time of trouble 89. B 3 What great and perillous daungers the man that is troubled shall suffer for the time of his trouble 93. A 4 How a man taketh consolation in the time of his trouble 113. B ¶ Other pointes of Christian doctrine are referred to the consideration of the reader FINIS Constancie continuance required in the professours of the trueth An abridgment of Bishoppe Hoopers life and death trulie gathered in circuÌ„stances Bishop Hooper in estimation with King Edward y e sixt Stephen Gardiner Bishop of Winchester Bishop Hoopers professed enimie If Christe the heade haue bene persecuted euen to the death the members must needes bee subiect to affliction 2. Cor. 5. The laying down of his life for the Gospels sake deserueth be liefe and reuerence Or The Lorde is my shepheard as saith the common and the Geneua translation Esaie 40. 11. Ezech. 34. Iere. 31. Iohn 10. Ezech. 34. Iohn 10. Ioh. 10. 4. 6 Psal. 119. Esaie 53. Matth. 9. 1. Pet. 2. 2. 3. Reg 22. Esaie 28. Esaie 29 2. Thes. 2. Iohn 4. 6. 3. Rom. 1. Esaie 30. Iohn 7. What is to bee noted out of this part of the psalme Rom. 19. Psal. 91. The assuraunce of Gods defence and comfort in troubles must bee lerned out of Gods word Psal. 25. Psal. 144. Psalm 25. 128. The inwarde and spirituall comforte treasurie and riches which this doctrine bringeth 1. Peter 4. Matth. 10. Iohn 20. Actes 20. Ieremi 3. Ezech. 34. 2. Reg. 57. Mich. 5. Iohn 10. Psalm 74. 79. 95. Ieremi 3. â—â— Ezech. 34. Ioel. 1. Matth. 4. Psalme 60. 73. 7. Apoc. 7. Esaie 55. Ioan. 4. Matth. 4. We can no more liue in GOD without GODS word then in the worlde without worldly foode Iohn 6. Psalm 119. Luke 11. Iohn 5. And yet our blinde guids say that ignoraunce is the mother of godlines Amos. 8. Iohn 10. Ephes. 2. Heb. 1. Matth. 28. 2. Pet. 1. Iames. 1. Iohn 5. Actes 16. Iohn 8. Matth. 23. 1. Cor. 2. Iohn 6. Iohn 15. Iohn 3. Mark whithe preachers of God are contemned of the world Psal. 35. Iohn 15. Iohn 15. Esaie 59. What thinges we receiue by feeding vppon Gods promises in this life Matth. 4. Psal. 19. 119 2. Tim. 3. Heb. 1. 1. Pet. 1. Gala. 1. Iohn 6. Esaie 54. Iohn 15. Iohn 16. The conscieÌ„ce that feeleth the sting of death by sinn thirsteth for life Luke 15. Psalme 24. Psalme 1. Matth. 5. Woefull are these dayes wheÌ„ in so cleare lighte of the trueth the professours therof are so faithlesse and fruitlesse Esaie 65. Rom. 10. Luke 12. GOD requireth not only a compt of that hath beene receiued but of that might haue bene receiued Matth. 11. Luke 12 1. Cor 4. 1. Cor. 1. Psalm 32. Rom. 4. Psalme 32. Matth. 5. Luke 1. Psal. 32. The wicked make the Gospel of peace an occasion of discord Luke 12. Iohn 7. 8. 9. 10. 16. The crosse is the sure badge of Gods children Iohn 16. Zachar. 11. Matth. 16. Iohn 18. Matth. 27 Marke 15 Luke 23. Iohn 19. Matth. 27. A doctrine of Gods prouideÌ„ce most comfortable to all his afflicted Psalme 2. Psalme 29 The cause why there be so fewe sincere and true professours of the Gospel Psal. 37. Psal. 53. Here is thy coÌ„fort thou broken harted and afflicted of the Lord. Rom. 10. What it is to beleeue vnto righteousnes Faith sealed once in the heart with the assurance of Gods mercy can bee no more with out the fruite of wel doing then fire without heate 1. Cor. 11. WheÌ„ right knowlege assured sense of Gods mercie are ioyned together note what they worke Knowlege and talke without the feling of Gods fruitfull working spirit is not of God Matth. 7. Psal. 121. Gene. 22. The state of Gods children beaten downwith the sense horrour of sin and dread of gods iudgments The comfort of the afflicted euen when God seemeth to haue forsaken them Psal. 6. Psal. 6. Psal. 42. 43 Ephes. 6. 1. Pet. 5. 1. Iohn 5. Matth. 10. Psal. 120. Matth. 26. 2. Reg. 7. Prou. 10. Prou. 12. Psal. 119. Psal. 2. Apoc. 12. 4. Reg. 18. Esai 10. 14 28. 39 Ezech. 29. The frendship and familiaritie of God the heuenly shepheard towardes his sheepe 2. Reg. 9. Gen. 27. Luke 10 Luke 7. Psal. 45. Psal. 89. The work of the holi Ghoste in the hearts of the saith full 1. Pet. 2. Matth. 26. Psal. 16. What sinn bringeth a man vnto Iohn 17. It is not expedient that we be without troubles least we seeke our selues and forget god Psal. 120.
his maister and teacher that shall giue him holesome and commodious doctrine meete for the state of the life he hath chosen to liue in this world For all that shall be saued in time to come followe not one kinde of life Some be Magistrates and Rulers appointed to sée both the laws of the realme and the goodes and commodities thereof to be vsed and applyed to the vse and profit of such as be vnder them Some giue them selues to studie and contemplation of heauenly and diuine things not busying them selues with trauels of the body but to knowe them selues the way of life and to be teachers of the same to others Some be giuen to apply the lawes of the Common wealth some to exercise the trade and course of merchandize some one kinde of liuing and some an other But of what art facultie science or kinde of liuing so euer he be that is not contrarie to Gods honour or honestie he may vse therein to serue God to obserue iustice to exercise truth kéepe temperance and be acceptable to God who hath giuen lawes méete and conuenient to Publicans and Souldiers seruants and maisters parentes children husbandes and wiues and so to all other but all these sortes of people must assuredly knowe that in euery of these vocations be more daungers then he that must liue in them is able to beare Therfore from the bottome of his heart he must be assured of this beginning of king Dauids Hymne The Lord feedeth me and I shal lacke nothing And in déede the Lorde hath not only saide He will féede and defende him from all daungers but also saith He wil teach him howe to liue vertuously reuerently towards God and honestly and quietly towardes man what state or vocation so euer he choose to liue in so it be not against Gods lawes and the lawe of nature So saith king Dauid God hath appointed a lawe to rule and teach the man that feareth him what soeuer kind of liuing he appointeth him selfe to liue in What treasure is there to be compared vnto this that man is not onely fed and mainteined by God but also taught and instructed in euery craft and science that he appointeth him selfe to liue in Blessed therefore is the man that in the entrailes and déepe cogitations of his hart can say beléeue féele this to be true that Dauid saith The Lorde ruleth me and careth for me and I shall lacke nothing But yet there is almost nothing spoken that this king would haue chiefly knowne Howbeit doubtlesse they be wonderfull things that preserue and teache all persons both men and women in what so euer kinde of liuing honestly they appoint themselues to liue in He him selfe knew this to be true right wel as it appeareth when he saith Blessed be the Lorde my strength that taught my handes to battel For if the Lord had not taught and ruled him he had bene ouerthrowne many times bycause there was not onely more strength then he had of him selfe against him but also more wit more policie more experience But what things can ouercom that man that is couered with this shielde Dominus regit me The Lord ruleth me Doubtlesse nothing at all whether it be in heauen aboue or in the earth beneath or in hell vnder the earth Notwithstanding this is not all that this doctrine The Lord ruleth me doth for the poore shéepe that is ruled But here must the reader and hearer of this Psalme followe king Dauid and desire to haue the eye of his minde purged and made cleane for if the scales of infidelitie and the loue and delight to sinne remaine or else the minde be otherwise occupied then vpon the vnderstanding of the Hymne he shall heare it or sing it as the vngodly Colleges of Priestes doe that daily bo-o and rore the holy Scriptures out of their mouthes and vnderstand no more the meaning thereof then the walles which they sing and speake vnto We must therfore do as king Dauid did lift vp the eyes of our mindes into heauen and fire our faith as he saith fast in the Lord and then shall we sée the vnspeakable treasures and wisedome that lyeth hid in this meruellous and comfortable head and beginning of this Psalme The Lord feedeth me c. Our Sauiour Christ openeth plainely in Saint Iohn what it is to be the shéepe of God and to be fed by him and saith They wil heare the shepheards voyce but no straungers voyce and bycause they heare the shepheards voyce the shepheard will giue them euerlasting life and no man shall take them out of the shepheards hands There is the greatest treasure and most necessarie riches for the shéepe of God vttered which is not the knowledge of God alone to be preserued in this life and to lacke nothing that is expedient and necessarie for the preseruation thereof but also to vnderstand which wayes the heauenly father teacheth and leadeth vs to the mansion and dwelling place of life euerlasting And if man were wise he might soone perceiue how much the life to come is better then the life present yea be it neuer so fauourably fed and preserued by the heauenly father our shepheard and gouernour For his tuition here of vs although it be sure and so strong that none can take vs out of his handes yet is our safegard and life troubled and mingled with aduersities subiect to persecution and also vnto death but in the life to come Gods tuition is all ioy all myrth all solace with all perpetuitie and endlesse felicitie And of this treasure Dauid chiefly meant in the forefront of the Psalme when he said And I shal lacke nothing For as we sée vntill this life be taken from vs most troubles and most care beginneth and tarrieth in the house of GOD amongest his shéepe whiche be as lambes among woolues Wherefore the voyce and teaching of the shepheard doth heale the mindes of the shéepe Gods deare elect and pulleth from them all vnprofitable feare and carefulnesse it quencheth all flames of lust and concupiscence it maketh and giueth a man a noble and valiant minde to contemne al worldly things it bringeth a man in loue with Gods true honour maketh him ioyfull in trouble quiet in aduersitie and sure that the end of Gods people shal be glorious and ioyfull and also that this fauour of the shephearde shall be his guide into the place of blisse whereas be crownes of euerlasting glorie for such as haue bene led by the Lorde and there they shall lacke nothing For there is neither eye can sée nor toung can speake nor minde can comprehend these ioyes and glorie And therefore the Prophete both constantly and chearefully saide The Lorde feedeth me and I shal lacke nothing for all thinges of this world be but trifles in comparison of things to come Although it be a singular fauour of God to vnderstand his goodnesse and mercie towards vs in things
feare Therefore in this pointe the prophete correcteth the foolish opinion of man that woulde liue as one of the shéepe of God in this world without troubles It is contrarie both to the person that professeth God and also to the religion that he is professed vnto for in y e worlde both shall be as Christ sayth hated of which hatred commeth persecution and troubles so that the people of God shal whether they will or will not passe through many daungers and no lesse perillous then the shadowes and verie image of death as here King Dauid sheweth in this wholesome and blessed Hymne And as he séeth right well that the state and condition of Gods people and shéepe is to be troubled for Christe and his worde euen so did Zacharie the prophet speake of Christe and his people howe that not onely the shéepe should be troubled and scattered abroade but also the shéepehearde should be stricken with the sworde that both shéepe and shéepehearde shoulde be condemned in this worlde But nowe as Dauid and Zacharie declare that the life and condition of Christe and his shéepe be troublous in the world so do they both declare that whatsoeuer the troubles be they be both knowen and appointed vppon whom they shall fall and in what time they shal trouble the shéepe of God so that they can come no sooner then God appointeth nor do any more harme then the heauenly shéepeheard shall appoint them to do And this we may sée and learne as wel in Christ as in his shéepe Howe many times did the Priestes and Phariseis conspire Christes death Yet because his time was not come they had not their purpose but when the time of God was come Christ said to his shéepe Ye shalbe all troubled this night for my cause for the sheepeheard shall bee stricken and the sheepe shalbe scattered abroade Then as God had appointed the time it could be no longer deferred And because they should not misse of him whose death they sought he came and met them and offered himselfe vnto them and said that He was the same man Iesus of Nazareth whom they sought And when they had taken him and vsed as much crueltie towards him as their wicked malice and diuellishe hatred could deuise they killed him and made him to passe not onely the shadowe and image of death but also death it selfe They thought then they had him where as they would and said He hath saued other let him now saue himselfe if he can When he was layed in the graue with his fathers they thought to execute their plagues and tyrannie towardes him being dead purposing that as they had brought him to death and killed him so likewise they woulde kéepe him downe still that he shoulde neuer sée life againe but rotte in the earth like a wretche vntill wormes had eaten him And for the