more comfort then the first part hath discomfort And it is a plaine doctrine that although y e sinnes of man be many horrible yet be they fewer and lesse in estimation many thousande foldes then Gods mercies Death is declared in the first part of the verse in this that mans infirmitie is not onely sinful in body soule but also doutful of Gods mercy holy promises Yet in the second part by grace is set foorth life and cleane deliuerance from the tyrannie of the diuel the seruitude of sinne the accusation of the lawe and the infirmitie of nature by the strong and mightie power of God whose mercy in Christ is alwayes ready to helpe poore afflicted and troubled sinners After this confession of sinne and the great confidence that the prophet had in God for his mightie power and mercies sake that was both able by power and redy with will to help and remedie this troubled spirite and great aduersities of the Prophet he goeth foorth in the consolation taketh yet more and more of Gods benefites vsed in times towardes such as were afflicted after this sort 11 I will remember the workes of the Lord and call to my minde thy wonders of olde time 12 I will thinke also of thy workes and my talking shall be of thy doings 13 Thy way ô God is holy who is so great a God as our God 14 Thou art the God that doth wonders and hast declared thy power amongest people 15 Thou hast mightily deliuered thy people euen the sonnes of Iacob and Ioseph Sela. 16 The waters saw thee ô God the waters saw thee and were afraid the deapthes also were troubled 17 The cloudes powred out water the ayre thundered and thine arrowes went abroad 18 The voyce of thy thunder was heard round about the lightenings shone vpon the gound the earth was moued and shooke withall 19 Thy way is in the sea and thy pathes in the great waters and thy footsteps are not knowne 20 Thou leadest thy people like shepe by the hand of Moses and Aaron Of these meanes howe men take consolation in aduersitie that the Prophet nowe maketh mention of first we learne what difference is betwéene the consideration of Gods works aduisedly by faith the consideration of Gods workes rashly without faith The which diuersitie is to be séen in this Prophet For the one part as touching the remembring of Gods workes out of faith and in faith he spake before in the second verse and in the fourth verse how that he considered the workes and old doings of the Lord when he was troubled But as ye haue heard because his spirite was in a doubtfulnesse and mamering vppon the certeintie of Gods doinges he felt no consolation thereof but much heauinesse and anguish of minde For those demaundes Will God absent himselfe for euer Will he be no more mercifull and such like heauie and doubtfull complaintes could neuer procéed but from a sorrowful and much troubled conscience But now after that Gods spirit hath wrought in his spirit this assurance and iudgment that God can in him chaunge the conditions of his miseries as ye may sée he maketh no more complaint of doubtfulnesse neither remembreth any more the fearefulnesse of his conscience but goeth foorth with repetition and rehearsall of all thinges comfortably how that God in time past holpe troubled spirites and afflicted personages that put their trust in him So that of this we learne that whosoeuer hath a sure faith in God taketh consolation of Gods word and workes And such as haue not first true faith in God cannot in the spirite receiue comfort of Gods word or workes Outwardly men may meruel at God and his worker but inwardly it easeth not the heauinesse nor yet quieteth the grudge of conscience Wherefore it behoueth vs all that we pray earnestly vnto GOD to giue vs faith to beléeue his word and workes when we heare read or sée them For the word and workes of God do nothing comfort the vnfaithfull as we may sée by the Scripture where God saith He stretched foorth his hand al day long to a people that beléeued not for such as haue eares heare not eyes sée not be rather the worse for Gods word workes then the better Ye shal sée where the spirite of Dauid was replenished with faith he was in assured and ascerteined of Gods present helpe that he said he would not feare although a thousand men inuironed and compassed him round about No he would not feare thoughe he should walk in the shadow of death At another time when faith quailed and waxed faint he was trembling in his spirite and fearefull in his bodie as we may sée when he felt his spirite waxe faint he said My soule is troubled very sore and my bones be weakened And in other of his Psalmes he sheweth that his soule was very heauie and comfortlesse and could take no consolation Also when the spirite is assured of Gods grace then the eyes cannot looke vppon any worke of God but the mind taketh by the contemplation and sight thereof vnspeakeable consolation As Dauid declareth in his Psalmes and saith He would sée the heauens the workes of Gods fingers and would marke how one day was an induction to an other and how the heauens praised the Lord. At an other time when the consolation and life of the spirit was ouer whelmed with troubles he could not sée at all with his eyes but cryed and complained that he was starke blinde And also in that meruellous Psalme in number 88. whereas prayer is made to be deliuered from the horrour and féeling of sinne the Prophet saith that his eyes waxed dimme and blinde The same is to be séene likewise in the crosses and afflictions that God sendeth As long as true faith and confidence remaineth in the heart all troubles be wellcome and thankfully taken as we read When Iob had newes that his goods and chidren were taken from him in manner soudeinly he most patiently said God gaue them and God hath taken them away as God would so it is done But when faith quailed and the spirite was troubled then followed these impatient wordes I would my sinne were layed in one balance and my paine in an other As though God had layed more vppon him then he had deserued When the spirit was quieted for all his pouertie and nakednesse he reioyced and was contented with his birth and comming into the world and also with the state in the world appointed vnto him by God saying Naked I came out of my mothers bellie and naked I shall depart hence againe But when faith fainted then came out these woordes The day the night and the time be cursed wherein I was borne With many more horrible wordes as the text declareth So that we sée whereas Gods spirite wanteth there is no learning nor consolation to be
in time at the beginning of troubles and temptations to remember the Lord and to cal vnto him for mercie For the more temptations doe growe without present assistance of Gods grace the greater is the damnation and the more is the daunger thereof as we may sée in the examples of the scripture Adam fell into anxietie and discomfort of spirite and God immediately tolde him of his fault and by Gods grace his discomforted spirite was quieted in the promises of God Caine by the murther of his brother Abel felt the discomfort of the spirit and by neglecting of Gods calling dyed in the same Dauid being admonished by Gods grace found rest for his vnquieted spirite Saule in deferring the remedie of Gods grace died comfortlesse Peter at the beginning through Gods grace with one looke of Christe put away discomfort Iudas with contemning Christes admonitions dyed in horrible despaire Whereof we learne to beware as much as may be that temptations growe not so farre that Gods admonition or the remembraunce of Gods name be forgotten but that we doe in the middest of discomforts as Asaph the Prophet did remember and cal vpon the Lord for help There is also by this remēbraunce of God in the discomfort of the spirite to be noted what a vanitie all the world and worldly things be for man in time of trouble when God shal shew and reueale vnto man his sinnes This Asaph as we reade in the scripture was a man whom for his vertues and good qualities king Dauid appointed to be a Musician for the comfort of many vntill the building of the temple of Hierusalem Yet nowe as we sée he is not able to solace him selfe with his Musicke nor yet with any worldly thing but this onely comfort is in the Lord. And here the Prophete