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.

¶The fifte parte of the Psalme.

What trouble may happen to such as God giueth life and saluation vnto.

THE FOVRTH VERSE.

Although I walke thorough the vallie and shadowe of death, I will feare no euill, for thou art with me, thy rodde and thy staffe comfort me.

SEing I haue suche a guide and de∣fender, there is no difficultie of pe∣rill, nor feare of death, that I will passe of. For what harme can death do to him, that hath God the authour of all life with him? Or what can the tyrannie of man do, where as God is the defender?

In this fifte part, King Dauid sheweth, howe the Lord God doeth exercise his shéepe, whom he féedeth with his blessed worde, in daungers and troubles: & also how he will defende them in the middest of their troubles, what so euer they be. In the first wordes of the fift part of this sacred and holy Hymne, the pro∣phet declareth that the life of Gods shéepe and people in this worlde, can not be without daungers and troubles. Therefore Christ sayeth, that He came to put fire in the worlde, and that the same fire should burne, meaning that he came to preache suche a doc∣trine, as shoulde moue dissention and discorde be∣twéene friend and friend,* 1.1 the father and the sonne, and sette them at debate. Not that his worde is a learning or doctrine of dissention and discorde of it

selfe, but that by the malice of men, that can not a∣bide to be rebuked by the worde of God, they will be alwayes at discorde and variaunce with the worde of God,* 1.2 and with any friende or foe that teacheth it. And the same doeth Christ our heauenly shéepeheard shewe vs,* 1.3 both in his doctrine and in his life, who was hated and troubled more then any man before or sithens his time,* 1.4 and assureth all his to haue trou∣bles in this world, yea and death also. But it forceth not, for he sayth, I haue ouercome the worlde. And whatsoeuer the dangers bée, and howe horrible soe∣uer they séeme,* 1.5 Christe being with vs, we néede not to feare. Therefore in this pointe the prophete cor∣recteth the foolish opinion of man, that woulde liue as one of the shéepe of God in this world without trou∣bles. It is contrarie both to the person that profes∣seth God, and also to the religion that he is professed vnto, for in y^e worlde both shall be (as Christ sayth) hated:) of which hatred commeth persecution and troubles, so that the people of God shal, whether they will or will not, passe through many daungers, and no lesse perillous then the shadowes, and verie i∣mage of death, as here King Dauid sheweth in this wholesome and blessed Hymne.

And as he séeth right well, that the state and con∣dition of Gods people and shéepe, is to be troubled for Christe and his worde:* 1.6 euen so did Zacharie the prophet speake of Christe and his people,* 1.7 howe that not onely the shéepe should be troubled and scattered abroade, but also the shéepehearde should be stricken with the sworde, that both shéepe and shéepehearde shoulde be condemned in this worlde. But nowe, as Dauid and Zacharie declare, that the life and condi∣tion of Christe and his shéepe be troublous in the world: so do they both declare, that whatsoeuer the

troubles be, they be both knowen and appointed vp∣pon whom they shall fall, and in what time they shal trouble the shéepe of God: so that they can come no sooner then God appointeth, nor do any more harme then the heauenly shéepeheard shall appoint them to do. And this we may sée and learne as wel in Christ, as in his shéepe. Howe many times did the Priestes and Phariseis conspire Christes death? Yet because his time was not come, they had not their purpose: but when the time of God was come, Christ said to his shéepe: Ye shalbe all troubled this night for my cause,* 1.8 for the sheepeheard shall bee stricken, and the sheepe shalbe scattered abroade. Then, as God had appointed the time, it could be no longer deferred. And because they should not misse of him, whose death they sought, he came and met them and offered himselfe vnto them, and said, that He was the same man Iesus of Nazareth, whom they sought. And when they had taken him, and vsed as much crueltie towards him, as their wicked malice and diuellishe hatred could deuise, they killed him, and made him to passe not onely the shadowe and image of death, but also death it selfe.* 1.9 They thought then they had him where as they would,* 1.10 and said, He hath saued other, let him now saue himselfe,* 1.11 if he can.