performance of this purpose to doe all their whole willes to the vttermost they came to Pilate and said that The deceiuer of the people that lay in the graue made his bost whiles he was aliue that the third day after his death he would rise againe but if it should be so it would be worse with them after then it was before Appoint therefore souldiers said they and watchmen to kéepe the Sepulchre till the thirde daye be past Whiles they yet minded to lay as much euil and contempt vppon Christ our shéepheard as they ment vnto him came the heauenly father that suffereth no more ignominie to fall vpon his nor will suffer them to continue any longer then him pleaseth with this inhibition and stay of further procéedings in dishonouring and persecuting his onely sonne and said I am redijt lux tertia surge sepulte meus That is as much to say Nowe is come the thirde day arise mine owne deare sonne buried And then was the sorrowe contempt of this our persecuted shéepeheard not onely ended but also turned into endlesse vnspeakable ioyes he passed with his forefather Dauid most bitter paines and also most vile death but he feared not because God was with him The same appointment also hath the heauenly father made with al dangers and troubles that shall happen vnto vs his poore and afflicted shéepe taken daily as it were to the shambles to suffer what Gods enimies can deuise But the heauenly shéepeheard doth sée all their doings out of heauen and mocketh them to scorne for they shall neuer do as much as they would against Christ and his people but as much as God will suffer them Dauid afterwardes in his 37. Psalme teacheth vs the same with meruellous woordes and diuine sentences Commite Domino viam tuam spera in eum c. Laye saith he thy care vppon the Lord and trust in him and he shall helpe thee It is most necessarie therefore for euery troubled man to knowe in his minde and féele in his heart that there are no troubles that happen vnto man whatsoeuer they be come they by chaunce or Fortune as many men say and thinke but that they come by the prouidence of God yea the very winds of the aire tempestes in the cloudes trembling of the earth rages in the sea or any other that come howe soudaine or howe vnlooked for soeuer they appeare as ye may read in the 29. Psalme of this Prophete wherein be wonderfull tempestes and troublesome thinges spoken of as well done in the wators as vppon the drie land But here alas is our nature and knowledge much to be lamented and complained vppon for as the knowledge we haue of Gods fauour and gentlenesse towardes vs in Christ for the most part consisteth in the vnderstanding of the minde and talke with the mouth but the vertue strength and operation of the same fauour of God is not sealed in our heartes and consciences euen so be the troubles and aduersities which God threateneth for sinne spoken and talked of with the tongue and knowen in the minde but they be not earnestly nor féelingly sealed in our conscience and heart And of this commeth it that we neither loue God nor reioyce in his promises as we ought to doe when we heare or read them neither yet hate sinne nor be sorrowfull for Gods displeasure as sinne and Gods displeasure should be sorrowed and mourned for of Christian men Hereof also commeth it dearely beloued that we loue no further then in knowledge and tongue nor hate vice but in knowledge and tongue But alas how miserable is this our state and condition that knoweth neither life nor death vertue nor vice trueth nor falsehood God nor the diuel heauen nor hell but halfe as much as they ought of Christian men to be knowen Read you therefore and marke the 37. Psalme and you shall knowe that it is not ynough for Christian men to vnderstand and speake of vertue and vice but that the vertue must be sealed in the conscience and loued and the vice
of God were no more nor yet so much as dogs in the respect of man And when she perceiued that man could be contented to spare his crumbes to the dogges she knewe right well that man was not so mercifull and liberall vnto dogges as God vnto sinners Wherefore she stoode stil with Christ constantly and least not calling vntill Christe gaue her to witte that she was in déede a verie well persuaded woman both of his power able to helpe and of his good will readie to helpe For in déede although she was a Cananite she knewe that if a man shut not out dogges from his table Christe woulde not shut from his mercie a sinnefull Cananite The same persuasion made Marie Magdalene créepe vnder the boorde to his féete with teares there to receiue and eate of his mercie to quenche the hunger and smarte of her sinnes These examples do declare why the troubled may put their trust in God Because he is omnipotent and can doe all thinges and he is mercifull and will help all penitent and faithfull sinners And so sayd this Prophete Asaph Of him commeth my saluatiō And he sheweth the cause why For he is my rocke my saluation and my defence These thrée woordes declare meruellousty the nature of God that alone helpeth and also the faith of him that calleth for helpe As for God whome the Prophet calleth first his Rocke by this worde he openeth meruellously how strong firme and sure and howe inuincible he is against all troubles aduersities and tempestes as well of the bodie as of the soule In Saint Matthewe the man that buildeth his house vppon the rocke or stone is called wise and the cause is that what windes soeuer blowe and what tempestes so euer arise they cannot cast downe the house nor ouerthrow the building for it is grounded vpon the stone The stone is God and his worde the builder is the Christian man and the building is the religion that he hath learned of God by his worde And although we sée God our rocke and sure stone is not assaulted with stormie and tempestuous shoures rayne yet the builder and the building that is to say the Christian man and his religion be blowen at and suche shoures of trouble fall vpon them that were not the rocke firme and sure all the building and the builder also for mans parte would surely fall and come to vtter ruine The experience of the same windes and floudes we may sée in the Actes of the Apostles For when Peter the rest builded the house of God that is to say taught men their saluation by the merites and passion of Christ there arose such winds and flouds that the builders were put into prison and the building in great danger When S. Stéeuen builded the congregation with Gods word in Christ whiles he was building such windes and floudes of malice assaulted him y t his braines were knocked out Whē Ananias and the rest planted builded the house of God y t is to say conuerted the infidels vnto the faith of Christ at Damascus there arose such windes and tempests at Hierusalem that Saul came frō thence towards Damascus with commission from the high priestes to kill the builders to ouerthrow all they had builded Let vs leaue off the examples of holie men sée what hapned to the head chiefe capteine al Saints good builders our sauiour Iesus Christ. When he called the worlde from ignorance to knowledge from death to life and from damnation to saluation there arose such winds and storms that had he not béene the rocke it selfe of strength and inuincible power he had béene ouerthrowen cleane and his buildings turned vpside downe For before he was of age to be borne in his mothers bellie y e diuel went about to slaunder him as a bastard and woulde haue persuaded the same to the godlie man Ioseph spoused in marriage to the blessed virgin Marie He had no sooner put his head out of his mothers bellie but streight way Herodes sworde was whette and bent to kill him Within a little while after the diuell stirred vp his owne kinse-folke countriemen to cast him downe from a hill toppe and to breake his necke and at length killed him indéede But what was the outgoing of this builder Forsoothe Father into thy handes I commend my spirite And what was the assuraunce of his building that is to say in what suretie stoode his disciples and folowers in the middest of these winds great stormes Doubtles Christ commended them to the custodie and protection of his heauenly father the rocke sure stone of all saluation from whome windes floudes temptations persequution death sinne nor the diuell himselfe with all his companie of wicked spirites be able to remoue the simplest of all Christes flocke In the Reuelations of Saint Iohn there is a meruellous doctrine what windes and floudes shall blowe and ouerflowe this rocke in the bulding and builders for the time of this life There is a woman that had broughte foorth a man childe and by and by there was a foule greate red dragon with seuen heads and seuen hornes that would haue deuoured this childe before he had come to his inheritaunce and kingdome appointed vnto him And when he saw he could not preuaile against the childe he caste out of his mouth water as it had bene a greate streame after the Mother but there was giuen her winges to escape For the rocke that she was builded vppon was sure that what soeuer windes or waters that is to say what troubles soeuer should happen nothing could ouerthrowe her And so sayeth Asaph here God being my rocke and sure fortresse my soule nor my bodie shal neuer be confounded As he declareth more openly by the two words that followe He is my strength and my saluation also sayth the Prophet As though he had sayd I do not onely knowe God to be sure strong inuincible but also I know this his might strength and surenesse is my wealth and my saluation For many men knowe that GOD is the rocke and strength of all powers but none doeth knowe that this power and strength is saluation for him selfe but such as be Gods in déede Therefore séeing this faith that beléeueth God particularly to saue a priuate person is onely Gods gifte and commeth not of man let vs pray that when we sée howe God hath bene the rocke of saluation to others that he will be so vnto vs likewise For it is a singular gifte of God to say boldely stedfastly and merrily from the bottome of the heart vnto him Thou Lorde art my rocke my saluation and my comfort And he that féeleth in him selfe for him selfe GOD to be his saluation hath suche a treasure that all treasures besides it are nothing to be estéemed and he will not passe of goodes landes nor life
fourth part repeateth more at large the declaration of the first and the second part THE fiue and sixe verses be worde for worde as the first the second were Onely there is left out in these two verses this word greatly for before he saide He should not greatly fall The which worde may be taken two wayes very comfortable of the reader and hearer if it be well marked and beléeued The first way is that the Prophet meaneth not that the people of God shal not fal for that is against the Scripture for The iust man falleth seuen times in the day Againe If we say we haue no sinne in vs we deceiue our selues and the trueth is not in vs. Nowe whereas sinne inseparably dwelleth as it doeth in all men whilest they liue vppon the earth there be faultes and falles before God of the mans part in whome this sinne dwelleth yet God of his mercy for the bloud and death of Christe doeth not account these inseparable sinnes to be falles but loueth the person preserueth him and will not impute nor lay any of those falles or faults vnto his charge but in Christe estéeme him iustified and cleane as though he were of him selfe so in déede And thus the Prophete saith that of Gods part and by our acceptation into his fauour through Christ the faithfull falleth not That is to say his sinne is not accounted damnable nor laide to his charge for Christes sake As Saint Paule writeth to the Romanes An other way it may be taken That a Christian hath testimonie in his spirit by the spirit of God that he is so elected chosen and ordeined of God to eternall saluation that what so euer the world the flesh the diuell or sinne shall doe yet standeth he assured of Gods election grace strength and fidelitie that he shall neuer fall to damnation but arise againe and be called from his falls what so euer they be And yet this most sure comfortable knowledge will not giue him licence nor libertie to sinne but rather kéep him in a feare and loue of the strong and mightie God in whose handes he is and kept from the great fall of eternall damnation from the which he was deliuered from the beginning with God So that ye may learne of this place what perseuerance is in the meditation contemplation of Gods most holy word and promises At the first they séeme vnto the fleshe things impossible as we may sée by Nichodemus who was as ignoraunt as could be at the beginning when he came first to schoole to Christ. But when a man hath bene exercised a while in it he féeleth more swéetnesse in the promises of God as we sée by this Prophete For after he had borne the crosse of affliction a little while and learned the nature of God howe mercifull he is to sinners he saide Although I fall yet it shall not be greatly But when he had tarried in the schoole of Christe and learned in déede what he was and howe that he was able to perfourme his mercy he saide plainly Whatsoeuer sinne the diuell the world the fleshe hell heauen or the earth would say against him he should not fall These two interpretations are to be noted For which so euer we vse we may finde comfort and vnspeakable consolation Now when he hath declared that he shal not fall into Gods eternal ire displeasure he