declareth the truth of Christes sentence written in S. Luke What doth it profite a man to winne all the worlde and to loose his owne soule What externall riches can comfort the inward spirite troubled with sinne and transgression of Gods lawe None at all doubtlesse as the scripture sheweth examples euery where Al king Dauids kingdome was not able to appease his troubled and discomforted spirite when he said to his troubled soule Why art thou so heauie and sad my soule and why doest thou trouble me Nowe this one thing more I will marke in this verse and no more bycause it is more fully vsed by the Prophete for the comfort of discomforted spirits in the verses that followe I sayde there was two kindes of consolations in the word of God The one outward in the face and lesson of the letter and the other inward in the vnderstanding and féeling of the spirite And of this diuision must great héede be taken For it is not euery man that readeth and heareth that Christe dyed for the remission of sinne that shall haue the consolation of the redemption promised in Christes bloud For we sée and reade God giue vs grace to learne it that Adam caused his sonnes to heare of his owne fall in Paradise and the redemption of his fal in the bloud of Christe to come as Abel his yonger sonne right wel perceiued yet did Caine hearing the same consolation perish in his sinne There was consolation and rest promised vnto all them that came out of Egypt but none tooke the benefite thereof but Iosua and Caleb There was in the outward letter promised consolation vnto all Abrahams children but none receiued the commoditie thereof but suche as in spirite followed the fayth of Abraham The scripture saith in the letter that GOD would all men to be saued yet we sée such as followe not the spirite offered be damned God by his worde in the time of holy and blessed King Edward the sixt offered consolation vnto all this realme yet none shall inioy it but suche as in their spirites haue learned kept and do followe the word of consolation So our Sauiour Christ in S. Matthew doth say Not euery man that calleth me Lord Lorde shall enter into the kingdome of God but he that followeth in Christ Gods commaundements There be a great many at this day as there were before our time that knowe and speake of such consolation as is conteined in the letter vtter barke of Gods worde but in their consciences they féele not in déede the consolation thereof As Iudas preached abroad with the rest of his companions consolation to the lost shéepe of the house of Israel but he shewed vnto others that he felt not him selfe So did the Phariseis when the scripture was read euery Saturday in their Synagogues shew that Messiah should come to redéeme the worlde yet they them selues for the most part felt not the consolation in déede that the scripture did testifie of Christ. Euen so at this present many reade this Psalme and daily almost in the letter whereof if it be in Englishe he that vnderstandeth not but the English toung séeth great consolation in the letter and also in the Prophete Asaph that vsed the Psalme yet when néede should be the inward consolation of the Psalme of many is nothing felt The cause is that either they vnderstand it not or else marke it not eyther they thinke as the Papistes doe teach that to say or sing the Psalme without vnderstanding and féeling of it in the spirite is sufficient for the worke it selfe and that it pleseth God Ex opere operato as they terme it It is too euident and also too horrible if it pleased God that men be contented only with the externall consolation conteined in the word of God For if they heare that Gods commaundements be true and full of consolation they be contented to heare of them in the letter or by speach and neuer learne thē or féele them by heart The like is in the Articles of our Christian religion They be thought to be true and godly and yet the most part that so iudge neyther learne them nor féele them in their conscience Wherefore they doe outwardly and inwardly as much idolatrie contrarie to their Créed by the commaundement of men as can be deuised for their consolation of faith is no more but such an outward knowledge as the most men hold withall without any proper iudgement or singular féeling of their owne spirites The same is likewise in prayer For in the externall letter there is so much consolation as may be but in the heart of him that prayeth is there no vnderstanding nor féeling of the consolatiō that outwardly is spoken and talked of Therefore marke this order of the Prophete Asaph He sayde that His spirite could take no consolation in all the night time whilest he helde vp his handes And as there is not only discomfort and vnquietnes spoken of but also felt not onely noted and written in the letter of y ◠Psalme but also throughly felt inwardly in the
the prophet remember the works of the Lord and that of olde time or from the beginning The second I wil think also of al the works of the Lord c. In this that the Prophet sayeth He will remember the workes of the Lorde of olde time or from the beginning we learne that it is expedient to know or at the least way not to be ignorant of any booke in the scripture For where as we finde not consolation in the one we may finde it in the other And where he sayth He wil remember all y e works of the Lord meaning as many as the scripture maketh mention of we be instructed that we cannot sée these works for our erudition neither yet giue y e almightie God thanks except we learne them from one of his bookes to the other And here is to be noted that séeing we be bounde to knowe and to be thankefull for all the workes of God conteined in the scripture we be muche in daunger as well for ignorance as vnthankefulnesse that we knowe not the principall workes of our owne creation or redemption We be therefore admonished to haue bookes to read the works of God and to be diligent to ask better learned then we be what Gods works doe meane As the children by Gods law vs bound to aske the parents the parents bound by the same to teach them then shall both fathers and children finde comfort and consolation against all temptations in the time of trouble and heauinesse As we sée this mans remedie by y e spirite of God riseth from recording meditating and speaking of Gods word and workes Here hath this Prophete meruellously opened howe a man in trouble commeth to consolation and comfort First that the spirite and heart of man must haue such strong fayth as may credite Gods power and also his good will and beléeue that God both can and will for his truethes sake helpe the troubled conscience Therefore Solomon giueth a godlie and necessarie commaundement Keepe thy heart with all circumspection for of it proceedeth life So did Dauid when the Prophet Nathan had made him afraide for the murder of Vrias and the adulterie with Bersaba his cōscience was in great anguishe and feare and among other thinges that he prayed for to God he desired that God would create and make him a newe heart that is to witte to giue him such a stedfast and burning fayth that in Christe his sinnefull heart might be purged And secondarily he prayeth to haue so right and sure a spirite that shoulde not doubt of Gods sauour towardes him Thirdly that God woulde alwayes preserue his holy spirite with the heart regenerated that from time to time the heart might be ruled in obedience towardes God Fourthly he prayeth to be lead with a willing spirite that quietly and patiently he may obey God in aduersities without impatience or grudge against God And where as this knowledge and féeling of the favour of God is in the spirite there followeth recording and remembrance of Gods works meditating and thinking vpon heauenly thinges and the tongue readie also to speake foorth the glory of God to Gods honour and praise and to the edifying of Gods people and congregation after this sorte 13 Thy way oh God is in holinesse who is so great a God as God euen our God Here is a consolation much worthie to be learned and receiued of all troubled men and it is this To vnderstande and perceiue that all the doinges and factes of Almightie God be righteous although many times the fleshe iudgeth and the tongue speaketh the contrarie