with anguish or heauinesse for sinne immediately the tongue saith He was borne vnder an euill Planet or in an euill houre and so findeth fault with the worke of God which God made excellent good Thus may ye sée where as the soule of man wayteth not vppon God the impatient man accuseth God and all his workes both in heauen and in earth But the godly féeling the rodde of God for sinne and iniquitie as GOD neuer punisheth withoute iuste cause he firste accuseth him selfe and acknowledgeth his owne offences and then sayeth with the Prophete Micheas I will suffer the indignation of God for I haue deserued it To this wayting vpon the Lorde without quarelling and desperate lamenting exhorted Ieremie the prophete the children of Israel for the time of their being in seruitude and captiuitie of Babylon bidding them to plante and grafte trées and so to prouide for themselues vntil the time were expired of their affliction and captiuitie Men may mourne and lament their sinnes and troubles that they suffer for sinne as we may sée howe the Psalme of the Prophet conteineth the bewailing and wéeping of the people that sate heauily and lamentably by the riuer side in Babylon And the like may ye reade in the Lamentations of Ieremie But this mourning was without desperation and quarelling as the letters and bookes do recorde Besides these thinges the cause of their bewailing and lamenting whiles their soules waited vpon the Lorde differeth from the moste forte of mourners and bewaylers nowe a dayes For we may sée nowe a dayes if the wife bewaile the death of her husbande it is moste commonly because she hath taken from her a louing head and gouernour If the husbande lament the departure of his wife it is because he is bereaued of a faithfull healper If the sonne mourne for the death of his father it is because there is taken from him not onely his father but also his patrone and defender If the parentes be sorrie for the taking away of their children it is because they want their daliaunce sport and pastime with them or such other worldly affections If the prince take gréeuously the calling away of his subiecte from this worlde it is because he lacketh a trustie souldier a faithful capteine a wise counseller or profitable officer If the subiect lamente the death of his prince it is because he hath lost his aduauntage authoritie or estimation If the seruaunt wéepe for his maister it is because with his maister is departed his commoditie and trust of wordly riches and friendship If the maister mourne for his seruaunt it is because there is taken from him a skilfull a diligente or a faithfull doer of his businesse And such like causes as men gréeuously of euerie sort féele and lament If the Parson lament his parishioner it is most commonly because he séeth the breach of an honest housholde decayeth his tenthes and profite And if the parishioner mourne for his pastour most commonly it is because he loss a good companiō or profitable friend If the Bishoppe bewaile the death of suche as dy in his diocesse it is most commonly because he is destitute of suche a one as fauoured much affection to set fourth and doe suche thinges as he worldly desired shoulde goe forewardes or else perchaunce such manner of one as coulde excuse him what negligence or faulte so euer he shoulde perpetrate or committe for the time he were in office If the diocesse be sorrie for the death of the Bishoppe it is because the one parte which is the Clergie doth feare leaste there shall come another that wilbe more diligent and quicke in doing his office and sée that they shall do the same The other partie called the Temporaltie lamente because they haue loste such a one as peraduenture fedd well their belies with bread and béefe or else was so remisse that he woulde suffer all sinne vnpunished and rather be a bearer of the euill then a mainteiner of the good Nowe this is suche béewayling and mourning as Ethnickes Publicanes and Infidels may haue But wherefore the Christian soule that wayteth vppon the Lord without quarell or desperation doth wéep lament reade you the Psalme before named and the lamentations of Ieremie and there shall you finde in the Psalme these words We sate by the riuers of Babylon and wepte when wee remembred thee ô Sion The chiefest cause of their wéeping was because the worde of God was not preached the sacraments ministred nor the Almightie God lauded and praised in the temple of Hierusalem as God had commaunded by his worde This is a moste iust also a moste worthie cause to wéepe for whiles God punisheth vs that for our sinnes not onely our quietnesse wealth but also the worde of God whiche is greater is taken away and his due honour giuen vnto idols For the children of Israel perceiuing that Gods honor was defaced for their sinns they wepte as often as they remembred it as God giue vs grace to doe the same The like did Saint Peter He lamented not because he leafte all his goods for Christes sake but wept that by his deniall of Christe he felte him selfe not constant in the faith and loue of his Maister So did Marie Magdalene bewayle that she hadde offended Christ and not because the world knewe her to be a sinner Saint Iohn Chrysostome hath a notable saying He that feareth more hell then Christ is worthie of hell And that ment the