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.

¶What things are to be noted out of euerie particular part of this Psalme, for the edifying and comfort of him, that shall vse to say, sing, or meditate this Psalme.

THE FIRST PARTE.

My soule truely wayteth vpon God.

OVt of the first part (wherein is contey∣ned, what the Christian should doe in the time of trouble) is to be noted, what it is for a man to haue his soule wayting still vppon God: or else to

haue silence alwayes in his soule towardes God, in the dayes of aduersitie. As this Psalme speaketh.

When the Christian man or woman in the time of sorrowe and heauinesse,* 1.1 without grudge or impa∣tience looketh for the helpe of God, and giueth not himselfe to quarelling or complayning of God, as thoughe hée did him wrong and punished him too muche: then doth the soule waite vpon the Lord, or else hath silence towardes God. As wee maye sée by Iob: where his soule attended stil vpon the Lord. When his goodes, cattell, house, and children, were taken from him, he said after this sorte:* 1.2 The Lord gaue them, the Lorde hath taken them away: as the Lorde is pleased, so is it done: The name of the Lord be blessed, All this while hee bore the crosse of God without murmur or grudge: and had his soule still wayting vpon God, as this Prophet here saith. But when he was burdened further, and from the sole of the foote to the top of the head, was stricken with sores and botches: he cursed the day that he was borne in,* 1.3 and the night wherein he was conceiued, with many more vnquiet and lamentable wordes, as it appeareth in his Booke.

The like example we haue before of king Dauid in the Booke of the Psalmes,* 1.4* 1.5* 1.6 where be these wordes. In trouble and aduersitie, I said: I was cast away from the sight of thine eyes, ô God. And as Iob sometime saide, If he should die, yet he would trust in the Lord. So sayde Dauid a litle before, If he should goe in the middest of the shadowe of death he would not feare. In the whiche Psalme ye may sée, how con∣stantly his soule wayted vpon the Lorde: yet in the 31 Psalme his troubles were so great, that in them he saide, I am cast from the sight of thee, ô God. So that these testimonies and examples of the Scrip∣tures

do declare, that to haue the soule to wayte vp∣pon the Lord,* 1.7 is to be assured that God will helpe in trouble, and patiently to beare the trouble without grudge, vntill God sende remedie and helpe for it.

The second thing to be gathered of 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 suf∣ferance 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 trou∣bles rather pleasaunt and swéete, then heauie, bur∣denous, or painefull. At another time troubles séeme vnto them so heynous and grieuous, that the bur∣den 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,* 1.8 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, tea∣cheth vs great wisedome and consolation: wisdome, in that we sée, faith and hope be not naturall qua∣lities in man, although he be neuer so vertuous, or neuer so gratiously elected by God, to eternal salua∣tion: but they be the mercifull giftes of God, giuen vnto man for Christes sake: and wrought by the ho∣lie Ghost, aboue mans deseruings.

We learne also that the giftes of God,* 1.9 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 no∣thing 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,* 1.10 in this, that in our troubles the Lord forsaketh vs not, but comforteth vs.* 1.11 And the more our troubles and ad∣uersities be: the more is his grace and fauour to∣wardes 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 oppres∣soures, 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 Corin∣thians,* 1.12 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,* 1.13 wrongs, and oppressions outwardely.* 1.14 Some times, when they be not able to reuenge:* 1.15 and some tunes, when they dare not reuenge, for lacke of opportunitie and occa∣sion, lest more harme mighte insue of that their en∣terprise. As the Iewes durst not kill Christ a great while, for feare of the people: yet were they mur∣derers

in their hearts before God, the fact outward∣ly not then being don. Some againe reuenge not, bi∣cause they thinke, dissembled patience will gaine worldly commodites & riches. Howbeit, this quiet∣nesse & refraining from reuenging: is nothing worth before God. But when the hart & soul waiteth vpon God,* 1.16 & is contented to be as God maketh it: y^t way∣ting & 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 pa∣tiently vpon the Lorde in trouble: it will appeare diuers wayes. Sometime, many yeres after the dis∣pleasure is done, the man that suffered the displea∣sure, reuengeth it wrongfully,* 1.17 and cruelly: as the Phariseis and the highe priestes, deferred the blou∣die fact in the killing of Christ, vntil they had gotten time and opportunitie for their purpose. Sometime the impatience and vnquietnesse of the minde, ap∣peareth with checkes and taunting aunsweres vnto God:* 1.18 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 appea∣red Pharaoes vnquietnesse.* 1.19 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 weigh∣ing the greatenesse of trouble: not considering the mercie of God that is greater then sinne.* 1.20 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.* 1.21 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 know∣en outwardly: by finding fault with Gods workes. As when Adams minde was vnquieted for the ea∣ting of the apple,* 1.22 he said vnto God: that his wife the woman that he gaue vnto him, deceiued him. Achab the wicked king being impatient,* 1.23 with the scourges that God sent vpon his Realme, for his owne sinnes and the peoples: picked a quarell with the good pro∣phete Elias, & saide: that he troubled all his Realme. So saide the Iewes against Paule:* 1.24 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 pu∣nishe the euill, and to mainteine the good: and not to molest the good, and mainteine the euill, as com∣monly now a dayes is séene.* 1.25 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 mem∣bers and disciples.

Let the minde of the théefe be touched for thefte:* 1.26 streightway pouertie, the worke of GOD, beareth the blame.* 1.27 Let whoredome vexe the whoremongers minde: immediately the tongue complayneth vpon Gods worke,* 1.28 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 libe∣rally towardes the worlde. So that if any man be touched with anguish or heauinesse for sinne: imme∣diately the tongue saith, He was borne vnder an e∣uill Planet,* 1.29 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 accu∣seth God, and all his workes, both in heauen and in earth.* 1.30 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 qua∣relling 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,* 1.31 conteineth the be∣wailing and wéeping of the people, that sate heaui∣ly and lamentably by the riuer side in Babylon. And the like may ye reade in the Lamentations of Ieremie. But this mourning was without despe∣ration and quarelling, as the letters and bookes do recorde. Besides these thinges, the cause of their be∣wailing 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.* 1.32 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 fa∣ther, but also his patrone and defender. If the pa∣rentes be sorrie for the taking away of their chil∣dren: it is because they want their daliaunce, sport and pastime with them, or such other worldly affec∣tions. If the prince take gréeuously, the calling a∣way 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 mai∣ster mourne for his seruaunt: it is because there is taken from him, a skilfull, a diligente, or a faith∣full 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 com∣monly because he séeth the breach of an honest hous∣holde decayeth his tenthes and profite. And if the parishioner mourne for his pastour: most common∣ly 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 affecti∣on, 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 neg∣ligence or faulte so euer he shoulde perpetrate or committe for the time he were in office. If the di∣ocesse 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 (cal∣led the Temporaltie) lamente, because they haue loste such a one, as peraduenture fedd well their be∣lies 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 ri∣uers of Babylon and wepte, when wee remembred thee (ô Sion).

The chiefest cause of their wéeping was, be∣cause the worde of God was not preached, the sacra∣ments ministred,* 1.33 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 (whi∣che is greater) is taken away, and his due honour giuen vnto idols. * 1.34For the children of Israel percei∣uing, 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.* 1.35 He lamented not, because he leafte all his goods for Christes sake: but wept that by his de∣niall of Christe,* 1.36 he felte him selfe not constant in the faith and loue of his Maister.* 1.37 So did Ma∣rie Magdalene bewayle that she hadde offended Christ: and not because the world knewe her to be a sinner.* 1.38

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 to∣wardes me, nor any thing so sorrie, as thy displea∣sure, (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 conside∣reth, what is the greatest losse that may happen vn∣to him, by reason of troubles. Not the losse of world∣ly richesse, landes, and promotions, nor the losse of health of bodie by sicknesse, neither the lesse of the bodie it selfe by death,* 1.39 ne yet the losse of the soule in∣to 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.* 1.40

That is to be séene in the prodigall sonne, whi∣che 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 so∣rie and pensiue, as the calling to his remembrance, howe vnreuerently he had vsed his moste gentle, louing, and benigne father, who was not onely libe∣rall and frée to his children, but also to his hirelings that lacked nothing.

This consideration of his offence towards his fa∣ther, made him a great deale more sorrie: then al the paines he otherwise susteined. And thus must eue∣rie Christian waite vpon the Lord, and then doubt∣lesse consolation shall followe: as it appeareth by the same prodigal sonne, and by this Psalme of the Prophet.

Moreouer, if we marke, with what dangers and troubles the soule séeketh her Lorde and spouse Ie∣sus Christ, in the mysticall booke of Solomons Bal∣lads: we shall sée, with what attendaunce, dili∣gence, and patience the soule waiteth vpon Christ.* 1.41 I sought him (saith the soule,) but I found him not. I called him, and he woulde not aunswere me. The watchmen of the citie found me, and beatte mee, and wounded me. They tooke my robe from me that kepte the walles. I require you ye daughters of Hie∣rusalem, if ye find my spouse, tell him that I am sicke with loue.

Note these wordes,* 1.42 I sought him, (saith the soule) & found him not. I called him, and he answered not. Was not this ynough to haue cleane discomfor∣ted the heauie, sicke, and troubled soule, that ranne and cryed to her loue and husband Iesus Christe, and yet for the time, neuer the neare? Fur∣ther, in running and calling for him: the soule fell into the handes of her enimies, that robbed her of her mantell. And yet notwithstanding these daun∣gers, she cryed out vnto all that she mette: that in∣case

they founde her spouse,* 1.43 they woulde tell him that she was sicke with his loue.

Ponder these thinges altogether, first to trauell and crye, and not to profit. Next, in trauelling and crying to lose all her goodes, yea the mantell that she went in. Thirdly, to putte her life in daunger with confessing Christe to be her spouse, before such as hated him mortally. And yet howe did this Chri∣stian creature? Doubtlesse wayted vpon the Lorde, without murmur or grudge. And in all these trou∣bles, note there is no complaint nor quarell made of her prayers that were not heard, of the paines that for the time profited not, of y^e losse of her goodes and apparell, nor yet of the daunger that she was in, of her and Christe her spouses enimies. But here was the wéeping, lamentation, and sorrowe, that Christ her spouse could not be found. In whose loue she burned so ardently, that all aduersities gréeued her not, neither did shée any thing at all e∣stéeme them: but onely the want of Christe was her gréefe and sorowe. Yet was she patient, and trusted still in the Lorde.