that God should be too seuere and punishe too extremely As though he did it rather of a desire to punishe then to correct or amend the person punished As we sée by Iobs words that wished his sinnes layed in one balance and his punishment in another balance as though God punished more extreamely then iustly The same it séemeth king Dauid also felte when he sayde Howe long Lorde wilt thou forget me for euer With like bitter speaches in the scripture complayning of Gods iustice iudgement and seueritie The same we reade of Ieremie the Prophete He spake Gods word truely and yet there happened vnto him wonderfull great aduersities the terrour whereof made him curse the day that he was borne in And doubtlesse when he sayde Why haste thou deceiued mee Lorde he thought God was rather too extreame then iust in his punishment to afflicte him in aduersitie and to suffer Passur the high Priest and his enimie to be in quiet and tranquillitie This prophet Asaph was before in great trouble as ye heard and especially of the minde that self not a sure trust and confidence in Gods mercie and thought of al extremities that to be as it is in déed the greatest a minde desperate and doubtfull of Gods mercie yet nowe he saith God is holie in his way and all that he doeth is right and iust We learne hereby that the potte can not say to the Potter Why hast thou made me after this sorte Neither may the mortall man in whom is nothing but sinne quarel with the Lord and say What layest thou vpon me But thinke that although he had made vs both blinde lame and as deformed as monsters yet had he made vs better then euer we deserued And in case he layd all the troubles of the world vppon one man yet are they lesse then one sinne of man doeth deserue Thus hath the Prophet learned nowe and felt and sayth The doinges of God be holie and right and there is none to be compared vnto him and sheweth the cause why none is to be compared vnto God In the declaration whereof he continueth seuen verses and so maketh an ende of the Psalme The first cause why he sayeth none is to be compared vnto God is this 14 Thou art the Lord that doth wonders and hast declared thy power amongest people Firste he noteth generally that God is the doer of wonders and miracles and afterwardes he sheweth wherein God hath wrought these miracles Of this we learne thrée doctrines The one that some men knowe generally that God worketh all thinges meruellously The second that other some knowe that God worketh in some men meruellously The third that other also knowe that God worketh in themselues meruellously Of the first sort be such as know by Gods works generally that God hath and doth dispose all things vpon the earth and nothing hath his beginning nor being but of God of whome Saint Paule speaketh to the Romanes that by Gods workes they knewe God and yet glorified him not Of the seconde sorte be suche as more particularly knowe and speake of Gods miracles as suche be that reade how God of his singular fauour preserued Noah his familie and drowned all the world besides how he brought the children of Israel out of Egypt and deliuered the people from
CERTEINE comfortable Expositions of the constant Martyr of Christ M. Iohn Hooper Bishop of Glocester and Worcester written in the time of his tribulation and imprisonment vpon the XXIII LXII LXXIII and LXXVII Psalmes of the Prophet Dauid Newly recognised and neuer before published MATTH 24. 13. ¶ Who so continueth to the end shall be saued AT LONDON Printed by Henrie Middleton ANNO 1580. TO ALL THE FAITHfull flocke of Christ grace and peace from God the Creatour Christ the Redeemer and the holy Ghost the comforter MAnie are the monuments beloued in the bowels of Christ Iesus and volumes of the faithfull left as legacies to the Church of Christ which as they are y e true riches for they are spirituall so ought they to be reuerenced not onely with outward seruice of body but also with inward submission of soule Among which monumentes being the treasure of the Church and such iewels in deede as the price of them is inualuable this excellent worke though wanting bignesse yet ful of brightnesse of that most learned godlie faithfull zelous constant and in all points praise worthie Protestant Maister Iohn Hooper Bishop of Glocester and worcester challengeth no small title of dignitie For if the wordes of our Sauiour be true which to improue what incestuous mouth without horrible blasphemie a trespasse vnpardonable dare presume seeing he is the verie substance of truth it selfe that he is a true disciple of Christ which continueth to the end then is it the dutie of vs all except we hide our profession vnder the hiue of hypocrisie not onely by looking at the life of such a loadesman to reforme our deformities but also by tracing ouer and through the testimonies of the trueth such godlie bookes I meane as are left in writing to the worlde as vndoubted assurances of an vnspotted conscience to thanke God for so singular an instrument of his Gospell to beseech him to worke in vs the like loue his law that we may be partakers of such glorie as no doubt this notable Martyr of God doth immortally enioy Of whom breefly to insert and say somewhat because the brightnesse of such a glittering starre cannot bee ouercast with the cloudes of obscuritie and darkenesse shall be a meanes to make the worke more commendable although in very deed precious things haue their proper price and therefore consequently wil haue their deserued praise And first to touch his blessed beginning blessed I say euen frō aboue with the dewe of Gods grace his education in Oxford his prosperous proceeding in the knowledge of Diuinitie his forsaking not onely of the Vniuersitie but also his common Countrie his flight into Germanie his returne into Englande his painefulnesse in preaching his fame and credit among the people his obteined fauour with the Kings maiestie his aduauncemēt to more thā a Bishoplike dignitie his dispensatiō for his ceremonious consecration his secret enimies the supporters of papistrie his supplantation by their priuie cōspiraces his faithfull continuance notwithstanding in sowing sincere doctrine his painfulnesse in hearing publike controuersies his visiting of scholes and founteines of learning his maintaining of godlie discipline his want of parcialitie in iudgement betwixt person and person his Bishoplike behauiour abrode in his Dioces his fatherly affection at home towardes his house and familie c. do warrant him the name of a Saint vpō earth surely God hath registred him in the Kalendar of his chosen seruāts in heauen Againe the falling away of his fauourers when religion languished the malicious practises of his aduersaries threatening his destructiō the bloudthirstie broching of his persecution his appearing before the Queene and her Councell the tyrannicall cōtumelies of his Archenimie his spitefull accusation his milde purgation his vndeserued depriuation his cruell imprisonment his harde intertainment his lamentable lodging his succourles sicknesse his pitifull complaintes his restlesse tribulations his streight examinations his apologeticall aduouchments the cōmitting of him to the Fleete the tossing of him from the Fleete to the Counter in Southwarke from the Counter in Southwarke to the Clinke from the Clinke to Newgate his vniust degradation his cruell condemnation and his lamentable execution c. all these pageantes considered as they were done woulde make a flintie heart to mealt and stonie eyes to sweate not onely water but also bloude and to be short the whole bodie though all the lims thereof were as strong as steele euen for pities sake to tremble This comming within the compasse of my poore consideration I remembred that Christ Iesus the onely begotten sonne of the almightie eternal God had passed the like yea and worse perilles as by the historie of his death and passion may appeare that the Protomartyr S. Steeuen had his tormenters S. Paule the Apostle his persecuters and other of Christes disciples their afflicters then thought I that these sanctified vessels made their vocation honourable euen by their deathes which were opprobrious and therefore howe can it bee but that this our Martyr worthie Bishop Hooper offering vp his body a burnt sacrifice liuely reasonable acceptable vnto God shoulde giue good credit to his doctrine assure his profession affirme his vocation liue in euerlasting memorie by the dispersion of his bookes though his fauour be forgotten and his body consumed Of such a souldier so valiantly fighting vnder the ensigne of his Capteine I cannot say sufficient Of this I am resolued that although his earthly tabernacle bee destroyed yet hath hee a building giuen him of God euen an house not made with handes but eternall in the heauens where God graunt vs all to reigne as ioynt heires with Christ his annointed To proceede and approch neerer to our purpose for the premisses are effectuall enough to breed beleefe and to kindle reuerence in the heart of any true Christian towardes this our excellent Martyr replenished with the abundance of Gods holy spirit I commende vnto thy minde good reader a good work of this so good a mā namely Certaine expositions vpon the 23. 