prophet when he cryed out What is there in heauen or in earth that I preferre before thee O Lord. As though he had saide There is nothing can make me as gladde as thy loue towardes me nor any thing so sorrie as thy displeasure good Lorde Thus doth the soule of the verie Christian waite vpon the Lord in all troubles and aduersities and patiently doth beare the punishmentes of sinne and not only beare patiently the paine but also considereth what is the greatest losse that may happen vnto him by reason of troubles Not the losse of worldly richesse landes and promotions nor the losse of health of bodie by sicknesse neither the lesse of the bodie it selfe by death ne yet the losse of the soule into eternall paines But the greatest losse that he weigheth is the losse of the good will of him that made him and of greate mercie redéemed him and with much kindenesse alwayes nourished him That is to be séene in the prodigall sonne whiche when he had spent all his goodes lecherously and brought him selfe to moste miserable pouertie to such extreame famine that he would haue bene glad to haue eaten the meate prepared for the pigs besides the great heauines of hart that weighed the time of prosperitie and conferred it with his estate of so extreame miserie yet nothing made him so sorie and pensiue as the calling to his remembrance howe vnreuerently he had vsed his moste gentle louing
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
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
but the conscience is pricked and oppressed so muche with feare doubtfulnesse of Gods ire for sinne that he thinketh God can be mercifull vnto other but not vnto him And thus doth his knowlege for the time of temptation rather trouble him then ease him bicause his heart doth not or rather can not consent vnto the knowledge yet would he rather then his life he could consent vnto God loue God hate sinne be Gods altogether although he suffered for it al y e paines of the worlde I haue knowne in many good men and many good women this trouble and heauinesse of the spirit for the time as though God had cleane hid him self from the afflicted person and had cleane forsaken him yet at length the day of light from aboue and the comfort of the holy spirite hath appeared that lay couered vnder the veile and couert of bitter cogitations of Gods iust iudgements against sinne Therefore séeing that faith at al times hath not like strength in man I doe not speake to discomfort such as at all times finde not their faith as strong as Dauid did in this Psalme for I know in the holy Saints them selues it was not alwayes like but euen in them as in others And although we can not compare with them in all things in the perfection of their faith yet may they compare them selues with vs in the weakenesse of our faith as ye may sée by the scriptures In this Psalme and in many other ye shall perceiue that Dauid by the constancie and suretie he felt in the promises of God was so strong so ioyfull and comfortable in the middest of all daungers and troubles of death that he did not only contemne troubles and death but also desired death and to be dissolued out of this world as Saint Paule and others did At an other time ye shall perceiue him to be strong in faith but not so ioyful nor yet the troubles so easie vnto him but that he suffered great battell and conflict with his troubles and of the cause of all troubles sinne and transgression of Gods lawes as ye may sée in the sixt Psalme whereas he cryed out and saide Lord chasten me not in thy furie nor punishe me in thy wrath my soule is sore troubled but how long Lord wilt thou deferre help And of such troubled consciences with conflictes ye shall finde oftentimes in the booke of Psalmes and in the rest of Gods scriptures yet shall ye finde the end of the temptation to be ioyfull and comfortable to the weake man that was so sore troubled For although God suffer a long fight betwéene his poore souldier and the diuell yet he giueth the victorie to his seruant as ye may sée in king Dauid When he cryed out that both his body and soule was wearied with the crosse of Gods punishment yet he saide at the last Discedite à me operarij iniquitatis quoniam exaudiuit Dominus vocem fletus mei Depart from me ye workers of iniquitie for the Lorde hath heard the voyce of my weeping And in other of his Psalmes ye shall perceiue his faith more weake and his soule troubled with such anguish and sorrowe that it shal séeme there is no consolation in his soule nor any shewe of Gods carefulnesse towardes him In this state ye may sée him in the 13. Psalme where as a man in manner destitute of all consolation he maketh his complaint saying How long wilt thou forget me The same may ye read also in the 43. Psal. where he sheweth that he his most iust cause and the doctrine that he professed was like altogether to haue bene ouercome so that his spirite was in manner all comfortlesse Then he said to his owne soule Quare tristis es anima mea quare conturbas me Why art thou so heauie my soule why doest thou trouble mee Trust in the Lord c. And in the 42. Psalm he setteth foorth wonderfully the bitter fight and sorrowfull conflicte betwéene hope and desperation Wherin he complayneth also of his own soule that was so much discomforted and