The like may ye sée by the woman of Canaan, howe she called vpon the Lord for her daughter: vn∣to whome Christe made no worde of answere. Fur∣ther, his disciples wer troubled and wearied, by her importunate suite. Also Christe called her in maner no better then a dogge: yet was there neither the bitternesse of his wordes, nor the inhumanitie of his Apostles, that she passed for, but she wayted still vppon the Lorde, and was nothing sorrowfull for all the sharpe words she suffered: but onely, because the helpe of the Lord was not extended and bestow∣ed vppon her daughter, as she desired. But what in∣sueth of suche a patient expectation, and sorrowful∣nesse

of Gods absence? Marke what the Prophete sayeth.

The seconde part of the Psalme.

1 For of him commeth my saluation.

2 He verily is my strength and my saluation: hee is my defence, so shall I not greatly fall.

The seconde parte declareth: why the troubled person, seeketh health of God.

HEere firste be thrée doctrines to be no∣ted.* 1.44

Firste to knowe by Gods worde, that God can helpe. The second, that God will helpe. And the thirde, that the afflicted is bounde, boldely to require helpe of God. Whereof the troubled person muste be assured by the scripture, or else he shall neuer finde conso∣lation.

Now to the firste parte, that God can helpe: this scripture is to be marked,* 1.45 that saith, God is om∣nipotent, that is to witt, able to do all thinges. So said he to Abraham, when he eftsoones promised him the land of Canaan:* 1.46 I am the God omnipotent, walk before me and be perfect. The same saide Iacob, when Beniamin his young sonne, was so instantly desired by his brethren, to go into Egypt, when they lacked corne: My God omnipotent (saide Iacob) can make the prince of Aegypt fauourable vnto you.* 1.47 So did God tell Moses, that he was the Lorde that appeared vnto Abraham,* 1.48 Isahac, and Iacob, euen the almightie God. The like is in the same booke, when God had drowned Pharao and his hoaff:* 1.49 Mo∣ses gaue thankes,* 1.50 and sayde, His name was almigh∣tie.

Thus in the word of God we may learne euery where, as well by his name, as by his most meruel∣lous works: that he is omnipotent, and there is no∣thing impossible vnto him.

* 1.51Euen so doth the word of God declare, that as he is omnipotent and can saue: in like manner is he willing and will saue. King Dauid saith,* 1.52 that He sa∣ueth both man and beast. In another Psalme he saith,* 1.53 God saked him from all aduersities. And a∣gaine he saith,* 1.54 He wil saue all that trust in him. And not onely saue: but also saue for nothing.* 1.55 So God saith by the prophet Esaie: I will saue thy children. And in the same booke it is declared, that Gods hand is not weakened: but that he can saue and wil saue.* 1.56

This willing nature of God to saue, is manifest∣ly opened vnto vs in al the Prophets.* 1.57 And in Saint Matthewe Christe saith:* 1.58 Hee came to saue such as were lost. The same is to be séene in S. Luke,* 1.59 howe that The sonne of man came not to damne, but to saue. S. Iohn the Euangelist saith:* 1.60 His comming was to saue the world. And S. Paul saith,* 1.61 He would all men to be saued.

* 1.62Now as the word of God and the examples con∣teined in the same, declare that God can & will helpe in the time of trouble and aduersitie: so doeth it de∣clare that men be bound, to call and séeke for helpe in the time of aduersitie. As we read in Esaie the Prophet, where God cryeth out, in this sort:* 1.63 Ye that be a thirst, come to the waters, &c. In S. Matthewe Christ commaundeth all men that be troubled, to come vnto him.* 1.64 Also in the Psalmes, He biddeth all men call vpon him in the dayes of their heauinesse: and he will heare them, and deliuer them.* 1.65 Againe, He willeth vs to aske and it shalbe giuen vnto vs.* 1.66

Nowe, as these thrée doctrines are to be marked

in the almightie God, so must they be grounded in the heart of the troubled person. * 1.67And first he must giue this honour vnto God: that he alone is able to saue, and none but he: as the Prophet Esay sayth of him.

Then being thus persuaded, the afflicted person will not séeke helpe at dead Saintes,* 1.68 nor at any o∣ther creatures hande:* 1.69 but at Gods onely. And as none giueth God the strength able to helpe, but is of it selfe in God and with God: so is there none that can giue God a wil to helpe: but he of himselfe is in∣clined to haue mercie vppon the afflicted, and his mercie is most prone and readie to helpe the poore and miserable.

Hereof learneth the afflicted Christian, that none inclineth God to be mercifull, but his owne gentle and pitifull nature. So that the sinners may bolde∣ly in Christ resort vnto him firste, because he is mer∣cie it selfe: and not to goe astray to séeke firste mercie at dead Saintes handes, and by their meanes at laste finde God mercifull and readie to helpe him.

* 1.70And when the afflicted perceiueth, by the word of God, that he commandeth him to call vpon him and vppon none other: he may take a courage and au∣dacitie to be bolde to come vnto him, be his sinnes neuer so many, horrible, or filthie: yea, if in number they excéeded the grauell of the sea, yet be they few∣er alwayes then his mercie. If they be as redde as scarlet: yet shall they be made as white as snowe.* 1.71 The booke of wisedome sayth euen so,* 1.72 Although we haue sinned, Lord we be thine: knowing thy great∣nesse.

And whereas these doctrines be grounded: sée what followeth. In all the depth of anguishe and sorrowe this followeth, (as this Psalme sayth,)* 1.73 Of

him commeth my saluation. He is my strength, my saluation, and my defence, &c. The same may we sée also in the Dialogue betwéen the Christian soule, or Christes Churche and Christe, in the booke of Solo∣mons Ballads: were she neuer so blacke and bur∣ned with the sunne, were she neuer so troubled with the vanities of the worlde, she cried out and saide boldely vnto Christe,* 1.74 Drawe me, we will runne after thee.

And although the poore wretched soule be enuiro∣ned and compassed about with sinne, troubles and aduersities, as the faire Lillie is hedged about with thornes: yet she trusteth in her husband, that he will helpe her.* 1.75 And in déede most comfortably her spouse Christ comforteth her, with these maruelous words. Arise, haste thee my spouse, my faire one, and come. Nowe Winter is past, the rayne is gone and ceassed.

That Booke of Solomon is to be read,* 1.76 to sée how mercifully God comforteth a troubled and deformed soule by sinne: and yet God layeth it not to the soules charge, that hath Christe to her husband. Also there is to be séene, that the soule is bolde to séeke and call for help of God her husband, and goeth to no strange God for ayde or succour, althoughe she be burned with the sunne, and a miserable sinner.

The like is to be séene in the Prodigall sonne. Although he was neuer so beggerly,* 1.77 miserable, sin∣ful, wretched,* 1.78 and vnkinde to his father: yet he said, Euen as I am with my miseries,* 1.79 I will go to my father and tel him, that I haue offended against him and against Heauen.

The father, when he sawe him, spatte not at him, reuiled him not, asked no accomptes of the goods he had viciously spent, laide not to his charge his filthie conuersation with whores and harlots, neither did

he cast into his téethe, howe he had dishonoured him and his familie: but when he sawe him a farre off, hee was moued with compassion towardes him, ranne to méete him, tooke him about the necke, and kissed him. The sonne confessed his fault: and the fa∣ther minding more the comforte of his lowsie and beggerly sonne, then the repetition of his transgres∣sions: commaunded his seruantes spéedily to fetche him robes and to clothe him, gaue him a ring vpon his finger, and shooes to his féete, killed his fat calfe, and made merrie and reioyced with his loste sonne, that he was found againe. Here is the state and con∣dition of a soule, that wayteth (as Asaph saith) for a time vpon the Lorde in trouble and heauinesse, mer∣uellously sett foorth.

Sée this wretched man spoyled of al his goods, de∣stitute of all friendes, shutte out of all honest cōm∣panie, of a Gentleman become a swineheard, of one that had once men to waite vppon him, become now a waiter vpon pigges: once he gaue others meate, and nowe all men refuse to féede him: erst a man that scarse delicate dishes coulde contente his appe∣tite, nowe his stomache yrketh till it be filled with swines foode: yet more ouer then that, he sawe no∣thing behinde him, nor before him: but miserie and wretchednesse. Behind him he left al his goods spent riottously, his estimation, parentage, such frends as he had: when mony was plentie, lost & also (as farre as reason could sée) his fathers vtter displeasure and the reproch & ignominie of his alliaunce and kinse∣folke purchased for euer. Before him he saw hunger and scarsitie, a sorte of filthie swine, and the best meate, draffe & chaffe for the sustenance and main∣tenaunce of his piggishe life, in case he might haue béene so mainteyned: yet in the middest of these sor∣rowes,

attending in his spirite vpon the mercie of his father: meruelously in the filthe of a pigges slie, and in the paines and anguishe of miserie: hearke what a wonderfull doctrine he bloweth out: Oh what abundance of bred is there in my fathers house, and I starue here for hunger? I will arise and gette me to him, and confesse my fault, &c. He saieth not, Oh what abundaunce of bread hath my brother and my kinsefolke: but, What abundance of bread is there in my fathers house. He said not, I will make my com∣plaint to my brother: but said, To my father.

Whereof is learned,* 1.80 that all penitent Christian sinners doe know, that the heauenlie father hath the bread of mercie, to satisfie their hungrie desire: and that he is to be resorted vnto in such sinnefull and troublesome state, and not any other in heauen, but he alone through Iesus Christe, who was killed to redéeme and saue the penitent faithfull sinners of the worlde.

Sée now how this Prodigall & outragious sonne knew, why he should séeke helpe of his father, in the time of his vile miserie and wretchednesse.