62. 72. and 77. Psalmes of the Prophet Dauid of the which the three last being gathered together by a godly professor of the trueth M. Henrie Bull were neuer before printed Their beginnings are vsually read in this maner 23. The Lord feedeth me I shal lack nothing 62. My soule truly waiteth vpon God 72. Truly God is louing vnto Israel euen vnto such as are of a cleane hart 77. I wil crie vnto God with my voice euē to God will I crie with my voice he shall hearken vnto me The expositions of which psalmes to be pithie profitable this may be a substantial proofe because they were written in the time of his trouble whē no doubt he was talking in spirit with God being so occupied his exercises could not but be heuenly therfore effectuall fruitfull and comfortable Come therefore y u sorrowing soule which gronest for reliefe to
belonging to this life yet is it not to be compared to the other as Dauid wonderfully declareth in the 25. Psal. When he hath numbred a great many of Gods benefites which he doth bestow vpon his poore seruants in this life he in y e end maketh mention of one specially that passeth them all in these woordes Arcanum Domini timentibus illum testamentum suum manifestabit illis That is to say The Lord openeth to suche as feare him his secretes and his testament The Lorde openeth to his faithfull seruaunt the mysteries and secretes of his pleasure and the knowledge of his lawes And these treasures the knowledge and right vnderstanding of Gods moste holie woorde he sayth was more swéete vnto him then honie or the honie combe and more he esstéemed the vertue of it then he did precious stones Of all giftes this was the principall that God gaue vnto him a right and true knowledge of him selfe Wherefore it shall be moste expedient and necessarie for euerie Christian man to labour studie and pray that he may earnestly and with a faithfull heart knowe him selfe to be no better then a séelie poore shéepe that hath nothing of him selfe nor of any other to saue his bodie and soule but onely the mercie of his shéepehearde the heauenly father and to be assured also that his only mercie and goodnesse alone in Christ and none other besides him is able to féede him so that he shall lacke nothing necessarie in this life nor in the life to come ¶ The second part of the Psalme Wherein the life and saluation of man consisteth THE SECOND VERSE He shall feede me in pleasant pastures and he shall leade me by the riuers side HE shal set me in the pastures most pleasant and rich of his doctrine and in the contemplation of heauenly thinges wherewithall the minds of godly men are nourished and fed with vnspeakeble ioy néere vnto the plentious flouds of the holy Ghost and the swéete waters of the holy Scriptures he will féede me in the which places the shéepe of the Lord are nourished to eternall life abounding with milke and bringing foorth most blessed fruite The Scripture of God vseth this word feede in many significations Sometime to teach and instruct some time to rule and gouerne as magistrates rule their people as wel by lawe as by strength Sometime to punish and correct c. But in this place the Prophet vseth feeding as wel for instruction by Gods word as also for defence and safegard of Gods people by Gods most mightie power He vseth this word pasture for the word of God it selfe as a thing which is the onely foode of a mans soule to liue vppon as the meate and drinke is for the body He vseth this word leade for conducting that the man which is ledd at no time goe out of the way but alwayes may know where he is and whither he is going as in many other of his Psalmes he vseth the same manner of speaking The riuers of refection he vseth for the plentifull giftes of the holy Ghost wherewithall the faithfull man is replenished His saying therefore is as much as if he had spoken without Allegorie or Translation thus He instructeth me with his word and conducteth me with his holy spirite that I cannot erre nor perish In this part of the Psalme be many things worthie to be noted First it is declared that the life of man consisteth in the foode of Gods word then that there is none that giueth the same to be eaten but God our heauenly shepheard the next that none can eate of this meate of Gods word but such as the holy Ghost féedeth with the word Our sauiour Christ declareth that Man liueth not by bread alone but of euery woord that proceedeth out of the mouthe of God Whereby he teacheth vs that as the body liueth by externall meates so doeth the soule by the word of God And no more possible is it for a man to liue in God without the word of God then in the world without the meate of the world And S. Peter confesseth the same For when the Capernaites and many of Christes owne disciples had satisfied their bodies with externall meates they cared not for their souls neither could they abide to be fed nor to heare the meate of the soule spoken of althoughe Christ did dresse it most holsomely with many godly and swéet words they would not tarrie vntil Christ had made that meate readie for them they could be contented to féede their bellies with his meates but their soules they would not commit to his diet but departed as hungrie as they came thorough their owne follie Christ was leading them from the fiue barlie loaues and two fishes wherwith they had filled their bellies vnto the pleasaunt pastures of the heauenly word that shewed neither barlie loaues nor fishe but his owne pretious bloud and painefull passion to be the meate of their soules how be it they could not come in to this pasture nor tast in any case of the swéet herbes and nourishment of their soules When Christ perceiued they would not be ledd into this pleasaunt pasture he let them goe whither they would and to féede vppon what pasture they would And then he asked of his twelue that tarried saying Will ye depart also Peter as one that had fedd both body and soule as his fellowes had perceiued that the body was but halfe the man and that béeing fed there was but halfe a man fedd and also that such meates as went into the mouth satisfied no more then the body that the mouth was made for he felt moreouer that his soule was fedd by Christes doctrine that the hunger of sinn the ire of God the accusation of the lawe and the demaund and claime of the diuel were quenched and taken away he perceiued likewise that the meat which brought this nourishment was the heauenly doctrine that Christe spake of touching his death and passion and he vnderstoode also that this meate passed not into the body by the mouth but into the soule by faith and by the presence of Gods spirite with his spirite that the body also should be partaker as wel of the grace that was in it as of the life So that he felt himselfe not onely to haue a body and a soule aliue but also that they were gratiously replenished with the pastures food of Gods fauour Wherefore he said vnto Christ To whom shal we go thou hast the words of euerlasting life Which wordes in effecte sound no other thing then this Psalme doeth where Dauid saith The Lord feedeth me and I shal want nothing for he leadeth mee into his pleasant pastures and pastureth mee by the riuers side Wherein it appeareth manifestly that the word of God is the life of the soule The Prophete Dauid doeth meruellously open this thing in the repeating so