When he was layed in the graue with his fa∣thers,* 1.12 they thought to execute their plagues and ty∣rannie towardes him being dead, purposing that as they had brought him to death and killed him: so likewise they woulde kéepe him downe still, that he shoulde neuer sée life againe, but rotte in the earth like a wretche, vntill wormes had eaten him. And for the performance of this purpose, to doe all their whole willes to the vttermost, they came to Pilate and said, that The deceiuer of the people that

lay in the graue, made his bost whiles he was aliue, that the third day after his death he would rise a∣gaine, but if it should be so, it would be worse with them after, then it was before. Appoint therefore souldiers (said they) and watchmen to kéepe the Se∣pulchre till the thirde daye be past.* 1.13 Whiles they yet minded to lay as much euil and contempt vppon Christ our shéepheard, as they ment vnto him, came the heauenly father, that suffereth no more ignomi∣nie to fall vpon his, nor will suffer them to continue any longer then him pleaseth, with this inhibition and stay of further procéedings in dishonouring and persecuting his onely sonne, and said: I am redijt lux tertia, surge sepulte meus, That is as much to say, Nowe is come the thirde day, arise mine owne deare sonne buried. And then was the sorrowe & contempt of this our persecuted shéepeheard not onely ended, but also turned into endlesse & vnspeakable ioyes: he passed with his forefather Dauid most bitter paines and also most vile death, but he feared not because God was with him.* 1.14 The same appointment also hath the heauenly father made with al dangers and troubles that shall happen vnto vs his poore and af∣flicted shéepe, taken daily (as it were to the shambles) to suffer what Gods enimies can deuise. But the heauenly shéepeheard doth sée all their doings out of heauen, and mocketh them to scorne: for they shall neuer do as much as they would, against Christ and his people, but as much as God will suffer them. Dauid afterwardes in his 37. Psalme, teacheth vs the same with meruellous woordes and diuine sen∣tences: Commite Domino viam tuam, & spera in eum &c. Laye (saith he) thy care vppon the Lord, and trust in him, and he shall helpe thee.

It is most necessarie therefore for euery troubled

man, to knowe in his minde, and féele in his heart, that there are no troubles that happen vnto man, whatsoeuer they be, come they by chaunce or For∣tune, as many men say and thinke, but that they come by the prouidence of God: yea, the very winds of the aire, tempestes in the cloudes, trembling of the earth, rages in the sea, or any other that come, howe soudaine or howe vnlooked for soeuer they ap∣peare: as ye may read in the 29. Psalme of this Pro∣phete, wherein be wonderfull tempestes,* 1.15 and trou∣blesome thinges spoken of, as well done in the wa∣tors, as vppon the drie land.

But here (alas) is our nature and knowledge much to be lamented and complained vppon: for as the knowledge we haue of Gods fauour and gentle∣nesse towardes vs in Christ, (for the most part) con∣sisteth in the vnderstanding of the minde, and talke with the mouth, but the vertue, strength and opera∣tion of the same fauour of God is not sealed in our heartes and consciences: euen so be the troubles and aduersities,* 1.16 which God threateneth for sinne, spoken and talked of with the tongue, and knowen in the minde, but they be not earnestly nor féelingly sealed in our conscience and heart. And of this commeth it, that we neither loue God, nor reioyce in his pro∣mises as we ought to doe, when we heare or read them, neither yet hate sinne, nor be sorrowfull for Gods displeasure, as sinne and Gods displeasure should be sorrowed and mourned for of Christian men. Hereof also commeth it, (dearely beloued) that we loue no further, then in knowledge and tongue, nor hate vice but in knowledge and tongue. But (alas) how miserable is this our state and condition, that knoweth neither life nor death, vertue nor vice, trueth nor falsehood, God nor the diuel, heauen nor

hell, but halfe as much as they ought of Christian men to be knowen? Read you therefore and marke the 37. Psalme,* 1.17 and you shall knowe, that it is not ynough for Christian men, to vnderstand and speake of vertue and vice, but that the vertue must be sea∣led in the conscience and loued, and the vice kept out of the conscience and hated, as Dauid saith: Leaue doing of euill and doe good. So like wise he speaketh of a féeling Christian man, whose conscience hath tasted howe swéete and amiable God is. Taste and feele (saith the Prophete) howe sweete the Lord is. And this assure your selues, that when ye féele your sinnes, and bewaile the daunger and damnation of them, the spirite of God hath wrought that féeling,* 1.18 And that troubled and broken heart God wil not des∣pise. And there is no doubt nor mistrust of a sensible and féeling sinner:* 1.19 but in case he can finde in him∣selfe no loue to the obedience of God, nor desire to do his will by hearing of his word, nor any féeling at all of sinne, nor desire to be ridde from it by hearing of the lawe: he hath knowledge in the minde, and speache in the mouth: but no consent and féeling in his heart and conscience. And this knowledge liueth with sinne, and speaketh with vertue: whereas the heart & conscience consenteth to good, and abhorreth euil, if the vertue & nature of Gods woord by Gods spirite be sealed in the conscience. And this doth S. Paule teach wonderfully, as wel by faith, that com∣meth by hearing of Gods woord, as also of his preti∣ous Supper, the Sacrament of his bodie and bloud and passion.* 1.20 He saith, that The heart beleeuēth to righteousnesse,* 1.21 that is to say, The conscience and heart of him that is sealed, and assured of the vertue and grace of Gods premises in Christ, beléeueth to righteousnesse, or is ascerteined and knoweth it selfe