sheweth how this certeintie of eternall saluation came vnto him and why God so mercifully and strongly hath warded and fenced him against all temptations and perilles of damnation It is saith he bicause God is his health That is to say One that hath not onely taken him from the sicknesse and daunger of sinne the tyrannie of the diuell and damnation of the lawe but also preserueth him in the same state that he fall not againe into the sicknesse and perill that he was deliuered from Whereof we learne that it is not mans labours nor mans workes that helpeth a sinner and saueth a damnable soule but it is the frée worke and vndeserued mercy of almightie God Wherfore we be taught that There is no health but in God alone Then saith the Prophete also that in God is his glorie Of the which worde he noteth two thinges The one touching God alone and the other touching God and him selfe The glorie that toucheth God alone is that this troubled Prophete pondered in the heauinesse and anguishe of his minde the number and strength of his enimies the diuel the flesh sinne the world and the bitter accusation of Gods lawes that truely accused and painfully grieued his conscience for sinne Of the other side in faith he considered howe the scripture declared that God was merciful euen vnto the greatest sinners of the worlde And he learned also by the word of God that GOD had made promise vnto sinners to be mercifull He considered further that god had many times vsed and practised his mercy towardes sinners And he founde likewise by the scripture that God to perfourme his mercy would not spare his owne dearely beloued sonne to redéeme man from his sinne with his own precious bloud and painfull death Thus weighing the strength of the diuell and sinne in the one part to damne and the strength of Gods mercy in Christe Iesus on the other part to saue and perceiuing the riches aboundance and strength of Gods mercy to be more auaylable to saue then all the power and strength of the diuell and sinne to damne for the great victory that God taketh ouer such strong enimies the Prophete triumpheth in the glorie of God ioyfully and thankefully extolling him for his mercy and power that hath broken the serpentes head and spoyled him of his prisoners So we vse to doe when any man by valiauntnesse defendeth vs from our enimies we extoll and magnifie him for his victorie and conquest This glorie gaue the Prophete Asaphe in this Psalme of God when by faith he sawe God conquering of hell sinne the diuell the accusation of the lawe desperation the fleshe and the world And the same glory giueth euery faithful creature vnto God at the end of the Lordes prayer when he saith For thine is the kingdome the power and the glorie By the which wordes we knowe that howe so euer the diuell and wicked people take vppon them to vsurpe by violence warre and tyrannie and liue neuer so princely in pompe and pride they be but vsurpers if they come to it wrongfully for the kingdome apperteineth vnto GOD. And howe so euer they extend their power in Gods sight they be no stronger then a brused réede or broken staffe for the power is Gods And what glorie so euer they seigne and flatter them selues to haue it is but withered haye and vile dust in the sight of God But nowe the Prophete by the eye of faith séeing this glorious triumphe strength and power
men wonder at and vnder all these plagues tempestes and soule weather the young springing corne the swéete roote of hearbes the little withered grasse lye buried and couered vnder weather and stormes frost and snowe whilest GOD suffereth winter and maketh colde to continue Were it not now witchcraft and very abhomination to say and diuine of these stormie and winterly tempestes that sommer should not be gréene parched blades of graine should not come againe in the haruest to corne bitten and buried rootes should not at the spring bring foorth swéete and pleasant floures that shaken and wind torne trées by tempestes should not in the calme comming of the sommer bud foorth their leaues What witche and cursed man would thus iudge of earthly things that haue their times of vading and loosing of all beautie for the sinne of man If this be abhomination for the bitternesse and stormes of winter to condemne and curse the sommer to come bycause sommers fruites and the springes beautie be stayned and all defiled with winters barrennesse and dimme cloudes what is this but tenne times more abhomination for the bitternesse and stormes of persequution to condemne and curse the life to come of Gods people bicause truthes fruites and the resurrections glory be stained and all dishonoured with worldly scarsitie and dimme persequution But as Asaph the Prophete saith Al eyes see not these thinges but such as be of a cleane heart All men haue eyes for the most part and all men haue hearts but they be such as the wormes of the earth and birdes of the ayre can eate and deuour but he that will liue in GOD and sée these things must haue immortall eyes and an incorruptible heart which commeth by grace in Gods spirit to sée by faith and honour with reuerence Gods doings as well in the winter and colde stormes of persequution as in the summer of felicitie and pleasure and to remember that all men and women haue this life and this worlde appointed vnto them for their winter and season of stormes The summer draweth neare and then shall we be fresh orient swéete amiable pleasant acceptable immortall and blessed for euer and euer and no man shall take vs from it We must therefore in the meane time learne out of this verse to say vnto God whether it be winter or summer pleasure or paine libertie or imprisonment life or death Truely God is louing vnto Israel euen vnto such as be of a cleane heart ¶ Out of the second part are diuers things also to be noted 2 My feete were almost gone c. FIrst the Prophet noteth how wretched and miserable man is and how soone inclined to doe euill He saith that He was ready and prest to haue slipt from God euen with the beholding of Gods owne works when he sawe God giue vnto the wicked felicitie and prosperitie which things be onely Gods riches to giue to whome he will Although he bestowed none of his vpon the wicked yet was he offended that he should bestowe his owne where he lusted The same occasion tooke the workmen in the vineyard to murmur against God as it is in the Gospell of Saint Matthewe So that we be naturally giuen to this that God giueth alwayes too muche vnto other and too little vnto vs yea although he would giue vs all the world and yet kéepe any one thing for himselfe euen his very Godhed in case he wil not giue also that vnto vs we be ready to bid him farewell And in case he will not also giue vs as muche as is in him such is our nature that we will by some meanes or other séeke to haue it As we may sée when he had made Adam and giuen him both knowledge and power aboue all other creatures made for his vse bycause he was not made God altogether he fell most haynously from God and slipt not only in his féete but also in soule and body to his vtter ruine and destruction and of vs all that come of him For this is our condition Let God giue vs neuer so much we thinke it too litle except we haue a singular grace to consider it And let vs surrender vnto God neuer so little homage or seruice we thinke it all too much Such is our cursed nature and first birth to be ready to slip from God vpon the lighiest occasion of the world yea when GOD doth other men good and vs no harme But this nature we haue of the diuel our forefather to disdeine and maligne at other mens profite preferment as he did For when God made Adam and put him in Paradise the diuell neuer rested enuying Adams prosperitie vntil he had brought him to the lesse of altogether and to slip cleane from the Lorde This doctrine therefore touching the brittlenesse and frailenesse of mans nature is to be marked least that whereas the Prophete saide My feete were almost gone we slide and fall altogether from God There is also to be noted that the Prophet said He was almost gone and not altogether Here is the presence prouidence strength safegarde and kéeping of man by almightie God meruellously set foorth that although we be tempted and brought euen to the very point to perpetrate and doe all mischiefe yet he stayeth vs and kéepeth vs that the temptation shall not cleane ouercome vs. And so Saint Paule saith of Gods prouidence and present helpe that He will not suffer vs to be tempted further then we shall be able to beare And many times when we be brought into the greatest daunger and perill both of body and soule before we fall and be ouercome the Lorde preserueth vs and preuenteth the euill As when Abraham went into Egypt and perceiued that the Egyptians would put him in daunger for his wife Sara for she was a faire woman he desired her to say She was his sister and by that meanes thought to saue him selfe from danger and to winne fauour at the Egyptians handes The chastitie of this godly matrone Sara and wife of Abraham came into such extreme peril that neither Abraham nor she knewe how to stande fast in the state and chaste condition of matrimonie for she was coupled to the king as his wife But least the woman should haue falne and her féete slipt the Lorde rebuked the king and tolde him that Sara was an other mans wife and vnlawfull for him and so by his merciful defence and goodnesse kept al partes from falling in that respect The like may ye sée also in Iudith the godly woman that without a singular grace of God had falne with Dlofernes and abused womanhoode and widowhoode had not the Lord stayed in time the fall was imminent and in manner at hande And ye may reade the same likewise of the people that were within the citie of Bethulia at the same time howe neare they were falne when they appointed God a time to help them the space of fiue dayes in case he deferred
his helpe any longer they would yealde them selues into the handes of their enimies but God stayed their fall and that by the handes of a woman And if there had not bene more mercy in GOD then faith in them their féete had not onely slipt but also all the whole lande countrie and citie The like ye may sée also in the notable historie of Hester whereas the very rocke and chiefe stay of the Iewes health Mardocheus made suite to the Quéene for Asuerus pardon for the life of the Iewes when sentence and iudgement was past against them of death So that if faith in the promises of God had not stayed him he had slipt and falne downe to sée al things against him and his countrimen But before men vtterly fall the Lorde is with them and preserueth them with his mercy as Dauid saide When my feete were moued thy mercy oh Lord stayed me The thirde thing to be noted of these wordes is the manner of the Prophetes speaking which must be marked and vnderstoode or else the reader or hearer of the Psalmes shall take no profite My feete were almost gone and my treadings had well nigh slipt By the féete he vnderstandeth the minde and by the treadings well nigh slipt he vnderstandeth the iudgement and wisedome of the minde As foule and slipperie wayes be daungerous for the féete so be the workes of God to the minde that is not illuminated with the light of Gods word And as the slipping and running away of the feete causeth all the body to fall euen so the ignorance of the mind causeth both body and soule to fall and gréeuously to misseiudge the workes of God And as the fal of the body sowceth and defileth it self with mire and dirt euen so doth the fall of the minde defile both body and soule with impatience and enuious indignation at Gods workes So that the Prophete saith by these wordes My feete were almost gone and my treadings had well nigh slipt My minde was so troubled to sée God suffer the euill in such prosperitie and the good in suche aduersitie that my iudgement almost slipt from the right sentence of thée O Lorde and very scarsly I auoyded most haynons sinne towardes thée in controlling of thy most wise and iust doings If we marked the pithe and wisedome of the scripture we should sée many thinges more in our selues then we doe doubtlesse growe to an excellencie in wisedome and finde out what euils we be most inclined vnto Amongst all other hatred and indignation of other mens prosperitie is not the least nor the most seldomest And in déed the father of sinne the diuell hath that in him First he disdained God and his felicitie but he wan nothing thereby but euerlasting paines Then he enuyed man his felicitie yet the wicked spirit gayned nothing to him self but double damnation and losse of vs all And this séede of the diuell descended into our nature as we may sée and made Caine to kill Abel his brother made Ismael to persequute Isaac Esau Iacob Dathan and Abiron Moses and Aaron Aaron and Marie his sister Moses Iacobs children Ioseph Saule Dauid Herode and the Phariseis Christe and Iohn the Baptist the tenne Apostles Iohn and Iames Peter Saint Iohn the Euangelist and the members of the diuell and Antichriste in this our time the members of Christe So that they be not onely almost falne but also the Lorde help them and vs all altogether sliden to enuie and indignation and likewise to violent oppression of Gods holy word But let vs not slip ne fall into indignation that they prosper and we are afflicted but say in the middest of these oppressions of the good and prosperitie of the euill Truely God is louing vnto Israel and let vs praye also for their amendment ¶ The third part 3 And why I was grieued at the wicked c. HErein is conteined what the felicitie of the wicked is and wherein it consisteth that the godly be offended with all when they flourishe and be in honour and the poore members of Christe persequuted and without all honour and be rather worms then men yea the dogs and brute beastes of the enimies be in more estimation then the poore beléeuers in Christe Out of this part is to be noted First a great fault and ouersight in the people of God for lacke of iudgment and true knowledge wherein trueth and verie felicitie in déede consisteth the lacke of the which knowledge maketh men both impatient and lewde iudges of Gods holy workes The Prophete therefore herein amendeth his owne and our ignorance and willeth vs to knowe perfectly wherein felicitie and happinesse doth rest The Christian must vnderstand and assure him selfe that the felicitie and euerlasting beatitude of man is wrought by quietnesse of conscience and innocencie of life of which two partes and vertues in this tract I will speake more hereafter as well what they be what be the causes of them as what is the effect of them I wil assure you if we knowe not these thinges well our religion will be but a while permanent and true vnto God To enter therefore into the knowledge of the matter wherein the beatitude felicitie of man consisteth it is requisite to cast some cloudes and darknesse vpon these worldly things that wicked men possesse and godly men thinke them thereby to be happie Looke as the Sunne at the rising and passing ouer the earth doth hide and couer the globe sphere of the Moone and darkneth also the light and clearenesse of the starres euen so doth the tranquillitie of conscience and the brightnesse of faith and charitie that dwelleth in the heart of the faithfull darken and hide all things that séeme beautifull and voluptuous to the world and carnall lustes of man And he that hath a testimonie at home in his owne conscience that he is in the fauour of God will not greatly passe of other mens iudgements whether they saue or damne laud or disprayse nor yet greatly passe although he lacke such notes of riches and glory as worldly men iudge and knowe felicitie by For he that knoweth surely wherein felicitie doth consist will not take the worldly opinion of men for his recorde nor for his rewarde neither will he greatly feare for any damnation or punishment that the world can annexe and ioyne vnto his life for this mortall time It is therefore Christianitie to knowe that felicitie and beatitude resteth in the riches of the mind by Gods grace wrought by the holy Ghost for the merites of Christ. There was amongst the Philosophers great diuersitie of opinions in this matter wherin felicitie beatitude shoulde consist Some saide it rested in this a man still and continually to be voyde from anguishe and sorrowe Other saide it consisted in the knowledge of thinges Some saide in pleasure and voluptuousnesse Aristotle and Theophrastus and such other as were
but rather furthered it if he had wist wherein truely and verily felicitie had consisted as ye may sée hereafter how he came to the knowledge of it An other thing is to be noted out of these sixe verses conteyning the third part of the Psalme That such treasures riches and honours as men set most by in this world be rather vnto men that haue not grace lets and impediments to euerlasting felicitie and to the atteinment of vertue in this life then furtherers As the scripture saith Woe be vnto you rich men which haue your consolation Woe be vnto you that are nowefull for ye shall hunger And such as laugh shal weepe Achab the wicked king not contented with his kingdome would take Naboths vineyard from him but it had bene better for him that he had bene a swincheard for his lands and riches abused made him to kill an innocent man and his true subiect Plentifulnesse of Gods giftes abused bringeth contempt of God and man as ye may sée how Nabuchodonozer in wealth and riches enuied the liuing God and came into beastialitie The children of Israel when they had filled them selues with giftes were not thankfull but vnthankfull and fell from vnthankfulnesse to idolatrie and all abhomination And as men contemne God in prosperitie so do they also their neighbours As ye may sée by this part of the Psalme whereas the Prophet saith Their eyes swell for fatnesse that is to witte Their riches and honour puffeth them vp in suche pride that they contemne and despise all men The thirde thing to be noted is that all thinges that the felicitie and ioyes of wicked men consist in be but worldly and transitorie thinges and as vncerteine as man is him selfe which is to be marked Bycause no man can be happie or blessed by any such vading and inconstant things neyther can any man come to the beatitude of ioyes permanent by such things as God giueth indifferently as well to the bad as to the good and to the vicious as to the vertuous As Solomon in the booke of the Preacher meruellously setteth foorth and matcheth equally the good with the bad in such things as happen vnder the sunne The good the bad saith he be rich and poore in trouble in prosperitie haue frends foes be merrie and sorrie do liue and dye all in like But neither the things that bring them to life euerlasting nor yet life euerlasting it selfe be one thing For there is nothing that leadeth to euerlasting life but the knowledge and feare of God and the doing of his blessed will the which vertues come not by nature but by grace As Solomon declareth when he prayed so earnestly to haue wisdome vnderstanding from God And as these vertues come not from nature euen so be they not the riches of all men but of vertuous and godly men only And as they dwell inhabite only in such as feare God so do they only conduct and lead such as be godly and none other to eternall life The which differeth as farre and as much from the wickeds eternall life as ioy differeth from sorrowe ease from paine plesaunt consolation from fierie flames loue from hatred God from the diuell and heauen from hell For these riches wherwith the vngodly are indued in this life be not the things that can make any man blessed or cursed before God Therefore no more to be cared for then néede is to haue them if GOD will if not to lacke them to haue them with Gods grace well to vse them or else to pray to lacke them least they abuse vs. Better it were to haue too little in the worlde with Gods fauour then too much with his displeasure If we haue meate drinke and cloath let vs be contented with it as with sufficient things to passe this life if any more then these come to take héede they make vs not to swell in pride and take from vs the remembraunce and seruice of God Oh that godly eyes would looke vpon this Psalme namely vpon this part of it that declareth wherein the glory honour felicitie of wicked men consisteth then I know his eyes shal hardly escape teares and wéepings to sée and heare a wicked and cursed creature of God pampered with such a sort of vaine fléetinges that when he woulde most gladly flée from sorrow the least be able to carrie him away Marke the wicked mans riches and ye shall perceiue that God hath giuen no more then he hath vnto the clay moolde and stonie earth wherin lyeth both gold and precious stones His beautie and amiablenesse of vesture and apparel is not like the Rose of the garden nor the Lillie of the field His strength much inferiour to brute beastes His wisedome lesse then horse or mule that vse in meates and drinkes ynough for necessitie and not too much for sensualitie If lacke and néede oppresse them patiently they lacke vntill order prouide for them but if the wicked lacke he beareth not lacke with patience nor séeketh ynough by trueth The couragious horse fiercely in fight cōtemneth death and the méeke swanne féeling the life to passe with swéete tunes welcometh Atropos and striueth not but willingly is contented to surrender that which will not be kept with force But what doth the riche wicked man Forsooth as the wiseman saith Oh death howe bitter is the remembrance of thee to such as haue confidence in their riches Lord what a canell house of stinking carion is this body and life of wicked man puft vppe with riches Inferiour with all that euer he hath to the birdes of the ayre the beastes of the fieldes and vnto the barren clay that he was made of and the soul it selfe within that wicked body cursed of God and ordeined to eternall paines Who is he that can reade or behold the state and honour of man in whom is not mentioned one vertue to dwell without sorrowe heauinesse What a cursed nature is man made of that can sée an other thus pampered vp with Gods displeasure and can not rather bewayle and mourne to sée his brother by these riches lost and cast away then to enuie or disdeine at his person Oh woe befall them that fal into this sinne of ours that thus rather with malice and disdaine enuie the miseries and curses of God vpon other then charitably do goe about to amend them or ruthfully to bewaile them Read my deare beloued in the Lord this place and marke well the wicked men and learne to pray for them as GOD giue vs all grace to doe ¶ The fourth part 10 Therefore fall the people vnto them c. OVt of this part is to be noted how daungerous a thing it is to be continually assaulted with temptation and that the end of it for the most part is the conquest and ouerthrowe of as many as be assaulted As we may sée by the
examples of our forefathers Temptation not resisted at the beginning preuayled against the innocent fathers Adam and Eue in Paradise against Caine in murther against Aaron the people in idolatrie against Nemroth in pride against Dauid in adulterie against Iudas in auarice against Aaron and Marie his sister in enuie against Esau in gluttonie against Pharao in pride against Herode in hypocrisie against the Phariseis in blindnesse and obstinacie of minde against the Iewes in the slaunder of Christes death against the Gentiles in ignorance of Gods worde against the most part of Christians now a days in cowardnesse and feare and against all the world in looking more howe to profite it selfe then to serue and feare God The Prophet said before He was almost gone to sée the wicked so prosper but he saith now that The people fall vtterly vnto them and learne both wicked opinions and wicked life of the wicked The second is that the people fall not into the wicked blasphemie of iniquitie one by one but by clusters in great number Wherein is much to be noted that so few so hardly turne to God and so many so quickly to abhomination But as Christ said The way to heauen is narrowe and straite and fewe enter and the way to hell is broade and plaine and many enter in it ¶ The fifte part 14 Then haue I cleansed my heart in vaine c. OUt of it we be admonished that our nature is to be offended by and by with troubles for the glorie of God And euen as we be vnquiet with the troubles so be we inconstant and vnstable in the knowledge and trueth that we suffer trouble for and beginne to repent that euer we began to fauour or imbrace the trueth and wishe also that we had vsed our selues as other men did and then to haue suffered with other men the common lott and fortune of the world and not thus to haue béene giuen to a singular knowledge of Gods word whiche bringeth with it a singular hatred and punishment in this world Such is our nature if we be by afflictions and troubles but for a dayes space made like vnto Christe we thinke it too long but if we be by sinne for all our life time made like vnto the dinel we thinke the time too short and wish longer to liue because we would longer worke and delight in sinne and abhomination Great and haynous is our offence in this respect for a little time spent in wel doing we iudge too long and all time spent in euil doing we iudge too short All labours and paines be too little if they be bestowed in worldly thinges but if they be appointed to heauenly thinges be they neuer so fewe and slender we thinke them too much There is not sea nor land with all the perils within them but men dare aduenture both their goodes and their liues to winne increase of worldly goodes but to winne towards God and godlines scarse one of a great many without danger will labour or take paines to gaine it So doth the Prophet say in this place that He had clensed his heart in vaine because he sawe clenlinesse and vertue persequuted and filth with iniquitie honoured and exalted Christ in the Gospel of S. Iohn perceiuing that when vertue wel doing should be troubled men would waxe wearie of well doing and vertue he said vnto his disciples Remember when they come that I spake of them and warned you before ¶ The sixt part 15 Yea and I had almost said euen as they c. OUt of it we learne that no man should iudge of Gods workes nor Gods people but by the word of God In this behalfe we do many times gréeuously offend the Almightie God For when the world damneth Gods word then doeth the most part of men the same If the world say it is true we say so to If the world say it is vntrue we say it is vntrue And if the world condemne it we condemne it also Likewise if the world accompt them cursed and damned that be persequuted for Gods sake and for the testimonie of his name we do so to Yea and moreouer if the world slaunder and lie vppon poore men and poore women that suffer for Gods sake we speake as they doe sometimes persequute also the good with them This is an horrible thing