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
the first parte is to marke and sée that in the verie electes of God and most excellent personages amongest holie men there is sometime quiet patient and thankfull sufferance of aduersitie strongly that it séemeth in the soule of him that is troubled there is so constant and strong faith that it maketh all sorrowes and troubles rather pleasaunt and swéete then heauie burdenous or painefull At another time troubles séeme vnto them so heynous and grieuous that the burden of them is as great a paine as death not onely vnquieting the bodie but also verie sore vexing of the spirite with these and like cogitations God hath cast me out of his sight God will haue mercie vppon me no more My soule is heauie and troubled And this diuersitie of increase and decrease of faith and hope of holie men and women before our time teacheth vs great wisedome and consolation wisdome in that we sée faith and hope be not naturall qualities in man although he be neuer so vertuous or neuer so gratiously elected by God to eternal saluation but they be the mercifull giftes of God giuen vnto man for Christes sake and wrought by the holie Ghost aboue mans deseruings We learne also that the giftes of God faith hope and charitie patience and sufferance with such like vertues be not at all times of like condition and strength in man but at sometime so strong that nothing can feare vs and at another time so weake that all thinges do make vs dismayed and fearefull Now and then it is so doubtfull that we cannot tell whether it were best to suffer for the trueth or else to be released consenting vnto falshoode Thus God vseth his giftes in vs not alwayes after one sorte partely for our sinnes and partely to proue vs and to bring vs to a certeine knowledge of our infirmitie and weakenesse From Saule Iudas and Caine he tooke his spirite cleane to punishe their iniquitie and wickednesse And from Iob to attempte his patience and to make his féele that of him selfe he coulde beare nothing We learne consolation out of this texte in this that in our troubles the Lord forsaketh vs not but comforteth vs. And the more our troubles and aduersities be the more is his grace and fauour towardes vs. As the Prophet sayth in another of his Psalmes As aduersities oppressed my heart so thy consolations Lorde reioyced me In the whiche Psalme ye may sée what consolation the afflicted conscience taketh in aduersities The Psalme is made against the wicked oppressoures and persequutors of the poore Wherein they say As the tyrannie of the wicked troubleth vs so thy consolations good Lorde do reioyce and comfort vs. and the same sayth Saint Paule to the Corinthians As the afflictions of Christe doe abounde in vs euen so by Christe aboundeth our consolation There is also to be noted in that the prophete sayeth His soule wayteth vpon the Lorde Many men can dissemble iniuries wrongs and oppressions outwardely Some times when they be not able to reuenge and some tunes when they dare not reuenge for lacke of opportunitie and occasion lest more harme mighte insue of that their enterprise As the Iewes durst not kill Christ a great while for feare of the people yet were they murderers in their hearts before God the fact outwardly not then being don Some againe reuenge not bicause they thinke dissembled patience will gaine worldly commodites riches Howbeit this quietnesse refraining from reuenging is nothing worth before God But when the hart soul waiteth vpon God is contented to be as God maketh it y t wayting seruice of the soul the Lord delighteth in and is pleased withall This is a godlie doctrine much to be desired to haue the minde contented with such things as be troublesome and painefull to the bodie outwardly And where the minde wayteth not patiently vpon the Lorde in trouble it will appeare diuers wayes Sometime many yeres after the displeasure is done the man that suffered the displeasure reuengeth it wrongfully and cruelly as the Phariseis and the highe priestes deferred the bloudie fact in the killing of Christ vntil they had gotten time and opportunitie for their purpose Sometime the impatience and vnquietnesse of the minde appeareth with checkes and taunting aunsweres vnto God as when God asked Caine Where his brother Abel was he asked God againe Whether he were his brothers kéeper or no The same wayes appeared Pharaoes vnquietnesse When God would haue had him to dismisse his people he asked What God he was vnto whome he should doe such homage and seruice Somtime it appeareth by desperate weighing the greatenesse of trouble not considering the mercie of God that is greater then sinne As Caines vnquieted soule for the killing of Abel brought his tongue to blaspheme the mercie of God saying that His iniquitie was greater then the mercie of God could forgiue So did the wicked soule of Iudas that betrayed Christ make his tongue confesse before the Pharisées his treason and wickednesse and neuer to call vpon Christe for remission thereof Sometime the impatience of the mind is knowen outwardly by finding fault with Gods workes As when Adams minde was vnquieted for the eating of the apple he said vnto God that his wife the woman that he gaue vnto him deceiued him Achab the wicked king being impatient with the scourges that God sent vpon his Realme for his owne sinnes and the peoples picked a quarell with the good prophete Elias saide that he troubled all his Realme So saide the Iewes against Paule This is he that troubleth all the worlde This is daily séene when so euer the minde and the soule is vnquieted the fault is laide vpon Gods worke As if the higher powers hang a true man and saue a théefe deliuer Barabbas hang Christ streight way the tongue walketh that He is set in authoritie by God In déede so he is but yet to punishe the euill and to mainteine the good and not to molest the good and mainteine the euill as commonly now a dayes is séene Simon Magus shalbe at libertie and Simon Peter in chaines Annas and Caiphas shall rule like Lordes Christe and Saint Paule shalbe ruled and suffer death althoughe not personally in their owne bodies yet in their members and disciples Let the minde of the théefe be touched for thefte streightway pouertie the worke of GOD beareth the blame Let whoredome vexe the whoremongers minde immediately the tongue complayneth vpon Gods worke youth strength and such other Let the minde be troubled with couetousnesse by and by Gods worke wife children be alledged for excuse For they must be prouided for saith the couetous man when he hath enoughe for himselfe and tenne times as many moe children as God hath sent him if it were thankfully vsed towardes God and liberally towardes the worlde So that if any man be touched
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
spirite with heauinesse and anguish without comforte and consolation so in this verse is there consolation in the letter in the voice in the mouth mentioned of inwardly the same consolation felt in the spirite And as outwardly Gods displeasure troubled him so inwardly Gods holy name promises comforted him And this is to be noted least we should heare of consolation outwardly or reade it in the booke of the holy Bible and yet inwardly neyther féele nor knowe any consolation at all In the end of this verse is put this worde Sela. And it doth note vnto the Reader or Hearer what a miserable and comfortlesse thing man is in trouble if God be not present with him to help him It is also put as a spurre pricke for euery Christian man and woman to remember and call vpon God in the days of their troubles For as the Iewes say where so euer this word Sela is if doth admonish and stirr vp the Reader or Hearer to marke what was saide before it for it is a worde alwayes put after very notable sentences Then followeth the rest of suche paines troubles as this Prophet suffered whilest the Lord laide his crosse vpon him after this sort 4 Thou holdest mine eyes waking I am so feeble I can not speake Before he saide his spirit could take no consolation which was a gréefe vnspeakable For no thought is able to comprehend the anguish of the mind much lesse is the toung able to expresse