to be righteous and iust and before God, because it hath consented, and receiued the mercie of God offered in the Gospel thorough the merites of Christ: and then the same faith,* 1.22 which God hath sealed in the heart, breaketh foorth by confession, whiche confession is a very fruite of faith to saluation, as it is written by S. Paule in the same place. And where this faith is so kindled in the heart, there can be none other but such a fruite following it. And as possible it is to haue fire without heate or flame, as this vertue, Faith, without the fruite of well doing. And that is it that S. Paule saith to the Corinthians: As often as ye eate of this bread and drinke of this cupp, shew ye the Lordes death vntill he come. Wherein Saint Paule requireth a knowledge of Christ in the recei∣uer, not onely in his minde that he knowe Christ died for his sinne, and the sinne of the world, and to speake and declare the same death with his tongue vnto others: but this is the chiefest and most princi∣pall commoditie of Christes holy Supper, (whiche men nowe vngodly call the Masse,) that the vertue and benefite of Christes death, as it is appointed for the remission of his sinnes,* 1.23 be sealed and fully con∣sented vnto in his conscience. And this knowledge of Christes death,* 1.24 with the assurance of the vertue, strengthe and power thereof in the heart, will and ought to inflame vs to thankesgiuing, and to preach and teach vnto others those commodities of Christs death, that we knowe and féele first in our selues within our owne spirite and heart.

Thus I haue tarried longer then I thought in this matter, bicause I would bring my selfe and all others (as much as lyeth in me) to féele that know∣ledge and talke of vertue and vice, of Gods fauour and of Gods punishment, is not sufficient: and to

bring my selfe and all men from knowledge and talke,* 1.25 to féeling, consenting, and a full surrendring of our selues, vnto the profite and vauntage of the things which we speake and knowe, or else know∣ledge and speaking please not God, nor profite our selues, as Christe saith: Not euery man that saith Lord, Lord, shall enter into the kingdome of heauen. Therefore did Dauid both knowe, speake, and féele signed in his heart,* 1.26 the fauour, helpe, and assistaunce of God, to be with him into what troubles so euer he should fall, and in that féeling (did say) He would not feare. But it may fortune I haue so written of ver∣tue and vice to be knowne of in the minde, spoke of with the mouth, and felt in the heart: that ye may iudge and féele in your selues, neuer to haue come to this perfection. For this is out of doubt, he that hath Gods loue and feare thus sealed in his heart, liueth in this life rather an Angelicall life, then the life of a mortall man: and yet it is euident by king Dauid in this Psalme,* 1.27 and by his 121. Psalme, and in many more, that he was so sure, and so well ascertained of Gods present helpe in his troubles, that he cared no∣thing for death, or any other aduersities that could happen. And doubtlesse, we perceiue by his Psalmes in many places, y^t his faith was as strong as stéele, and he trembled not nor doubted any thing, but was in manner without all kinde of mistrust, and no∣thing troubled what so euer he sawe contrarie to Gods promises, and he passed ouer them, as things that could not once withdraw his cogitations from the trueth and veritie of Gods promises, which he beleued.* 1.28 As Abraham likewise did, he staggered not, but with constancie of faith would haue killed his owne sonne, so strong was his faith. But as the gift of faith is a treasure incomparable, thus to knowe