First he knewe his fathers power, and therefore saide:* 1.81 Oh, how great plentie of bread is there in my fathers house? beléeuing that his father was able to giue him meate sufficient. Next he was assured that his father was mercifull, and would giue him suche thinges as he lacked: & being thus persuaded, boldly he returned vnto his father, and to him he vttered al his griefe: who was a great deale more prest & rea∣die to helpe, then his sonne was readie to aske helpe.

Of the same minde,* 1.82 was the woman of Canaan. For although she founde little comfort at the firste: yet she argued so from the nature of man to the na∣ture of Christ, that Christe cried out vpon her,

and sayde:* 1.83 Oh woman greate is thy faith, be it vnto thee, as thou desirest. For when she saide the dogges did eate of the crumbes that fell from their maisters table: she knewe that she her selfe, and all men in re∣spect of God, were no more, nor yet so much as dogs in the respect of man. And when she perceiued, that man could be contented, to spare his crumbes to the dogges: she knewe right well, that man was not so mercifull and liberall vnto dogges, as God vnto sin∣ners. Wherefore she stoode stil with Christ constant∣ly, and least not calling, vntill Christe gaue her to witte, that she was in déede a verie well persuaded woman, both of his power able to helpe, and of his good will readie to helpe. For in déede, although she was a Cananite, she knewe, that if a man shut not out dogges from his table, Christe woulde not shut from his mercie a sinnefull Cananite.

The same persuasion made Marie Magdalene créepe vnder the boorde to his féete with teares:* 1.84 there to receiue and eate of his mercie, to quenche the hunger and smarte of her sinnes.

These examples do declare, why the troubled may put their trust in God.* 1.85 Because he is omnipo∣tent, and can doe all thinges: and he is mercifull, and will help all penitent and faithfull sinners. And so sayd this Prophete Asaph, Of him commeth my saluatiō. And he sheweth the cause why: For he is my rocke, my saluation, and my defence.

These thrée woordes declare meruellousty, the nature of God, that alone helpeth: and also the faith of him that calleth for helpe.

As for God, whome the Prophet calleth first his (Rocke:) by this worde,* 1.86 he openeth meruellously, how strong, firme, and sure, and howe inuincible he is against all troubles, aduersities, and tempestes,

as well of the bodie as of the soule.* 1.87 In Saint Mat∣thewe, the man that buildeth his house vppon the rocke or stone, is called wise: and the cause is, that what windes soeuer blowe, and what tempestes so euer arise: they cannot cast downe the house, nor o∣uerthrow the building: for it is grounded vpon the stone.* 1.88 The stone is God and his worde, the builder is the Christian man, and the building is the religi∣on that he hath learned of God by his worde. And although we sée God our rocke and sure stone, is not assaulted with stormie and tempestuous shoures & rayne: yet the builder and the building, that is to say,* 1.89 the Christian man and his religion, be blowen at, and suche shoures of trouble fall vpon them, that were not the rocke firme and sure, all the building and the builder also, (for mans parte) would surely fall, and come to vtter ruine.

The experience of the same windes and floudes, we may sée in the Actes of the Apostles. For when Peter & the rest builded the house of God,* 1.90 that is to say, taught men their saluation by the merites and passion of Christ: there arose such winds and flouds, that the builders were put into prison, and the buil∣ding in great danger. When S. Stéeuen builded the congregation with Gods word in Christ,* 1.91 whiles he was building,* 1.92 such windes and floudes of malice assaulted him, y^t his braines were knocked out. Whē Ananias and the rest planted & builded the house of God, y^t is to say, conuerted the infidels vnto the faith of Christ at Damascus:* 1.93 there arose such windes and tempests at Hierusalem, that Saul came frō thence towards Damascus, with commission from the high priestes, to kill the builders, & to ouerthrow all they had builded. Let vs leaue off the examples of holie men, & sée what hapned to the head & chiefe capteine

al Saints & good builders,* 1.94 our sauiour Iesus Christ. When he called the worlde from ignorance to knowledge, from death to life, and from damnati∣on to saluation: there arose such winds and storms, that, had he not béene the rocke it selfe of strength and inuincible power, he had béene ouerthrowen cleane, and his buildings turned vpside downe. For before he was of age to be borne,* 1.95 in his mothers bel∣lie, y^e diuel went about to slaunder him as a bastard: and woulde haue persuaded the same to the godlie man Ioseph, spoused in marriage to the blessed vir∣gin Marie. He had no sooner put his head out of his mothers bellie: but streight way Herodes sworde was whette and bent to kill him. Within a little while after, the diuell stirred vp his owne kinse-folke & countriemen,* 1.96 to cast him downe from a hill toppe, and to breake his necke: and at length killed him indéede. But what was the outgoing of this builder? Forsoothe, Father into thy handes I com∣mend my spirite. And what was the assuraunce of his building,* 1.97 that is to say, in what suretie stoode his disciples and folowers in the middest of these winds & great stormes?* 1.98 Doubtles,* 1.99 Christ commended them to the custodie and protection of his heauenly father the rocke & sure stone of all saluation: from whome windes, floudes, temptations, persequution, death, sinne, nor the diuell himselfe, with all his companie of wicked spirites, be able to remoue the simplest of all Christes flocke. In the Reuelations of Saint Iohn,* 1.100 there is a meruellous doctrine, what windes and floudes shall blowe and ouerflowe this rocke in the bulding,* 1.101 and builders, for the time of this life. There is a woman that had broughte foorth a man childe, and by and by there was a foule greate red dragon with seuen heads and seuen hornes, that

would haue deuoured this childe, before he had come to his inheritaunce and kingdome appointed vnto him. And when he saw he could not preuaile against the childe, he caste out of his mouth water, as it had bene a greate streame, after the Mother: but there was giuen her winges to escape. For the rocke that she was builded vppon, was sure: that what soeuer windes or waters (that is to say, what troubles so∣euer) should happen,* 1.102 nothing could ouerthrowe her. And so sayeth Asaph here, God being my rocke and sure fortresse, my soule nor my bodie shal neuer be confounded. As he declareth more openly by the two words that followe, He is my strength and my saluation also, sayth the Prophet. As though he had sayd,* 1.103 I do not onely knowe God to be sure, strong, & inuincible: but also I know this his might, strength and surenesse, is my wealth and my saluation.

For many men knowe, that GOD is the rocke and strength of all powers: but none doeth knowe that this power and strength, is saluation for him selfe, but such as be Gods in déede.

Therefore,* 1.104 séeing this faith that beléeueth God particularly to saue a priuate person is onely Gods gifte, and commeth not of man: let vs pray, that when we sée howe God hath bene the rocke of sal∣uation to others, that he will be so vnto vs like∣wise. For it is a singular gifte of God, to say bolde∣ly, stedfastly, and merrily from the bottome of the heart vnto him:* 1.105 Thou Lorde art my rocke, my sal∣uation, and my comfort. And he that féeleth in him selfe for him selfe, GOD to be his saluation, hath suche a treasure, that all treasures besides it, are nothing to be estéemed: and he will not passe of goodes, landes, nor life, for this faithes sake.

But faith, as long as it cōmeth no nearer the hart

then the eare, the lippes, the téeth, or the tongue: it is but an easie mater to beléeue. As we sée these rum∣blers vp of the Psalmes, & the rest of Gods word, at this time in the church, where they that say them, nor they y^t heare them, vnderstand any thing at all, or be any deale y^• more edified for that which is done or said in the church.* 1.106 And I am assured, if the priests felt in their heartes, the vengeance of God to come, for this abusing the word of God, & the people knew what an incomparable treasure they haue lost, by y^e taking away of y^e word of God in the vulgar tonge: the priest would wéepe water of his eyes as often as he said his seruice,* 1.107 & the people wold sigh ful heauily as oft as they hard it, & vnderstood not what it ment. Wherefore let euery man pray to God, that he may know him, as the Prophet Asaph doth, that he is the rock & saluation, to him that so calleth vppon him.

The thirde word is (Defence.) By the which the Prophet noteth two meruellous doctrines. The one touching God: and the other touching man. The thing touching God is this.* 1.108 Looke as in himself God is omnipotent: so is he of power both in body & soule, to do all things for his creatures in general. And as generally he can doe all things for his creatures: so particularly he is saluation, to all that by faith be∣léeue in him. And as he is also saluation, particular∣ly to such as beléeue in him: euen so particularly is he a defence,* 1.109 buckler & protection of such as shall be saued: that neither sinne, the diuel, or any troubles of the body:* 1.110 nor troubles, doubtfulnesse, anguish, per∣plexitie, or heauinesse of minde, shal hurt or danme him. The doctrine touching man by this word (De∣fence) is this. Looke as the faithfull man hath in him selfe this generall knowledge with all men, that God is Almightie to doe all thinges, as he lust,

with his creatures generally: so particularly he beléeueth, that he is able, and will saue such as par∣ticularly beléeue their saluation in him.* 1.111 And as the faithfull particularly beléeueth his saluation to be onely in God: so doeth he also beléeue and challenge particularly with the rest of his brethren in Christe, maintenaunce, perfection, and defence from all misseaduentures, ieopardies and dangers, that may happen in this life, before he come to euerlasting ioyes. God (therefore) giue vs grace with the Pro∣phete Asaph to say faithfully vnto him, Thou art my strength, my saluation, and my defence: then doubt∣lesse we shall be assured of that, which followeth, So shall I not greatly fall.

Of these wordes, (So shall I not greatly fall, we be also taught and instructed verie necessarie les∣sons, and doctrines. Firste, what difference there is betwéene the defence of God towardes his people in this life, and in the life to come.

As touching the defence of God towards his peo∣ple in this life:* 1.112 it is meruellously set foorth by Christ in his prayer, a little before his death: where he prayed vnto his father, not to take his Apostles out of this worlde:* 1.113 but to preserue them in this worlde from sinne.* 1.114 So that he woulde his friendes with Gods defence, shoulde abide for a time in the world. And what they shuld haue in the world for all Gods defence, Christe tolde them: In the worlde (sayeth he) ye shall suffer affliction: and ye shall weepe, and the world shal laugh. Againe,* 1.115 he said vnto them, that He sent them foorth as shéepe amongest wool∣ues. Whereby we may sée, that Gods fauour and Gods defence saueth not his verie elects in this life from troubles and afflictions. For (Saint Paule saith,) As many as will liue godly, shall suffer perse∣quution.