it But now he sheweth a further increase of discomfort and saith that The terrour of his mind was such that he was not only comfortlesse but the Lord also to the increase of sorrowe kept sléepe from him And as the greatnesse of Gods punishment suffered him not to sléepe so would it not permit him to speake but made him speachlesse such was the great punishment of God towardes him Here is the tyrannie and violence of sinne to be perceiued and séene which is first in this verse to be noted It taketh all mirthe from the spirite and bringeth in heauinesse and discomfort It taketh away sléep and placeth for it tediousnesse and sorowfull watch It taketh away also the speache of the tong and leaueth the man mute and speachlesse If sinne can do so painful things in the body and soule whilest they be yet conioyned together and there is hope of remission what can it doe when the one is in the earth and the other in hell separated or else both of them conioyned againe in the resurrection of the wicked where there is no hope of redemptiō but assuraunce of euerlasting paine Besides this it is to be noted in this verse conteyning the increase of the Prophetes heauinesse what a precious iewel man or woman hath that hath a quiet heart and peaceable conscience For where so euer they be there be all the members of man woman wholy bent vnto the seruice and honouring of God The eyes shall neuer be turned from their seruice neyther shall the toung ceasse if it be able to speake to sound foorth alwayes the glory of God As Dauid saith Mine eyes be alwayes towardes the Lord. Againe I lifted vp mine eyes vnto the Lord. As the eye of the handmaide attendeth vpon her Maistres so our eyes attend vpon the Lord. Againe Mine eyes Lord be not proud And in another Psalme he saith There should come neither sléepe ne slumber in his eyes vntil he had prouided a place for y e arke of God to rest in In case the spirite be troubled or in a contempt of Gods lawes not liking his holy deuises the eyes be eyther troubled with ouermuch watch as in this Psalme we sée or else bent to sée vanitie the lustes and concupiscence of the flesh and the world Wherefore Dauid prayed the Lord to turne his eyes that they looked not vpon vanitie For the eye of him that hath not a right spirit is insatiable And many times the eye wheras the spirit is without the fauour of God abhorreth Gods owne good giftes As the eyes of the Israelites lothed Manna in the desert saying Our eyes see nothing but Manna euen so the toung also of the godly spirited man will sound the glory of God as king Dauid vsed his toung and will not hinder it by naughtie speach If the spirite be voyde of Gods feare then doth it speake of malice falsly to slander the good as king Dauid doth declare or else for trēbling or quaking it can speake nothing at all as ye may perceiue by y e Prophet Asaph in this place He that will therfore consider accordingly the greatnesse of this feare in the spirite and howe it taketh away the office of euery member externall doubtlesse must labour to haue the spirite that Dauid prayeth in this sorte Cor mundum crea in me deus spiritum rectum innoua in visceribus meis Create in me a cleane hart O Lord and renue in me a right spirite In the which verse the Prophete prayeth first to haue such an heart as by faith in Christe may be cleane and purged from sinne and next to haue a certeine and sure spirite that doubteth nothing of Gods promises towardes him For such a spirite within the body of man or woman maketh the heart so ioyfull that no sorrow can molest it and it strengtheneth so euery member that they will be giuen to nothing so much as to the seruice of God But if the spirit be wicked doutlesse the outwarde members will serue nothing but iniquitie if it be troubled the outwarde members can not be quiet For as the soule giueth life to the body so doth the vertue of God in the soule drawe the outward partes of the body vnto the obedience of vertue And contrariwise the vice of the soule draweth the members of the body vnto the seruice of sinne and iniquitie And as the eares and eyes of man were made by God to be instruments to heare and sée Gods will and pleasure by them sith man fell in Paradise knowledge might come into the soule and spirit of man by hearing Gods word preached séeing his sacraments ministred so by them abused in hearing and seeing of sinne and abhomination there entreth into the soule much vile filthinesse and transgression The Prophete Asaph therefore doth admonish vs to beware that we bring not our spirites into discomfort by sinne and transgression of Gods lawes for if we do whether y e offence be done in the spirite by the euill that naturally is in it by originall sinne by the temptation of the diuell or by the meanes of any member of the body doubtlesse the trouble of the spirit shal not only take away the office of the members as ye sée in this place the speache of the toung and the closing of the eyes be taken away but at the length also God shall make the same body and the
be that sée the inward light and profite thereof Of this is learned what the cause is that Christians beare the name of Christ and yet be not Christes in déede for because a great many be contented with the name and few do vnderstand what the name truly and verily conteineth in it And as there is in the Scripture this double brightnesse whereof the one lyeth in the letter and many sée what it meaneth by the externall word and the other lieth in the meaning of the letter and is perceiued onely by such as haue the spirit of God so is there two kindes and sortes of darkenesse and obscuritie in the Scripture the one in the letter and the other in the sense and taking of the letter The outward obscuritie is to be séen in such as contemne the word of God and wil not read it nor heare it As the Turkes and heathen and also the common sort that beare the name of Christe be christened in Christes name and outwardly be taken to be very Christians in déede and yet they know not so much as the letter of Christs lawes that prescribeth them what they should doe and what they should not doe And this obscuritie is a brutish beastly and externall darkenesse The other is obscuritie or darkenesse inwardly in the text For although the letter be well knowne and the sound thereof séemeth to be plaine yet the sense is not so common nor so manifest as the letter soundeth Wherevppon S. Paule bindeth all men in the vnderstanding of the letter vnto the Analogie and proportion of faith that no one place be taken contrarie to many places Whereof was gathered the abridgement of our common Créede accepted at all times and of all Christian men for an infallible trueth so that whosoeuer beléeued it was accompted a good Christian man And of this obscuritie of the Scripture in the sense and spirite is risen this troublesome contention about transubstantiation of bread and wine in the sacrament of Christes bodie and bloud For the vngodly sort would haue no substance of bread and wine to remaine in the Sacrament and yet a corporall presence of bodie and bloud contrarie not onely to the articles of our faith that telleth vs he is in heauen and shall abide there vntil he come to iudge the quick and the dead but also contrarie to many other places of the scripture And this is no new thing to haue and record the text and letter of the Scripture and yet lack the effect and the very consolation of the Scripture in déede For here in these two verses the Prophet Asaph doth record and remember Gods doings mercifully in time past and yet taketh no more consolation thereof then he findeth in the barke of the letter or in the rehearsall of the histories And the same he doth of his owne Psalmes and Hymnes wherof he maketh mention and yet by the same meane his spirite is brought into no further considerations of Gods trueth then it was before with much heauinesse and sorrow as the verses following do declare So that in the affliction of the spirit he could repeate and cal to his remembrance the truth how God had delt mercifully with his forefathers but felt not at that present the like mercie of God towardes himselfe neither could he sée nor féele for his consolation the ease and succour of Gods promises which he saw