to reproue after such a carnall and worldly sort God and all his blessed people whiche will be at lengthe doubtlesse a iust condemnation of the world ¶ The seuenth part 16 Then thought I to vnderstand this but it was too hard for mee c. WE learne out of this part that vntill reason be amended and remoued from her naturall blindnes it can doe none other but condemne both God and Gods people And no meruell for the Prophet in the 83. Psalme also in the 31. Psalme hath these wordes Consultauerunt aduersus absconditos tuos They haue consulted against thy hidden people As though he had said The mercifull father of heauen kéepeth the godly people in most sure and strong defence and protection but this kinde of protection is hid from the eyes of mans reason So that it séemeth many times that God hath the lesse care of the godly and passeth more of the wicked then of them Yet howsoeuer the world iudgeth God sléepeth not Further how blessed the state and life of the godly is and how cursed the life and state of the wicked is only the vertuous and godly do perceiue Therefore the Scripture calleth those that be godly and vertuous The hidden of God Moreouer the godly doe perceiue that all the vanitie of worldly things which be the treasures of the wicked and the permanent state and condition of heauenly thinges whiche be the treasures of the godlie be onely séene of such as enter into the holy Sanctuarie and secret treasures of Gods most holy word without y t which worldly thinges séeme to be riches and heauenly thinges pouertie wicked men to be blessed and godly men cursed falsehood to be trueth and trueth falshood death to be life and life death ¶ The eighth part 23 Neuerthelesse I am alway by thee for thou hast holden me alwayes by my right hand THe Prophet out of this part declareth that which Saint Paul writeth to the Romanes If God be with vs who can be against vs If he loue vs what is hee that can separate vs from his loue which spared not his only sonne for our redemption but gaue him for vs vnto the death Therefore there is neither life nor death thinges present nor thinges to come that can separate vs from him Unto this place is referred all the diliuerance from trouble and danger that God vsed from the beginning of the world vnto our time And when we vnderstand and knowe Gods mercie towardes our selues and others we must giue our selues wholy to laude and praise his
haue his desire and cogitations in the law of God both day and right And to preserue the people from this horrible impediment of ignorance God spake by his prophet Esaie these wordes My spirite which is in thee and my woordes which I put in thy mouth shall not depart from thy mouth and from the mouth of thy seede saith the Lord from henceforth for euermore And in the same Prophesie Christ prayeth the heauenly father to seale his word in his disciples wherby the daungerous impediment of mans saluation which is ignorance might be eschewed auoyded The same remedie against ignorance commandeth Almightie God also by Moses in Deut. and by S. Paul to the Ephesians whereas the fathers and the mothers be not bound themselues alone to knowe the lawe of God but also bound to teach it to their children that by ignorance they offend not God Of the second impediment whiche is feare and dred of Gods iustice commeth trembling and terror of the conscience and many times also the extremest euil of all euils very desperation that neuer looketh who can helpe neither yet trusteth to find any helpe But of these fruites of terror and feare and also of their remedies how they may be cured and holpen it shalbe shewed hereafter in the Psalme as it followeth whereas both terror of conscience and tranquillitie of the same be meruellously and diuinely set foorth Onely vntill I come to those pointes I doe note that this feare and terror of conscience in the faithfull be the very hunger and thirst that Christ saith shalbe quenched and they that féele them shalbe replenished with grace and consolation as the blessed Virgin the mother of Christ saith and they that féele them not shall departe emptie without grace And the cause of this terror and feare is the spirite of God that worketh the knowledge of our sinne by preaching reading or thinking of Gods Lawe that openeth and detecteth how wretched and sinnefull we be by nature in the sight of God But of this matter is better occasion ministred afterwardes in the Psalme then in this place ¶ The second part ¶ How a man should vse himselfe towards him in whome he putteth his trust in the time of trouble 2 In the time of my trouble I sought the Lord my hand I held vppe all night and it was not wearie my soule refused comfort IN this part is taught vs both by doctrine and by example howe we should vse our selues in the time of trouble When we know there is no helpe nor helper but God alone it is not ynough for a man to know that God can helpe but also we must beléeue constantly that he hath as prompt a will to helpe as a sufficient power able to helpe and then béeing assured that he both can and will helpe we must call vppon him for helpe according to his commaundement vnto vs Call vppon mee in the dayes of trouble c. But of this place we may marke and learne what an intollerable burthen and vnspeakeable sorrowe the terrour and feare of sinne is and how gréeuous a thing the sight and contemplation of Gods displeasure and iust iudgement is against euery sinner for his sinne and transgression of Gods most holy Law The text saith That the Prophete when he felt the displeasure of God against sinne cryed out with a lowde voyce vnto the Lord. Whereby we learne that the conscience of man admonished by the word of God of the filthinesse and abhomination of sinne bringeth all the bodie into a trembling and feare lest God should vse rather iustice and iustly punishe sinne then mercie and mercifully forgiue sinne And thus béeing made afrayde thoroughly of sinne the mind is occupied with sorrowfull and heauie cogitations and the tongue by vehemencie of the spirite brought into clamours and cryes As we may sée commonly by examples left vnto vs in the word of God that where sinne is throughly felt in the conscience the feeling sinner is not onely troubled within in spirite but also outwardly in all the members and partes of his bodie as it is to be séene most manifestly in king Dauid In what a sea of heauines was king Dauid in his conscience when he spake to his owne soule Why art thou so heauie and sorrowfull ô my soule and why dost thou thus trouble mee Againe How long wilt thou forget mee ô Lord for euer And in other Psalmes we may sée into what trembling and feare outwardly he was brought by the knowledge and féeling of his sinne In one place he saith The feare of his sinnes did not onely ouerlay his conscience but also crushed and in maner all to broke his bones And in another place His visage was all defaced with wéeping teares and so abundantly they gushed out of his eyes that he watered or rather ouerflowed his bed with them where he lay Into what horrible cryes and waylings many times he fell for feare of sinne this Psalme and many other doe declare The like horrour and feare also of the sight and féeling of sinne we sée to haue béene in Saint Paule when he cryed out vppon him selfe Oh wretched man that I am who shall deliuer me from this bodie subiect vnto death And Marie Nagdalene with the sight and féeling of Gods displeasure against her sinne made teares and wéepings enowe to washe the founteine of mercies féete Iesus Christ. But blessed is that conscience feared by the Lawe whose feare by the swéete promises of the Gospel is turned into mirth and blessed be those teares and wéepings that end in consolation and happie is that troubled bodie whose end is immortalitie in the resurrection of the iust Further as we sée here king Dauid a sinner for feare of Gods iudgement breake out into lowd cryes for helpe and preseruation the same anguish and trouble of minde and of bodie for feare of Gods punishment for sinne towardes man was likewise in Christ without sinne which said My soule is heauie vnto death and in such an agonie was his bodie that he burst out and swett both water and bloud So that of this second part first we learne that such as be truely vnseignedly brought to a knowledge féeling and repentance of their sinnes haue it with great heauines of minde terrour of conscience and trouble also of the bodie many times that no sicknesse nor troubles may be compared to the trouble of the conscience for feare of due and condigne punishment for the sinne perpetrated and committed against Gods lawes The second doctrine that we be taught out of this second part is to declare what difference there is betwéene the penitent Christian in aduersitie and the desperate person that looketh for no helpe or els the presumptuous person that contemneth helpe The penitent afflicted calleth vnto the Lord and although he finde his burden neuer so intollerable doe wéepe and
lament neuer so sore yet he despaireth not but in aduersitie he hath hope and is not confounded as in prosperitie he hath faith and yet presumeth not The desperate man féeleth all troubles and no consolation is wholy ouercome with mistrust ful of incredulitie and cleane voyd of hope as Saule Iudas and others The contemner of admonition hath hope in prosperitie with al presumption as Cain and Pharao and in aduersitie desperation with all mistrust diffidence The Christian afflicted calleth in faith and hope vppon the Lorde and is heard the wicked afflicted calleth not vppon the Lord but is cleane reiected and comfortlesse by Gods most iust iudgement The Christian afflicted séeth all his sinns lesse then the least mercies of God the wicked afflicted séeth the least of his sinnes greater then the greatest mercies of God The one in trouble by faith glorifieth the Lord and by mercie findeth saluation the other in trouble by mistrust dishonoureth the Lord and by iustice findeth damnation The one by troubles thoroughe faith in Christ is made like vnto the sonne of God and cannot be separated from him in eternall life the other by troubles through desperation of Christe is made like vnto Sathan and cannot be separated from him in eternall death The one in eternall life findeth euerlasting ioyes the other in euerlasting death findeth endlesse paines Almightie GOD therefore graunt vs grace in all our troubles and afflictions penitently and faithfully to call vppon him and to finde him merciful vnto vs his wretched creatures Amen The third thing to be noted in this second part is that Gods nature and mans differ much one from the other For man for the most part is no more seruiceable vnto God nor longer friendly vnto man then Gods condition vppon the earth is fortunate and quiet with the world For if stornies arise for Gods cause and troubles happen where quietnesse erst had place the men of the world alter their loue seruice and reuerence and will neither make nor medle with God nor his cause no althoughe tenne thousand idols be brought in for one God as Englishe men haue séene in former time As long as Christ had a king in this realme to hold of his part and that great liuings gaines friendship and loue of y e world rose for Gods sake they dissembled towards his worde and so long as faire wordes could please God he lacked none but now euen such as God did most for doe knowe neither God nor his word but had rather heare tenne times spoken of the falsest tradition that euer man brought into the Churche then once of Christes most holy Gospel so that now mens natures for aduersities sake be cleane turned from God How long the loue of man continueth towardes men daily experience sheweth within one moneth If a man fall into trouble for the most iust cause he that was his friend will not onely alter his loue from him but also all the notes and tokens of the same whereas in prosperitie he was assured both of friendly words and friendly workes in aduersitie he shal find neither words nor workes except words and works of displeasure In prosperitie faire lookes and amiable countenances were as common as the cart way in aduersitie there shall neither looke nor countenaunce be shewed except it be frowning and bending of browes yea and moreouer aduersitie taketh from the dissembling friend all knowledge that euer he had of his friend afflicted that if the poore afflicted although he be euen vnder the nose of his feigned friend with courtesie and all obeisance cannot be knowne Oh God blessed be thy name that withdrawest neither thy knowledge loue nor yet thy helpe from the poore afflicted but hearest them and grauntest them their godly and honest requestes as here this Prophete most godly comfortably writeth of thée For he saith The Lord shall hearken vnto me when I seeke him in the time of my trouble And also the Lord abhorreth not to be present with the afflicted be his troubles neuer so great For I am saith the Lord with him in trouble I will deliuer him and set him in honour c. Of this doctrine we learne two things The one that God hateth not the troubled man for his trouble but for his sinnes Men doe cleane contrarie for the most part For they hate the man for trouble and not for sinne For let the wickedest man aliue haue prosperitie and all wicked men will loue him for his prosperities sake God turneth not his fauour from man for trouble but for sinne The world for troubles sake will not knowe the most deare and honest friend but let the most wicked that