biddeth it trust in the lord Of the which two places ye may learne that no man had euer faith at all times like but sometimes more strong sometimes more weake as it pleased God to giue it Let no man therefore despaire although he finde weaknesse of faith for it shall make him to humble him selfe the more and to be the more diligent to pray to haue helpe when he perceiueth his owne weakenesse and doubtlesse at length the weake man by the strong GOD shal be brought to this point that he shal in al troubles aduersities say with the Prophet If I should goe through the shadowe and daungers of death I would not feare what troubles soeuer happen And he sheweth his good assurance in the text that followeth which is the sixt part of this holy and blessed Hymne ¶ The sixt part of the Psalme Whereby the troubles of Gods elect be-ouercome The fourth verse continued and the fift verse expounded For thou art with me thy rod and thy staffe comfort me Thou shalt prepare a table before me against thē that trouble me thou hast annoynted my head with oyle and my cup shall be full SEeing thou art with me at whose power and will all troubles goe and come I doubt not but to haue the victorie and ouerhand of them howe many and daungerous so euer they be for thy rod chasteneth me when I goe astray and thy staffe stayeth me when I should fall Two things most necessarie for me good Lord the one to call me from my fault and errour and the other to kéepe me in thy trueth and veritie What can be more blessed then to be susteined and kept from falling by the staffe and strength of the most highest And what can be more profitable then to be beaten with his merciful rod when we goe astray For He chasteneth as many as he loueth and beateth as many as he receiueth into his holy profession Notwithstanding whilest we be here in this life he féedeth vs with the swéete pastures of holsome herbes of his holy word vntill we come to eternall life and when we put off these bodies and come into heuen and knowe the blessed fruition and riches of his kingdome then shall we not only be his shéepe but also the guestes of his euerlasting banquet The which Lorde thou settest before all them that loue thée in this worlde and doest so annoynt and make glad our mindes with thine holy spirite that no aduersities nor troubles can make vs sorrie In this sixt part the prophet declareth the old saying amongest wise men Non minor est virtus quà m quaerere parta tueri that is to say It is no lesse maistrie to keepe the thing that is wonne then it was to winne it King Dauid perceiueth right well the same and therefore as before in the Psalme he said The Lorde turned his soule
Christ and his church Winchester fell into such a trembling and feare that with all hast he wrote his purgation in a booke named True obedience and Boner set an epistle before it both they crying our against the Pope as against a tyrant and false vsurper of authoritie in this Realme although they thought nothing lesse Thus we may sée how incōstant trembling and quaking these tottering wicked persequuters of Gods word be I could declare more of their religion to be of the same conditions but because these two and Tunstal the bishop of Duresme be knowen openly to y e world by their bookes to be such I speake onely of them When the prophet hath declared that the persequuters of the godly shall soudenly perish he telleth the cause why they shall perish Because they deuise how to put him downe saith he whome God will exalt And after that the Prophete hath shewed that the cause of their fall and punishment is their conspiracie against Gods elect he setteth foorth by what meanes the wicked vse to depose persequute tumble downe the people of God By lies saith the Prophet and by imagining of falshod and vntruth And when he hath declared that the wicked do purpose to bring their case and matter against the godly with lies he sheweth after what sort and fashion lies by wicked men be vsed To bring mischiefe to purpose This is the letter of the Psalme concerning the third part of it Now there is in euery of these sentences profite to be gathered by the reader or hearer of it First is to be noted the conspiracie and treason of the wicked against God If it please the Lord to fauour and aduaunce one the nature of the wicked is as much to deface that God would haue honoured as may be As God bare fauour and aduaunced Abel Cain wrought treason and killed his brother for the loue that God did beare him The Lord appointed Samuel to rule the wicked people misliked that which God best approued God would exalt Dauid Saule Absolon and Achitophel would prefer themselues Againe the Lord appointed Noah to teache the people to beware of the vniuersall floud the people preferred liers vnto whom God neuer gaue his holy spirite God elected Ieremie the true prophete the people aduaunced Passur the false prophete The Lord exalted his deare sonne and willed the world to learne of him the people preferred the Pharisées desired the Iudge to hange Christ. God commanded his word onely to be taught but the world plucketh it so downe that either they cleane refuse the word or els they will haue it none other wise then it is authorized and made true by man God saith That which is wisedome before the world is foolishnes before him The