Therefore the holy Ghost placeth the faith∣full congregation, the spouse of Christ (whome God loueth and defendeth) amongst thornes, and bram∣bles: * 1.116and sometime likeneth the faithfull congrega∣tion vnto a ship, tossed vpon the sea with daunger of drowning: sometime vnto a house, wherevppon bloweth all windes and weather: and sometime to a woman trauelling with child, before whom standeth a foule dragon readie to deuour both childe and mo∣ther. So that by this prophet Asaphes wordes that saith,* 1.117 He shal not greatly fall, and by these other pla∣ces, we learne, that in this life, such as God loueth & defendeth from the eternall fire of hell, he (notwith∣standing for this life) vnder great crosses, and won∣derfull troubles: yet Christ willeth vs to be of good comfort, for He hath ouercome the world. And y^e pro∣phet saith,* 1.118 God is my rocke and my saluation: I shall not greatly fall. * 1.119And to consider the trueth, such as God most strongly defendeth, and best loueth in this world, suffer many times, greatest troubles. Yea, and God beginneth with his friends somtimes first, and most sharply: as S. Peter saith. And S. Paule saith, We be praedestinate to be made like vnto Christ in troubles, whiles we be in this troublesome world: But the defence of God and his loue in the world to come, is voyd from al bitternes and paine, and from all troubles and aduersities. * 1.120As it is most comforta∣bly and ioyfully written in the Balads of Solomon:* 1.121 where (for a time) the Lord defended his spouse that stood in the middest of sharpe and pricking briers and thornes: at length he calleth her to perpetuall rest & consolation, assuring her that the winter is gone, and y^e tempestuous shoures past. The swéet floures do appeare, and the pleasant voyce of the Turtle is heard. Meaning, that such as be loued and kept by

God in the world of blisse to come:* 1.122 be sequestred, and departed from all troubles and aduersities.

* 1.123The like may you sée in the Reuelations of S. Iohn, wherein he mystically to set foorth the plea∣santnes and vnspeakeable ioyes of heauen, saith: It is paued with pretious stones, and the gates thereof be also of pearles. And moreouer, There is a light more lighter then the Sunne or Moone, for the claritie of God lighteneth it, and the brightnes is the lambe of God. There shall the electes dwell for euer, and the gates shall neuer be shutt, neither shall there be any night there to trouble it.

* 1.124The same is to be séene also in Esaie the prophet, how in that life Gods defence is in such as be saued, without all kindes of troubles and aduersities.

* 1.125Nowe here is to be noted, that as Gods fauour and defence in y^e world to come, in such as be saued, is voyd of all troubles & aduersities: euen so Gods fauour and his defence in this world in such as shal∣be saued, is ioyned and annexed with troubles and aduersities. Let vs therefore be content with trou∣ble & persequution in his fauour here in this life: or els doubtlesse we shall neuer haue his fauour and defence in the life to come, in ioye and euerlasting consolation.

* 1.126There is yet another learning in these wordes: I shall not greatly fall: That is, that the children of God shal not perish for any kinde of trouble: and yet in this world they can lacke no kinde of affliction. All shall they suffer: and yet at length ouercome all, as this prophet Asaphe did. He was troubled, but yet not ouercome: he fell, but not so farre that he arose not againe: and he was so troubled with the crosse that God sent him, that he could speaks nothing for the time: yet at lengthe he said, God was his sure

rocke, and his saluation. Thus God tempteth his, but desperation he leaueth to his enimies.* 1.127 God suf∣fereth his to féele in this world the punishment of sinne: but he reserueth the paine therof in the world to come to his enimies, and to the reprobates. He maketh his to be sorie for sinne in this world: but such as be not his,* 1.128 he suffereth to be carelesse & paine∣lesse of sinne in this life, that their damnation maye be the more dolorous, in the world to come. There∣fore blessed be such as fall and feare, as the Prophete Asaphe saith: but not too farre vnto all wickednesse and wantonnesse of life.

THE THIRD PART.

3 Howe long will ye imagine mischiefe against a man? Ye shall be slaine all the sort of you: yea as a rottering wal shal ye be, & like a broken hedge.

4. Their deuise is onely how to put him out, whome God will exalt, their delight is in lies: They giue good woordes with their mouth, but curse with their heartes.

The third part sheweth, how the persequuters of the innocent shall soudeinly perishe.

* 1.129BY the similitude and Metaphore of a tottering or quiuering wall, the Pro∣phet declareth, how lightly and sodein∣ly y^e Lord wil destroy the persequnters of his people. For as the wall that is tottering and quiuering, with euerie winde & wea∣ther, is easily and soudeinly ouerthrowen: euen so be the wicked and tyrannical persecuters soudeinly de∣stroyed: yea when they be in their owne conceites, most strong and valiant. As it may be séene by the

mightie host of Zenecharib and Benedab:* 1.130 the armie of king Pharao and such other, that persequuted the people of God:* 1.131 verily supposing their strengthe to haue béene able vtterly to haue oppressed Gods peo∣ple, whom they hated. The like is to be séene where Hester and Iudith two séelie and poore women,* 1.132 were instrumentes to ouertumble and destroy the wicked* 1.133 Am••n and Proud Holofernes.* 1.134 So by this we learne, that the strength & persequutions of y^e wicked,* 1.135 be not permanent nor strong,* 1.136 but transitorie and féeble, de∣stroyed & vanquished with the presence of Gods fa∣uour towards his, as often as it pleaseth him to pu∣nish the malice and mischiefe of the wicked.

But there is one learning particularly to be noted in this similitude of a trembling or tottering wall: wherewithall the Prophet setteth foorth the fall and confusion of the wicked, which is this: that when the wicked persequuteth the godly, & that the least resi∣stance of y^e world is stirred vp by God against them, the Lord that stirreth vp the plague to punish them, striketh also their heartes with such trembling and feare,* 1.137 that one man in a good cause shalbe able, to w^t∣stand ten such wicked persecuters, whose conscience God hath so feared, that they are not able to beare the countenance of a man: no, not able to ouercome the terrour of their owne spirite, which beareth them record, that as they in time past haue fought against God & his cause: so now God iustly fighteth against them, both with the feare of hell fire towardes their soules, and with outward aduersities towards their bodies. So God said, he would send such trembling & feare vnto such as neither loued,* 1.138 nor kept his lawes: as it is written by the holy Prophet Moses.* 1.139 The ex∣ample whereof ye may read also in Daniel the Pro∣phet: that the Emperor of the Caldées,* 1.140 when he was

in the middest of his strength, mirth, banquets, and iollitie,* 1.141 sawe no more but a poore little hand write in the wal of his palace, that neuer spake word, shewed no terrible sight of men of warre, nor gaue any blow in his palace: yet fell the Emperor into such a trem∣bling & feare at the sight thereof, that all his limmes (in maner) stoode him in no stéede. Christ neuer gaue blow, but modestly asked his murderers whom they sought for: and yet fell they flatt and prostrate to the ground.* 1.142 So that the wicked persecuters of the godly, be aptly and properly likened and compared to a tot∣tering* 1.143 and trembling wall. For as soone as euer the blastes of Gods ire and iudgement be moued & kin∣dled against them: they be so quiuering and comfort∣lesse, y^t they would take them to be most their frends that soonest would dispatch them out of the world. As Christ said aptly of them, they shold pray the moun∣teines to fall vppon them.* 1.144 As long as God feigneth himselfe a sléepe, and suffereth the blessed to fall into the hands of the wicked to be crucified and slaine, as they please,* 1.145 they be more strong, and more cruel then Lions: but when God ariseth & taketh the defence of his poore people, then they be more feareful then the Hart, or trembling Hare. As we may sée, when séelie harmlesse Iacob,* 1.146 passed homeward into his countrie from Mesopotamia, such as he neuer gaue blow nor spake foule word vnto,* 1.147 trembled at his comming, as though he had bene in battel with thousands of soul∣diers. The like may we sée by the brothers of Ioseph when he spake most gently vnto them,* 1.148 yea and tolde them that he was their brother: there was such a ter∣rour and feare strake their consciences for persecu∣ting of him,* 1.149 that they could make no word of aun∣swere. When the children of Israel should come in∣to the land of Canaan, the Lord said he would sende

before them his feare,* 1.150 to amaze and astonish the peo∣ple of the countrie, that their strength should do them no harme.

The furie of the wicked may séeme in his owne eyes to be stable, firme & constant: but in déede there is nothing more trembling nor tottering. As wée may sée at this present day.* 1.151 Such as persequute the liuely and séelie flocke of Christ, and tyrānously hold the necke of the godly vnder the yoke of idolatrie: they haue no groūd, no certeintie, nor any assurance more then flesh & bloud, that fauour them, by whose fauour they oppresse the trueth, & persequute the lo∣uers of it. So that in case flesh & bloud should faile them, then would they be in such trembling & quiue∣ring, that they would do whatsoeuer they were com∣manded to do, to be deliuered from feare and terror.