liueth by breath haue prosperitie and wicked people will not faile to know him with beck and du-gard if he come into companie Yea rather then faile the most wickedest man aliue shall be narrowly sought out that wicked men may haue acquaintance of him But he that hath God to his friend is sure of a Sauiour as well in aduersitie as in prosperitie as the Prophet here declareth which can in troubles send ease and in quietnes continue ioyes for euer To him therefore be all laude and praise worldes without end Amen The fourth thing to be noted in this second part is the continuance of the faithfull afflicted in prayer vnto God For the Prophet saith that He lifted vp his hands all night and waxed not wearie Of this continuance in prayer we learne two thinges The one perseuerance in prayer and the other patient expectation and willing sufferance vntill God sende redresse and ease To the first the Scripture exhorteth vs that we pray both heartily and continually vnto God not because he is ignorant of our troubles but because we should throughly be brought to vnderstand that there is none can helpe vs out of trouble but hée and also that by continuance in prayer we may the better knowe and more earnestly repent our sinns that be the cause of our troubles thirdly that by often remembrance and diuers rehearsalls of our iniquitie vnto GOD we may the sooner bring both our soules and bodyes into the seruice and homage of Almightie God whome we haue by sinne most gréeuously displeased The second vertue patient expectation in troubles declareth that we be much bound vnto God that chasteneth vs in this life and deferreth not our punishment to the eternall paines in the world to come Also it maketh the minde of man to vnderstand the wisedome of GOD and also the foolishnesse of man that many times for lacke of patient expectation and thankfull sufferance waxeth wearie of his crosse and punishment and also murmureth against God bicause he helpeth not when mans wisedome iudgeth most méete to be holpen But patient expectation prescribeth God no time when to helpe nor yet meanes how to helpe but saith Thy will be done in earth as it is in heauen
Also Lord if thou wilt thou canst deliuer me As the Prophete vseth here in this Psalme He called and cryed vpon the Lord all the night and attended patiently when God would helpe leaning altogether to his blessed will and pleasure to doe or not to doe as him best pleased ¶ The third part What great and perillous daungers the man that is troubled shall suffer for the time of his trouble 2 My soule refused comfort 3 When I am in heauinesse I will thinke vpon God when my heart is vexed I will complaine Sela. 4 Thou holdest mine eyes waking I am so feeble I can not speake 5 I haue considered the dayes of olde and the yeres that be past 6 In the night I called to remembraunce my song and communed with mine owne heart and my spirite searched diligently 7 Will the Lord absent him selfe for euer and will he be no more intreated 8 Is his mercy cleane gone for euer And is his promise come vtterly to an end for euermore 9 Hath God forgotten to be gratious and will he shut vp his louing kindnesse in displeasure HEre in these verses it appareth what terrible and fearefull thinges a man that is in trouble shall suffer and be vexed withall And the first that the Prophete mentioneth is in the end of the second verse and it is this My soule refuseth comfort Of this aduersitie and anguishe of the soule we may learne many thinges First that as long as sinne appeareth not nor is felt the minde of man is quiet iocund and pleasant and the mirth and pleasure of the minde reioyceth the body and maketh it lustie and pleasant not féeling at all the breache of Gods commanundements neither passing any thing at all of sinne nor euill conuersation but rather delighting in things that displease God then in any vertue or honestie But when trouble sicknesse or death commeth then most commonly though men sée not the horrour of their sinnes to repent yet féele they the horrour thereof to desperation and that once felt in the soule all the ioyes of the worlde can not comfort the troubled person As Adam with all the solace of Paradise could not reioyce when his soule felt the abhomination of his offence towardes God Caine could neuer plucke vp merrie countenaunce for the cruell killing of his brother Abel Peter coulde not stint wéeping for his denyall of Christ vntill Christ looked vpon him Marie Magdalene could not put vp her head from vnder the table for shame of her sinne vntill Christe had forgiuen her nor the poore woman that was taken in adulterie vntil her offences were pardoned Neither yet could this Prophetes spirite take any consolation as long as his sinnes were felt and not pardoned Whereof followeth this saying A small trouble of conscience putteth away all ioy and mirthe of the world Wherefore it is wisedome and also the duetie of all Christian people to auoyde sinne and the enimitie of God which onely troubleth the conscience and to put the body to all paines possible yea and to death it selfe rather then to put the soule in daunger towardes God as Saint Paule writeth to Timothie his disciple and not without cause For as the spirite that contemneth God and féeleth for his contempt Gods displeasure can not take comfort but is full of anguish heauinesse inward and in the outward man full of paine and sorrowe so likewise shal the soule in the life to come inwardly féele vnspeakable grudgings and sorrowes and outwardly the vnquenchable and euerlasting fire of hell And here is to be noted that the very elect and dearest friendes of Christe be not frée from trouble and anguish of minde for their sinnes perpetrated committed against God But this is a consolation that the elect as they finde anxietie and anguish of minde for sinne in this life so in this life is the consciēce that is troubled by grace quieted that it may after this life finde eternall rest And it is a common order and ordinarie way whereby GOD vseth to bring the sinner to acknowledge and repent his sin and so from knowledge and repentaunce to the forgiuenesse of his sinne to shewe and set before the conscience of the sinner his sinne as the example of king Dauid and others do declare My sinne saith Dauid is alwayes before me As though he had said In case I coulde hide mine iniquitie from all the world yet can I not excuse it before God nor hide it from mine owne conscience And euery mans sinnes thus open before God and knowne and felt in his own conscience bringeth the soule into this discomfort and heauinesse that it refuseth all consolation and comfort as this Prophet Asaph sayth meruellously in this second verse of his Psalme There is to be noted out of this comfortlesse spirite of the Prophete Asaph an other most necessarie doctrine for euery Christian creture which is this that there is two manner of discomfortes or two sortes of heauinesse in the word of God that is appointed to leade vs in the time of this wretched life as there is in it also two manner of consolations There is two manner of brightnesse and clearnesse and two manner of darknesse and obscurenesse in it as it shall appeare in the treatise of this Psalme hereafter And bycause the diuersitie is not marked the worde of God doeth many times and in many places and persons no good at all There is a discomfort inwardly and a discomfort outwardly in the scripture The discomfort inwardly is when the sinneful man or woman séeketh and suffereth the same discomfort in his soule that the lawe of GOD doth open and proclame against him for his sinnes committed against God and his lawe so that as the lawe commaundeth after this sort Agite poenitentiam Repent ye so the man that is commaunded by the lawe to be sorie and heauie for his sinnes is sorrie and heauie in déede by the working of Gods spirite as we may sée in Adam what inward feare and discomfort he had when he heard the voyce of God after the doing of his sinne Caine the like Dauid the same with Peter Paule and others in the word of God This discomfort inwardly is felt of al Gods elect that be able to learne and knowe the nature of Gods lawe and the damnation and curse of God vpon sinne For this is a generall commaundement to all fleshe borne and conceiued in sinne Agite poenitentiam Repent ye It is also many times felt of suche as dye and liued wickedly As Saule and Iudas whose spirites in their discomforts refused al consolation and so dyed without comfort in great anguishe and perturbation of minde But that is not generall in all wicked and damned persons for many times they féele no discomfort nor heauinesse of spirite inwardly in this world but God of his
wonderfully sett foorth in the Psalme next before this sauing one where it is said There is a cuppe in the Lordes hand full of redd wine and hee powreth out of it but the wicked shall drinke the dregges thereof and the vngodly of the earth shall receiue the bottom of it The cuppe in the Scripture is taken many times for aduersitie whereof God filleth a quantitie and a certeine measure vnto all his electe and chosen seruauntes but the wicked shall drinke the bottome and all and neuer come to rest nor ease Out of this temptation we may learne how foolish and how impatient we be When God sendeth troubles we thinke such to be best at ease that want them whereas the Lords booke declareth that it is necessarie and also very expedient that we should haue them Againe there is to be noted how that the Prophet in the cogitations of his minde maketh no mention of the griefe of the bodie whereof he spake before at the beginning of his troubles For in the second and fourth verse he declareth how he held vp his handes all night cryed with his voyce vntill he was speachlesse and lay waking could not sléepe Of the which sorrowes now he maketh no rehearsall but saith his spirite was searching and inquisitiue Whether God would absent himselfe for euer with diuers like interrogatories of Gods nature as followe in the Psalme Whereof we learne the vilenesse of our owne nature and also the treason and subtiltie of the diuel For as long as we sinne we haue such delight and pleasure therin as though it were but a play to transgresse and breake Gods holy commaundementes But when sickenesse and trouble haue layed the wicked the bodie abedd and made it weake and féeble our conscience is waked by the Lawe of GOD and we put in such terrour and feare that nothing can quiet vs. Also as long as we doe sinne the diuel beareth vs in hande that God is so mercifull doe what we will that hée will not be angrie but when sicknesse or death inuadeth then turneth the diuel his tale and persuadeth with vs that GOD is onely extreme iust and nothing at all mercifull And this griefe of the minde is so sore and vehement that all the paines of the bodie séeme nothing in comparison thereof as we sée in this place by the holy Prophete Asaph that was very sore vnquieted in his bodie yet did his spirite make no accompt of it but still hée stayed and staggered trembling and quaking at the heauinesse and sorrowe of the spirite that could not féele for the time of his trouble any certeintie or cōsolation in the promises of God Of this we be admonished that whatsoeuer we haue if Gods fauour lacke we haue nothing able to reioyce vs. And of the other side if we lacke all thinges and haue assuredly Gods fauour there is nothing able to make vs heauie and sorowfull As we see king Saule hauing a noble kingdome and lacking the fauour of God was alwayes vnquieted Poore Dauid hauing the grace and fauour of God was quiet and contented with all thinges saying If God will he may restore mee if he will not his will be done The assurance of Gods promises made Paule glad to die and the mistrust desperation of Gods promises made Iudas wearie to liue The certeintie of Gods trueth made Saint Stéeuen quietly to die in the assurance of eternall life the vncerteintie and doubtfulnesse of Gods mercie caused Saule to die in the feare of eternall death Riches of this world be treasures muche estéemed and made of friendes and louers much sought for and warily kept and health of bodie highly regarded and preserued with much care yet if the soule be destitute of the assurance of Gods grace the rest séeme to be of no valure at all As we sée Saule in his kingdome with riches strength and friendship yet his minde vexed still an euill spirite and Gods spirite departed his sorrowes were incomparable So that we learne that not onely the goodes apperteyning to the body be nothing worthe whereas the spirite wanteth the grace of God but also whereas the spirite is troubled the goodes of the bodie be little felt and nothing passed of as we sée by this Prophet in this Psalme The other part of his cogitations in the time of his sicknesse was this Will hee be no more intreated This gréeuous temptation whether GOD would be intreated to forgiue sinne any more may haue two vnderstandings The one generally and the other particularly Generally in this sort whether God once offended will be mercifull and forgiue or not Particularly whether God whose nature is mercifull will forgiue the priuate man that séeketh by saith mercie as he hath in time past forgiuen al men that asked it with repentance in faith The first sense and taking of the text generally is meruellous wicked and blasphemous to thinke that God once offended with any man will neuer for giue againe Of this opinion was Caine when he said his sinnes were greater then they might be forgiuen and he thought God would be no more intreated because he iudged his fault greater then the mercie of God that forgiueth faultes And wheresoeuer this iudgement of the spirite is this sentence is verified God will be intreated no more And as euery man that is priuatly thus minded that his owne sinnes be greater then can be forgiuen euen so hath he the like minde and iudgement also of all other mens sinnes that be like vnto his thinking them to be greater then they may be forgiuen For he that despaireth of his owne faultes cannot thinke well that other mens faults as great as his owne be remissible As Iudas that hanged himselfe for betraying of Christe could not thinke well of Peter that denied Christ but rather iudged of Peter as he did of him selfe saying God will be intreated no more Of this wicked iudgment of Gods mercie Whether he will be intreated any more of a sinner after that he hath sinned I wil speake no more But they that lust to read how horrible a thing it is may haue many Psalmes that do declare it namely Psalme 10. and 73. In the one of them it is said by the wicked that God hath forgotten the earth and careth neither for the godly life of the godly and vertuous nor the vngodly life of the vngodly and wicked And in the other Psalme they make a doubt Whether there be any knowledge in God of man and of his life or not But these sortes of people be too horrible and blasphemous and not to be rehearsed or muche spoken of The other sense of this place that is more particular is the better sense for the argument and meaning of the Psalme that is to aske whether God will be intreated no more as touching the remission of his owne sinne or els whether God will be