in others as all the electes of God at lengthe shall doubtlesse féele As it is said by the Prophet Sicut audiuimus sic vidimus As we haue heard so haue wee seene and at length as the Psalme saith he felt him selfe Whether he wrote the Psalme of his own sorrowes and troubles or of the sorrows and troubles of the Israelits it maketh no matter let euery man in that case vse his owne iudgment so that he mark the doctrine of the Psalme There is to be noted of these verses also this doctrine that what soeuer trouble y e spirit was brought vnto whatsoeuer watch had taken his eyes what soeuer vehemencie of disease had taken his speach from him yet vnder all these crosses he cursed not God nor grudged against his plagues but as a man contented gaue himselfe to record and to call to memorie how God was wont to be vnto men afflicted and tooke accompt how in times past he had spent his yeares and found that he had made certeine Psalmes or Hymnes to the glorie of God and to the praise of his holy name Of the which we learne not onely patience in the time of trouble and persequution but also how to spend our youth and transitorie life in doing or making some thinges that may be recordes and remembrances when we be gonne that we liued here to serue God and not to serue our selues And it is a great helpe and no small consolation for a man that is in trouble heauines to thinke that he in his life before sought the glorie of God that testimonie of conscience is more worth in the time of trouble then all other mens déedes for him Not in that his séeking Gods glorie setting foorth of the same can be his gage and raunsome before God but because it is a very testimonie that God once loued him and gaue him of his blessed spirite to indite something to Gods praise and honour And as godly Psalmes and vertuous Hymnes be testimonies of a vertuous spirite so be wanton and adulterous ballads records of a vicious and sinnefull spirite And as the remembrance of good vertuous workes in the time of sicknes and trouble be ioyful and comfortable so is the remembrance of wicked doinges sorrowful and painefull We be therefore taught by this Prophete to be circumspect and warie how we accumulate heape vppon our soules infidelitie and the wicked workes thereof for as they be the only cause of trouble so do they not onely worke trouble but also increase trou and augment the heauinesse of the spirit and paines of the body as is declared meruellously by the graue and profound sentences following Wherein he declareth what it was that his spirite searched so diligently for It was this 7 Will the Lord absent himselfe for euer and wil he be no more intreated 8 Is his mercie 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 shutt vp his louing kindnesse in displeasure 10 And I said It is mine owne weakenes but the right hand of God can chaunge these thinges These verses declare what mindes and cogitations do happen to men that be in sicknes or trouble and how gréeuous they be vnto the patient Out of these verses first we sée a common rehearsall of the great terrour and feare of the féeling of Gods displeasure and anger towards the wofull spirite for sinne The first meditation of the sinnefull spirite was this Will the Lord absent
no more mercifull to helpe him out of trouble that specially and particularly suffereth the trouble And this question so asked is very common and familiar to the Christians and putteth them to great trouble and heauinesse As we may sée that this Prophet Asaphe considered the yeares before him and what God did to his elders and found that they receiued remission of their sinnes and great benefites in this world at Gods hand So do a great number of men in hearing and reading the Scripture of God sée and perceiue the remission of many mens sinns and how mercifully God delt with them yet when they féele their owne sinne and suffer their owne crosse and trouble they haue much a doe and with great difficultie doe they beléeue that God will be as good vnto them being priuate sinners and priuately afflicted as he was vnto the great number of those of whom they read in the Scripture that God forgaue them their sinnes and preserued them in most horrible and daungerous troubles Therefore this is a common wisedome and daily experimented sentence Omnes cùm valemus bonum consilium aegrotis damus When other men be sicke we can giue good counsell patiently to beare it When other men be afflicted and troubled we can speake of many meanes to quiet them When they be in any mistrust of Gods promises we can comfort them with many arguments of faith but most commonly if we be sicke our selues troubled or in mistrust of Gods promises we can ease or comfort our selues very little And good cause why for God that giueth of his owne gist and only frée liberalitie wisedome knowledge learning and consolation giueth also the grace that the saide vertues may worke their operation and expell the infirmities and diseases wherefore these wisedomes and vertues were ordeined As it is meruellously noted of Saint Paule I haue planted Apollo hath watered but God gaue the increase The word of God is a meanes to teach truth and to condemne falshood to place vertue and to remoue vice to giue consolation and to banishe and put away diffidence and mistrust but God giueth and worketh the effect thereof Meate is made to preserue the body but if God giueth not strength it misseth the purpose The horse and man be means to ouercome but in battell God giueth the victory The preacher preacheth Gods word but God openeth and teacheth the mysterie therof Man heareth but God giueth the vnderstanding Asaph remembred Gods workes and had in minde his own godly Psalmes but God must giue the consolatiō He sawe the trueth and knewe that God was faithful but the ioy and profite thereof lay in the distribution and gift of God as we may wel perceiue by this sorrowfull interrogatorie Will he be intreated no more Of this part we learne howe we ought when we reade or heare Gods promises for our saluation to pray and howe necessarie a thing this prayer is that godly men made in the scripture Lord help my incredulitie Lord increase our faith The poore man that heard and sawe Christes mercy and liberalitie in healing of others desired also helth for his owne childe Christe saide if he beléeued all things were possible the poore man sayd I beleeue Lorde helpe mine vnbeleefe The Apostles when they heard Christe speake of forgiuenesse of one to the other they sayde Increase our faith good Lord. As though they had sayd Except thou giue vs strength to beléeue and credite thy godly lessons we shal take no commoditie nor profite by them Therefore let the preacher of God the reader of Gods worde the hearer of Gods worde the thinker vpon the same many times before also whilest they be speaking thinking reading or hearing of Gods word pray in their spirits that y e word of God may work in them the thing wherfore the word was instituted and appointed of God or else we shall be as Saint Paule saith alwayes learners and yet neuer come to the knowledge of the truth And I do verily thinke and am truly persuaded that for lacke of earnest and continuall prayer with lifting vp of my heart vnto God whilest I preached his most holy word vnto the people God iudgeth me not worthy to sée such fruites of my labours as I hoped for And for this that the people did not heartily pray to vnderstand Gods pleasure by his word preached they be accounted vnworthy of such saluation as GOD did offer them by his worde and the true preaching of his mysteries Let all men therefore pray to God in Christ that they may be the better for the hearing recording remembring or reading of Gods word For notwithstanding they haue amongest them the booke of God yet shall they be troubled without Gods singular grace with one of these two euils either to mocke and scorne at the scripture caring not whether they learne it or no or else when they haue learned it to dout whether it be true or no. And then followeth these questions Will God absent him selfe for euer And Will God be no more intreated with such other doubtes as do followe in this Psalme with much heauinesse vnto the spirite where such demaundes rest haue place Then followeth