As we may marke and sée in the bishop of Win∣chester Gardener,* 1.152 and also Boner the bishop of Lon∣don. When king Henrie the eight suspected them both to be fauourers of the Pope, (the capital enimie of Christ and his church) Winchester fell into such a trembling and feare, that with all hast he wrote his purgation in a booke named,* 1.153 True obedience: and Boner set an epistle before it, both they crying our a∣gainst the Pope, as against a tyrant, and false vsur∣per of authoritie in this Realme, (although they thought nothing lesse.) Thus we may sée how incō∣stant, trembling, and quaking these tottering wic∣ked persequuters of Gods word be.* 1.154

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 persequu∣ters of the godly shall soudenly perish, he telleth the

cause why they shall perish,* 1.155 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 conspira∣cie against Gods elect: he setteth foorth by what mea∣nes the wicked vse to depose, persequute, & tumble downe the people of God: * 1.156By 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 pro∣fite 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 fa∣uour and aduaunce one: the nature of the wicked is, as much to deface that God would haue honoured, as may be.* 1.157 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:* 1.158 the wicked people misliked that, which God best approued.* 1.159 God would exalt Dauid: Saule,* 1.160 Absolon, and Achitophel, would prefer them∣selues. Againe, the Lord appointed Noah to teache the people to beware of the vniuersall floud:* 1.161 the peo∣ple preferred liers, vnto whom God neuer gaue his holy spirite.* 1.162 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:* 1.163 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,* 1.164 that either they cleane refuse the word,

or els they will haue it none other wise then it is au∣thorized, and made true by man. God saith,* 1.165 That which is wisedome before the world, is foolishnes before him. The world recompenseth most arro∣gantly God, with the like, & accompteth all his wise∣dome and learning foolishnes, in respecte of worldly wisedome, counsell, and religion. * 1.166But 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,* 1.167 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,* 1.168 by lies and falshoode, is declared the filthines of their con∣science: that be so farre past shame and honestie, that they care not (so they may obteine their wicked pur∣pose,) 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 Para∣dise, he wished him out of it,* 1.169 and began to worke mans destruction,* 1.170 with calumniating and false ly∣ing 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,* 1.171 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. * 1.172The good Prophet Elias likewise, whome God appointed to warne the people to beware of sinne:* 1.173 king Achab to disgrace him, lied falsly vppon him, and said, that He was the troubler of the common wealth. * 1.174So 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. A∣gaine,* 1.175 God sent him to be amongest the troubled to comfort them,* 1.176 but such as wanted consolation,* 1.177 when they sawe him,* 1.178 prayed him to depart out of their countrie: because with his presence, they loste their swine. * 1.179God said that Paule was the chosen vessell, to beare the name of him thorough all the Gentiles:* 1.180 Tertullus and the other Iewes said,* 1.181 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 ac∣customed, falsly to be layed to such as God loueth: it must be borne patiently.

* 1.182But 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.

* 1.183The 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,* 1.184 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 v∣sed,* 1.185 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.* 1.186 Absolon and Achitophel tolde the people, as many lyes (in maner) as they did words,* 1.187 against king Dauid: and when they were by Absolons faire wordes alienated from king Dauid, and bent vnto his sonne, bicause he promised to vse instice to euery man and lawfull fauour: after Absolon came to Hebron, and had of his side Achitophel his fathers chéefe counseler, he lyed openly, and the people more and more were stablished in errour and treason.

The like is to be séene in the booke of the Num∣bers,* 1.188 that when such as returned out of the lande of Canaan, whither they were sent, to viewe the good∣nesse and strength of the countrie: tenne of the twelue espies, brought the people into such a terror and feare, that they thought it impossible to recouer the land. Thus being in an errour: manifest lyes a∣gainst God,* 1.189 Moses, Iosua, and Caleb, might be vsed well enough and preuaile.

In matters of religion is the same,* 1.190 amongst such as be deceiued and in errour: manifest lyes do take place, and do as much harme, as the diuel requireth to be wrought by them.

As amongest the Caldées, such as most commen∣ded the idol of fire:* 1.191 were most estéemed. Amongest the Egyptians,* 1.192 suche as most blasphemously could

speake in the defence of witchcraft and sorcerie: were taken for the best men.* 1.193 Such as could best de∣fend the honour of Baal, amongest the idolatricall Iewes:* 1.194 had most reuerence and honour. Amongest the Phariseis, he that could most speake for the maintenaunce of mens traditions: was taken for the worthiest man.* 1.195 And nowe amongest the Pa∣pistes, he that can best defende Papisticall idolatrie and supersition, is highest preferred. But (as I said) this vse of lyes and falshood, takes place in none but in such as the diuell (the God of this world) will not suffer,* 1.196 to haue the word of trueth knowne. And this vse of lyes and flashoode, doeth not trame men vnto errour and heresie: but stablisheth men in them, that do not knowe the trueth.

There is an other sort of people, which be the faithfull: at whome the diuel hath indignation, and laboreth with al diligence to deceiue: against whom the vse of manifest lyes (he knoweth) can not pre∣uaile: for such as doe knowe and loue the trueth, do abhorre falshoode. Wherefore, if the diuell preuaile against them: it is by another vse of lyes, then he v∣sed to the other sort of the world.

This vse of lyes is of two sortes:* 1.197 as we sée by the word of God. The one is to make an euill thing to appeare good, vnder the pretence of good: and a false thing to appeare true, vnder the pretence of trueth.* 1.198 As we may sée, how the diuell vnder the pre∣tence of good and profite vnto Eue,* 1.199 made her eate of the apple, which was forbidden. Caine vnder the pretence of friendship, brought Abel into the fielde and killed him.* 1.200 Saule vnder the pretence of amitie,* 1.201 bade Dauid to feast: and so meant to haue staine him.* 1.202 Absolon vnder the colour of iustice and loue to the Common wealth:* 1.203 sought his fathers death, and

made his subiects traitours. With many more such examples in the word of God. Whereby is declared, that the diuell by his disciples, vseth lyes many wayes:* 1.204 sometime to stablish men in errour, that be in errour already: sometime to deceiue such as be in the trueth: but then manifest lyes be not vsed, but rather lyes conueyed, couered, and cloaked with the mantell of trueth and veritie: as we may sée by the examples before specified: howbeit, many times this vse of lyes, howe so euer it pretendeth trueth, can not deceiue men. Then, rather then the diuell will misse of his purpose: he teacheth an other vse of lyes, which is more daungerous and painefull to the godly, then any yet before mentioned of. Of the which vse the Prophete Asaphe speaketh in this place,* 1.205 saying: They speake faire with their toungs, but thinke euill in their heartes.

This is a perillous kinde and vse of lyes: for it doeth one of these two great mischiefes, or else both of them. That is to say, eyther at length it ouercom∣meth the trueth: or else mortally persequuteth the trueth that will not be ouercome. As we may sée by Esau.* 1.206 He vsed a great while faire speach and gentle manners with Iacob his brother: but in his heart he saide,* 1.207 If my father dye, I will kill my brother. A∣gaine, Absolon spake faire to his father,* 1.208 and asked him leaue to go to Hebron, to pay there the sacrifice that he promised (whilest he was in Gessur of Syria) vnto God:* 1.209 but in his heart he went thither to rayse king Dauid his fathers subiectes against him. Cer∣teine came to Christ and saide:* 1.210 Maister, we knowe that thou art true, and that thou teachest the wayes of God in trueth: yet in their hearts, they came to trippe him in a case of treason, if they could.

This vse of lyes is very daungerous, for it lyeth

in the heart hid secretly, expecting and looking for time conuenient, when and howe it may breake foorth to serue the turne: yet is the diuell the father of lyes, and the temple of the diuell the wicked mans and womans hearts, wherein they lye ashamed or afraide to vtter them:* 1.211 but holdeth outwardly with the trueth, which inwardly they mortally hate, vn∣till they may take occasion to doe outwardly as they would.* 1.212 And we sée it in Caine, Esau, Absolon, the Phariseis and others. Yea, our owne age hath too good experience of this vse of lyes. For, howe many within this twelue moneths spake faire of God and his worde, and shewed them selues outwardly as friendly as could be vnto them? but what their con∣science and heartes were inwardly, nowe it appea∣reth. Doubtlesse, that they hated deadly in their spi∣rites, that they most extolled with their mouthes: for nowe they be gone from the trueth outwardly, whi∣che inwardly they neuer loued. And by the vse of their lyes, they traine as many, as they may, to be partakers of their euils: and suche as they can not, (by the vse of lyes drawe vnto their sect) by violence and tyrannie they persequute and compell, with ex∣treme punishment and hatred, in landes, goodes, and body.

Thus may we sée by this Prophet Asaphe, which way the wicked persequuted the godly, and mole∣sted the séelie members of Christ, that wished al men good, and no men harme: euen with lyes and false∣hoode, and vsed many craftie and subtile wayes. Whereof we be not instructed by the Prophet only to knowe this poyson of the diuell concerning lyes, and the diuers and manifold vse and practise of thē: but also, that the Christians be most in daunger of them, yet must be contented for Christes sake to

beare them, and circumspectly to beware they be not deceiued by them.

THE FOVRTH PART.

5 Neuerthelesse, my soule wait thou stil vpon God: for my helpe is in him.

6 He truely is my strength, and my saluation, he is my defence: so that I shall not fall.

7 In God is my health and my glorie, the rocke of might: and in God is my trust.

8 O put your trust in him always (ye people) poure out your hearts before him: for God is our hope. Selah.

The fourth part repeateth more at large, the declaration of the first and the second part.

THE fiue and sixe verses be worde for worde, as the first & the second were: Onely there is left out in these two verses, this word (greatly:) for before he saide, He should not (greatly) fall. The which worde may be taken two wayes very comfortable, of the reader and hearer, if it be well marked and beléeued.