world recompenseth most arrogantly God with the like accompteth all his wisedome and learning foolishnes in respecte of worldly wisedome counsell and religion But what saith the Prophet Asaphe shall become of these Nemrods and controllers of God They shal saith he quickly fall and be destroyed as a tottering wall Here we sée howe controlling and amending of Gods workes at length spéedeth and what is the end of these persecuting Giants of Gods afflicted They fight they fare foule they moue heauen and earth to alter the purpose and minde of God but He that sitteth in heauen laugheth them to scorne And they themselues that thus wickedly vse Christe and his members fal downe and come to nought as old rotten and dustie walles And in the other part that these shameles tyrants conspire thus against Christ and his people by lies and falshoode is declared the filthines of their conscience that be so farre past shame and honestie that they care not so they may obteine their wicked purpose howe craftily or falsly they lie or calumniate any sayinges or doinges of God or man As the diuel their father when God had exalted man into Paradise he wished him out of it and began to worke mans destruction with calumniating and false lying vppon Gods owne word When God had set vp Dauid to reigne Absolon his owne sonne thinking the better to pull his father downe lied falsly vppon him to the people said that There was no Iudge appointed in Israel to heare causes and to end them betwene man and man So slaundered he his father a man of good iustice and aduaunced himselfe that neuer knewe what iustice ment The good Prophet Elias likewise whome God appointed to warne the people to beware of sinne king Achab to disgrace him lied falsly vppon him and said that He was the troubler of the common wealth So Christ whom God had elected to saue the world from death and damnation the wicked sort of the world said Hee hath saued others but he cannot saue himselfe Againe God sent him to be amongest the troubled to comfort them but such as wanted consolation when they sawe him prayed him to depart out of their countrie because with his presence they loste their swine God said that Paule was the chosen vessell to beare the name of him thorough all the Gentiles Tertullus and the other Iewes said He was one that molested all the world Euen so at this time there is neither honest nor vertuous man that God exalteth to speake the trueth but the wicked saith He is an heretique a scismatique a traitour But séeing it is none other then alwayes hath béene accustomed falsly to be layed to such as God loueth it must be borne patiently But nowe the Prophet sheweth how these liers and enuious persecuters vse their lies They giue faire woordes with their mouth saith the prophet but they curse with their heart By these wordes we may learne that there are thrée maner of ways that lies do harme The one when they be openly and plainly vsed The other when open falshoode outwardly is cloked with pretended trueth And the third when they be dissembled outwardly yet in the heart they lie hid tarying for a time when they may be put abroad to do mischiefe to worke the destruction of the godly But for as muche as the diuell the father of all lyes knoweth that such as he inspireth with lyes can not do harme with his lyes except they be vsed as the persons be qualified amongst whom the lyes must be sowen he teacheth his disciples to vse them as opportunitie and occasion shall serue Manifest and vncouered lyes he causeth to be vsed amongest suche as doe not knowe nor loue the trueth For those lyes shall stablishe and confirme the wicked in their errour and wickednesse As for example Absolon and Achitophel tolde the people as many lyes in maner as they did words against king Dauid and when they were by Absolons faire wordes alienated from king Dauid and bent vnto his sonne bicause he
to vertuous and godly life séeing I was vexed and turmoyled with continuall miseries séeing that there was neuer a day that did not bring her crosse and trouble to the seruaunts of God and vertuous people These thinges saith the prophet fondly and foolishly I spake to my selfe many times but when I weighed the thing with more iudgement and considered the matter more déepely with my selfe I thought If I thus iudge and speake of God doe I not improue reprehende and condemne the life conuersation and labours of all godly men The which will not be drawen nor inticed from godly life and the loue of vertue by no misaduentures nor afflictions in this world neither doe they iudge that they haue studied and followed godlinesse in vaine whatsoeuer trouble hath happened to them in this world And therfore when I assayed to compasse the cause and veritie of these thinges the greatnesse thereof brought me into much feare and carefulnesse And further I perceiued that I could not come to the knowledge of these thinges except the Almightie God would reueale and open vnto me the mysteries and secretes of his prouidence and wisedome that I might sée and vnderstand what ende and outgoing these wicked men should haue that with most abhomination and blasphemie in this life had most felicitie and pleasure And by tarrying in the thoughtes and cogitations of this case and matter at last I found that these wicked