occasion of this helpe is not mans merites but the right hand of God y t is to say Gods power inclined to saue man by mercy Of this doctrine be certeine things to be marked of euery reader hearer of this Psalme First in this verse is declared how man taketh consolation in time of his trouble which is y e 4. part of the Psalme in the same part the Psalme endeth He saith It was his infirmitie that made him to question demaund in his spirit so doubtfull things of God and of his promises Whereof we learne that consolation beginneth where sorrowe and heauinesse is first felt for the spirit can take no solace by Gods promises vntill suche time as it féeleth by Gods lawe how sinnefull it is for the transgression thereof Therfore Solomon saith The iust man is the first accuser of him selfe And so doth the Prophet Asaph in this place confesse that these cogitations and profound thoughts against God came of his owne infirmitie and sinne And the knowlege of a mans owne wickednesse from the bottome of the heart although it be a shame to speake or remember the vilenesse of sinne wherewith sinner hath most gréeuously transgressed Gods commaundementes yet is this knowledge and confession of our sinne and iniquitie very necessarie and is as it were an induction to the remission thereof as it is to be séene in this Prophet and in the Prophet Dauid For here is first confessed that all sinnes in him came of his owne infirmitie and all consolation against sinne came of Gods right hand And the Prophet Dauid sayth whē he was in like trouble for sinne I determined saith he to confesse against my selfe mine owne iniquitie and thou Lord forgauest the wickednesse of my sinne But here is to be noted in this that the confession of sinne is as it were an induction and beginning of consolation that confession of sinne is not the beginning of consolation except he that maketh the confession be assured in his heart of Gods promises in Christe that of mercy in Christes death his sinnes be forgiuen as ye may sée in these two Prophetes The one said It is mine infirmitie the worketh this doutfulnes in my soule And the other saide I determined to condemne my selfe of sinne Thus farre it is death and an increase of diffidence in Gods promises and an induction to desperation to féele sinne to bewayle sinne to speake of sinne and to remember sinne But whereas knowledge and confession hath a certeintie and assurance of Gods forgiuenesse annexed vnto it there is confession and knowledge of sinne partly a beginning of consolation against sinne I call it partly or as an occasion bycause first of all God by his word or by his punishments through the operation of the holy Ghoste openeth the soule of the sinner to sée and know his sinne also to tremble and quake at sinne rather then to hate and abhorre sinne And from these principles and originalls commeth the humble and lowly confession of sinne not to man but vnto God except it be such an open sinne done against man as man knoweth of that the sinne is committed against Then must the offender of man also reconcile him selfe to man that is offended according to the commaundement of God Therefore we must marke what confession and acknowledging of our owne infirmities is For euery confession is not acceptable before God nor the beginning of consolation as these examples declare Iudas saide openly in the face of the court where Christe our Sauiour was arraigned that he had offended in betraying innocent bloud but there followed no faith nor hope of forgiuenesse So that for lacke of faith in Christes bloud desperation and hanging of him selfe ensued his confession Whereby it is euident that confession of sinne without faith is nothing worth but a testimonie of a desperate mans damnation King Saule after long impulsion by the Prophet Samuel was brought to confesse that he had offended in preseruing aliue Agag king of y e Amalekites and the fattest of his cattell I haue offended sayth Saule for I haue broken and transgressed the commaundement of God But what followed Gods right hand can remedie my sinne as this Prophete Asaph saith or God hath forgiuen the iniquitie of my sinne as Dauid sayde er else God be merciful vnto me a sinner as the Publicane sayd No but this ensueth I Pray thee sayth Saule to Samuel beare thou my sinne In this mans confession of sin was not the beginning of consolation but of more sorrowes for his heauinesse from that day more and more increased with his sinnes vntill he was slaine And the cause thereof was this He would that Samuel being but a man should haue pardoned his sinne whereas none can doe it but God as it is notably to be séene in king Dauid For when he sayde he had offended the Lord Nathan the Prophete sayde And God hath taken away thy sinnes Wherein is declared that the minister can but pronounce to the sinner that God in Christe forgiueth sinne So that we sée Iudas confession of sinne was nothing worth bycause he found no fayth nor trust for the remission thereof and Saules confession was of no valure bicause he trusted and desired consolation at mans hand and not at Gods Yet in Saules confession was some thing good in that he confessed although it were long first and in manner wrested out of his mouth by the Prophete Samuel his fault to God and in that point he did as Dauid did who sayde I haue offended the Lord. And this is to be noted bycause nowe adayes men be taught to confesse their sinnes to the Saints departed that knowe not what the outward works of men be vpon the earth much lesse the inward sinfull cogitation of the heart So that in this part the Papists confession is worse then Saules and in the other part it is like For as Saule trusted to the merites of Samuel and would haue him to beare his sinne so do the people trust that the Priestes hand vpon their head the penaunce inioyned them by the Priestes shall be a cleane remission and full satisfaction for all their sinne but before God their sinnes be as much forgiuen them as Saules were that is to say nothing at all But wheras sinne is knowne and confessed from the very hart vnto God although it be a bitter thing and also a shamefull thing to féele and beare Gods displeasure for sin the burden wherof is very death and more gréeuous then death it selfe yet whereas confidence and trust in the mercy of God is annexed with it there followeth great consolation and comfort As it is to be séene in this Prophet that spake with a strong faith boldly The righthand of God cā chaunge these things So that the latter part of this verse hath
calleth after the phrase of the scripture arrowes and dartes These remembraunces may be comfortes to the hearers and to the readers two manner of wayes First in this that God when he punisheth punisheth iustly as he did the whole world for sinne Whereof the Prophete gathereth If sinne iustly merited doe trouble all the generation of man it is no great meruell though sinne trouble me that am but one man and a vile sinner If sinne brought all flesh vnto death sauing those that were in the ship is it any meruell though sinne make me to tremble quake Againe If God when he gaue the lawe of Moses and to the people spake out of thunder declaring what a thing it was to transgresse that lawe in so much that al y e people were afraid to heare the Lord speake and desired that Moses might supplie his roome what meruell is it that my conscience trembleth féeling that my soule hath offended the lawes of God And if Pharao and his realme were sore afraid of Gods outward plagues what cause haue I to feare the inwarde dread and sorrowfull sight of sinne shewed vnto me by Gods lawe So that we may take this cōsolation out of this place that God is a iust Iudge to punish sinne and not a Tyrant that punisheth of affection or wilfull desire And so saide Dauid When so euer or howe so euer thou punish let men say and iudge as they list thou art iust and righteous be all thy doings The other consolation is that in the middest of all aduersities God preserued penitent and faithfull sinners As in the time of the vniuersall floud the water hurted not Noah nor suche as were in the ship In the time of Pharaos plagues the Israelites tooke no harme At the giuing of the lawe the Israelites perished not with lightening and thunder Euen so sorrowes and anguish diffidence and weaknesse of faith they are plagues and punishments for all men by reason of sinne yet penitent sinners by reason of faith in Christ take no hurt nor damnation by them As it appeareth by this Prophete that was troubled in the spirite and in the body as meruellously as could be but yet in Christ escaped the daunger as all men shal do that repent and beléeue Whereof we learne that as the rayne falleth generally and yet bettereth no earth to bring foorth her fruite but such as is apt to receiue the rayne stonie rocks and barren ground being nothing the better euen so doth the plagues and rayne of Gods displeasure plague all mankinde but none be the better therefore but such as repent and bewayle their sinnes that gaue GOD iust occasion thus to punishe them The same is to be considered also of the verse that followeth which is this 18 The lightening shone vpon the ground the earth was moued and shooke therewithall By these manner of speaches The lightening shone and the earth quaked the Prophete setteth foorth the strength and might of Gods power and willeth men to loue him and to feare him For he is able to defend and preserue his faythfull and to punish and plague the wicked And the like he sayth in the verse following 19 Thy way is in the sea and thy pathes in the deep waters and thy footsteps are not knowne He taketh comfort of this miracle that GOD brought the Israelites through the red sea in this that the waters knewe the Israelites gaue place vnto them that they might drye footed goe through them But when king Pharao and his people would haue followed in the same path persequuting Gods people the sea would make no way for him nor yet shew the steppes where the Israelites troade but ouerwhelmed them in most desperate deaths So in the seas of temptations suche as put their trust in the Lorde passe and neuer perish by them whereas such as put not their trust in the Lorde perish in temptations as Pharao and his armie did by water And the next verse that concludeth the Psalme sheweth by what meanes the Israelites were vnder God saued in the red sea by the handes of Moses and Aaron as it appeareth 20 Thou leadest thy people like sheepe by the hand of Moses and Aaron Of this verse the afflicted may learne many consolations First that the best people that be are no better able to resist temptations then the simple shéepe is able to withstande the brier that catcheth him The next that man is of no more abilitie to beware of temptations then the poore shéepe is to aboyd the brier being preserued only by the diligence of the shéepheard The thirde that as the shéepheard is carefull of his intangled and briered shéepe so is GOD of his afflicted faithfull And the fourth is that the people of Israel could take no harme of the water bycause they entered the sea at Gods commaundement Whereof we learne that no daunger can hurt when God doth commaund vs to enter into it and all daungers ouercome vs if we choose them our selues besides Gods commaundement As Peter when he went at Gods commandement vppon the water tooke no hurt but when he entered into the Bishops house vppon his owne presumption was ouercome and denied Christ. The Israelities when they fought at Gods commaundement the perill was nothing but when they would doe it of their owne heades they perished So that we are bound to attend vppon Gods commaundement and then no daunger shall destroy vs though it paine vs. The other doctrine is in this that God vsed the ministerie of Moses and Aaron in the deliuerance of his people who did commanded them to do nothing but that the Lord did first bid Whereof we learne that such as be ministers appointed of God and doe nothing but as God commaundeth are to be followed As S. Paule saith Followe mee as I followe Christ. And these men can by the word of God giue good counsell and great consolation both for bodie and soule as we perceiue this Prophet in marking Gods doinges vnto the Israelites applied by grace the same wisedome and helping mercie vnto himselfe to his eternall rest through Iesus Christ in the world to come To whome with the father and the holy Ghost be all laude and praise world without end Let all Christians say Amen FINIS ⧠A table declaring as well the generall as the speciall contentes of this whole Booke ¶ The figures note the number of the leafe A. the first side B. the second ⧠The argument of the 23. Psalme fol. 9. A. ¶ Of this Psalme there are seuen partes ibid. B. 1 Who it is that hath the cure and charge of mans life and saluation 10. A. 2 Wherein the life and saluation of man consisteth 14. B. 3 How a man is brought to the knowledge of life and saluation which part sheweth what man is of himselfe and how he is brought into his life and to feede in the pleasaunt