The first way is,* 1.213 that the Prophet meaneth not, that the people of God shal not fal,* 1.214 for that is against the Scripture: for, The iust man falleth seuen times in the day.* 1.215 Againe, If we say we haue no sinne in vs, we deceiue our selues: and the trueth is not in vs. Nowe, whereas sinne inseparably dwelleth (as it doeth in all men whilest they liue vppon the earth) there be faultes and falles before God of the mans part, in whome this sinne dwelleth: yet God of his

mercy for the bloud and death of Christe,* 1.216 doeth not account these inseparable sinnes to be falles: but lo∣ueth the person, preserueth him, and will not impute nor lay any of those falles or faults, vnto his charge, but in Christe estéeme him iustified and cleane, as though he were of him selfe so in déede. And thus the Prophete saith, that of Gods part, and by our accep∣tation into his fauour,* 1.217 through Christ, the faithfull falleth not.* 1.218 That is to say, his sinne is not accounted damnable nor laide to his charge, for Christes sake: As Saint Paule writeth to the Romanes.* 1.219

An other way it may be taken. That a Christi∣an hath testimonie in his spirit by the spirit of God, that he is so elected, chosen, and ordeined of God to eternall saluation: that what so euer the world, the flesh,* 1.220 the diuell, or sinne shall doe: yet standeth he as∣sured of Gods election, grace, strength, and fidelitie, that he shall neuer fall to damnation, but arise a∣gaine, and be called from his falls what so euer they be. And yet this most sure & comfortable knowledge will not giue him licence, nor libertie to sinne: but rather kéep him in a feare and loue of the strong and mightie God, in whose handes he is, and kept from the great fall of eternall damnation, from the which he was deliuered from the beginning with God. So that ye may learne of this place, what perseuerance is, in the meditation & contemplation of Gods most holy word and promises.* 1.221

At the first they séeme vnto the fleshe,* 1.222 things im∣possible, as we may sée by Nichodemus, who was as ignoraunt as could be at the beginning,* 1.223 when he came first to schoole to Christ. But when a man hath bene exercised a while in it, he féeleth more swéet∣nesse in the promises of God: as we sée by this Pro∣phete. For after he had borne the crosse of affliction

a little while, and learned the nature of God, howe mercifull he is to sinners, he saide: Although I fall, yet it shall not be greatly. But when he had tarried in the schoole of Christe, and learned in déede what he was, and howe that he was able to perfourme his mercy, he saide plainly: Whatsoeuer, sinne, the di∣uell, the world, the fleshe, hell, heauen, or the earth would say against him, he should not fall. These two interpretations are to be noted. For which so euer we vse, we may finde comfort, and vnspeakable con∣solation.

Now, when he hath declared, that he shal not fall into Gods eternal ire & displeasure: he sheweth how this certeintie of eternall saluation came vnto him: and why God so mercifully and strongly, hath war∣ded and fenced him against all temptations and pe∣rilles of damnation.

It is (saith he) bicause God is his health.* 1.224 That is to say, One that hath not onely taken him from the sicknesse and daunger of sinne, the tyrannie of the diuell, and damnation of the lawe: but also preser∣ueth him in the same state, that he fall not againe, into the sicknesse and perill that he was deliuered from.* 1.225 Whereof we learne, that it is not mans la∣bours, nor mans workes that helpeth a sinner, and saueth a damnable soule: but it is the frée worke and vndeserued mercy of almightie God. Wherfore we be taught, that There is no health, but in God alone.

Then saith the Prophete also,* 1.226 that in God is his glorie. Of the which worde he noteth two thinges. The one touching God alone:* 1.227 and the other touch∣ing God and him selfe.

The glorie that toucheth God alone, is, that this troubled Prophete pondered in the heauinesse and

anguishe of his minde, the number and strength of his enimies, the diuel, the flesh, sinne, the world, and the bitter accusation of Gods lawes, that truely ac∣cused and painfully grieued his conscience for sinne. Of the other side in faith he considered, howe the scripture declared that God was merciful, euen vn∣to the greatest sinners of the worlde. And he lear∣ned also by the word of God, that GOD had made promise vnto sinners, to be mercifull. He conside∣red further, that god had many times vsed and prac∣tised his mercy towardes sinners. And he founde likewise by the scripture, that God, to perfourme his mercy, would not spare his owne dearely beloued sonne, to redéeme man from his sinne with his own precious bloud, and painfull death.

Thus weighing the strength of the diuell and sinne in the one part to damne, and the strength of Gods mercy in Christe Iesus on the other part to saue,* 1.228 and perceiuing the riches, aboundance, and strength of Gods mercy to be more auaylable to saue, then all the power and strength of the diuell and sinne to damne, (for the great victory that God taketh ouer such strong enimies,) the Prophete tri∣umpheth in the glorie of God, ioyfully and thanke∣fully: extolling him for his mercy and power, that hath broken the serpentes head, and spoyled him of his prisoners. So we vse to doe, when any man by valiauntnesse, defendeth vs from our enimies: we extoll and magnifie him for his victorie and con∣quest.

This glorie gaue the Prophete Asaphe in this Psalme of God,* 1.229 when by faith he sawe God conque∣ring of hell, sinne, the diuell, the accusation of the lawe, desperation, the fleshe, and the world. And the same glory giueth euery faithful creature vnto God,

at the end of the Lordes prayer,* 1.230 when he saith: For thine is the kingdome, the power, and the glorie. By the which wordes we knowe, that howe so euer the diuell and wicked people, take vppon them to v∣surpe by violence, warre, and tyrannie, and liue ne∣uer so princely in pompe and pride: they be but v∣surpers, if they come to it wrongfully: for the king∣dome apperteineth vnto GOD. And howe so euer they extend their power, (in Gods sight) they be no stronger then a brused réede, or broken staffe: for the power is Gods. And what glorie so euer they seigne and flatter them selues to haue: it is but wi∣thered haye and vile dust, in the sight of God.

But nowe the Prophete,* 1.231 by the eye of faith, sée∣ing this glorious triumphe, strength, and power 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 maie∣stie. And as the Psalme saith, He calleth and na∣meth the God of glorie, his glorie. Oh meruellous, and vnspeakable boldnesse and constancie of faith.* 1.232 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, contem∣ned 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 con∣querour 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 wret∣ched a thing, as man is? Whose eyes abhorre no

filthe of sinne in penitent sinners,* 1.233 whose presence re∣fuseth 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 van∣quisheth hatred,* 1.234 whose immortalitie giueth euer∣lasting life: and who crowneth vs with endlesse pi∣tie and compassion in ioyes perpetuall.

Thus the Prophete, after he had espied the al∣mightie 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 ad∣uersities,* 1.235 hell, death, satan, and sinne: he challenged by faith, and craued by Gods promise, to be parta∣ker 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 wor∣kes of the diuell, sinner, or the worlde. There∣fore, 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 ap∣pointed in it for vs. And when we say with our mouth to God,* 1.236 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 be∣leeue 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,* 1.237 nor beléeue the wordes we speake with our mouthe:* 1.238 we honour God in vaine, as the scripture saith. Let vs therefore praye, as Saint Paule teacheth vs,* 1.239 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,* 1.240 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,* 1.241 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.* 1.242 And here be Kings and Rulers also taught, to sée their subiectes, te∣naunts, and seruaunts to vnderstand the worde of God: likewise the Father and the Mother, the Mai∣ster 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:* 1.243 in case they doe, they must néedes perishe. For when miserable man shall trust in vaine vanitie, whi∣che 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 suc∣cour: 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:* 1.244 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:* 1.245 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,* 1.246 for he is but vaine. The Israelites vsed for their helpe against their enimies, the Egyptians: but the more flesh conspired together, the worsse suc∣cesse 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,* 1.247 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 ad∣uersities 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,* 1.248 doeth two horrible euils. The one, he decei∣ueth 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,* 1.249 that saide: God forbid that I should glory in any thing, sauing in the crosse of our Lord Iesus Christ, by whome the world is crucified vnto me, and I vnto the worlde: That is, bicause I put al my trust of saluation (saith Saint Paule) in him that was crucified, the worlde taketh me for an heretique, and so persequuteth me: but yet it ouer commeth me not,* 1.250 neither taketh it a∣way my glory, my consolation, and my crowne of eternall ioyes. For euen as the world persequuteth me with fire, sword, and all other crucifyings: so I crucifie the world againe, testifying by the worde of God, that their liuing is nought, and their faith and trust worse. So that as they crucifie me with world∣ly trouble: in like manner I crucifie the worlde a∣gaine with the worde of God, and speake against it, bearing testimonie that it is the enimie of God, and shall perish eternally. But this I doe (saith Paule) bicause I glory in nothing, sauing in Christ crucified.

Thus doeth the Prophete Asaphe teach all men to put their trust in Christe, and not in sinfull man:

which is not onely vanitie: * 1.251but also, If vanitie were laid in one balance, and man in the other, yet of both man were the more vanitie. Therefore man is not to be trusted vnto: (saith the Prophet.)

And for a further declaration that man is more vaine, then vanitie: he openly declareth in the pro∣cesse of his Psalme, that man is giuen besides vani∣tie, to wrong and robberie, which two euilles do in∣crease mans miseries.* 1.252 For man is not onely borne vaine vanitie: but also by processe of time in wicked liuing, addeth wrong and robberie vnto vanitie, and so maketh vanitie more vaine and damnable, then it was before.

Nowe this robberie and wrong is done two ma∣ner of wayes:* 1.253 to God, and to man. He that putteth his trust of saluation in any other thing, sauing in God: looseth not only his saluation, but also robbeth God of his glory, and doeth God (as much as lyeth in him) manifest wrong, as the wicked people a∣mongest the Iewes did, that saide, As long as they honoured and trusted vnto the Quéene of heauen, al thinges prospered with them: but when they hear∣kened to the true preachers of Gods word,* 1.254 they said al things came into worsse state,* 1.255 and that with scar∣sitie and trouble they were ouer whelmed.

He that putteth also his trust & confidence in any learning or doctrine besides Gods worde,* 1.256 doeth not only fall into errour, and lose the trueth: but also as much as lyeth in him, he robbeth Gods booke of his sufficient trueth and veritie, and ascribeth it to the bookes of mens decrées. Which is as much wrong to God and his booke, as may be thought or done. In the which robberie (or rather sacrilege) no man shuld put his trust, (as the Prophete saith.)