men and women whose felicitie and prosperous estate tormented me their end was most miserable full of wretchednesse and paine THE 18. and 19. Verse 18 Namely thou settest them in slipperie places and castest them downe and destroyest them 19 Oh howe soudeinly do they consume perish and come to a fearefull ende ¶ The plaine explanation Doubtlesse the felicities and pleasures Lord that thou gauest to these wicked doers are slipperie and brittle for so may I well call them because such as enioy them for the most part so abuse them in this life that they loose the life euerlasting THE 20. Verse 20 Yea euen as a dreame when one awaketh so shalt thou make their image to vanish out of the citie ¶ The plaine explanation These wicked mens felicitie vanished as the dreame of him that is awaked For as y e dreame for a time séemeth to be true as long as he sléepeth he supposeth it to be as he dreameth but as the dreame passeth the sléepe being broken so doth these wicked mens felicitie when they depart out of this life THE 21. 22. 23. and 24. Verse 21 Thus my heart was greeued and it went thoroughe my raines 22 So foolish was I and ignorant euen as it were a beast before thee 23 Neuerthelesse I am alwayes by thee for thou hast holden me by the right hand 24 Thou shalt guide mee with thy counsell and after that receiue me with glorie ¶ The plaine explanation Before saith Asaph that I sawe such wicked men as flourished in all felicitie and pleasure caste downe headlong from their places I was wonderfully troubled And no meruell for I was but a foole and an idiote that perceiued not the iudgement of the Lord but as a beast before thée in that respecte Oh Lord yet diddest thou conduct me such a foole as I am to the vnderstanding of thy pleasure in such difficil and hard causes And in their pleasures thou shewedst me their losse and damnation and in mine owne aduersitie and trouble shewedst me my saluation and perpetuall health THE 25. and 26. Verse 25 Whom haue I in heauen but thee And there is none vppon the earth that I desire in comparison of thee 26 My flesh and my heart faileth but God is the strength of my heart and my portion for euer ¶ The plaine explanation When the Prophete hath weighed Gods iudgement towardes such as with iniquitie liued in all pleasure and perceiued that their paines were for euer and their ioyes but for a time he is nowe inflamed with the loue of God and breaketh foorth into these godly words and sentences Who can delight me in heauen but thou O Lord. Whom shal I loue vppon the earth Whom shall I reuerence and honour but thée Doubtlesse of all thinges except thée I passe nothing of nor set stoore by Thée onely I embrace thée onely I desire and thée onely I couet and wishe for for onely thou art to be beloued to be honoured and to be wished for So that both my soule and my body be rauished with the loue of thée for thou art the strength and foundation of my soule and body Thou art my riches my treasure and my euerlasting inheritance THE 27. and 28. Verse 27 For loe they that forsake thee shal perish thou hast destroyed all them that commit fornication against thee 28 But it is good for me to hold me fast by God to put my trust in the Lord God ¶ The plaine explanation And good cause haue I Oh Lord to loue thée for they shall perish and be destroyed as many as loue any thing besides thée and forsake thée Therefore as I knowe it profitable onely to preferre thée O Lord in all loue and fauour so is it méete that I béeing thus saued by the mercie and receiuing so many benefites at thy hand should continually with laude and praise celebrate and magnifie the meruellous works of thy goodnesse and prouidence The end of the Paraphrase or plaine explanation ¶ The principal partes of the Psalme 73. Verse 1. Truely God is louing to Israel c. The first part is conteyned in the first verse and it declareth that God loueth the good although he punisheth them Verse 2. My feete were almost gone c. The second part is conteined in the second verse and it declareth how weake fraile a thing the nature of man is and vppon howe small an occasion it is in danger to fall from God Verse 3. 4. 5. 6. 7. 8. I was greeued at the wicked c. The third part is conteined in sixe verses that follow wherin the felicitie of wicked men consisteth that good men bee so sore greeued Verse 9. 10. 11. Therefore fall the people vnto them c. The fourth part is conteined in other three verses next ensuing And it declareth howe fraile brittle and weake a thing man is that for euery trifle turneth and withdraweth himselfe from God Verse 12. 13. Then haue I clensed my heart in vaine c. The fift parte is conteined in two other verses next following And it declareth howe soone men repent their well doinges Verse 14. Yea and I had almost said euen as they c. The sixt part is conteined in one verse next following And it declareth how great a daunger it is temerously to iudge of God or of Gods people without the word of God Verse 15. 16. 17. 18. 19. 20. 21. Then thoughte I to vnderstand this but it was too hard for me c. The seuenth part is conteined in seuen verses next following And it
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
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
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