God c. Vnquietnes of the spirite is a veri image of eternall death Psal. 104. The cause of al trouble is sin Psal. 39. Rom. 5. 7. 8 The night representeth hell prison The bed representeth the graue The sheets of mans fleshe is earth Two thinges to be noted No cōfort to the afflicted but GOD alone Gene. 3. Note Gene. 4. 2. Samu. 12 1. Samu. 31 Matth. 27. What maner of mā Asaph was 1. Paral. 6. Luke 9. Note Psal. 42. 43 Two kindes of consolations in the worde of God Gene. 4. Who be the childrē of Abraham Consolation offered vnto England in K. Edwardes dayes Iudas Phariseis Prayer Man in trouble without Gods presence is miserable Note What sinn worketh in man A peaceable conscience precious iuel Psal. 25. 121. Psa. 123. 131 Psal. 132. Psal. 119. Prou. 17. Num. 11. Psal. 35. 39. 71. Psal. 6. 12. 14. 140. Psal. 51. Note Rom. 7. 8. 12. Vnto what vse the eys eares of man were created Rom. 10. Iacob 19. 1. Cor. 15. Esaie 66. Matth. 25. Consolation in trouble Gene. 12. 13. 15. 16. 17 Num. 14. Mich. 5. Matth. 2. Matth. 27. Mark 15. Luke 20. Iohn 19. Iohn 6. Luke 4. Matth 7. Luke 12. Genes 3. Actes 9. Abacuc 2. Rom. 1. Matth. 15. Luke 7. Matt. 20. 7. Luke 11. The inward obscuritie Matth. 26. Marke 14. Luke 12. 1. Cor. 10. 11. Actes 3. Coloss. 3. Psalm 48. The troubled spirite is ouerwhelmed with greeuous cogitations The remēbrance of Gods iustice for sinne is greater paine then the death of the bodie Rom. 8. A godly consolation Iohn 6. 10. Rom. 7. 2. Cor. 15. 2. Tim. 4. Genes 3. Psalm 42. 43. Iob 3. Matth. 26. Nothing can hurt him that is in Christ Iohn 6. Note Iob. 3. 42. Matth. 27. Marke 15. Luke 22. Iohn 19. Psalm 34. Actes 14. The trouble of the minde is the greatest 1. Peter 4. Prouer. 12. Heb. 12. God hideth his consolation for a time to trie vs. Esaie 54. Genes 3. Rom. 5. Rom. 7. 8. Ephes. 2. Psalm 53. Rom. 8. Iohn 3. Phil. 1. 2. Galath 2. Psalm 77. Psalm 75. Matth. 26. Marke 14. Esaie 66. Matth. 25. Prouerb 3 Apoca. 3. Heb. 12. The Prophet maketh no mention of the griefe of the body Note Rom. 7. Gal. 2. 3. 1. Reg. 16. 1. Reg. 24. 2. Reg. 16. 15. 2. Tim. 4. Matth. 26. Actes 7. 1. Reg. 31. 1. Reg. 16. Genes 4. A wicked iudgment Matth. 27. 26. Psalme 10 and 73. A whole man can giue good counsel to the sicke but being sicke himselfe cannot apply the same to his comfort 1. Cor. 3. Rom. 1. Matth. 10. 28. Act. 16. Prou. 21. When we heare or reade gods promises wee ought to pray Mark 9. Luke 17. 2. Tim. 3. 1. Reg. 15. Luke 18. Exod. 34. Deut. 5. 7. Psal. 33. 51. 56. 85. Psal. 130. 143. Matth. 14. Note Two maner of mercies mentioned in the scripture Gene. 3. Rom. 8. Psal. 18. Psal. 42. 43 Rom. 2. Mat. 10. 27 Psal. 62. Psal. 41. 43 Psal. 73. 77 Rom. 8. 2. Cor. 12. Rom. 12. 8. 2. Cor. 6. Gala. 5. Ephes. 5. Matth. 11. To such as haue wrestled with sin and in Christ got the vpper hand Gods preceptes be easie sweete Rom. 7. Iohn 21. We can praise other men for wel doing but we be loth to put it in experience our selues Iohn 21. Matth. 26. Rom. 7. Osee. 13. Rom. 8. The occasion of mans help is Gods right hand Prou. 18. True confession of sinne is in manner an induction to the remission thereof Psal. 74. Psal. 32. Rom. 7. 1. Samu. 15. 2. Samu. 12 Matt. 5. 18. Iacob 5. Luke 7. Matth. 27. Mark 15. 1. Samu. 15. Psal. 77. Psal. 32. Luke 18. Sual wold haue Samuel to beare his sinne 1. Samu. 31. Matth. 9. Luke 5. Mark 2. 2. Samu. 12 Psal 51. 2 Samu. 12. Esai 63. Ecclesi 9. 3. Reg. 8. Papisticall confession 1. Samu. 15 Oh blasphemie 1. Iohn 1. Psal. 130. Esai 1. Ezech. 18. 1. Iohn 1. Exhortation to prayer Esaie 65. Rom. 10. Esaie 6. Iohn 12. Psalme 3. Psalme 23. Psal. 6. 38. Psal. 42. 43 Psal. 8. 19. 148. Psal. 38. Psalme 88 Iob. 1. 2. Iob. 6. Iob. 2. Iob. 3. Esaie 29. Matth. 15. Rom. 10. Three sortes of people cōdemned Note well Esaie 56. Nichodemes Matth. 10. Wherein doth our profession consist We ought not to be ignorant of any booke in the scripture Deut. 4. 6. 31. Prouerb 4 Psalm 51. Consolation Iob. 6. Psalme 13. Ierem. 20. Passur Ierem. 19. Rom. 9. Potter God is the doer of wonders Three doctrines Rom. 1. Genes 7. Exod. 14. Note The true Christians take consolation themselues of gods miracles wrought vppon others Iacob and Ioseph Iohn 6. Euery man must beleeue for himselfe Matth. 15. Repentance Notable doctrine Note Psalme 18. To whom God is mercifull and to whome seuere Rom. ◠A wicked iudgment of Gods doinges Oh horrible blindnesse Lokewhat preeminence God obteineth of man the same place hath man with God A stronge fortresse Two consolations Whome God loued he always corrected Euery Christian member hath an Egypt and a Babylon The greatest consolation in trouble From the greater to the lesser Sela. Vnto insensible thinges be attributed sensible qualities Three doctrines The first doctrine touching God Gene. 1. Time The second doctrine touching the insensible creature Psal. 29. Psal. 77. Psal. 114. The third doctrine touching man Oh rebellion of man Insensible creatures shall be a condemnation vnto man Marke most diligently The diuell man be only disobedient vnto God Oh take heed miserable man Consolation Deapthes A goodly similitude Exod. 14. Iosua 3. Oh the mercifull goodnesse of God towards man inscrutable Noah Gene. 7. Exod. 19. Note Exod. 5. 6. 7 8. 9. 10. 11. God punisheth iustly for sin Exod. 19. God is no tyrant Psal. 51. 10. 119. God alwayes preserueth pemitent sinners Rom. 8. Hebr. 6. 10. The Israelites were conducted by God through the red sea Pharao his were drowned Exo. 14. Psalm 121. 125. 13. 46. 54. 71. The best is not able of himself to resist temptations Sheephearde They that doe thinges at Gods commaundement can take no harme Math. 14. Math. 16. Num. 14. Such as be ministers of the Church ought to attend only vppon the voyce of God 2. Cor. 11.
wherewithall God preserueth his shéepe from straying Nowe in the scripture somtimes the rod is taken not for a correction that amendeth a man but for the punishment and vtter destruction of man as Dauid saith of Christ Thou shalt breake them with an yron rod and in the Apocalypse ye may sée the same But I will speake of the Metaphors and Translations none otherwise then Dauid doeth vse them in this place for his purpose The staffe which he speaketh of in the scripture is taken for strength power and dominion which staffe is spoken of as ye may sée in the bookes of the Kinges howe the Embassadours and men of warre sent from the king of the Assyrians to Ezechias at Hierusalem called the strength power of the Aegyptians and also of the almightie God a staffe of réede and a broken weapon not able to withstande the king of the Assyrians and of suche manner of speach ye may reade many times in the Prophetes But in this place Dauid confesseth that the staffe of the Lorde that is to say Gods power is so strong that nothing is able to ouercome it his wisdome is such that no man can make it foolishnesse his trueth is so true that no man can make it false his promise is so certeine and sure that no man can cause him to breake or alter it his loue is so constant that no man can withdraw it his prouidence is so wise that no man can beguile him his care is so great for his flocke that they can want nothing his folde is so strong that no beast can breake it he letteth his shéepe so in and out that no man can deceiue him he hath suche a care of all as he neglecteth not one he so loueth the one that he hateth not the other he so teacheth all as none is left ignoraunt he so calleth one as all should be aduertised he so chasteneth one as all should beware he so receiueth one as all should take hope and consolation he so preserueth one as all the rest may be assured that he vseth his staffe and force to comfort one king Dauid as he saith Thy rod and thy staffe they comfort me as all other should assure them selues to be safe vnder his protection In this Metaphore and Translation vnder the name of a staffe king Dauid hath declared the power of God to be such that in case he should passe by and through thousandes of perilles he would not care for GOD is with him with his rodde and staffe Then he setteth foorth the thirde Allegorie and expresseth an other meanes which God vseth for the defence and consolation of his poore shéepe and saith that GOD hath prepared a table in his sight against all those that trouble him By the name of a table he setteth foorth the familiar and in manner fellowlike loue that the God omnipotent hath towardes his shéepe with whome he vseth not only friendship but also familiaritie and disdaineth not being the King of Kings to admit and receiue vnto his table vile and beggarly sinners scabbed rotten shéepe That friendship and familiaritie is meruellously set foorth in this that he made a table for Dauid as though Dauid had saide Who is he that can hurt me when the Lorde of Lordes doeth not onely loue me but admitteth me to be alwayes familiarly in his companie The same manner of speache is vsed of king Dauid towardes Miphiboseth Ionathas sonne when he saide he shoulde not only haue the fieldes againe of Saule his grandfather but also be enterteined at his owne table that is to say vsed friendly honourably and familiarly This worde Table is diuersly otherwayes taken many times in the Scripture but in this place it is néerest to the mind of king Dauid to take it in this signification that I haue noted And our Sauiour Christe taketh it in the same signification in Saint Lukes Gospell where he saith his disciples shall eate with him at his table in the kingdome of God The fourth meanes that the heauenly shepheard vseth in kéeping of his shéepe the Prophete setteth foorth vnder the name of oyle and a full cuppe In the worde of God these wordes haue also comfortable significations and meanings extending to Dauids purpose Isaac when he had giuen the blessing from Esau to Iacob sayde to Iacob God shall giue thee of the deaw frō heauen and from the fruitfull ground thou shalt haue aboundance of corne of wine and oyle c. By the which blessing he meaneth that Iacob should lacke nothing to serue his néedes and to make him merrie And if we take Dauid that he meaneth by Oyle as Isaac did that at the Lordes table was all plentie myrth and solace we take him not amisse for so many times oyle is taken for consolation and ioy in the Scriptures When Christe had purged the hurt mans woundes first with smarting wine he afterwardes put into them swéete oyle to ease the smarte and sharpnesse of the wine And so likewise saith our sauiour Christ to Simon the Pharisée that gaue him meat enough to his dinner but gaue him no myrth Since I came into thy house thou gauest me no water for my feete nor oyle for my heade this poore woman neuer ceassed to wash my feete with the tears of her eyes and to annoynt them with oyle But in many Psalmes king Dauid vseth this word Oyle to signifie the holy Ghoste as when he speaketh of our Sauiour Christe Thou hast loued iustice and hated iniquitie therefore hath God annoynted thee with the oyle of ioye aboue thy fellowes And this oyle is not the materiall oyle that kings and priests were annoynted withall in the old time of the lawe of whose confection we reade in the booke of the Leuites but this is the oyle by whose efficacie strength and power all things were made that is to say the holy Ghost And in his 89. Psalme he speaketh of the oyle in the same signification Therefore I take king Dauid here when he saith God hath annoynted his head with oyle that God hath illuminated his spirite with the holy Ghost And so is this place taken of godly men his head taken for his minde and oyle for the holy Ghost And as oyle nourisheth light mitigateth labours and paines and exhilerateth the countenaunce so doth the holy Ghost nourish the light and knowledge of the minde replenisheth it with Gods giftes and reioyceth the heart therefore the holy Ghoste is called the oyle of mirth and consolation And this consolation commeth vnto king Dauid and to all Gods liuely members by the meanes of Christ as Saint Peter saith We be people chosen and a princely priesthoode c. By the word Cup in this verse he meaneth that he is fully instructed in all godly knowledge to liue vertuously and godly for the time of this mortall life and so is the cup in the scripture taken for any thing that can