and féele faith to ouercome all daungers: so maketh it the heart of him that is sealed with such a faith, to féele the ioyes and mirth vnspeakable. But as this faith is the gift of God, and cōmeth only from him: so is it in him only to appoint the time when it shall come, & how much and how strongly it shal be giuen at al times, which is not at all times like, but some∣times so strong, that nothing can make the faithfull man afraid, no not death it selfe, and sometimes it is so strong, that it maketh the man afflicted to be con∣tented to suffer: yea, death it selfe, rather then to of∣fend God. But yet it is with much cōflict, great trou∣bles, many heauie & meruelous cogitations, & som∣time with such a feare, as the man hath much ado to sée, & féele, in the latter end of his heauie conflict, the victorie and vpper hand of the temptation. And at an other time the Christian man shal finde such hea∣uinesse, oppression of sinne, and troubles, that he shal not féele as much (in manner) as one sparke of faith to comfort him selfe in the trouble of his minde,* 1.29 (as he thinketh:) but that all the floudes and dreadfull assaultes of desperation haue their course through his conscience. Nothing féeleth he, but his owne minde and poore conscience, one so to eate the other, that the conflict is more paine to him then death it selfe: he vnderstandeth that GOD is able to doe all thinges, he confesseth with the knowledge of his minde, and with his toung in his head, that God is true and mercifull, he would haue his conscience and heart to agrée therevnto and be quiet: 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 hea∣uinesse 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 co∣uert of bitter cogitations of Gods iust iudgements against sinne.* 1.30 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 per∣ceiue, 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 o∣thers did. At an other time ye shall perceiue him to be strong in faith, but not so ioyful, nor yet the trou∣bles so easie vnto him, but that he suffered great bat∣tell and conflict with his troubles, and of the cause of all troubles, sinne, and transgression of Gods lawes,* 1.31 as ye may sée in the sixt Psalme, whereas he

cryed out and saide: Lord chasten me not in thy fu∣rie, 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 ex∣audiuit Dominus vocem fletus mei, Depart from me ye workers of iniquitie,* 1.32 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 ma∣keth his complaint saying, How long wilt thou for∣get 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 man∣ner all comfortlesse.* 1.33 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 trou∣ble mee? Trust in the Lord, &c. And in the 42. Psalm he setteth foorth wonderfully the bitter fight, and sorrowfull conflicte, betwéene hope and despera∣tion. 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 des∣paire, 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 doubt∣lesse at length, the weake man by the strong GOD shal be brought to this point, that he shal in al trou∣bles & 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 fol∣loweth, which is the sixt part of this holy and blessed Hymne.

Notes

• * 1.1

  The wic∣ked make the Gospel of peace an occasion of discord.
• * 1.2

  Luke 12.
• * 1.3

  Iohn. 7. 8. 9. 10. 16.
• * 1.4

  The crosse is the sure badge of Gods chil∣dren.
• * 1.5

  Iohn. 16.
• * 1.6

  Zachar. 11.
• * 1.7

  Matth. 16.
• * 1.8

  Iohn 18.
• * 1.9

  Matth. 27
• * 1.10

  Marke. 15
• * 1.11

  Luke 23.
• * 1.12

  Iohn 19.
• * 1.13

  Matth. 27.
• * 1.14

  A doctrine of Gods prouidēce most com∣fortable to all his af∣flicted. Psalme 2.
• * 1.15

  Psalme. 29
• * 1.16

  The cause why there be so fewe sincere and true pro∣fessours of the Gos∣pel.
• * 1.17

  Psal. 37.
• * 1.18

  Psal. 53.
• * 1.19

  Here is thy cōfort thou bro∣ken harted and afflic∣ted of the Lord.
• * 1.20

  Rom. 10.
• * 1.21

  What it is to beleeue vnto righ∣teousnes.
• * 1.22

  Faith sea∣led once in the heart with the assurance of Gods mercy, can bee no more with out the fruite of wel doing, then fire without heate.
• * 1.23

  1. Cor. 11.
• * 1.24

  Whē right knowlege & assured sense of Gods mer¦cie are ioy¦ned toge∣ther, note what they worke.
• * 1.25

  Knowlege and talke without the feling of Gods fruitfull working spirit is not of God.
• * 1.26

  Matth. 7.
• * 1.27

  Psal. 121.
• * 1.28

  Gene. 22.
• * 1.29

  The state of Gods children beaten downwith the sense & horrour of sin and dread of gods iudg¦ments.
• * 1.30

  The com∣fort of the afflicted e∣uen when God see∣meth to haue forsa¦ken them.
• * 1.31

  Psal. 6.
• * 1.32

  Psal. 6.
• * 1.33

  Psal. 42. 43