An other way,* 1.257 wrongs be done vnto man: when

the riche and sturdie of the worlde, by abusing of friendship, oppresse, robbe and spoyle the poore. And by his thus doing, first he deceiueth him selfe: for e∣uill gotten goods can not long prosper, neither can any familie aduaunced by fraude, crafte, or subtiltie long time endure. Then he deceiueth the simple and poore that trusteth vpon the outward shewe of his port and estimation: which glittereth in the worlde as a vaine, glorious, and deceiuable beautie, and ho∣nour: and marketh neither howe wickedly the glo∣rie of the robber and doer of wrong sprang vp, nor howe miserably God hath ordeined it to fall againe. But séeing carnally he séeth a vaine man in vani∣tie, prosper for a time, he trusteth in this vanitie pampered vp with robberie and wrong, vntill suche time as vanitie vadeth, and he much lamenteth that put in vanitie, so much vaine hope. But graunt that honour and riches by Gods gift and trueth, abound: yet were they not giuen for men to trust in,* 1.258 but for men to giue GOD more thankes, and to helpe the poore with them, from iniuries of oppression, and néede of hunger, thirst, and pouertie. Therefore the Prophete saith, Although riches doe abound: yet men should not put their heartes vpon them. That is to say, men should not trust in them, nor kéepe thē otherwise, then their vse or kéeping should serue to the glorie of God: in aboundance to be liberall: and in time of néede to be carefull: not to kéepe them for a priuate commoditie: but as Iosephe did say, to saue the multitude from scarsitie and penurie. Thus doeth the Prophete exhort all men to beware they put not their trust in men:* 1.259 for both they and all that they haue of worldly things, be transitorie, vaine, and inconstant.

THE SIXT PART.

11 God spake once, and twice, I haue also heard the same: that power belongeth vnto God.

12 And that thou Lorde art merciful: for thou re∣wardest euery man, according to his worke.

The sixt part conteineth: howe that God hath promised to helpe the afflicted, &c.

IOb hath the same phrase and manner of speache: The Lord spake once, and will not repeate the same againe.* 1.260 That is as much to say,* 1.261 as that the worde of God is so sure, that it can not be made frustrate, nor changed by any meanes. So saith this Prophete Asaphe, God spake once, which standeth sure for euer, and cannot be altered.

This word of GOD hath relation to the verses before: wherein be opened the vanitie of man, or in∣sufficiencie to helpe him selfe or others in trouble, which can not be chaunged, nor euer shall be, but as fleshe is vanitie be it neuer so holy: as Adam called his best sonne and holy Martyr,* 1.262 Abel: that is to say in the Hebrue toung, Vanitie: perfectly knowing, that all flesh by sinne, was vile and vaine: and ther∣fore not to be trusted vnto.

This (once) speaking of God, is also referred vn∣to the text that followeth: which declareth two ver∣tues in God, Power and Mercy: Power, to punishe his enimies:* 1.263 and Mercy, to recompense his faithful afflicted. And this is so true, that it shall neuer be made false: the wicked to féele Gods strength in damnation, and the faithfull to féele Gods mercies in saluation: not bicause their workes deserue it: but bicause God of his mercy, so contented to blesse

the poore faithful workeman. So he giueth eche man after his workes, the euill hell fire by iustice, and the good heauens blisse by mercie.

Now the Prophet saith, He heard it twise at Gods mouth, that is to say, He knewe God had made pro∣mise of mercie to saue the faithfull penitentes: and of iustice to punishe the impenitent sinner. And this he heard in the time of the Lawe of Nature, by rea∣ding of Moses bookes: and also by the holy Ghost in his owne time, when by the inspiration of the holy Ghost, he wrote this Psalme and the rest of his pro∣phesies. The same haue we likewise heard: first, by reading of the bookes of Moses: next, by reading of the Scriptures of the Prophets: and third∣ly, by reading of the new Testament. The which I pray God giue vs grace to beléeue and followe. Amen.

Notes

• * 1.1

  When doth the soule of man waite vpon the Lorde in the dayes of trouble or els hath silence?
• * 1.2

  Iob. 1.
• * 1.3

  Iob. 3.
• * 1.4

  Psalm. 31.
• * 1.5

  Iob. 13. 17.
• * 1.6

  Psalm. 23.
• * 1.7

  What it is to haue the soule to waite vpon the Lorde in the time of trou∣ble?
• * 1.8

  Psalm. 31. 42. 43. 77. Increase and de∣crease of faith in the fayth∣full. Wisdome to be lear∣ned of the premisses.
• * 1.9

  faith, hope charitie, &c. be not at al times of like strength.
• * 1.10

  Consola∣tion.
• * 1.11

  The Lord forsaketh not his people in trouble. Psalme. 44.
• * 1.12

  2. Corin. 1.
• * 1.13

  Mat. 10. 26
• * 1.14

  Iohn. 11. 18
• * 1.15

  Luke. 19
• * 1.16

  Note.
• * 1.17

  The impa∣tience of the minde, is many ways kno∣wen.
• * 1.18

  Caine. Gene 4.
• * 1.19

  Pharao. Exod. 5.
• * 1.20

  Gene. 4. Abel.
• * 1.21

  Iudas. Matth. 27.
• * 1.22

  Adam. Gene. 3.
• * 1.23

  Achab. 3. Reg. 18.
• * 1.24

  Iewes. Act. 21. 23.
• * 1.25

  Simon Ma¦gus.
• * 1.26

  Theefe.
• * 1.27

  Whore∣mongers.
• * 1.28

  Couetous men.
• * 1.29

  Gene. 1.
• * 1.30

  Prou. 18. The god∣ly feeling the rod of God, doe accuse thē¦selues: acknow∣ledging their offen¦ces to haue merited the same. Mich. 7.
• * 1.31

  Psal. 137.
• * 1.32

  Note.
• * 1.33

  Why sate the people by the ri∣uer side of Babilon
• * 1.34

  A iust cause of lamen¦tation.
• * 1.35

  Peter.
• * 1.36

  Matth. 27.
• * 1.37

  Marie Magdalen. Luke. 7.
• * 1.38

  Io. Chry∣sost. in E∣pist. ad Rom. c 1. 2. Psal. 73.
• * 1.39

  What is the gretest losse that a Christian cōsidereth.
• * 1.40

  The pro∣digall son. Luke. 15.
• * 1.41

  Canti. 5.
• * 1.42

  Note.
• * 1.43

  Note dili¦gently. What dan¦gers a chri¦stian shall fall in, and his duetie in seeking Christ pre¦scribed. A notable example. The soule that hath a feruent loue to Christ, the troubles she sustei∣neth in se∣king him greeueth her not: but the not find∣ing of her spouse, is the onely cause of her sor∣rowe. The wo¦man of Ca¦naan. Matth. 15. Patient ex¦pectation of redresse taketh all scourges and trou∣bles in good part.
• * 1.44

  Three do∣ctrines to be noted.
• * 1.45

  God is omnipo∣tent.
• * 1.46

  Gene. 17.
• * 1.47

  Gene. 43.
• * 1.48

  Exod. 6.
• * 1.49

  Pharao.
• * 1.50

  Exod. 15.
• * 1.51

  As God is able: so is he willing to saue.
• * 1.52

  Psalm. 26.
• * 1.53

  Psalme. 34.
• * 1.54

  Psalme. 36
• * 1.55

  Psalm. 56.
• * 1.56

  Esaie. 49. and 59.
• * 1.57

  Iere. 15. 23. Ezech. 34. Daniel. 12. Ose. 1. Sophon. 3. Zachar. 8. 9. 10.
• * 1.58

  Matth. 18.
• * 1.59

  Luke 9.
• * 1.60

  Iohn 3.
• * 1.61

  1. Tim 2.
• * 1.62

  As God can & will helpe: so doth hee command vs to call vnto him for helpe.
• * 1.63

  Esaie. 55.
• * 1.64

  Matth. 11.
• * 1.65

  Psalm. 50.
• * 1.66

  Matt. 7. 18. Marke. 11. Luke. 11. Ioan. 14. 15 16. 1. Ioh. 5.
• * 1.67

  God alone is able to saue: and none but he.
• * 1.68

  Esaie. 45.
• * 1.69

  No helpe to be soght at dead saincts, &c. but onely of God. God is in∣clined of himselfe to haue mercie.
• * 1.70

  The afflic∣ted, by the comman∣dement of God: ta∣keth and a∣citie to ap¦proch to his mercie.
• * 1.71

  Esaie. 1.
• * 1.72

  Sapient. 15.
• * 1.73

  Psalm. 62.
• * 1.74

  Cantic. 1.
• * 1.75

  Consola∣tion.
• * 1.76

  Read the booke of Solomons Ballads.
• * 1.77

  Prodigall sonne.
• * 1.78

  Luke. 15.
• * 1.79

  Let vs not bee asha∣med to go to our hea∣uenly fa∣ther and confesse our sinnes, be they ne∣uer so hor∣rible: for when soe∣uer we re∣turn from our wic∣kednes, he remēbreth no more our trans∣gressions, but embra¦ceth vs as his deare children.
• * 1.80

  The hea∣uenly fa∣ther is to be resorted vnto in the dayes of necessitie & hunger: for he on∣ly hath the breade of mercy to seede his children.
• * 1.81

  What cau∣sed the pro¦digal sonn to resort vnto his fa¦ther in the time of miserie.
• * 1.82

  The wo∣man of Canaan.
• * 1.83

  They that come vnto christ must debase thē selues with humilitie.
• * 1.84

  Marie Magdelen.
• * 1.85

  God is both om∣nipotent and merci∣full.
• * 1.86

  Rocke.
• * 1.87

  Matth. 7. He that buildeth vpon the rocke is wise.
• * 1.88

  What is the rocke.
• * 1.89

  If the rock were not sure: the builder & building woulde come to ruine.
• * 1.90

  To builde the house of God: is to teache saluation in Christe.
• * 1.91

  Act. 5.
• * 1.92

  Act. 7.
• * 1.93

  Act. 9.
• * 1.94

  If Christe had not bene the rocke of strength it selfe: he had bene cast down.
• * 1.95

  Christ was slandered before he was borne Matth. 1. 2 Christ per sequuted as soone as he was borne.
• * 1.96

  Christes own kinse folke were raised a∣gainst him Luke. 4.
• * 1.97

  Christe slaine.
• * 1.98

  Luke. 23.
• * 1.99

  Christe commen∣ded his dis¦ciples to the protec¦tion of his Father, Iohn. 17.
• * 1.100