the third demaunde by this troubled Prophete Is his mercy cleane gone for euer Here in this demaund first be two things to be noted The one declaring a fault in the Prophetes faith and the other expressing a veritie in the Prophetes knowledge The fault in his faith was to doubt or to stande in a mamering of Gods mercy which is most sure and endureth for euer and euer and to aske this question Whether his mercy were cleane gone for euer The veritie of his knowledge was to iudge and say that It was his mercy that forgaue sinnes and not his or any other mens merites that could deserue the pardoning of sinne As ye may sée how sinneful Saule for his sinne thought to haue appeased God with sacrifice and the proude Pharisée with his pretenced good workes But here in this knowledge that the Prophet complained of the departure of Gods mercy is set foorth that only mercy appeaseth Gods ire in Christ for the sinne of man And what works so euer be done except Gods mercy pardon the sinne they all can neyther please God nor quiet the conscience and troubled spirite of him that doth the workes As it may be séene in the example of Sainte Peter and the rest of the Apostles When that Saint Peter walked vpon the sea comming towardes Christ and felt the wind strong and tempestuous he beganne to feare and when he beganne to sincke he cryed Lord saue me And the Lord put foorth his hande and tooke him sayd vnto him Thou of little faith why doubtest thou Here we sée if GOD did helpe vs no more of his mercy then our owne merites deserued or else no more then the gifts of God
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
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
had of any thing as it is opened in this Psalme in that at the first time the Prophet recorded Gods workes and was so troubled in his minde that he occupied his cogitations this way Will God be no more mercifull Hath God shut vp his mercie in his ire But now in the second record of Gods workes he beginneth his entrance cleane contrarie and saith Gods right hand can chaunge his sorrow and turne his heauines into mirth And vppon this ground and sure hope of Gods promises he procéedeth foorth to a consideration and déepe record of Gods factes in this sort I will remember the workes of the Lord c. In this verse and in the next folowing it be conteyned thrée kinde of words remembrance meditation and speach By the first we learne that it profiteth nothing to read or heare Gods word except we remember it beare it away with vs. By the next we learne that it auaileth vs not to learne and beare the word of God in remembrance except by meditation and thinking vppon it we vnderstand what it meaneth And by the third we learne that neither the remembrance it nor the vnderstanding thereof profiteth except we teache and instruct other in the same of whom we haue charge if we may Now to consider further we sée how the Prophet beginneth with this word Remembrance whereof it appeareth that he had learned before out of Gods word Gods nature towardes penitent sinners to forgiue them and towards wilfull obstinate and impenitent sinners to be a iust iudge to punish them Here is the ignorance of all people condemned that neuer learne to know Gods word in sicknes nor in health but when they be troubled or sicke they send for such as they thinke and fansie haue learned and doe remember how Gods word doth comfort in aduersitie And then if he that is sent for be not learned in Gods word he cannot remember how God is wont to comfort the troubled or sicke then all that euer the sicke man heareth of an ignorant comforter or counseller is as clene voyd of consolation or counsell as though he had neuer sent for a counseller or comforter For no man can haue more of another then the other hath himselfe which is neither knowledge counsell nor consolation out of Gods word Therefore he is not able to giue knowledge consolation nor comfort to another If the Prophet Asaph had béene as the most part of people now a dayes be that fall sick and into many kinds of trouble had sent for an ignorant foole which commonly is called a ghostly father he had béene in as good taking as these wretched soules be that béeing comfortlesse séeke comfort where none is to be had séeke knowledge where none is séeke counsell where ignorance aboundeth Let all men therefore remember this verse that when the Prophet was in trouble he remembred the wisedome and meruellous workes of God for he knew them before so let all men and women learne before they come into trouble a true knowledge of God that in the time of trouble they may remember it to their consolation But now to the second word where he saith He will meditate in all the workes of God Here is another notable doctrine that neither the learning of Gods word nor the remembrance therof profiteth any thing except it be vnderstanded and applied to the vse that God hath appointed it for And here be two sortes of people wonderfully condemned The one sort be those that for custome or bondage to their profession doe learne without the booke a great part of the Scripture or els by daily vse in singing or saying their seruice as it is called they learne to sing and say a great part of the Bible But this auaileth nothing nor they vnderstand it not in the sense and meaning that the holy ghost appointed it for nor perchaunce the Grammaticall construction therof And these remembrances of Gods word be nothing but lippe labour and honouring of God with the mouth but the hart is farre away which before God is in vaine and of no estimation The other sort of people be such as professe the Gospell that haue learned much and can remember much but follow very little so that they be nothing the better for it The third word is that the Prophet saith He wil speake of God and his works as outwardly and inwardly he remembreth them and with his spirite doth meditate them as it is likewise the part and duetie of all Christian men so to doe For as they beléeue in the heart to iustice so wil they confesse it to saluation as S. Paule saith to the Romanes Here in this word be thrée sortes of people condemned The one that wil not confesse and teach the trueth for feare of loosing their aduauntage The other will not confesse and teach the trueth for sluggishnesse and slouth And the third will not confesse and teach the trueth for timiditie and feare In the first sort be such as know doctrines for the soule or medicines for the body and yet because they gett gaine thereby they would not haue too many know thereof lest their owne gaines should be the lesse As we fée such a one as knoweth a good methode and order to teach would be lothe it should be common because his estimation and gaine as he thinketh should diminish decrease The excellent Physician would not haue his cunning common least many men as cunning as he should part his gaines amongest them The second sort of men be those that come to great liuings by their learning and when they haue the reward of learning they teach no more as bishops and ministers of the Church whome the Prophet calleth dumbe dogges that cannot barke their mouthes be so choked with the bones of bishoppricks and benefices I speake of such as knowe the trueth and loue it and not of such as neither know it nor loue it For although those men speake but seldome yet it is too much for better it were neuer to speake then to speake falsely The thirde sorte be our Nichodemes that can speake of Christ in the night or to their friends but openly they will confesse nothing with the mouth nor doe any thing outwardely for feare of the world that should sounde to Gods glorie And these men be assured they shall haue their rewarde that Christe will denie them before his father which is in heauen Of this we learne wherein our profession consisteth First to learne Gods worde Secondarily to beare it in our hearte and remembraunce Thirdly to vnderstande it And fourthly to speake of it to the glorie of God and the edifying of our neighbours And Gods word this wayes vsed shall kéepe vs humble and lowely in prosperitie and patient and strong in aduersitie But in these two verses be more wordes necessarie to be considered if we will take consolation in aduersitie The first I will sayth