  Math. 16.
• * 1.101

  Apoc. 12.
• * 1.102

  Hee that hath God for his rock, is as∣sured of a sauiour.
• * 1.103

  Applicati∣on of gods strength by faith, to his owne defence.
• * 1.104

  Faith is the gift of God.
• * 1.105

  Hee that feeleth in himselfe God to be his salua∣tion, hath the grea∣test trea∣sure of all.
• * 1.106

  The abuse of Gods word pro∣uoketh this vengeance.
• * 1.107

  Gods word in an vnknowne tongue a∣mongest the people to be la∣mented.
• * 1.108

  Defence. Two doc∣trines.
• * 1.109

  Note.
• * 1.110

  Nothing can hurt him that is in Christ Iesu.
• * 1.111

  The faith full belee¦ueth, that as God is able to saue gene¦rally: so is he to saue particular¦ly.
• * 1.112

  Defence of God to¦wards his people in this life.
• * 1.113

  Iohn. 17.
• * 1.114

  They that wil liue in Christe must suf∣fer per∣sequution Iohn. 16.
• * 1.115

  Matth. 10.
• * 1.116

  Cant. 2. Matt. 13. 7, The faith∣full con∣gregation is likened to a shipp, a house, & a woman trauelling with child, &c.
• * 1.117

  Apoc. 12.
• * 1.118

  Iohn. 17.
• * 1.119

  Who doe suffer in this world greatest troubles. Prouerb. 3. Hebr. 12. Apocal. 3. 1. Peter. 4. Rom. 8.
• * 1.120

  Consola∣tion.
• * 1.121

  Cantic. 2.
• * 1.122

  They whō God cal∣leth of mer¦cie out of this life, be voyd of all troubles.
• * 1.123

  Apoc. 21. The de∣scription of the hea∣uenly ioyes.
• * 1.124

  The de∣fence of God to∣wards his in the life to come. Esaie. 66.
• * 1.125

  The fa∣uour of God to∣wardes his in this world, is annexed with trou∣bles.
• * 1.126

  Trouble shall not ouercome Gods chil∣dren.
• * 1.127

  Desperati∣on, God leaueth only to his enimies.
• * 1.128

  Note the difference betweene Gods chil∣dren, and such as be not his.
• * 1.129

  The wic∣ked perse∣quuters be as a totte∣ring wall, soudeinly ouerthro∣wen, in their most prosperi∣tie.
• * 1.130

  Zenecha∣rib.
• * 1.131

  Beuedab. 3. Reg. 20. 4. Reg. 8. 18. 19.
• * 1.132

  Exod. 14.
• * 1.133

  Hester. 7.
• * 1.134

  Iudith. 13.
• * 1.135

  Holofer∣nes.
• * 1.136

  The pre∣sence of Gods fa∣uour to∣wards his: is the de¦struction of the wic∣ked.
• * 1.137

  God doth so strike the heartes of the wic∣ked with feare, that one man in a good cause, is able to withstand tenne.
• * 1.138

  Note.
• * 1.139

  Deut. 28.
• * 1.140

  Daniel. 5.
• * 1.141

  A hand writing in the wall feared the Emperour of the Cal∣dees in his most iolli∣tie.
• * 1.142

  Iohn. 18.
• * 1.143

  Christ as∣king his murderers whome thei soght: they fell vppon the ground.
• * 1.144

  Luke 23.
• * 1.145

  Note dili∣gently.
• * 1.146

  Iacob.
• * 1.147

  Genesis. 43
• * 1.148

  Ioseph.
• * 1.149

  The chil∣dren of Is∣rael.
• * 1.150

  Exod. 23.
• * 1.151

  They that persequute Christes flocke at this pre∣sent, haue no assu∣rance but flesh and bloud.
• * 1.152

  Stephen Gardener. Edmund Boner.
• * 1.153

  A booke, De vera o∣bedientia.
• * 1.154

  Read Tun∣stals ser∣mon a∣gainst the bishop of Rome, & the treason of Cardi∣nal Pole.
• * 1.155

  Why shal the perse∣quuters of the godly perish?
• * 1.156

  By what meanes do the wic∣ked put downe the people of God?
• * 1.157

  Caine. Abel. Genesis. 4.
• * 1.158

  1. Reg. 8.
• * 1.159

  1. Reg. 18.
• * 1.160

  3. Reg. 15.
• * 1.161

  Gene. 6. 7.
• * 1.162

  Ierem. 20.
• * 1.163

  Matth. 3. 17. 28.
• * 1.164

  Iohn. 5.
• * 1.165

  1. Cor. 1.
• * 1.166

  What shal become of the con∣trollers of God.
• * 1.167

  GOD laughteth the intent of the wic∣ked to scorne. Psalme. 2.
• * 1.168

  So the wic∣ked maye obteine their pur∣pose: they care not by what meanes.
• * 1.169

  Genesis. 3.
• * 1.170

  By what meanes the diuel deceiued Adam.
• * 1.171

  Dauid. Absolon. 3. Reg. 15.
• * 1.172

  Elias. Achab.
• * 1.173

  3. Reg. 18.
• * 1.174

  Christ. The wic∣ked sort of the world.
• * 1.175

  Matth. 27.
• * 1.176

  Matth. 8.
• * 1.177

  Mark. 5.
• * 1.178

  Luke. 8.
• * 1.179

  Paule. Tertullus, &c.
• * 1.180

  Actes. 24.
• * 1.181

  Whome God do ex¦alt to say the truth: the wicked condemne as hereti∣ques.
• * 1.182

  Howe doe the wicked vse their lyes.
• * 1.183

  Three ma¦ner of wais doe lyes harme.
• * 1.184

  Iohn. 8.
• * 1.185

  Manifest lyes amōg the igno∣rant.
• * 1.186

  Example.
• * 1.187

  1. Reg. 15.
• * 1.188

  Num. 14.
• * 1.189

  Moses. Iosua. Caleb.
• * 1.190

  Manifest lies in mat¦ters of re∣ligion.
• * 1.191

  Gene. 11.
• * 1.192

  Exo. 6. 7. 8.
• * 1.193

  3. Reg. 16. 17. 18.
• * 1.194

  Matth. 15.
• * 1.195

  Amongest the papists defenders of idola∣trie be pro¦ferred.
• * 1.196

  2. Cor. 4.
• * 1.197

  The vse of lyes a∣mongest the faith∣fullesse.
• * 1.198

  Gene. 3. 4.
• * 1.199

  Eue. Caine.
• * 1.200

  1. Reg. 17.
• * 1.201

  Saule.
• * 1.202

  Absolon.
• * 1.203

  3. Reg. 15.
• * 1.204

  The diuell vseth lyes many wa∣yes.
• * 1.205

  A peril∣lous vse of lyes.
• * 1.206

  Esau.
• * 1.207

  Gene. 27.
• * 1.208

  Absolon.
• * 1.209

  3. Reg. 15.
• * 1.210

  Matth. 22.
• * 1.211

  Note.
• * 1.212

  The ami∣able coun∣tenance of the papists in King Edwards dayes: be turned nowe into firie faces.
• * 1.213

  Prou. 24.
• * 1.214

  The peo∣ple of god do fall.
• * 1.215

  1 Iohn. 1.
• * 1.216

  The sin∣nes of the faithful be not impu∣ted vnto them for Christes sake.
• * 1.217

  Rom. 8.
• * 1.218

  Iustifica∣tion. Note.
• * 1.219

  Rom. 8.
• * 1.220

  He that standeth fast of Gods elec¦tion: can not fall to damnation
• * 1.221

  Nichode∣mus.
• * 1.222

  Iohn. 3.
• * 1.223

  The lōger a man is at schoole: the more sweetnesse in learning doeth he feele.
• * 1.224

  Why shal not be godly fall. Health.
• * 1.225

  The mer∣cy of God and not manswork saueth a sinner.
• * 1.226

  Glorie.
• * 1.227

  Note.
• * 1.228

  The afflic¦ted Chri∣stian that beleeueth the stren∣gthe of Gods mer¦cy, to ex∣ceede the force of his eni∣mies: recei¦ueth con∣solation.
• * 1.229

  Euery chri¦stiā giueth the glorie only vnto God.
• * 1.230

  Matth. 6.
• * 1.231

  The Pro∣phete by faith clai∣meth the glory of God▪ to be his glory.
• * 1.232

  Note.
• * 1.233

  Consolatiō
• * 1.234

  Psal. 103.
• * 1.235

  Oh liuely faith.
• * 1.236

  Luke. 17.
• * 1.237

  Esai. 29.
• * 1.238

  Matth. 15.
• * 1.239

  1. Cor. 14.
• * 1.240

  Exhorta∣tion.
• * 1.241

  What is the office of the pa∣stor, when he vnder∣standeth the scrip∣tures?
• * 1.242

  1. Cor. 14. The office of Kinges and Magi∣strates, Pa∣rentes and Maisters.
• * 1.243

  No truste in fleshe & bloud. Note.
• * 1.244

  As man isIf we say we haue no sinne in vs so is his helpe.
• * 1.245

  Note dili∣gently.
• * 1.246

  The Israe∣lites vsed the Egyp∣tians for helpe.
• * 1.247

  An inferi∣our me∣dicine to the dis∣ease: can not cure the patiēt. Iere. 17. What doth come of the trust in man.
• * 1.248

  Two euils.
• * 1.249

  Gal. 6.
• * 1.250

  A goodly explanatiō of Paules words: god forbid that I should glory in, &c.
• * 1.251

  Man more vaine then vanitie.
• * 1.252

  Why man is more vaine then vanitie.
• * 1.253

  Who so trusteth in any thing sauing in God, doeth dishonour God. Wrong done. vnto God.
• * 1.254

  Ose. 2.
• * 1.255

  Iere. 44.
• * 1.256

  What doth he that be leeueth a∣ny doctrin besides gods word.
• * 1.257

  Wrong done vnto man.
• * 1.258

  Why ri∣ches are gi¦uen vnto man.
• * 1.259

  Gene. 4.
• * 1.260

  Iob. 33.
• * 1.261

  Note.
• * 1.262

  Genesis. 4. Abel in Hebrue: in English in Vanitie.
• * 1.263

  How God doth re∣ward eue∣ry man af∣ter his workes.